Swami Krishnananda Shashtyabdapurti Mahotsava Commemoration Volume

A Souvenir released on Swami Krishnananda's 60th Birthday

Table of Contents

Publishers' Preface

Message from Swami Chidananda

Photos in this Volume

Our Contributors

Selections from Swami Sivananda

Poetry by Swami Sivananda

Selections from Swami Krishnananda

Selections from Swami Chidananda

ARTICLES ABOUT SWAMI KRISHNANANDA

The Making of a Scholar-Saint by Swami Chidananda

My Guru—An Embodiment of Fathomless Love by Tushar Kumar Chattopadhyay

What does Yoga Mean to Me? by Narayan Kiekens

Yoga: Key to Health by Swami Satyananda Saraswati

My Encounter with Swami Krishnananda by Guy Des Pinardes

Swami Krishnananda: A Paragon of Indian Culture by Swami Jivanmuktananda

The Road to Freedom by Sivananda-Valentina

The Voice of Truth by Swami Venkatesananda

Two Anecdotes by G.N. Bodha

Some Teachings of His Holiness by K.B. Chellaramani

Swami Krishnananda as an Author by Dr. R.K. Sullery

An Expression of God-Experience by Swami Brahmananda

The Supermaster Krishnananda by Mila Vodvorka

Yogin Krishna! I Beseech Thee by S. Bhagyalakshmi

A Radiant Diamond by H.H. Yogi Shuddhananda Bharati

What is Bhakti? by Sant Keshavadas

The Meaning of Yoga by H.H. Sri Manuvaryaji

An Outstanding Son of India by Clara De Bercovich

A Few Experiences by Bharat Chandra Nath

The Saintly Sage of the Sacred Himalayas by Swami Vivekananda

He was My Classmate at School! by Raghunanadan Savoor

A Fountain of Light and Wisdom by S.P. Kukreti

Homage by Gopalrao G. Arole

Swami Krishnananda—As I Know Him to Be by Savitri Asopa

Excerpts from a Sadhaka's Notebook by Don and Moo Briddel

A True Sannyasin by Suryakant B. Shah

A Vedanta Samrat by Prof. Indrajit Sharma

An Ideal Spiritual Guide by Swami Yogaswarupananda

From Yoga to Holistic Health by Mellisa Schnirring

Sufism: A Path to Perfection by Dr. K.M.P. Mohamed Cassim

Some Reminiscences of Swami Krishnananda by Swami Shivapremananda

Bhakti through the Ages by Dr. K. Meenakshi

The Amazing Expansion of Yoga in the West by Swami Sangitananda

Divine Life in Action by Prof. T.K. Narayanan

Vichara and Upasana by Swami Jyotirmayananda

Humility—The Hallmark of True Wisdom by Swami Madhavananda

A Rare Personality of Remarkable Wisdom by B. Rudre Gowda

Under My Skin by Siva Kiekens

Happy Felicitations! by Swami Pranavananda

As I Know Him by Sushila Kakar

On Bhakti Yoga Sadhana by Sita Frenkel

Yoga Sadhana—A Mirror in Man's Life by B.K.S. Iyengar

Vishada Yoga by P. Subbaramayya Naidu

Fear Not! March On!! by Hubert Farrington

A Marvellous Web of Spiritual Texture by Swami Murugananda

Philosopy im a Need by Prof. Shashi Khosala

The Tranquil Bliss of Divinity by N.C. Ghosh

The Art of Living by Baldeo Sahai

Dakshinamurty by A.V. Kupuswami

A Taste of God-love by Radha Rao

On Violence and Love by Swami Hridayananda

A Living University by J.A. Gunasekaran

The Grand Concept of Idol Worship by N.S.V. Rao

A Perfectionist by Swami Premananda

Touching the Absolute by Sivananda-Sobha

Swami Krishnanandaji Embodies Vedanta and Yoga in Daily Life by Swami Chidananda

Reflections by Swami Ramananda

Significance of the Uma Haimavati by Dr. Satya Prakash Singh

A Ladder to Salvation by Jayant B. Dave

Atmic Power and Electric Power by Swami Andavananda

斯瓦米·克里希納南達·沙什蒂阿布達普爾蒂·馬霍特薩瓦紀念卷

在斯瓦米·克里希納南達 (Swami Krishnananda) 60 歲生日之際發布的紀念品

目錄

出版商前言

斯瓦米·奇達南達的消息
本卷照片

我們的貢獻者

斯瓦米·悉瓦南達選集

斯瓦米·悉瓦南達的詩

斯瓦米·克里希納南達選集

斯瓦米·奇達南達選集

關於斯瓦米·克里希納南達的文章

奇達南達 (Swami Chidananda) 的《學者聖人的塑造》

我的古魯——深不可測的愛的化身 作者：Tushar Kumar Chattopadhyay

瑜珈對我意味著什麼？作者：納拉揚‧基肯斯

瑜珈：健康的關鍵 作者：薩蒂亞南達·薩拉斯瓦蒂 (Swami Satyananda Saraswati)

《我與斯瓦米‧克里希納南達的邂逅》作者：Guy Des Pinardes

斯瓦米‧克里希納南達：印度文化的典範 斯瓦米‧吉萬穆克塔南達 (Swami Jivanmuktananda)

希瓦南達-瓦倫蒂娜的《自由之路》

文卡特薩南達 (Swami Venkatesananda) 的《真理之聲》

GN Bodha 的兩則軼事

KB Chellaramani 尊者的一些教誨

克里希納南達 (Swami Krishnananda) 作為作者，作者：RK Sullery 博士

婆羅門南達 (Swami Brahmananda) 對上帝體驗的表達

米拉沃德沃卡 (Mila Vodvorka) 的《超級大師克里希那南達》

瑜珈士克里希納！《我懇求你》作者：S. Bhagyalakshmi

HH Yogi Shuddhananda Bharati 的璀璨鑽石

什麼是巴克提？通過桑特·克沙瓦達斯
瑜珈的意義 HH Sri Manuvaryaji

克拉拉‧德‧貝爾科維奇《印度傑出之子》

巴拉特·錢德拉·納斯 (Bharat Chandra Nath) 的一些經歷

維韋卡南達 (Swami Vivekananda) 的《神聖喜馬拉雅山的聖賢》

他是我在學校的同學！作者：拉古納納丹‧薩沃爾

SP Kukreti 的光與智慧之泉

Gopalrao G. Arole 的致敬

斯瓦米·克里希納南達——據我所知薩維特里·阿索帕

唐·布里德爾 (Don Briddel) 和穆·布里德爾 (Moo Briddel) 的薩達卡筆記本摘錄

《真正的桑雅生》作者：Suryakant B. Shah

Indrajit Sharma 教授的《Vedanta Samrat》

斯瓦米·瑜伽斯瓦魯帕南達 (Swami Yogaswarupananda) 的理想精神指南

從瑜珈到整體健康 作者：Mellisa Schnirring

蘇菲主義：通往完美之路作者：KMP Mohamed Cassim 博士

希瓦普雷馬南達 (Swami Shivapremananda) 的《斯瓦米克里希納南達》的一些回憶

K. Meenakshi 博士的《歷代奉愛》

瑜珈在西方的驚人擴張作者：斯瓦米·桑吉塔南達

行動中的神聖生命 TK Narayanan 教授

喬蒂瑪亞南達 (Swami Jyotirmayananda) 的《維查拉》(Vichara) 和《烏帕薩那》(Upasana)

謙遜－真正智慧的標誌作者：斯瓦米·馬達瓦南達

傑出智慧的罕見人物 B. Rudre Gowda

西瓦·基肯斯 (Siva Kiekens) 在我的皮膚下

祝您節日快樂！作者：斯瓦米·普拉納瓦南達
據我所知，蘇希拉·卡卡爾 (Sushila Kakar)

弗倫克爾 (Sita Frenkel) 論巴克提瑜珈修行 (Bhakti Yoga Sadhana)

瑜珈修行－人生的鏡子 BKS Iyengar

維沙達瑜珈（Vishada Yoga），作者：P. Subbaramayya Naidu

不要害怕！進軍！！作者：休伯特法林頓

斯瓦米·穆魯加南達 (Swami Murugananda) 創作的奇妙的精神紋理之網

Shashi Khosala 教授的《哲學是一種需要》

NC Ghosh 的《神性的寧靜幸福》

巴爾迪奧·薩海的《生活的藝術》

AV Kupuswami 的 Dakshinamurty

拉妲·拉奧 (Radha Rao) 的《上帝之愛的滋味》

赫里達亞南達《論暴力與愛》

JA Gunasekaran 的一所生活大學

NSV Rao《偶像崇拜的宏大理念》

普雷馬南達的《完美主義者》

觸動絕對（Sivananda-Sobha）

克里希南南達吉 (Swami Krishnanandaji) 在日常生活中體現了吠檀多和瑜伽 作者：斯瓦米·奇

達南達 (Swami Chidananda)

斯瓦米·拉馬南達的反思

薩蒂亞·普拉卡什·辛格 (Satya Prakash Singh) 博士的《Uma Haimavati》的意義

《救贖之梯》作者：Jayant B. Dave

Atmic Power 與 Electric Power 作者：Swami Andavananda

猜猜是誰？範達娜修女
Publishers' Preface

Vasudevasutam Devam Kamsachanuramardanam

Devaki Parmanandam Krishnam Vande Jagadgurum

It is with joy that we are releasing this Commemoration Volume to mark the happy occa
sion of the Shashtyabdapurti Mahotsava (Diamond Jubilee) of Pujya Sri Swami Krishnana
ndaji Maharaj, General Secretary of the Divine Life Society.

The response to our invitation for articles for this occasion has been overwhelming.
We wish to express our heartfelt gratitude to the numerous contributors whose scintil
lating write-ups adorn this volume.

We would refer the reader to the Message by Pujya Sri Swami Chidanandaji Maharaj (Con
venor of the Diamond Jubilee Celebration Committee) which appears on Page (xiii) and
which brings out beautifully the unique nature of this Commemoration Volume. In the c
ontinuing tradition of the Divine Life Society and in the true spirit of its illustri
ous Founder, Swami Sivananda, whose one aim in life was to disseminate spiritual know
ledge far and wide, we have tried to make this volume one of lasting spiritual value
to its readers. Towards this end, some of the choicest writings of the holy Master Si
vananda, Swami Chidananda and Swami Krishnananda have been included, besides many use
ful articles by eminent people in the field of Yoga and spiritual culture. It is our
earnest hope that the readers will find this volume not only interesting, but also us
eful as a valuable guide in their spiritual quest.

—THE DIVINE LIFE SOCIETY

Shivananda Nagar,

April 8, 1982.

出版商前言

Vasudevasutam Devam Kamsachanuramardanam

Devaki Parmanandam Krishnam Vande Jagadgurum

我們很高興地發行這本紀念冊，以紀念神聖生命協會秘書長 Pujya Sri Swami Krishnanandaji M
aharaj 的 Shashtyabdapurti Mahotsava（鑽石禧年）的幸福時刻。

我們這次徵集文章的反應非常熱烈。我們謹向眾多貢獻者表達衷心的感謝，他們為本書增添了精
彩的文章。

我們建議讀者參閱第 (xiii) 頁上的 Pujya Sri Swami Chidanandaji Maharaj（鑽禧慶典委員會

召集人）的致辭，該致辭精美地展現了本紀念卷的獨特性質。秉承神聖生命協會的持續傳統，並
本著其傑出創始人斯瓦米·悉瓦南達（Swami Sivananda）的真正精神，他的人生目標之一就是廣
泛傳播靈性知識，我們試圖使本書成為其具有持久靈性價值的一卷。讀者。為此，除了瑜伽和精
神文化領域傑出人士的許多有用文章外，還收錄了神聖的悉瓦南達大師、斯瓦米·奇達南達和斯
瓦米·克里希那南達的一些精選著作。我們真誠地希望讀者會發現這本書不僅有趣，而且對他們
的精神追求來說是一個有價值的指南。

——神聖生命協會

Shivananda Nagar，

1982 年 4 月 8 日。

Message from Swami Chidananda

It is a great joy to me to give this brief message for the Shashtyabdapurti Mahotsav
(Diamond Jubilee) Commemoration Volume being published upon the auspicious occasion o
f the Sixtieth Birthday Anniversary of our most revered and esteemed Sri Swami Krishn
anandaji Maharaj. It is an excellent idea to make this Commemoration Volume a manual
of philosophy, Yoga and culture by including articles of spiritual value from eminent
writers in the field of spirituality and Bharatiya Samskriti. The readers will also b
e greatly inspired by articles upon the ideal life, exemplary personality and sublime
spiritual teachings of Pujya Sri Swami Krishnanandaji Maharaj. He is the shining ligh
t of Gurudev's Ashram and the Divine Life Society organisation. His daily life and ac
tions are filled with the radiance of wisdom, love, compassion and righteousness.

May this valuable Commemoration Volume become the means of inspiring, transforming an
d divinising the lives of numerous earnest Sadhaks and seekers who have the good fort
une of reading this volume published to commemorate, as well as felicitate, most reve
red Sri Swami Krishnanandaji Maharaj upon the occasion of his Diamond Jubilee. May th
is Commemoration Volume be a sacred vehicle of sanctifying Satsang, divine wisdom, sp
iritual guidance, practical instructions and of sublime life-transforming idealism. H
ari Om Tat Sat.

—Swami Chidananda

Sri Rama Navami,

2nd April, 1982.

斯瓦米·奇達南達的消息

我非常高興能夠在我們最受尊敬和尊敬的聖人斯瓦米·克里希南南達吉·馬哈拉傑六十歲生日的
吉祥時刻為即將出版的《Shashtyabdapurti Mahotsav》（鑽石禧年）紀念卷發表此簡短的訊息。
將這本紀念卷納入哲學、瑜伽和文化手冊，收錄了靈性和印度 Samskriti 領域傑出作家的具有精
神價值的文章，這是一個絕妙的主意。有關普佳·斯里·斯瓦米·克里希南南達吉·馬哈拉吉的
理想生活、模範人格和崇高精神教義的文章也會給讀者帶來極大的啟發。他是古魯德夫道場和神
聖生命協會組織的閃亮之光。他的日常生活和行為充滿了智慧、慈愛、慈悲、正義的光芒。

願這本寶貴的紀念捲成為啟發、改變和神聖化無數真誠的薩達克和求知者生活的手段，他們有幸
閱讀這本為紀念和祝賀最受尊敬的聖斯瓦米·克里希南南達吉·馬哈拉吉而出版的紀念卷。他的
鑽禧紀念日。願這本紀念捲成為聖化薩特桑、神聖智慧、精神指導、實踐指導和崇高的改變生命
的理想主義的神聖載體。Hari Om Tat 星期六。

——斯瓦米·奇達南達·

斯里·拉瑪·納瓦米，

1982 年 4 月 2 日。

Photos in this Volume

Swami SivanandaSwami Krishnananda

Swami Krishnananda with S.Bhagyalakshmi

Swami Krishnananda with Swami Chidananda

A more recent picture.

Sharing a joke?

Swamiji participating in the Puja of Lord Dattatreya on the Dattareya Hill of Sivanan
da Ashram

Swami Krishnananda Swami SivanandaSwami Sivananda

Swami Sivananda

Thinker, Philosopher, Writer

Swami Sivananda

Photo taken while delivering one of a series of lectures in the Allahabad University
in 1960.

Swami Sivananda

With a group of officer trainees in the L.B.S. National Academy of Administration, Mu

ssoorie, in 1977.

Swami Sivananda

Swamiji is seen in the act of receiving an honoured guest to the Ashram.

Swami Sivananda

Participating in a Pada Puja to worshipful Gurudev. To Swamiji's right is Swami Madha

vanandaji, Vice-President of the Divine Life Society.
Swami Sivananda

Autographing a book. A picture of the early years.

Swami Sivananda

The President and the General Secretary in close conversation.

Swami Sivananda

Praying before opening the Y.V.F. Academy building in 1979. Swamiji could not reconci
le himself to the idea of cutting the ribbon. "How can I start the Academy by an act
of violence?" Finally, the ribbon was tied into a knot and Swamiji untied it.

Swami Sivananda

Swami Chidanandaji garlanding the portrait of Gurudev in the Academy building.

Swami Sivananda

Swami Krishnanandaji inaugurating the First Yoga Course at the Academy by writing the
Ganesh Mantra on the board "OM GAM GANAPATAYE NAMAH".

Swami Sivananda

A meditation class in progress the Academy.

Swami Sivananda

Swami Chidananda listens attentively as Swami Saketananda makes a point. In the backg
round sits Swami Krishnananda with Vedantic Udasenata.

Swami Sivananda

Swamiji with Swami Premananda

Swami Sivananda

Tied hand and foot by bonds of love. A new kind of bondage?

Swami Sivananda

Swamiji is quiet obviously pained at something(?) as a pup sniffs at his foot. Swami
Hiradyanandaji looks on.

Swami Sivananda Swami Sivananda

Swami Sivananda Swami Sivananda

Swami Sivananda

"I have come here not to teach you, but to stir or awaken you all in the path of spir
ituality. —Swami Sivananda

本卷照片

斯瓦米·悉瓦南達斯瓦米·克里希那南達

克里希納南達 (Swami Krishnananda) 與 S.Bhagyalakshmi

斯瓦米·克里希納南達與斯瓦米·奇達南達

一張最近的照片。

分享一個笑話？

斯瓦米吉參加 Sivananda Ashram 達塔雷亞山上達塔雷亞勳爵的法會

斯瓦米·克里希那南達 斯瓦米·悉瓦南達斯瓦米·悉瓦南達

斯瓦米·悉瓦南達

思想家、哲學家、作家

斯瓦米·悉瓦南達

1960 年在阿拉哈巴德大學發表系列講座之一時拍攝的照片。

斯瓦米·悉瓦南達

1977 年，與位於馬蘇裡的倫敦商學院國家行政學院的一群見習軍官在一起。

斯瓦米·悉瓦南達

斯瓦米吉正在修道院接待一位尊貴的客人。

斯瓦米·悉瓦南達

參加崇拜古魯德夫的帕達法會。斯瓦米吉的右邊是神聖生命協會副主席斯瓦米·馬達瓦南達吉。

斯瓦米·悉瓦南達

為書簽名。早年的照片。

斯瓦米·悉瓦南達

主席和總書記密切交談。

斯瓦米·悉瓦南達

1979 年，YVF 學院大樓落成前進行祈禱。斯瓦米吉無法接受剪綵的想法。“我怎麼能透過暴力行

為來創辦學院呢？” 最後，絲帶打成一個結，斯瓦米吉將其解開。

斯瓦米·悉瓦南達

斯瓦米·奇達南達吉 (Swami Chidanandaji) 在學院大樓裡為古魯德夫肖像戴上花環。

斯瓦米·悉瓦南達

斯瓦米·克里希納南達吉 (Swami Krishnanandaji) 在“OM GAM GANAPATAYE NAMAH”板上寫下了

Ganesh Mantra，為學院的第一個瑜伽課程揭幕。

斯瓦米·悉瓦南達

學院正在進行冥想課程。

斯瓦米·悉瓦南達

奇達南達 (Swami Chidananda) 聚精會神地聆聽斯瓦米·薩克塔南達 (Swami Saketananda) 闡述

觀點。背景中坐著斯瓦米·克里希納南達 (Swami Krishnananda) 和吠檀多烏達森納塔 (Vedantic
Udasenata)。

斯瓦米·悉瓦南達

斯瓦米吉與斯瓦米·普雷馬南達

斯瓦米·悉瓦南達

手足被愛的紐帶所束縛。一種新的束縛？

斯瓦米·悉瓦南達

斯瓦米吉很安靜，顯然是因為什麼（？）而感到痛苦，一隻小狗在嗅他的腳。斯瓦米·希拉迪亞
南達吉在一旁觀看。

斯瓦米·悉瓦南達 斯瓦米·悉瓦南達

斯瓦米·悉瓦南達 斯瓦米·悉瓦南達

斯瓦米·悉瓦南達

「我來這裡不是為了教導你們，而是為了在靈性之路上激勵或喚醒你們所有人。——斯瓦米·悉
瓦南達

Our Contributors

Swami Vivekananda,

Faculty Member,

Yoga-Vedanta Forest Academy.

Swami Yogaswarupananda

Faculty Member,

Yoga-Vedanta Forest Academy.

Swami Brahmananda,

Faculty Member,

Yoga-Vedanta Forest Academy.

Author of "The Philosophy of Sage Yajnavalkya", "Revelation of the Ever-Revealed" and

"The Quintessence of Spiritual Practice".
Swami Jivanmuktananda,

Registrar and Faculty Member,

Yoga-Vedanta Forest Academy.

Swami Premananda,

Faculty Member,

Yoga-Vedanta Forest Academy.

Popularly known as Ramaayani Baba,

Swamiji is noted for his beautiful

exposition of Tulsi Ramayan.

Swami Venkatesannda,

Preacher, chronicler and author of numerous books on Swami Sivananda, Divine Life and
Yoga-Vedanta.

Swami Pranavananda,

President of the DLS, Malaysia, which has its National H.Q. at the foot of Batu Caves,
Kuala Lumpur and 14 Sub-Branches in various towns.

Swami Jyotirmayananda,

President and Director,

Yoga Research Foundation Inc.,

Miami, Florida, U.S.A.

Swami Shivapremananda, A senior disciple of Swami Sivananda and a former editor of "T
he Divine Life" magazine.

Swami Sangitananda, Language teacher, musician, composer of over 600 songs in 5 langu
ages.

Yogacharya B.K.S. Iyengar, Ramani Iyengar Memorial Institute

Swami Satyananda Saraswati, Founder and President: Bihar School of Yoga, Monghyr (Est
d. 1964).

Swami Kesavadas

Founder, Temple of Cosmic Religion, U.S.A

H.H. Sri Swami Manuvaryaji

Well-known saint of Gujarat. Director, Yoga Sadhana Ashram, Ahmedabad, established by

him in 1935.
N.C. Ghosh, M.A. Author of "Sivananda: Friend, Guide and Philosopher".

Raghunandan Savoor,

Member (Finance), Posts & Telegraphs Board and Additional Secretary & Financial Advis
er, Ministry of Communications, New Delhi.

G.N. Bodha, B.Com, LL.B., Secretary, DLS, Jaipur Branch. Author of "Sadhana Sopan", a
Hindi booklet on the teachings of Swami Sivananda.

Prof. Inderji Sharma, M.A., Of the Himachal Pradesh Education Dept. Author of "Swami
Sivananda: Twentieth Century Saint" and other books.

Dr. R.K. Sullery, Asst. Professor, Aero Engineering, Indian Institute of Technology,
Kanpur.

Dr. K. Meenakshi, M.A., Ph.D., Jawaharlal Nehru University, New Contributes articles
on Linguistic Philosophy and Religion to learned journals.

Prof. T.K. Narayanan, M.Sc. M.Phil. Prof. of Chemistry, American College, Madurai and
Editor, "Samaya Jyoti", an Anglo-Tamil monthly propagating Divine Life.
Dr. Satya Prakash Singh, Ph.D., Teaches at the Aligarh Muslim Aligarh. His books: "Sr
i Aurobindo and Whitehead: On the Nature of God", "Sri Aravinda Darsanam" and "Upanis
hadic Symbolism".

Suryakant B. Shah,

Secretary, DLS Branch, Ahmedabad.

N.S.V. Row Founder, DLS Branch, Rajahmundry.

Bandeo Sahai,

Freelance journalist, New Delhi.

K.J.A. Gunasekaran, Border Roads Organisation, Hyderabad.

Melissa Schnirring, Director, Rivendell Retreat, Weston. Connecticut, U.S.A.—a DLS B

ranch.

Narayan (Jozef) & Siva (Louis) Kiekens. The Kiekens brothers founded the DLS Branch o
f Aalst, Belgium, in 1962.
Mila Vodvorka, Yoga teacher and social worker in Valencia, Venezuela.

Hubert Farrington, Director, Swami Sivananda Yoga Institute, Bahamas and The Nassau C
ivic Ballet, Bahamas.

Dr. Mohamed Cassim, Founder-President of Perfect Peace Lodge, Veyangoda, Sri Lanka.

Don and Moo Briddel, Divine Lifers, Maryland, U.S.A.

Sita Frenkel,

Met holy Master Swami Sivananda in her teens. She is one of the leading Yoga teachers
in the United States, an inspiration to numerous young Yoga enthusiasts.

Sivananda-Valentina

For the past 20 years, lives in her signal retreat in South away from the public gaze.
Here she spends all her time sharing her inspirations with the serious seeker.

我們的貢獻者

斯瓦米‧維韋卡南達 (Swami Vivekananda)， 瑜珈吠檀多森林學院

教員。
斯瓦米·瑜伽斯瓦魯帕南達(Swami Yogaswarupananda) 瑜伽-吠檀多森林學院

教員。

Swami Brahmananda， 瑜珈吠檀多森林學院

教員。著有《聖人亞吉那瓦爾基亞的哲學》、《永恆啟示的啟示》和《靈性修行的精髓》。

Swami Jivanmuktananda， 瑜珈吠檀多森林學院

註冊員兼教員。

Swami Premananda， 瑜珈吠檀多森林學院

教員。 斯瓦米吉俗稱羅摩衍尼巴巴(Ramaayani Baba)，因其對 圖爾西羅摩衍那 (Tulsi Ramayan)

的精彩闡釋而聞名。

斯瓦米·文卡特桑達 (Swami Venkatesannda)，

傳教士、編年史家，出版了多本有關斯瓦米·悉瓦南達(Swami Sivananda)、神聖生命和瑜伽吠檀
多(Yoga-Vedanta)的書籍。
馬來西亞 DLS 總裁 Swami Pranavananda

，其國家總部位於吉隆坡黑風洞腳下，並在各城鎮設有 14 個支行。

Swami Jyotirmayananda， 瑜珈研究基金會

總裁兼董事， 美國佛羅裡達州邁阿密

希瓦普雷馬南達（Swami Shivapremananda），斯瓦米·悉瓦南達的高級弟子，《神聖生活》雜誌
前編輯。

Swami Sangitananda，語言教師、音樂家、5 種語言 600 多首歌曲的作曲家。

Yogacharya BKS Iyengar，拉瑪尼艾揚格紀念研究所

Swami Satyananda Saraswati，Monghyr 比哈爾瑜珈學院創辦人兼院長（成立於 1964 年）。

凱薩瓦達斯 (Swami Kesavadas)

美國宇宙宗教聖殿創始人

斯里·斯瓦米·馬努瓦亞吉 (HH Sri Swami Manuvaryaji)

古吉拉特邦著名聖人。他於 1935 年在艾哈邁達巴德建立了 Yoga Sadhana Ashram，擔任董事。

NC Ghosh，麻薩諸塞州 《悉瓦南達：朋友、嚮導和哲學家》的作者。

Raghunandan Savoor，

新德里郵政和電報委員會成員（財務）、交通部附加秘書兼財務顧問。

GN Bodha，B.Com，LL.B.，DLS 齋浦爾分公司秘書。《Sadhana Sopan》的作者，一本關於斯瓦

米·悉瓦南達教義的印地語小冊子。

Inderji Sharma 教授，碩士，喜馬偕爾邦教育部《斯瓦米‧悉瓦南達：二十世紀聖人》等書的作者。

RK Sullery 博士，助理。坎普爾印度理工學院航空工程教授。
K. Meenakshi 博士，碩士、博士，賈瓦哈拉爾尼赫魯大學，新 在學術期刊上發表有關語言哲學和
宗教的文章。

TK Narayanan 教授，碩士 M.菲爾. 馬杜賴美國學院化學教授，《Samaya Jyoti》編輯，這是一本傳

播神聖生命的盎格魯泰米爾月刊。

Satya Prakash Singh 博士在 Aligarh 穆斯林 Aligarh 任教。他的著作有：《斯里‧奧羅賓多與懷特海：

論神的本質》、《斯里‧阿拉文達‧達薩南》和《奧義書象徵主義》。

Suryakant B. Shah，

艾哈邁達巴德 DLS 分會秘書。

NSV Row 創辦人，DLS 分公司，Rajahmundry。

Bandeo Sahai，

自由記者，新德里。

KJA Gunasekaran，邊境道路組織，海得拉巴。
Melissa Schnirring，韋斯頓 Rivendell Retreat 總監。美國康乃狄克州—DLS 分支機構。

納拉揚（約瑟夫）和西瓦（路易斯）基肯斯。Kiekens 兄弟於 1962 年在比利時阿爾斯特成立了 DL

S 分公司。

Mila Vodvorka，委內瑞拉的瑜珈老師和社工。

休伯特法林頓 (Hubert Farrington)，巴哈馬斯瓦米‧悉瓦南達瑜珈學院和巴哈馬拿騷公民芭蕾舞團

總監。

Mohamed Cassim 博士，斯里蘭卡 Veyangoda 完美和平旅館創始人兼總裁。

Don 和 Moo Briddel，神聖生命者，美國馬裡蘭州

西塔·弗倫克爾 (Sita Frenkel)

在十幾歲的時候就遇見了聖師斯瓦米·悉瓦南達 (Swami Sivananda)。她是美國頂尖的瑜珈老師

之一，激勵無數年輕的瑜珈愛好者。
西瓦南達-瓦倫蒂娜 (Sivananda-Valentina)

在過去的 20 年裡，一直住在她位於南部的隱居處，遠離公眾的視線。在這裡，她把所有的時間
都花在與認真的探索者分享她的靈感。

SELECTIONS FROM SWAMI SIVANANDA

He is a Wonder to Me!

It is very rare to find such a Synthetic Yogi as Swami Krishnanandaji. One may be a V
edantin condemning Bhakti and Karma Yoga. But Swami Krishnanandaji is like myself; he
is like Lord Krishna. Integral perfection can be had only when you combine service an
d devotion with Jnana. You can declare: "There is no world in the three periods of ti
me." But if you find a sick man on the roadside, you must rush to relieve his sufferi
ng, giving up your meditation. That is the sign of a Jivanmukta. Externally he appear
s to be only a Karma Yogi; but he views the whole world within himself. Lord Jesus, L
ord Buddha and Sri Sankaracharya—how much service they did! It is because Swami Kris
hnanandaji is also a Synthetic Yogi that I have got the greatest admiration for him.

He is very quick in his work. He has a vast and deep knowledge of Vedanta. It is all
God's grace. It is not merely due to study in this birth. It is all due to Purva-Sams
karas. His knowledge is a treasure for those aspirants who care to learn, study and i
mbibe the knowledge from him.

Krishnanandaji is a wonder to me! He has excelled me. He has excelled Sankara. He has
excelled Dakshinamurthy. He came a few years ago. As usual, I asked him to stay in th
e Ashram. After six or seven days, he told me, "I know the Gita a little." I asked hi
m to recite the Gita. And he recited a chapter of the Gita beautifully. Then, gradual
ly... how he evolved and grew in knowledge and wisdom is a wonder to me!

Swami Krishnanandaji is a master of Western philosophy also. This is because of the i

ntense thirst for knowledge that he has. He wants to compare Western philosophy with
Indian philosophy. It was because he was proficient in both philosophies that he was
of great help to Prof. Edwin A. Burtt of the Cornell University, when the latter was
here. We should study Western philosophy also and find out the grandeur of that philo
sophy. Of course, Western philosophy cannot satisfy an absolute idealist like Krishna
nandaji. People are stunned by his knowledge. With poor nutrition, ill-health, and ma
ny inconveniences, how Swami Krishnanandaji has done so much is a wonder; it is all d
ue to God's grace. It is all due to his Purva-Samsakras. One lecture of his is quite
sufficient to inspire and elevate you.

Not a single harsh word he has spoken. He never becomes angry. He never complains. I
think there is none in this Ashram of his type. These are all divine attributes. He h
as more divine qualities than are mentioned in the Gita. Lord Krishna was in a hurry;
therefore, He enumerated some major virtues only, and we have to add to them the virt
ues that Krishnanandaji possesses.

He is the proper man to go to the West. But if that is not to be, even his mere prese
nce in the world is sufficient. His books are treasures for us. I am sending them all
over the world. A man remaining in his own Kutir can send powerful thoughts that woul
d stir the whole world. It is not necessary to go here and there, delivering lectures;
it is not necessary even to write books. It is good that a great man remains in his
own place; bees will come when the flowers bloom. Swami Krishnanandaji is silent dyna
mism.

THE GLORY OF OM

We know not anything about the nature of the Absolute except that It is. With all the
ir kindness, the scriptures have tried to tell us all about creation, how it proceede
d from the Absolute. They say: "Brahman was one and non-dual. It thought, 'I am one.
May I become many'. That caused a vibration, eventually bringing in sound, and that s
ound was Om, whence are all other manifestations". Thus, sound is virtually the compr
ehensible basis for all creation. Brahman is incomprehensible in Its transcendent asp
ect. The nearest approach to It is only sound.

Para Brahman, that Eternal Highest Being, the abiding place of all that lives and mov
es, is beyond name and class. The Vedas have ventured to give a name to Him in order
that man may recognise and call Him. A new-born child has no name, but on receiving o
ne he will answer to it. Men who are troubled by the afflictions of this world run to
the Deity for refuge and call Him by the name. When Brahman is invoked through the na
me, that which is hidden is revealed to the aspirant.

The word Om is the most appropriate name of Brahman or the Supreme Spirit. By its app
lication, by its chanting, He becomes propitiated as men by the use of their favourit
e names. It is emblematic of Brahman, as images are of material objects. It is the sy
mbol of Brahman. When you hear the sound "tree", you at once understand that it has a
root, stem, branches, leaves, flowers and fruits. Similarly when you hear the Shabda
or sound 'Om', it denotes Sat-Chit-Ananda Brahman—Existence Absolute, Knowledge Abso
lute, Bliss Absolute.

Why is Om taken as the symbol of Brahman? Can we not have any word other than Om to r
epresent Brahman? Om is a mysterious sacred syllable. Chant Om for one hour. Chant an
y other word also for one hour. You will yourself feel the difference. There is a rea
l connectiom between Om, the symbol and Brahman, thing signified by the symbol Om.

Rishis and sages of yore who have attained Self-realisation have experienced the myst
erious effects of repetition or chanting of Om. They having made long researches and
experiments on Om and its vibrations, meditated on OM for a considerable period and h
ave then given to the world Om as the right symbol of Brahman. This is not a hocus-po
cus work or a juggler's trick. This is authoritative assertion of the seers. Om serve
d as a beaconlight or light-house or a safe boat for them when they sailed in the tur
bulent and deep unnavigable waters of this ocean of Samsara. Through Om they ascended
safely to the summit of the hill of Nirvikalpa Samadhi, the knowledge of the Self, Br
ahma Jnana. You can safely rely on their teachings.

The vibration produced by chanting Om in the physical universe corresponds to the ori
ginal vibration that first arose at the time of creation. The creation itself is set
in motion by the vibration of Om. Thus, Om is the womb for everything. This world has
come out of Om, exists in Om and dissolves in Om during the cosmic dissolution.

You will find in the Bible: “In the beginning was the word, and the word was with Go
d and the word was God.” This is Om or the word of power.

'Amen' is used by Christians at the end of their prayers. 'Amen' is used very frequen
tly in the sacred Bible. Muslims use the word 'Ahmeen' during prayer. 'Amen' and 'Ahm
een' are all modifications of Om only. Om is common symbol. It represents all the sym
bols of God, all symbols of religions, all cults and schools. Just as a large-hearted
spiritual man who is of catholic, liberal nature without prejudice of any sort, repre
sents all and becomes the supreme head of conference of world religions, so also the
common symbol Om, the basis of all sounds and all languages, represents all names and
becomes the head of all names of God.

Om is the basis or matrix of all sounds. Om is the cosmic sound. All languages and so
unds come out of Om. The essence of the four Vedas is Om only. Om consists of three l
etters, A, U and M. A, U and M cover the whole range of sound vibrations. 'A' starts
from the root of the tongue, 'U' proceeds from the middle and 'M' comes from the end
by closing the lips. He who chants or repeats Om really repeats the sacred books of t
he whole world. Om is the source or the womb for all religions and scriptures of diff
erent parts of the world.

Om is the greatest of all Mantras. It directly bestows liberation. All Mantras begin
with Om. Every hymn begins with Om. The Gayatri begins with Om. The oblations that ar
e offered to the various Gods are preceded by the chanting of Om. Om is everything. O
m is your real name. It represents all. It is the basis of your life, thought and int
elligence.

All triplets are represented by the three letters Om – triplets such as Brahma-Vishn
u-Siva, past-present-future, birth-life-death, waking-dream-deep sleep, Father-Son-Ho
ly Ghost, Rajas-Sattva-Tamas and body-mind-soul.

There is a mysterious inscrutable force in Om. This force tears the veils, destroys d
esires, cravings and egoism and takes the aspirant to Brahman. It raises the Brahmaka
ra Vritti from the Sattvic mind, annihilates the Ajnana and helps the meditator to re
st in his own Sat-chit-Ananda Svarupa.

The Japa of Om has a tremendous influence on the mind. The pronunciation of the sacre
d word Om is one which has engaged the attention of all Europeans devoted to Eastern
studies. The vibrations set up by the word are so powerful that, if persisted in, the
y would bring the largest building to the ground. This seems difficult to believe unt
il one has tried to practise, but once having tried it, one can easily understand how
the above statement may be perfectly true and correct. I have tested the power of the
vibrations and can quite believe that the effect would be as stated. Pronounced as sp
elt, it will have a certain effect upon the student, but pronounced in its correct me
thod, it arouses and transforms every atom in his physical body, setting up new vibra
tions and conditions and awakening the sleeping power of the body.

Chant Om for five minutes with Bhav and understanding as soon as you sit for meditati
on. Learn its meaning. The sound should start from the navel and end at the crown of
the head. The mysterious vibration produced by the chanting of Om will shut out all w
orldly thoughts, destroy tossing of the mind, produce one-pointedness of mind and har
mony in the various sheaths, and put the mind in tune with the Infinite.
Those who chant Om will have a powerful, sweet voice. One-pointedness of mind comes q
uickly by chanting Om. Chant Om on a moonlit night. Chant Om when you walk along the
seaside or the bank of a river. You can sing Om in a beautiful way also. The rhythmic
pronunciation of Om makes the mind serene and one-pointed and induces the spiritual q
ualifications which ensure Self-realisation.

Have the picture of Om in front of you in your meditation room. Concentrate on this p
icture. Do Tratak also with open eyes, steady gazing without winking till tears flow
profusely. Associate the ideas of infinity, eternity and immortality when you think o
f Om.

Neophytes in the path of Jnana Yoga should do gazing on Om with open eyes in the begi
nning for about three months. Then they should visualise Om with closed eyes. Visuali
sation of Om is the calling up of a clear mental image of Om by closing the eyes. The
y should repeat Om mentally with Bhava and meaning, and make the ears hear the sound
also so that they may not run outside to hear other sounds.

Meditate on Om. Retire into your meditation chamber. Sit on Padma, Siddha or Sukha As
ana. Close the eyes. Relax the muscles and nerves completely. Concentrate the gaze on
Trikuti, the space between the two eyebrows. Silence the objective or conscious mind.
Repeat Om mentally with Brahma Bhavana.

This Bhavana is a sine qua non. You will have to repeat Om with the Bhava or feeling
that you are the infinite, all-pervading, pure intelligence. Mere gramophone repetiti
on or parrot-like repetition of Om will not bring out the desired result.

When you think of Om, you will have to think of Brahman: the thing signified by the s
ymbol. Association with Om is to become one with the thing signified. Try to identify
yourself with the all-blissful Self when you meditate on Om.

Keep the meaning of Om always at heart. Feel Om. Feel that you are the all-pervading,
infinite Light. Feel that you are the pure, perfect, all-knowing, eternal free Brahma
n. Feel you are absolute Consciousness. Feel that you are the infinite unchanging exi
stence. Every atom, every molecule, every nerve, vein and artery should powerfully vi
brate with these ideas. Lip repetition of Om will not produce much benefit. It should
be through the heart, head and soul. Your whole soul should feel you are the subtle,
all-pervading intelligence. This feeling should be kept up all the twenty-four hours.

What a Spiritual Seeker's Attitude towards Sex should Be

When you are in the company of ladies, try to identify yourself with the sexless, al
l-pervading soul. Constantly make the endeavour. The sex-idea will gradually vanish,
and with it, the attraction and lust also.

You should entertain the mother-Bhav or Isvari-Bhav or Atma-Bhav towards women. Siste
r Bhav will not suffice. You may fail. Ladies also should entertain Pitha-Bhav or Isv
ar-Bhav or Atma-Bhav towards males. Enquire, "Who am I?" There is no lust in the sexl
ess Atma.

The cultivation of the Bhav is very difficult. You may fail to develop the Bhav that
all women are your mothers and sisters hundred and one times. It does not matter. Sti
ck to your practice tenaciously. You are bound to succeed eventually. You will have t
o destroy the old mind and build a new mind. But you will have to do it if you want t
o attain immortality and eternal bliss. You will surely succeed if you are fiery in y
our resolve and if you have an iron determination. The Bhav will gradually manifest b
y constant practice. You will be soon established in that Bhav. Now you are safe.

The mind will again try to do some mischief inwardly. It is very diplomatic. It is ve
ry difficult to find out its ways and secret underground operations. It demands a sub
tle intellect, and by repeated introspection and vigilant watch, you can succeed in f
ighting it out. Whenever the men image of a lady crops up in your mind with evil thou
ghts, repeat mentally, "Om Durga Devyai Namah" and do mental prostrations. Gradually,
old evil thoughts will die. Whenever you see any lady, entertain this Bhav and repeat
mentally this Mantra. Your Drishti or look will become chaste. All ladies are manifes
tations of the World Mother. Destroy the idea that a woman is an object of enjoyment
and substitute the idea that she is an object of worship and a manifestation of Mothe
r Durga Kali. I wish you should practise the same Sadhana with your wife also. Make m
ental prostrations and repeat the same Mantra mentally. You must give up the idea of
wife. It is high time now. Then you have quick progress in spirituality.

Try to understand the riddle of life and the riddle of the universe. Acquire Viveka.
Take recourse to Satsanga. Enquire into the nature of the Atman. Study Yoga-Vasishtha
and the Upanishads. Then you will have a comprehensive understanding of the innumerab
le problems of life.

Withdraw the mind from the worldly objects. Purify your mind through meditation on Go
d. Thus be you happy, free from all sorrow and full of bliss.

Meaning of Vairagya

Vairagya does not mean abandoning social duties and responsibilities of life. It does
not mean detachment from the world. It does not mean a life in the solitary caves of
the Himalayas or in the crematorium. It does not mean living on neem leaves, cow's ur
ine and dung. It does not mean wearing of matted hair and a Kamandal made of fence-go
urd or coconut shell in the hand. It does not mean shaving of head and throwing of on
e's clothes. Vairagya is mental detachment from all connections of the world. A man m
ay remain in the world and discharge all the duties of his order and stage of life wi
th detachment. He may be a householder. What if? He may live with family and children.
But, at the same time, he may have perfect mental detachment from everything. He can
do his spiritual Sadhana. That man who has perfect mental detachment while remaining
in the world is a hero indeed. He is much better than the sadhu living in the cave of
the Himalayas, because the former has to face innumerable temptations at every moment
of his life. Wherever a man may go, he carries with him his fickle, restless mind, is
the Vasanas and Samskaras. Even if he lives in solitude in the Himalayas, still he is
the same worldly man if he is engaged in building castles in the air and in thinking
of the objects of the world. In that sense, even the cave becomes a big city for him.
If the mind remains quiet, if it is free from attachments, one can be a perfect Vaira
gi even while living in a mansion in the busiest part of a city like Calcutta. Such a
mansion will be converted into a dense forest by him.

The Precious Jewel

God is the one doctor for all sickness. Rely on Him alone. The Names of God are the m
ost potent, unfailing tonics, sure panaceas, well-tried elixirs, sovereign specifics
for all ills.

The precious jewel of the Lord's Name is forgotten for the sake of the broken glasspi
eces of sensual enjoyment. Is this not lamentable and deplorable?

God's Name is the greatest treasure. Accumulate the wealth of Divine Name. Recite the
Lord's Name with feeling of devotion.
Spotlight on Religion

Religion is the relationship between the mental principles—God, world and the indivi
dual.

Religion is not a denial of life. It is of life. It is life eternal.

Religion is practical philosophy. Philosophy is theoretical religion.

Philosophy is for ever searching, inquiring, questioning. Religion is sensing, realis

ing, experiencing.

Unconscious movement is called natural evolution. Conscious evolution is Yoga or the

practice of religion.

One religion is as good as another. One path to the Supreme is as good as any other r
oad or path.

Cows have different colours, but the colour of milk is one. There are different kinds
of roses, but the scent is one.

The same type of jacket cannot suit all people. Individual temperaments and tradition
al backgrounds differ. Hence the need of different religions.

Diversity is the order of creation. Religion is no exception to it.

Sons and daughters of the Koran and the Granth Saheb! Children of the Avesta and the
Vedas! Blessed votaries of the Buddha and the Christ! Be you all as one.
Religion is better understood when it is more and more practised.

Many preach Buddhism, but no one gives up the desires and Himsa. Many preach Christia
nity, but no one practises love and forgiveness. Many preach Islam, but no one recogn
ises the brotherhood of man. Many preach Hinduism, but no one realises the Divinity i
n all.

Hence, the world is wicked, not for want of truth nor on account of religions. But, a
las! it is wicked for the lack of true followers of these ideals and religions.

Let religion create saints and Yogis rather than Mandirs, Masjids and churches.

He who is able to clear your doubts, he was sympathetic in your Sadhana, he who does
not disturb your beliefs but helps you on from where you are, he in whose very presen
ce you feel spiritually elevated – he is your Guru.

Listen to all, but follow one. Respect all, but A Door one. Gather knowledge from all,
but adopt the teachings of one Master. Then you will have rapid spiritual progress.

Self-surrender is not the surrender of one's duties; it is the surrender of oneself.

The self is the little self that plays a very powerful and dangerous part in our life.
The name given to it is ego. It is a Latin word which means I.

Tell me, friends, how long will you be a slave to the fleeting things of the world? H
ow long are you going to repeat the same sensual enjoyments? How long do you wish to
worship mammon and woman? When will you find time to meditate on the Lord and to do v
irtuous deeds? Think and reflect.

DO IT NOW

A man loses his father. On the following day, he loses his son also. Yet, he is fooli
sh enough to think that he will live for ever (when the persons who came before and a
fter him have died) and postpones Sadhana.
Do not waste your precious hours. It is enough that you have wasted so many years in
idle gossiping. Enough, enough of the troubles you had all these days in satisfying y
our senses.

Be sincere and start doing Sadhana from this moment. Do not say, 'From tomorrow, I wi
ll be regular". That "tomorrow" will never come.

Do not postpone doing good deeds, for there is no certainty of life. What you propose
to do tomorrow, do that today; what you propose to do today, do this very instant.

BACK TO THE DIVINE FLAME!

Sparks of the Divine Flame! Back to the Divine Flame! Be one with the Divine Flame.

You must have Atma-Swarajya; you must become an Atma-Samrat. That is real impendence.

Your only duty is God-realisation. All other duties should only serve as a means to t
his final goal.

Do not surrender yourself to the scientists. They are not able to explain anything.

Real living is not self-indulgence, but self-expression.

Secular experiences are partial, while spiritual experience is the experience-whole.

Destroy Avidya. You will understand the 'why' of this universe.

Before you attempt to solve the secrets of the universe without, master the universe
within.
You need neither art nor science, neither study nor erudition for God-realisation, bu
t faith, purity and devotion.

If you serve God with a fraction of the zeal with which you serve Mammon or your wife
and children, you will certainly realise God within a very short period.

People will mock at you; be silent. People will insult you; be silent. People will sp
read evil rumours about you; be silent. Stick to the spiritual path. Do not swerve.

Have intimate connection with none but God. Mix little with others.

If you really want God and God alone, kick this world mercilessly.

The company of worldly-minded people is as dangerous, if not more, as the company of

a woman to an aspirant.

To serve God and Mammon at the same time is impossible.

You cannot enjoy the bliss of the Self and the sensual pleasure in one and the same t
ime. You cannot have light and darkness at the same time.

God first, world next, if at all you want the world.

Divine life is not a rejection of life and its activities, but a transformation of it
into the divine.

A life in the physical plane is a definite preparation for the Brahman.

You make a living by what you get, but you make a life by what you give. Always give,
give, give. This is the secret of abundance and divine life.

Success in life cannot be calculated by bank balance, landed property and bungalows,
but by virtuous actions and God-realisation which bring supreme satisfaction.

Never fall a victim to fruitless regret. Today is the best day. Today is the day of y
our new birth. Start Sadhana now.

Kindly do not delay. The spiritual seed must be sown in you now, when you are young.
You must offer a beautiful flower, a pure mind, to the Lord—not a rotton, tainted mi
nd later on.

Spiritual discipline is not military discipline. It is not merely submit to rules. It

is essentially self-discipline.

Perfection does not mean a change of time, place and circumstance. It is rising above
them all.

If you want to get microscope lens, you will have to grind, grind and grind. If you w
ant to realise that infinite Brahman, you will have to practice, practise and practis
e; you will have to free yourself from pettiness.

To earn Rs. 100, to become a head clerk, you have to study for fifteen years and work
for ten years. What is the nature of your goal? It is immortality. To attain this, sh
ould you not strive hard?

Those who desire to grow in morality and spirituality, those who wish to evolve rapid
ly must keep a daily record of their actions.

If you can record your actions every hour, your growth will be very rapid.
Subject yourself to keen self-analysis everyday without fail. Oust all sentiment in t
his process. Become an intelligent, serious and earnest self-C.I.D.

What one man has achieved can also be achieved by another. This is an immutable law o
f nature.

An optimist sees an opportunity in every difficulty; a pessimist sees a difficulty in

every opportunity.

If I ought, I can. Be of strong will and good cheer.

Try to become a versatile genius.

If you develop one important virtue, all other virtues will cling to you. Develop tha
t virtue in which you are hopelessly lacking.

The sublime wisdom of Sri Sankara and the supreme compassion of Lord Buddha should sh
ine in your daily life.

Be softer than butter, where kindness is concerned; be harder than steel, where princ
iples are at stake.

Strengthen the body and then do spiritual Sadhana.

Bodily mortification alone cannot lead to Enlightenment without the calming of the pa
ssions and discipline of the mind.

Just as striking at an ant-hill will not destroy the snake within, so also, no amount
of bodily torture can kill the mind within.
Conquer the mind and then conquer the entire universe with your spirituality and divi
ne force.

Reform yourself first through prayer, meditation and cultivation of divine virtues an
d then preach or try to reform the society or the community.

There is no knowledge without meditation. An aspirant churns his own soul. Truth beco
mes manifest.

Imitate not. Be original. Meditate. Bring out your own Upanishad and Gita from the he
art.

In your meditation, you must not seek anything. You already possess everything. You m
ust know and realise it.

Look into your heart. Find out what special talent God has given you. Develop it and
use it for the good of others.

Vigilant among the careless, awake among the sleepers, restrained among the indulgent,
reflective among the thoughtless, the wise aspirant boldly marches forward, reaches
the goal now and attains immortality and eternal bliss.

Will your son or daughter or friend or relative help you when you are about to die? W
ill they accompany you to share your mysteries? Have you got one sincere and selfish
friend in all this world? Are all selfish! There is no pure love; but that Lord, your
real Friend of friends, Father of fathers, who dwells in your heart, will never for s
ake you, though you may forget him. Adore Him in silence, that God of gods, that Divi
nity of divinities, the Highest of the high!

There are Pundits or learned men who will have whole scriptures on their lips; but, t
hey will not go down their throats.
Teacher, teach thyself first. Physician, heal thyself first. Lecturer, lecture to thy
self first. Reformer, reform thyself first.

Wherever there is movement, wherever there is manifestation of life, the two opposed
forces, the pairs of opposites, do exist. Some ignorant men desire to get rid of the
unpleasant experiences and to keep only the pleasant ones. This is the height of foll
y. Can there be light alone without darkness, roses alone without thorns, gain alone
without loss, success alone without failure, victory alone without defeat, pleasure a
lone without pain? This is absolutely impossible on a relative plane. The eternal law
s of nature cannot be altered. A wise man who rightly understands them and moves in c
lose cooperation with them can be happy, not others.

斯瓦米·西瓦南達選集

他對我來說是一個奇蹟！

像斯瓦米·克里希納南達吉這樣的綜合瑜珈士是非常罕見的。一個人可能是譴責巴克提和業力瑜
珈的吠檀多派。但斯瓦米·克里希納南達吉就像我自己一樣；他就像克里希納勳爵。只有當你將
服務和奉獻與智慧結合時，才能達到整體的完美。可以斷言：「三時無世界」。但如果你在路邊
發現病人，你必須趕緊去解除他的痛苦，放棄你的禪修。那是 Jivanmukta 的標誌。表面上他似
乎只是一位業瑜伽士，但實際上他只是一位業瑜伽士。但他在自己的內心看到了整個世界。主耶
穌、主佛陀和聖卡拉查亞－他們做了多少服務！正是因為斯瓦米·克里希南南達吉也是一位綜合
瑜伽士，所以我對他懷有最大的欽佩。

他做事速度很快。他對吠檀多有著廣泛而深入的了解。這都是神的恩典。這不僅是由於今生的學
習。這一切都是由於 Purva-Samskaras 造成的。對於那些願意向他學習、研究和吸收知識的有志
者來說，他的知識是一筆財富。

克里希南南達吉對我來說是一個奇蹟！他已經超越我了。他已經超越了桑卡拉。他已經超越了 Da
kshinamurthy。他幾年前來過。像往常一樣，我請他留在道場。六七天后，他告訴我：“我懂一
點梵歌了。” 我請他背誦梵歌。他優美地背誦了《薄伽梵歌》的一章。然後，漸漸地……他在知
識和智慧上的進化和成長對我來說是一個奇蹟！

斯瓦米·克里希納南達吉也是西方哲學大師。這是因為他對知識的強烈渴望。他想將西方哲學與
印度哲學進行比較。正是因為他精通這兩種哲學，所以他在康乃爾大學的艾德溫伯特教授在座時
給了他很大的幫助。我們也應該研究西方哲學，發現西方哲學的偉大。當然，西方哲學不能滿足
像克里希南南達吉這樣的絕對理想主義者。人們對他的知識感到震驚。在營養不良、健康狀況不
佳和許多不便的情況下，為何斯瓦米·克里希納南達吉 (Swami Krishnanandaji) 能取得如此大
的成就，令人驚嘆；這一切都歸功於上帝的恩典。這一切都是由於他的普瓦輪迴。他的一堂課就
足以給你啟發和提升。

他沒有說過一句嚴厲的話。他從不生氣。他從不抱怨。我想這個道場裡沒有一個像他這樣的人。
這些都是神聖的屬性。他具有比梵歌中提到的更多的神聖品質。克里希納勳爵很著急。因此，他
只列舉了一些主要的美德，我們必須在其中加上克里希那南達吉所擁有的美德。

他是去西方的合適人選。但如果事實並非如此，那麼即使他存在於這個世界上也足夠了。他的書
對我們來說是寶貴的財富。我正在把他們送到世界各地。一個留在自己庫提爾的人可以發出震撼
整個世界的強大思想。不需要到處去講課，甚至沒有必要寫書。偉人留在自己的地方是好事；花
開的時候蜜蜂就會來。斯瓦米·克里希南南達吉 (Swami Krishnanandaji) 是一種沉默的活力。

唵的榮耀

我們對絕對的本質一無所知，除了它確實如此。經文充滿善意，試圖告訴我們一切有關創造的事，
以及它是如何從絕對而來的。他們說：「婆羅門是一，非二元的。它想，『我是一。願我成為
多』。這引起了振動，最終帶來了聲音，而那個聲音就是唵，所有其他表現都是從那裡來的」。
因此，聲音實際上是所有創造的可理解的基礎。婆羅門的超然一面是不可理解的。最接近它的方
法只是聲音。

帕拉婆羅門，永恆的至高存在，所有生命和活動的居所，超越名稱和階級。吠陀經大膽地給他起
了一個名字，以便人們能夠認出並稱呼他。剛出生的孩子沒有名字，但一旦得到名字，他就會回
答這個問題。被塵世苦難困擾的人們紛紛向神尋求庇護，並呼喚祂的名。當透過名字召喚婆羅門
時，隱藏的東西就會向求道者顯露出來。

唵這個字是婆羅門或至尊精神最恰當的名字。透過它的應用，透過它的吟誦，他像人一樣透過使
用他們最喜歡的名字而得到安撫。它是婆羅門的象徵，因為圖像是物質物件。它是婆羅門的象徵。
當你聽到「樹」這個聲音時，你立刻就知道它有根、乾、枝、葉、花、果。同樣，當你聽到 Shab
da 或發出“Om”時，它表示 Sat-Chit-Ananda Brahman——絕對存在、絕對知識、絕對幸福。

為什麼 OM 被視為婆羅門的象徵？除了唵以外，我們不能用其他字來代表婆羅門嗎？唵（OM）是一
個神祕神聖的音節。念誦唵一小時。還可以念誦任何其他單字一小時。您會親自感受到其中的差
異。唵（Om）這個符號和婆羅門（Brahman）之間有著真正的聯繫，婆羅門是符號唵（Om）所代表
的事物。

昔日達到大我覺悟的聖賢和聖人都體驗到了重複或唱誦「唵」的神秘效果。他們對唵及其振動進
行了長期的研究和實驗，對唵進行了相當長的冥想，然後將唵作為婆羅門的正確象徵給予世界。
這不是魔術，也不是雜技演員的戲法。這是預言家的權威斷言。當他們在輪迴海洋的洶湧而深不
可通的水域航行時，唵充當了他們的航標、燈塔或安全之船。透過唵，他們安全地登上了涅槃三
摩地（Nirvikalpa Samadhi）的山頂，即自我的知識、梵天智慧（Brahma Jnana）。您可以放心
地信賴他們的教誨。

在物理宇宙中念誦 Om 所產生的振動對應於創造時首次出現的原始振動。造物本身是由唵的振動
啟動的。因此，唵是一切事物的子宮。這個世界源自於唵，存在於唵，並在宇宙消融過程中消融
於唵。

你會在聖經中找到：“太初有道，道與神同在，道就是神。” 這是唵（OM）或力量之詞。

基督徒在禱告結束時會說「阿們」。「阿門」在聖經中被頻繁使用。穆斯林在祈禱時使用「Ahmee
n」這個字。「Amen」和「Ahmeen」都是 Om 的變體。OM 是常見的符號。它代表了上帝的所有像
徵、宗教的所有像徵、所有的邪教和流派。正如一個心胸寬廣的精神人，具有天主教、自由的本
性，沒有任何偏見，代表所有人並成為世界宗教會議的最高領袖，共同的符號“唵”也是如此，
所有聲音和所有語言的基礎，代表所有的名字，並成為上帝所有名字的首領。

Om 是所有聲音的基礎或矩陣。唵（OM）是宇宙的聲音。所有的語言和聲音都來自唵。四吠陀的精
髓只是唵。Om 由三個字母 A、U 和 M 組成。A、U 和 M 涵蓋了聲音振動的整個範圍。「A」從舌
根開始，「U」從中間開始，「M」從舌尖閉上嘴唇開始。吟誦或念誦唵的人其實是在念誦全世界
的聖書。Om 是世界各地所有宗教和經文的源頭或子宮。

唵是所有咒語中最偉大的。它直接給予解脫。所有咒語都以 Om 開頭。每首讚美詩都以 Om 開頭。

Gayatri 以 Om 開頭。在向各神的供奉之前，先唱誦唵。唵就是一切。唵是你的真名。它代表了
一切。它是你生命、思想和智力的基礎。

所有三胞胎均由三個字母 Om 代表- 三胞胎如梵天-毘濕奴-濕婆、過去-現在-未來、出生-生命-

死亡、醒-夢-深睡、父-子-聖靈、 Rajas-Sattva-Tamas 和身體-心靈-靈魂。

唵中有一種神秘莫測的力量。這種力量撕破面紗，摧毀慾望、渴望和利己主義，並將求道者帶向
婆羅門。它將 Brahmakara Vritti 從 Sattvic 頭腦中提升出來，消滅 Ajnana 並幫助冥想者在他
自己的 Sat-chit-Ananda Svarupa 中休息。

Om 的 Japa 對心靈有巨大的影響。聖詞「Om」的發音引起了所有致力於東方研究的歐洲人的注意。
這個詞所產生的振動是如此強大，如果堅持下去，它們會將最大的建築物夷為平地。除非你嘗試
去實踐，否則這似乎很難相信，但一旦你嘗試過，你就很容易理解上述說法為何是完全真實和正
確的。我已經測試了振動的力量，並且非常相信效果會如所描述的那樣。發音為拼寫，會對學生
產生一定的影響，但以正確的方法發音，它會喚醒並轉化他身體中的每一個原子，建立新的振動
和條件，喚醒身體沉睡的力量。

當你坐下來冥想時，就用 Bhav 和理解來念誦五分鐘「唵」。了解其意義。聲音應該從肚臍開始，

到頭頂結束。念誦「唵」所產生的神秘振動將排除所有世俗思想，摧毀心的搖擺，產生心的專一
性和各個鞘的和諧，並使心與無限協調一致。

念誦「唵」的人將擁有有力、甜美的聲音。透過念誦唵，心的專一性很快就會出現。在月夜念誦
唵。當您沿著海邊或河岸行走時，念誦「唵」。你也可以用優美的方式唱唵。唵的有節奏的發音
使心靈平靜和專一，並誘發確保自我實現的精神資格。

在你的冥想室裡，將唵的照片放在你的面前。把注意力集中在這張照片上。做特拉塔克時也睜開
眼睛，穩定地凝視，不眨眼，直到淚流滿面。當你想到唵時，你會聯想到無限、永恆和不朽的概
念。

修行智慧瑜伽的新手應該在開始時睜開眼睛凝視唵，持續三個月左右。然後他們應該閉上眼睛觀
想唵。唵的觀想是透過閉上眼睛召喚出清晰的唵的心像。他們應該在心裡念誦“唵”，帶著 Bhav
a 和意義，讓耳朵也聽到聲音，這樣他們就不會跑到外面去聽到其他聲音。

冥想唵。回到你的冥想室。坐在 Padma、Siddha 或 Sukha Asana 上。瞑。徹底放鬆肌肉和神經。

將目光集中在 Trikuti（兩眉毛之間的空間）。讓客觀的或有意識的頭腦保持沉默。與 Brahma Bh
avana 一起在心裡重複「唵」。

這個 Bhavana 是一個必要條件。你必須用 Bhava 重複 Om，或感覺你是無限的、無所不在的、純

粹的智慧。僅僅用留聲機重複或鸚鵡學舌般地重複“唵”，並不會帶來想要的結果。

當你想到唵時，你必須想到婆羅門：這個符號所代表的東西。與唵結合就是與所代表的事物合而
為一。當你冥想 Om 時，試著將自己等同於極樂的自我。

時時牢記唵的意義。感受唵。感覺你是無所不在、無限的光。感覺你是純潔、完美、全知、永恆
自由的婆羅門。感覺你是絕對意識。感覺你是無限不變的存在。每個原子、每個分子、每個神經、
靜脈和動脈都應該隨著這些想法而強烈振動。口中念誦「唵」不會產生太大的好處。它應該是透
過心、頭腦和靈魂。你的整個靈魂應該感覺到你是微妙的、無所不在的智慧。這種感覺應該二十
四小時都保持下去。

精神追求者對性的態度應該是什麼

當你和女士在一起時，試著把自己等同於無性別的、無所不在的靈魂。不斷地努力。性觀念會逐
漸消失，吸引力和慾望也會隨之消失。

你應該招待女性的母親 Bhav 或 Isvari-Bhav 或 Atma-Bhav。巴夫修女還不夠。你可能會失敗。

女士們也應該招待男性 Pitha-Bhav 或 Isvar-Bhav 或 Atma-Bhav。問：“我是誰？” 無性別的阿
特瑪中沒有慾望。

Bhav 的培養是非常困難的。你可能無法一百零一次地發展「所有女人都是你的母親和姊妹」這一
Bhav。不要緊。頑強地堅持你的練習。你最終一定會成功。你必須摧毀舊思想並建立新思想。但
如果你想獲得不朽和永恆的幸福，你就必須這樣做。如果你有熾熱的決心，如果你有鋼鐵般的決
心，你一定會成功。透過不斷的練習，Bhav 會逐漸顯現出來。你很快就會在那個 Bhav 中紮根。
現在你安全了。

頭腦會再次試圖在內心做一些惡作劇。這是非常外交的。要找出它的行蹤和秘密地下活動是非常
困難的。它需要微妙的智力，透過反覆的反省和警覺的觀察，你就能成功地戰勝它。每當女人的
男人形像以邪惡的想法出現在你的腦海中時，請在心裡重複“Om Durga Devyai Namah”並進行精
神禮拜。漸漸地，舊有的邪惡思想就會消失。每當你見到任何女士時，請招待此 Bhav 並在心裡
重複此咒語。你的 Drishti 或外觀將變得貞潔。所有女士都是世界母親的化身。摧毀「女人是享
受的對象」的觀念，代之以她是崇拜的對象和杜爾加·卡利母親的體現的觀念。我希望你也能和
你的妻子一起練習同樣的修行。進行心頂禮並在心裡重複同樣的咒語。你必須放棄娶妻的念頭。
現在正是時候。那麼你的靈性進步就會很快。

試著了解生命之謎和宇宙之謎。獲得維維卡。求助於 Satsanga。探究阿特曼的本質。學習瑜珈-V
asishtha 和奧義書。然後你會對生活中的無數問題有一個全面的了解。

將心從世俗事物中抽離出來。透過冥想上帝來淨化你的思想。因此，願你快樂，遠離一切悲傷，
充滿幸福。

瓦拉吉亞的意義

Vairagya 並不意味著放棄社會義務和生活責任。這並不意味著脫離世界。這並不意味著喜馬拉雅
山孤獨的洞穴或火葬場中的生活。這並不意味著靠印楝葉、牛尿和糞便過活。這並不意味著頭髮
蓬亂，手裡拿著葫蘆或椰子殼製成的卡曼達爾。這並不意味著剃光頭和扔掉衣服。Vairagya 是指
在精神上脫離世界的所有聯繫。一個人可以留在這個世界上，以超然的態度來履行他的秩序和人
生階段的所有職責。他可能是個家庭主婦。如果什麼？他可能與家人和孩子住在一起。但同時，
他可能對一切都保持著完美的精神超然。他可以做他的靈性修行。一個人在世上保持著完美的精
神超脫，這才是真正的英雄。他比住在喜馬拉雅山洞裡的薩杜要好得多，因為前者在生命的每時
每刻都要面對無數的誘惑。無論一個人走到哪裡，他都會帶著他變化無常、焦躁不安的心，這就
是 Vasanas 和 Samskaras。即使他孤獨地生活在喜馬拉雅山，如果他致力於建造空中樓閣並思考
世間的事物，那麼他仍然是一個世俗的人。從這個意義上說，即使是洞穴對他來說也變成了一個
大城市。如果心保持安靜，沒有執著，即使住在加爾各答這樣的城市最繁忙地區的豪宅里，也可
以成為完美的 Vairagi。這樣的府邸，都會被他改造成一片茂密的森林。

珍貴的寶石

上帝是治療所有疾病的唯一醫生。唯獨依靠他。神的聖名是最有效、最可靠的補品、萬靈藥、久
經考驗的靈丹妙藥、治療所有疾病的至高特效。

由於感官享樂的玻璃碎片，主聖名的珍貴寶石被遺忘了。這不是可悲和可悲的嗎？

神的名是最寶貴的財富。積聚神名財富。以虔誠的心情念誦主名。

聚焦宗教

宗教是精神原則－上帝、世界和個人之間的關係。

宗教並不是對生命的否定。這是生命的。這是永恆的生命。

宗教是實踐哲學。哲學是理論宗教。

哲學永遠是探索、探究、質疑。宗教是感知、實現、體驗。

無意識的運動稱為自然進化。有意識的進化是瑜珈或宗教實踐。
一種宗教與另一種宗教一樣好。通往至尊的一條道路與任何其他道路一樣好。

乳牛有不同的顏色，但牛奶的顏色是一種。玫瑰有很多種，但香味卻是一種。

同一類型的夾克不可能適合所有人。個人氣質和傳統背景不同。因此需要不同的宗教。

多樣性是創造的秩序。宗教也不例外。

《古蘭經》和大聖的兒女們！阿維斯塔和吠陀經的孩子們！佛陀和基督的皈依者有福了！你們大
家合而為一。

當人們越來越多地實踐宗教時，就會更好地理解它。

許多人宣揚佛教，但沒有人放棄慾望和喜馬拉雅。許多人宣揚基督教，但沒有人實踐愛和寬恕。
許多人宣揚伊斯蘭教，但沒有人承認人類的兄弟情誼。許多人宣揚印度教，但沒有人完全認識到
神性。

因此，世界是邪惡的，不是因為缺乏真理，也不是因為宗教。可惜！這是邪惡的，因為缺乏這些
理想和宗教的真正追隨者。

讓宗教創造聖人和瑜伽士，而不是寺廟、清真寺和教堂。

他能夠消除你的疑慮，他同情你的修行，他不會擾亂你的信仰，而是從你所在的地方幫助你，他
在場時你會感到精神上的提升——他是你的古魯。

聽所有的，但遵循一個。尊重所有人，但尊重一扇門。從所有人那裡收集知識，但採納一位大師
的教誨。那麼你的靈性就會有快速的進步。

自我屈服不是放棄自己的責任；而是放棄自己的責任。這是自我的臣服。自我是小我，在我們的
生活中扮演著非常強大和危險的角色。它的名字是 ego。這是一個拉丁詞，意思是“我”。

告訴我，朋友們，你們還要成為世間轉瞬即逝的事物的奴隸多久？你還要重複同樣的感官享受多
久？你想崇拜瑪門和女人多久？什麼時候才能有時間默想主並行善呢？思考和反思。

現在做

一個人失去了父親。第二天，他也失去了兒子。然而，他愚蠢地認為他會永遠活著（當他之前和
之後的人都去世時）並推遲修行。

不要浪費您寶貴的時間。你在閒言碎語中浪費了這麼多年就夠了。夠了，夠了，這些天你為了滿
足自己的感官而遇到的麻煩。

真誠地從這一刻開始做修行。不要說，「從明天開始，我就正常了。」那個「明天」永遠不會到
來。

不要推遲行善，因為生活沒有確定性。你打算明天做的事，今天就做；你今天打算做的事情，立
即去做。

回到神聖的火焰！

神聖火焰的火花！回到神火！與神聖火焰合一。

你必須擁有 Atma-Swarajya；你必須成為一個 Atma-Samrat。這才是真正的懸而未決。

你唯一的職責就是成道。所有其他職責只能作為實現這一最終目標的手段。

不要把自己交給科學家。他們無法解釋任何事情。

真正的生活不是自我放縱，而是自我表達。

世俗的體驗是局部的，而精神體驗則是整體的體驗。

摧毀阿維迪亞。你將會明白這個宇宙的「為什麼」。

在你嘗試解決外在宇宙的秘密之前，先掌握內在的宇宙。

為了成道，你既不需要藝術也不需要科學，不需要學習也不需要博學，只需要信仰、純潔和奉獻。

如果你以侍奉瑪門或妻子兒女的一小部分熱情侍奉神，你一定會在很短的時間內認識神。

人們會嘲笑你；安靜。人們會侮辱你；安靜。人們會散播關於你的邪惡謠言；安靜。堅持精神之
路。不要突然轉向。

除了上帝之外，與任何人都沒有親密的聯繫。少與他人混合。

如果真要神獨一，就狠狠踢這個世界吧。

與世俗之人為伴，就像與一個有抱負的女人為伴一樣危險，甚至更危險。
同時事奉神和瑪門是不可能的。

你無法同時享受自我的幸福和感官的愉悅。你不可能同時擁有光明和黑暗。

上帝在前，世界在後，如果你想要世界的話。

神聖生命並不是對生命及其活動的拒絕，而是將其轉化為神聖。

物質層面的生活是婆羅門的明確準備。

你靠得到的東西謀生，但你靠付出的東西創造生活。永遠給予，給予，給予。這是豐盛和神聖生
命的秘密。

人生的成功不能用銀行餘額、房產和平房來衡量，而是用美德行為和證悟帶來至高無上的滿足來
衡量。

永遠不要成為徒勞的悔恨的受害者。今天是最好的一天。今天是你新生的日子。現在開始修行。

請不要拖延。精神的種子必須在你年輕的時候就播撒在你的內心。你必須向主獻上一朵美麗的花
朵、一顆純潔的心靈──而不是後來的腐朽、污染的心靈。

精神紀律不是軍事紀律。它不僅僅是服從規則。這本質上是自律。

完美並不意味著時間、地點和環境的改變。它正在超越他們所有人。
如果你想得到顯微鏡鏡片，你就得磨、磨、磨。如果你想證得無限梵，你就必須修行、修行、再
修行；你必須把自己從瑣碎的事情中解放出來。

賺取盧比。100.要成為科員，必須學習十五年，工作十年。你的目標的本質是什麼？這是不朽的。
為了達到這個目的，難道不該努力奮鬥嗎？

那些想要在道德和靈性上成長的人，那些想要快速進化的人必須每天記錄他們的行為。

如果你能每小時記錄你的動作，你的成長將會非常迅速。

每天都要對自己進行敏銳的自我分析。在這個過程中排除一切情緒。成為一個聰明、認真、認真
的自我 CID

一個人所取得的成就也可以由另一個人來達成。這是亙古不變的自然法則。

樂觀者在每一次困難中都看到機會；悲觀主義者在每一個機會中都看到困難。

如果我應該的話，我可以。要有堅強的意志和愉快的心情。

努力成為多才多藝的天才。

如果你培養了一種重要的美德，那麼所有其他美德都會附著在你身上。培養你極度缺乏的美德。

聖桑卡拉的崇高智慧和佛陀的無上慈悲應該在你的日常生活中閃耀。
就仁慈而言，比黃油還要柔軟；比鋼鐵還要堅硬，因為原則攸關。

強化身體，然後進行靈性修行。

如果沒有激情的平靜和心靈的紀律，單靠身體的禁慾是無法帶來啟蒙的。

正如擊打蟻丘並不能消滅裡面的蛇一樣，再多的身體折磨也無法殺死裡面的心靈。

征服思想，然後用你的靈性和神聖力量征服整個宇宙。

首先透過祈禱、冥想和培養神聖美德來改造自己，然後傳教或嘗試改造社會或社區。

沒有冥想就沒有知識。一個有抱負的人會攪動自己的靈魂。真理變得顯而易見。

模仿不。保持原創。幽思。從內心深處拿出你自己的《奧義書》和《梵歌》。

在你的冥想中，你不能尋求任何東西。你已經擁有了一切。你必須知道並意識到這一點。

審視你的內心。找出上帝給你的特殊才能。發展它並將其用於造福他人。

粗心者中警惕，沉睡者中清醒，放縱者中克制，輕率者中反思，明智的求道者勇敢地前進，達到
現在的目標，獲得不朽和永恆的幸福。

當你即將死去時，你的兒子、女兒、朋友或親戚會幫助你嗎？他們會陪你分享你的秘密嗎？這世
上你有一位真誠又自私的朋友嗎？都是自私的！沒有純粹的愛；但住在你心中的主，你真正的朋
友中的朋友，父親中的父親，永遠不會為了你，儘管你可能會忘記他。默默地敬拜他，萬神之中
的神，神中的神，至高者中的至高者！

有些專家或有學問的人會把整部經文掛在嘴邊。但是，他們不會吞下去。

老師，先自學吧。醫生，先把自己治好。講師，先給自己講課吧。改革者，先改革自己。

凡是有運動的地方，凡是有生命顯現的地方，就確實存在著兩種對立的力量、對立的對立面。有
些無知的人希望擺脫不愉快的經歷，只保留愉快的經歷。這是愚蠢的高度。難道只有光明而沒有
黑暗，只有玫瑰而沒有荊棘，只有獲得而沒有損失，只有成功而沒有失敗，只有勝利而沒有失敗，
只有快樂而沒有痛苦嗎？這在相對位面是絕對不可能的。永恆的自然法則是無法改變的。一個正
確理解他們並與他們密切合作的智者會感到幸福，而不是其他人。

POETRY BY SWAMI SIVANANDA

What is Woman?

Woman is Chaitanya Maya,

She is the child of Adi Shakti,

She holds the key of this world,

She controls the destiny of children.

She is your first teacher,

She is your visible God,

She is an emblem of beauty,

She is full of sweetness.

She is graceful and mild,

She is gentle and elegant,

She is humble and patient,

She adorns the house.

She is the Laxmi of the house,

She is the life partner of man,

She is the loving mother,

She is all in all.

Her modesty is laudable,

Her chastity is a mighty force,

Her voice soothes the man,

Her music elevates his heart.

Without her the house is a void,

Without her man is helpless,

Without her this world loses all charm,

Without her there is no creation.

Glory to women,

See God in a woman,

Give up the ideas of sex, husband and wife,

Adore her as the energy aspect of the Lord.

Language of Smile

There is language in smile,

There is Bhav in smile.

The language of smile

Is more powerful

Than ordinary language.

Smile expresses one's character,

It reveals one's inner nature.

The smile from a gall heart

Smells very pungent.

The smile of a wicked man

Is treacherous.

He smiles and smiles fire

And then cuts a man's throat.

The smile of a saint is radiant,

It is vibrant and inspiring.

It removes doubts and teaches.

The smile of a lewd woman is poisonous,

It is bewitching.

The smile of Sita-Radha,

Of any Pativrata

Is fragrant with Prem,

It is charged with Maha-Bhav,

It is divine.

It heals,

It redeems and transforms.

Sages do not laugh,

They smile through their eyes.

Rude people laugh,

Guffaw or giggle is silly,

It is indecent too.

It shows lack of culture.

Take Care of Little Things

Little drops of water

Make the mighty ocean.

Little grains of sand

Make this beautiful land.

Little moments

To make the mighty ages.

Little pies and farthings

Make millions and crores.

Little mistakes,

Little unkind acts,

little evil thoughts

will make you a devil.

Little words of love,

Little acts of kindness,

Little good thoughts

Will make you a saint.

The Riddle

Why God created this world?

This is a puzzling riddle;

Don't rack your brains now,

You will know when you realise.

Lokavat tu Lila Kaivalyam–

This world is the Lila of the Lord;

He sports in all names and forms.

Do not probe into divine mysteries.

How can there be desire to create,

When the Lord is Apta-kama,

When He is above desires?

This is His Svabhava.

Why should there be pain in this world?

This is also a riddle;

Cogitate deeply for a while,

Pain is an eye-opener and a blessing.

When did Karma begin?

This too is a difficult riddle;

Karma, is Anadi or beginningless,

Do Vichara and become wise.

Why should there be evil in this world?

This is also a vexing riddle.

Know that evil is negative good,

And that this is a relative world.

How can there be Avidya

In knowledge absolute?

This is another bewildering riddle,

You will know this when you transcend reason.

From the Absolute viewpoint

There is neither world nor pain,

Neither evil nor Karma, neither Avidya nor Maya.

Brahman alone exists—this is the Truth.

Guiding Precepts

Part I

Goodness and intelligence,

Yea, purity and knowledge,

When found together in one,

Believe, there Divinity is manifest.

Control not thy senses,

Merely for Scriptures say like that;

Realise the dilution of sense-indulgence,

And the senses will not trouble thee.

Devoid of renunciation,

And purity of the heart,

Intellect is nothing,

Nothing but a straw.

Wisdom and power

Lie not in books;

Not in conference,

And not in writing,

But lie in full,

In discriminative renunciation

And godly meditation.

Nothing is the difficulty,

Nothing is distraction,

Nothing is inimical,

Nothing is bad or good;

Know though that all fault

Lieth inside thee!

If at any time you say,

Anybody is a rogue,

Anybody is ill-willed,

Anything is inferior,

Believe, you are insulted the Almighty Lord!

Open not thy mouth,

And hear not undivine talks,

Lest thou shalt be punished

Four thy great commission.

To no man is to know God,

And to know the world;

Four man and whirled

And God are all one.

Part II

He who restrains, gains all the worlds.

And he that enjoyeth, loses his all;

Therefore, suffer, 0 friends! and pains endure,

And dance not to the tune of the senses.

You gain what you give,

And you lose what you have;

Say not "This belongs to me",

For nothing belongs to you here!

The sages will not praise thee,

For praise is vanity exhibited;

Censure shall not upset thee, O friend,

For speaking and feeling have no meaning here.

Thy real worth is often expressed

In thy movements, talks, and behaviour;

And a wise man is always

Calm, silent and indifferent to all!

The wiser you think you are,

The lesser you know the Truth;

For the Knower simply enjoys the Bliss,

And talks not, nor thinks that he is such.

The lower our status in the world,

The more menial the service we do,

And the greater the blows we receive,

The nearer to God we approach!

Vast knowledge and vast power

Are hidden in thy own being;

Blaspheme not thy self in sorrow,

For grief is the worst sin thou committest.

There isn't any work in this world,

For you to take great interest in,

At the cost of Godly meditations;

The world can give you nothing!

God is both static and dynamic,

Reality and appearance,

Soul, mind and world,

Subject, object, cause and effect,

All at one and the same time!

That is the One, the Reality Great!

Silence

Where is silence?

Is it in the forest,

Or is it in the caves?

It is in the heart.

What is Silence?

Silence is Consciousness,

Silence is Bliss,

Silence is Peace.

How to attain Silence?

Silence the thoughts,

Silence the emotions,

And rest in Silence.

Vrittis subside,

Visibles disappear,

Mind enters the heart,

Here is Silence.
Cravings perish,

Egoism vanishes,

Brahman shines,

Here is Silence.

Time melts,

Space evaporates,

'I' and 'you' dwindle,

Here is Silence.

Withdraw the senses,

Enter the Silence,

Drink the Nectar,

And become Immortal.

Brahman Shining

Brahman shining

Maya hiding

Avidya veiling

Jiva weeping.

Trishna burning

Vasana scorching

Emotions bubbling

Sankalpa swelling.

Anahat ringing
Kundalini awakening

Nectar dribbling

Yogi drinking.

Ascetic controlling

Thoughts subsiding

Egoism vanishing

Knowledge revealing.

Sage rejoicing

Jignasu meditating

Aspirant reflecting

Neophyte hearing.

Bhakta singing

Devotee surrendering

Tapasvin fasting

Sadhak subduing.

Adept resting

Eyes glittering

Joy radiating

Wisdom flowing.

西瓦南達 (Swami Sivananda) 的詩

什麼是女人？
女人是 Chaitanya Maya，

她是 Adi Shakti 的孩子，

她掌握著這個世界的鑰匙，

她控制著孩子們的命運。

她是你的第一位老師，

她是你看得見的上帝，

她是美麗的象徵，

她充滿甜蜜。

她雍容而溫和，

她溫柔而優雅，

她謙虛而耐心，

她裝飾了這個家。

她是家裡的拉克西米，

她是男人的生活伴侶，

她是個慈愛的母親，

她是一切的一切。

她的謙遜值得稱讚，

她的貞潔是一股強大的力量，

她的聲音撫慰著男人，
她的音樂提升著他的心。

沒有她，房子就是一片空虛，

沒有她，男人就無助，

沒有她，這個世界就失去了所有魅力，

沒有她，就沒有創造。

榮耀歸於女性，

在女性身上看見上帝，

放棄性、丈夫和妻子的觀念，

崇拜她作為主的能量面向。

微笑的語言

微笑中有語言，

微笑中有 Bhav。

微笑的語言比普通的語言

更有力量

微笑表達一個人的性格，

它揭示一個人的內在本質。

苦澀的笑容

聞起來很刺鼻。
惡人的笑容

是奸詐的。

他微笑著，微笑著

，然後割斷了一個人的喉嚨。

聖人的笑容燦爛，

充滿活力，鼓舞人心。

它消除疑慮並教導。

淫婦的笑容是有毒的，

是妖媚的。

Sita-Radha 的微笑，

任何 Pativrata 的微笑都

散發著 Prem 的芬芳，

它充滿了 Maha-Bhav，

它是神聖的。

它可以治癒、

可以救贖、可以改變。

聖人不會笑，

他們透過眼睛微笑。

粗魯的人笑，

狂笑或咯咯笑是愚蠢的，
也是不雅的。

這顯示缺乏文化。

照顧小事

小小的水滴，

匯成浩瀚的海洋。

小小的沙粒，

造就了這片美麗的土地。

微小的瞬間，

成就偉大的歲月。

小餡餅和小錢

就能賺到數百萬盧比。

小錯誤、

小不善行為、

小邪惡思想

都會讓你成為魔鬼。

一點點愛的話語，

一點點善意的行為，

一點點好的想法

會讓你成為聖人。
謎語

上帝為什麼要創造這個世界？

這是一個令人費解的謎語；

現在別絞盡腦汁，

等你明白了就知道了。

Lokavat tu Lila Kaivalyam –

這個世界是主的莉拉；

他以各種名義和形式進行體育運動。

不要探究神聖的奧秘。

當至尊聖主是阿普塔卡瑪（Apta-kama），

當祂超越慾望時，怎麼會有創造的慾望呢？

這是他的 Svabhava。

為什麼這個世界會有痛苦？

這也是一個謎語；

深思一會，

痛苦是開眼界，也是福氣。

業力什麼時候開始的？

這也是一個很難的謎語。

業力，是 Anadi 或無始，

Do Vichara 並變得明智。

為什麼這個世界會有邪惡呢？

這也是一個令人煩惱的謎題。

知道惡是消極的善，

這是一個相對的世界。

絕對知識中怎麼會有無明呢？

這又是一個令人困惑的謎團，

當你超越理性的時候你就會知道這一點。

從絕對的觀點來看，

既沒有世界，也沒有痛苦，

既沒有邪惡，也沒有業力，既沒有阿明也沒有摩耶。

只有婆羅門存在──這是真理。

指導戒律

第一部分

善良和智慧，

是的，純潔和知識，

當合而為一時，

相信，神性就顯現出來了。
不要控制你的感官，

因為聖經就是這樣說的；

要認清感官放縱的稀釋，

感官就不會困擾你。

沒有出離，

心清淨，

理智什麼都不是，

什麼也不是，只是一根稻草。

智慧和力量

不在於書本；

不是在會議中，

也不是在書面中，

而是完全地躺著，

在分別的放棄

和敬虔的冥想中。

沒有什麼是困難的，

沒有什麼是分心的，

沒有什麼是敵意的，

沒有什麼是壞的或好的；
但要知道，所有的過錯都

在你的內心！

如果任何時候你說，

任何人都是流氓，

任何人都是惡意的，

任何東西都是低等的，

請相信，你是在侮辱全能的主！

不要張開你的嘴，

也不要聽不道德的言論，

以免你因你的偉大使命而受到懲罰

沒有人能夠認識上帝，

也無法認識世界；

四人旋轉

，神合而為一。

第二部分

能克制者，得一切世界。

享受的人，會失去一切；

所以，受苦吧，0 朋友！痛苦持續，
舞蹈不合感官的節奏。

你得到你所付出的，

你也會失去你所擁有的；

不要說“這是屬於我的”，

因為這裡沒有任何東西屬於你！

聖人不會稱讚你，

因為稱讚是虛榮；

朋友啊，譴責不會讓你心煩意亂，

因為在這裡言語和感覺沒有任何意義。

你的真正價值常常體現

在你的動作、談話和行為；

聰明人總是

冷靜、沉默、淡漠！

你認為自己越聰明，

你對真理的了解就越少；

因為知者只是享受極樂，

而不說話，也不認為他是這樣的。

我們在世上的地位越低，
我們所做的事越卑微，

我們受到的打擊越大，

我們就越接近上帝！

廣闊的知識和巨大的力量

隱藏在你自己的存在中；

不要在悲傷中褻瀆自己，

因為悲傷是你犯下的最嚴重的罪。

這世界上沒有任何工作

可以讓你對它產生極大的興趣，

而不需要敬虔的冥想；

這個世界給不了你什麼！

上帝既是靜態的又是動態的，

現實與表象，

靈魂、心靈與世界，

主體、客體、因果，

全都同時發生！

這就是“一”，偉大的現實！

安靜

沉默在哪裡？
是在森林裡，

還是在山洞裡？

它在心裡。

什麼是沉默？

沉默是意識，

沉默是幸福，

沉默是和平。

如何達到寂靜？

寂靜思想，

寂靜情感，

安息在寂靜中。

Vrittis 消退，

可見的消失，

頭腦進入內心，

這裡是寂靜。

貪欲消失，

利己主義消失，

婆羅門閃耀，

這裡是寂靜。
時間融化，

空間蒸發，

「我」和「你」縮小，

這裡是寂靜。

撤回感官，

進入寂靜，

飲用甘露，

並成為不朽。

婆羅門光輝

婆羅門閃耀

瑪雅隱藏

阿維迪亞面紗

哭泣的吉瓦。

Trishna 燃燒

Vasana 灼熱

情緒冒泡

Sankalpa 腫脹。

Anahat 敲響

昆達里尼喚醒
花蜜流淌

瑜珈士飲酒。

禁慾主義控制

思想平息，

利己主義消失，

知識揭露。

聖人歡喜

Jignasu 冥想

上進者反映

新手聽力。

巴克塔（Bhakta）歌唱

奉獻者投降

塔帕斯文（Tapasvin）禁食

薩達克（Sadhak）征服。

熟練的休息

眼睛閃閃發光

喜悅輻射

智慧流動。

SELECTIONS FROM SWAMI KRISHNANANDA

Swami Krishnananda's handwriting

Swami Sivananda

The advent of Swami Sivananda, in the present context of human history may be regarde
d as the concretisation of humanity's need to be roused from its slumber of spiritual
bankruptcy and psychological aberration in the direction of crass materialism and a s
ensory outlook of life. That man is not merely a body, not even a mind, a social unit,
or a political puppet, but a pressure-point of universal potentialities, a spark of
the Divine Reality, aspiring for supreme perfection in the Ultimate Absolute, through
every thought, feeling and action, that life, thus, has to be lived in an integral wa
y to the Infinite, was the message of this novel saint and sage of our times.

What is Tapas?

The checking of the urge of the mind in the direction of the senses is Tapas or auste
rity. Tapas is a Sanskrit word which means heat. The heat of strength or power or ene
rgy is generated and increased in our system by the restraint of the senses and the m
ind. We become cold when energy is leaked out. When a man is about to die, his legs b
ecome cold, his hands become cold, his body becomes chill, the blood stream is withdr
awn, and the Pranas retract inwardly because of the power of the mind moving in a dif
ferent way. Energy, when it is absent in the physical body, makes it feel chill. We b
ecome cold in every way when we lack the heat of Tapas. The heat of Tapas is somethin
g like electric energy. It cannot be said that electric current is hot, though the sa
me current can produce heat when channelised in a particular manner. Electric energy,
by itself, is neither hot nor cold. It has no such characteristics. But, it is an ene
rgy which can become anything. It can heat, it can move, it can lift, it can do almos
t everything. So, the heat or energy which we conserve by the practice of Tapas or au
sterity is such an impersonal energy which cannot be equated with heat or cold or any
characteristic, though this energy can be utilised for the purposes of life which are
variegated in their nature. Above all things, this energy becomes necessary for the c
oncentration of the mind, because Yoga is nothing but concentration of mind and medit
ation of consciousness. The whole being of a person, the whole of his mind, intellect,
feeling and spirit has to be channelised towards this supreme goal of Yoga.

Now, if there is a leakage of current at some point in the electric circuit, voltage
will fall. The electrical engineer will say, "There is a leakage somewhere and so, th
ere is a fall in the voltage". That can happen to us also. The voltage of energy fall
s, when there is a leakage of energy in some direction, through some avenue of the se
nses. So, by physical, verbal, sensory and mental abstraction of oneself from externa
l objects, one can conserve his energy. And by doing so, a person only becomes health
y physically and mentally, but also becomes strong. A person who practises Tapas has
greater strength than the one who does not so practise and who wastes his strength by
way of indulgence in multitudinous activities of life. Swami Sivanandaji Maharaj used
to say: "Tapas is nothing but burning like fire with the heat of energy by the contro
l of senses". One who performs Tapas has a glow in his face, a lustre in his eyes, an
aura around his personality, a strength his speech, and a capacity in his body on acc
ount of the austerity that he performs. Every word that he speaks will have a tremend
ous force and will carry conviction. But for his Tapas, the same word will be a cold
word which may not fall into the ears of any person. Tapas is austerity the whole per
sonality—body, speech, senses and the mind. Tapas is one of the observances or Niyam
as.

Sidelights on Dream Experience

There are some dreams that are definitely prophetic in their nature. They keep the dr
eamer forewarned of approaching diseases, calamities or bereavements. This feature of
certain dreams has been established beyond doubt by countless concrete cases, a featu
re that has nothing whatsoever to do with sexual expressions or submerged anti-social
elements. Again, besides forewarning, simple forecast is also effected, at times, in
dream. The reason for this is that certain elements in the mental consciousness conne
cted with the future event have begun to rise in that consciousness at the time of th
e dream. Cases are recorded where a person dreams vividly of certain sceneries, place
s and objects as distinguishing landmarks in a place. Several years later, quite unex
pectedly, the person happens to come across the actual place, which, to his astonishm
ent, he finds tallying even in the minutest details with the scene observed by him in
dream, years before. In addition to this, the countless millions of subtle ethereal r
ecords embedded in the vast scroll of elemental space operate, sometimes, as direct c
ausative factors in dream. It is not uncommon for a person happening to spend a night
at some sacred place of hoary religious tradition or some historical place marking th
e spot of great and stirring events in the dim past, to dream of objects, persons and
occurrences connected with the place, though he may be totally unaware of any such th
ing as ever existent or possible. This comes about due to the impact of the powerful
ethereal impressions teeming at that place upon the consciousness of the person sleep
ing there. We have to take special note of a phenomenon like this, for here we have a
purely objective factor giving rise to dream, demonstrating the error of laying too m
uch emphasis upon a purely subjective causation of the dream process.

It is possible, again, for close friends, relatives or twins to influence the dreams
of each other. It is quite common for a person to have a dream of any extreme danger
or pain that his friend or relative or twin is undergoing at that time. We have insta
nces where a person upon death bed appears in dream to a friend at a great distance,
apprises him of his departure, and bids him farewell. There are also cases where a pe
rson long dead appears in dream to someone connected with him when alive, and urges h
im to do some particular work. This astral being keeps on appearing in successive dre
ams until the person thus visited accomplishes satisfactorily the purpose indicated.
All these are irrespective of the dreamer's temperament, predisposition, personal sex
ual life, early impressions, repressed desires, etc.

Spiritualising through Body Posture

Yoga Asanas have spiritual connotation. Interpreted merely as another system of physi
cal exercise, the Yoga Asanas may not appear to have any connection with spirituality.
But, in truth, everything connected with Yoga is somehow or the other related to the
intention of the spirit finally. This is the peculiarity of the culture of India. Eve
rything has some connection with the spirit, even the least ritual of worship, and th
e smallest gesture of adoration, or study or practice. Because the culture of India h
as one great aim before it, namely, to spiritualise every activity; and, in this ligh
t, no work in the world should be there bereft of the element of the spirit. So, even
the asana is a spiritual exercise, though one may not be able to easily understand ho
w a physical exercise can be regarded as spiritual. Asana is spiritual, because of th
e intention behind its practice, the purpose for which it is done, and the effect it
produces on the mind particularly. The Hatha Yoga system has an enumeration of many A
sanas—eighty four, mainly—all aiming at the bringing about of a flexibility in the
various parts of the body, so that there may not be any kind of undue pressure exerte
d by any part or limb of the body causing pain, ache and discomfort. Instead of the b
ody controlling us, we have to control it. Generally, we are controlled by the body,
because it has its own idiosyncrasies and predilections. The body aches when we do no
t attend to it according to its requirements. But, if we have some sort of a restrain
t and control over the functions of the body, it yields to our requirements, especial
ly when we want to be seated for a long time for meditation or Japa.

Activity and the Path of Knowledge

All activity is a manifestation of the defective nature of the imperfect individual.

Action which is a means to achieving an unachieved end is incompatible with Perfectio
n which is Supreme Fulfilment. Action is not the essential nature of a thing; it is t
he agitation of the illusory vestures in which things are shrouded that is called act
ion. It is possible to change the course of an action, but Self-Knowledge is ever unc
hanging. Action is relative; Knowledge is absolute. Action is dependent on the indivi
dual doer; Knowledge is independent of the individual and rests solely on the unchang
ing object, Brahman, with which it is identical. Knowledge is not subject to the proc
ess of producing, obtaining, purifying or modifying as action is and as the results o
f action are. After an act there is something to be known or attained other than the
act; but after attaining Knowledge there is nothing to be done and nothing else to be
attained. Action is of the nature of prompting or inciting one to something else outs
ide but Knowledge is Illumination itself which is at once the breaking of the bond of
samsara and the experience of the Perfection of the Absolute. The Jnana-Marga or the
Path of Knowledge, because it aims at a fusion of the means and the end in one, is, f
or those who are not endowed with the necessary equipments, extremely hard to tread,
and the difficulty is well pointed out in such references to it as “the razor's edg
e”, “the pathless path”, and the like, which show that Knowledge has a unique trac
k of its own which is not what is known to the mind and the intellect working with th
e material supplied by the senses. “The path of the Knowers is untraceable like the
track of birds in the sky and of aquatic beings in water.” As the great Acharya, San
kara, has said, “The intelligent and learned person who is an expert in arguing in f
avour of Truth and refuting what is false and goes counter to it, who is endowed with
the qualities mentioned above, is the one fit for the reception of Self-Knowledge. On
ly he is said to have the fitness to enquire into and know Brahman, who has the discr
imination between the Real and the unreal, whose consciousness is directed away from
the unreal, who is possessed of inward composure and the other virtues, and who is ye
arning for Liberation” (Vivekachudamani, 16, 17). Only those who have a penetrating
insight and are perfectly dispassionate can walk the Path of Knowledge.

Personal Problems in Yoga Practice

Worry and grief constitute an obstacle in the practice of Yoga. Unfortunately, life i
s always beset with sorrow and if we are to search for a man free from vexation of ev
ery kind, we would, perhaps, not find one. Yet, Yoga cannot be successful if mental s
tress is to pursue man like a hound, wherever he goes. It is necessary for one, befor
e any attempt at Pratyahara, Dharana or Dhyana, to extricate oneself from these torme
nting forces of the world. And the student may, from the point of view of this situat
ion, be able to understand what an amount of effort is necessary on the path to keep
the mind in balance; for balance is said to be Yoga. It is only when the balance is u
pset, due to some factor in life, that worry sets in. Hence, the first step in Yoga i
s not Pratyahara or Dharana, but a psychological disentanglement, or a stocktaking as
people do in business, and a striking of the balance-sheet of the inner world. One ha
s to find out where one stands. How can one do concentration or meditation if pains a
re to eat into one's vitals? There are many problems that are brought upon oneself th
rough economic situations, social circumstances, family conditions, etc., also person
al health and mental stability. These are important aspects that have to be taken int
o consideration. Suppose that the student is deeply annoyed with someone, will he be
able to sit for concentration at that time? No. Because the mind is already engaged i
n something else and is not prepared for concentration. It has already been given som
e work and is trying to reconcile itself with negative conditions that have been thru
st upon it. Yoga is a positive state, different from all moods of the day. There is n
othing of negative in the Yoga way of life, neither in the mind nor in the perspectiv
e of one's vision. Misgivings about Yoga are due a want of proper understanding of it
s meaning. All anguish is to be set right. How to do this is a personal problem. It h
as to be dealt with on an individual consideration, as the answer varies from person
to person.
Prayer—A Sure Source of Strength

We must be in a prayerful mood of humble submission to the Almighty every moment of t

ime. Let no one be under the impression that he is a Raja Yogi, and therefore not in
need of God. That is a mistake. One cannot perform this feat of Yoga practice alone.
God's grace is necessary. The greatest Yogis were humble and submissive in their atti
tude. Prayer works miracles, wonders; and a humility of attitude on our side will be
a great asset to us. Every day we have to offer our prayers to the great Master, our
Guru, and to the great Almighty who is our great benefactor and friend. And, by the s
incere prayers that we offer to God, we invoke His benedictions, and God's actions ar
e instantaneous. He will do the Sadhana for us; in fact, He does the Sadhana. All our
activities are God's activities, finally speaking. We are like small children imagini
ng that we are doing many things, while all these things are being done by somebody e
lse for our sake.

The Human Situation

The main question which engages one's attention almost every day is of the way to tac
kle what may be called the 'human situation' in the world. Man's circumstances are ve
ry much related to what he does and what he is yet to do. And it is not easy for him
to decide what is the best for him. Most people come to grief due to the wrong notion
that they can succeed by 'asserting' themselves. The truth is just the opposite. The
false idea that self-assertion can bring success is based on the ignorance of the fac
t that there are also others in this world who can equally assert themselves and stan
d against the assertion from any particular individual or centre of action. No one ha
s ever succeeded in life, who confronted the 'others' in the world with his ego. All
egoism is met with an equally strong egoism from outside. To take always one's own st
andpoint, whether in an action, an argument or even in feeling, is to court 'oppositi
on', while the law of life is 'cooperation'. Self-assertion, thus, is contrary to Nat
ure's laws and shall stand defeated in the end. All egoistic action, whether in mind,
speech or body, evokes a similar action from other centres of force in the world and
to live in such a condition is fitly called samsara, and experience in which perpetua
lly warring elements react against one another and bring about restlessness and pain.
The remedy against samsara is the art of 'appreciation' of the existence and feelings
of others who also demand an equal recognition in the scheme of creation. Whenever yo
u say or do anything, start it from the standpoint of the other who is in front of yo
u, listens to you or is concerned with what you do. You are then more likely to succe
ed in life than by any other means which you may think is really effective.But what i
s to be done when, for example, an enemy attacks you? Are you to assert yourself, or
not? Here, again, the decision that you take should depend upon the nature of the con
sequences that would follow from the step that you take. The unselfishness of an acti
on is judged from the extent to which it is conducive to the realisation of a higher
value in life. To know whether a value is higher or otherwise, it has to be viewed bo
th in its quantity and quality. Quantitatively, is it beneficial to the larger number
of people possible? And qualitatively, does it tend to the realisation of the highest
reality capable of being conceived as accessible? Or, to put it concisely, how far is
it spiritual?

Time and Space

The nature of the experience of space and time depends upon the manner in which the c
onsciousness happens to be objectively modalised. Persons who are in a depressed stat
e of mind or who are in deep sorrow are apt to feel that a moment of time is like a y
ear, while those who revel in happiness would feel the contrary. Space and time are u
ltimately conditions of consciousness and are not independent of it. In the dreaming
state experiences ranging over thousands of years can be undergone in a moment's time,
while, at the same time, the mind in this state can also project a moment's experien
ce into a history of several years. In the state of intense spiritual contemplation a
nd Samadhi, space and time are transcended, and only pure consciousness reveals itsel
f. In this consciousness the entire universal cycle is said to appear and disappear w
ithin the millionth part of a moment.

Spiritual Life Calls for Eternal Vigilance

The love for the individual, limited, selfish life is many times wrongly justified by
the ravaging desires for name, fame, power, wealth and sex; by the tyrannising demand
s of the body; by lust for honour, worship, exaltation, praise and lordship; by ambit
ions connected with the objective world, whatever be the nicety and the refined garb
or the polished appearance of these ambitions. Even craving for too much erudition or
scholarship is an impediment to the spiritual seeker. These hosts of obstacles have t
o be stepped over; all desires, ambitions and curiosities have to be nipped in their
bud. The more careful and circumspect a sadhaka is, the more should he try to sharpen
and deepen his intelligence. There is no limit to the need for one's vigilance and ac
tive consciousness. Even at the entrance to heaven, a passage may be there leading to
hell. The boat may sink even near the opposite shore.

Role of Constructive Emotions in Yoga Sadhana

Our concept of God is not purely logical. It is also emotional. And, therefore, when
we take to any point in concentration, and choose any object for this purpose, we hav
e to see if it agrees with us emotionally. For instance, we cannot keep a snake in fr
ont of us and meditate upon it, though, for the purpose of concentration, that is als
o good enough, as any other thing is. But, emotionally, we will not be in harmony wit
h the thought of a cobra sitting in front of us. There will be a disharmony, for reas
ons well known to us. But, if we choose an object which is emotionally connected with
what we like for reasons of our own, our mind will concentrate immediately. While it
is true that we have to be emotionally appreciative of the object of concentration or
meditation, we must also see what sort of emotion it is that we entertain when we med
itate. There are emotions and emotions. Even when we are rebellious, outrageous and r
ude, we are in a state of emotion. But, that is not the type of emotion that we speak
of when we say that emotionally we have to be related to the object of concentration.
Rebellious emotions are distracting emotions. They are not wholesome feelings. They t
ear our personality to shreds and throw us in different directions. But, the construc
tive emotions knit the parts of our personality into a whole, and we become brighter
and more beautiful than a tyrannical individual with a self-assertive individuality.
When we frown, we are in a state of emotion. When we smile, we are again in a state o
f emotion. But, the two emotions are of two different types. When we are very ruthles
s and cruel, we are also in a state of emotion. When we are compassionate, kind and m
erciful, we are again in a state of emotion. There can thus be different kinds of emo
tion, and we have to know where we stand.

This is the reason why many of the Yoga teachers, Gurus and Masters tell us that it w
ould be good and profitable to take to the chanting of the Name of God instead of unn
ecessarily struggling in the mind by an imposition upon itself of thoughts and feelin
gs which it is not accustomed to or familiar with. Each individual has his own notion
of God, the Almighty Creator, to whatever religious faith he may belong. It is sure a
nd certain, and clear and obvious for him, that his own notion of God is the best of
thoughts. He may not have a better thought than that. There, his emotions come togeth
er in a fraternal embrace, and his logic also works in a friendly manner. So, japa of
a Name of God, concentration on the meaning of the mantra, or the formula containing
the Name, is regarded as perhaps the best method to bring the mind to the point of co
ncentration. When we offer prayers to God, we say something, at least mentally. We sa
y something in our mind, and emotionally, we feel certain attitudes towards God. Thes
e are the things that we have to maintain perpetually, as far as possible, by repeate
d sessions of prayers, and a continuous sitting for japa or chanting of the Divine Na
me, which will bring us to the point of concentration. This is a religious technique
of concentration.

The Role of the Guru in Vital Education

In the modern systems of education, this vital education is not there. We have intell
ectual education, but nothing by way of a vital, emotional education imparted to the
very stuff of the individual, with the result that the stuff of the individual has re
mained the same as it was before. It has not been affected in any manner. The outlook
of life does not change after getting educated in a college. The individual remains t
he same even after that. But, in the Gurukula educational system, the outlook change
was effected. The student became a different person altogether when he came out after
a period of training under a master. Today, we have no personal relationship between
the student and the teacher. There is a sort of commercial relationship, which is alm
ost the death of education. Even that relationship is now snapping. There seems to be
no relationship at all between the student and the teacher these days. The whole fram
ework is crumbling and we do not know where we are heading towards. But, in earlier d
ays, the teacher was like a father to the student. The Guru, the teacher, the instruc
tor or the professor was also a parent who had the welfare of the student in his mind.
Which professor has the welfare of his student in his mind today?

The influence of the teacher on the student is very important. The instruction that t
he student receives from a teacher verbally is one thing. Perhaps the student can hav
e that instruction even from other sources, in schools and colleges. But, the benefit
of the influence of the teacher cannot be gained from other sources. When the Guru sp
eaks to the disciple, when the Yoga teacher instructs the student of Yoga, the soul o
f the Guru or the teacher makes an immediate impact on the mind of the disciple. This
is because the teacher of Yoga is not just an ordinary person. He is not just another
Tom, Dick or Harry. He is an exceptional person, exceptional in every way. The Yoga t
eacher is not an ordinary human being. He is one who has passed through the various s
tages of Yoga training and acquired the competency to teach on account of his own per
sonal practice. This is very important. Unless one has himself practised Yoga, he can
not teach Yoga. It is neither possible nor desirable to read one book and then start
teaching. It is the very practice of Yoga which is the strength of the Yoga teacher,
which gives him the confidence to communicate vitally with the student. When this is
done, a rapprochement is established between the will of the teacher and the will of
the student, because of a mutual agreement of ideas and ideologies between the two. T
he student surrenders himself to the teacher, wholly and solely, and the teacher take
s on the responsibility of looking after the welfare of the soul of the student, and
not merely his intellect. This is another very important factor which helps the stude
nt of Yoga in his practice of mind control.

The Grandeur of the Absolute

The grandeur of the Absolute is grander than all other grandeur. It is the crowning e
difice of truth and glory. Nothing is beyond That. It is neither form, nor content, n
or extent. The soul sinks into It by an experience of all-fullness – neither essence,
nor kingdom, nor wisdom, neither equal nor unequal, neither static nor moving, neith
er sitting nor resting, neither one nor two, neither true nor false, neither this-nes
s nor that-ness, nothing known to us, nothing known to any existent being. It has no
name, there is no definition of It! It is That which is. It is not love, not grace, n
ot world, not soul, not God, not freedom, not light, for all these are relative conce
ptions. It is not Satchidananda, which is only an ideal 'other' of what we here exper
ience. Satchidananda is only the logical highest, a mere intellectual prop. Reality i
s beyond Satchidananda, also. It is Itself, the eternal sun that shines in the infini
te sky of the absolute world! It transcends cosmic consciousness. It is the supra-ess
ential essence. Eternity and Infinity embrace one another to form Its Centre of Exper
ience. It is an Ocean that sweeps away the earth and the heaven and the netherland. S
un, moon and stars are dissolved in It. Brahma, Vishnu and Siva vanish into It. It is
the Life of life, Wisdom of wisdom, Joy of joy, Power of power, Real of real, Essence
of essence. Birthlessness and deathlessness float in It like ripples. It is the supre
me Death of all, and yet the highest peak of real Life. The totality of all the joys
of the universe is merely a distorted fragment of That Supreme. It puts an end to the
vicious circle of transmigratory life.

How to Test Your Spirituality

Contacts may be physical or psychic. All these are to be avoided in the search for th
e Spirit. As a matter of fact, psychological contacts are more dangerous than physica
l contacts. The mind it is that works havoc. The mind thinking a sense-object is more
vicious than a physical contact of body with body. If the mind is not working, the ph
ysical contact means nothing. So, all psychic contacts with objects should be withdra
wn, and in this withdrawal of the senses and the mind, if you can feel a release of a
ll your tensions, if, in going to the bottom of your own being in the solitude of you
r life, you can feel a freedom and a happiness which the world knows not, then you ar
e really living a spiritual life. If nobody sees you, and you are happy, then that wo
uld be the test of your spirituality. And if you feel like fish out of water because
nobody sees you, then that would be the contrary of it.Because the Spirit is alone, i
t wants nobody, and it wants nobody's help in this world. It is so complete and full
that you cannot add a cubit to its stature by multiplying the existence of the object
s before it. The whole universe, before it, is zero. As, in arithmetic, you have a fi
gure before a series of zeros, all zeros mean nothing without the figure preceding th
em, the figure here is the Spirit. It may be One, but if this figure One is absent, t
here are only zeros!

The Yoga-Vedanta Forest Academy

We have started recently a small campus called the Yoga-Vedanta Forest Academy only t
o bring into our own memories and minds the divine message of Sri Gurudev. The intent
ion is not to teach something technical, historical, academic or philosophical. The i
dea is very simple, very humble and very insignificant if you would like to call it.
And its insignificance lies in the fact that it does not seek any kind of propaganda
in the eyes of the social public, but it seeks the recognition in the great eye of Go
d, the Almighty. And if you can succeed in rousing up even one individual to the stat
us of God-consciousness, the Divine Life Society would have done a great service and
the Yoga-Vedanta Forest Academy would have served its purpose. It is not quantity tha
t we seek, it is quality. We may not be thousands in number, we may be very few, we m
ay be two hundred, it does not matter. We do not require even two hundred. We require
one and if that one has the inner soul-force which has the strength to declare that i
t can stand on its own legs and it can draw sustenance from the five elements, from t
he sun and the moon and the stars, Sri Gurudev would be immensely pleased. The world,
that is, the creation that is before us, is itself our support and God is our support.
And God is never dead, He is never away from us. And if our connection with Him be s
piritual, which means to say indivisible, then the help that comes from Him is perpet
ual. And so it comes without asking. If this gospel can be planted in our hearts, eve
n in the heart of a single person here, God will be immensely satisfied, and the bles
sings of Sri Gurudev will be abundant. I have spoken all this with an intense feeling
for the grand aim for which Sri Gurudev lived and the purpose for which I believe God
has created this world itself. Hari Om Tat Sat.

Want to Join an Ashram?

The seeker's entering a monastery or a place of holy seclusion is really the beginnin
g of his troubles. The austerities personally volunteered and the disciplines externa
lly imposed by the surroundings or the atmosphere of this life try to dig up the gold
and the treasure that is hidden in the mine of the seeker's inner substance.

What does Ritual Represent?

A ritual or a performance represents an attitude, a conduct, expressed outside in act

ion. We may offer a leaf or pour a drop of water on a piece of stone considering that
piece of stone as our God. There begins religion. The stone is not God, but our feeli
ng of the presence of a higher power in it is our God. These are psychological aspect
s of religion—these rituals in all the various forms that we see in temples and in c
hurches, for instance. The devotee kneels down; he looks up; he holds his hands; he b
ows his head down and he offers a deeply felt prayer through words of utter affection
and agonised feeling of devotion. This he does by ritualistic worship's, offerings an
d sacraments.

Alice in Wonderland

We have an inveterate obsession in our minds which prevents us almost entirely from c
onceiving the goal of life as a practical reality. For us, the goal mostly remains as
a kind of concept and an idea, an ideal which is not easily reconcilable with the har
d realities of the workaday world. The goal may be God Himself, and nevertheless, He
is only an idea and an ideal, a concept, an imagination, a possibility, a may-be or a
may-not-be.

This suspicious outlook is not absent even in the most advanced persons due to the st
rength of the senses, the power of the mind, and the habit of the intellect in unders
tanding things in a given fashion. We are discussing in these lessons a subject calle
d Comparative Philosophy, and in this context, we would be benefited by bestowing a l
ittle thought on the conclusions arrived at by certain other thinkers also, apart fro
m Vedantic philosophers like Sankara, with whom we have a good acquaintance and about
whose thinking we have spoken enough.

There was a great man called Plato in Greece. According to Paul Dawson, the whole wor
ld has produced only three philosophers – Plato, Kant and Sankara. There. is some tr
uth in what he says. There cannot be a greater philosopher than these three persons
– Plato, Kant and Sankara – says Paul Dawson. I was thinking about this statement.
Why does he make this statement? Finally I felt that there is some truth in it, whate
ver it is.

The idea of the Ultimate Reality is the principal doctrine of Plato; and I started by
saying that we are living in a world of ideas when we live a spiritual life, when we
behave religiously, conduct worship and chant Mantras, do prayers, do Japa and even m
ediation; but there is a very uncomfortable consequence following the idea that, afte
r all, the Reality is an idea.

Ideas are abstractions, notions which are supposed to correspond to realities, and as
long as ideas correspond to realities, they are valid. I have an idea that there is a
building in front of me. This idea is a valid idea, because it corresponds with the r
eal existence of the building outside. So, the validity of my idea depends upon the r
eality of the object which is in front of it, but my idea itself has no reality. It i
s a borrowed reality. It hangs on the existence of something else outside, in this ca
se, the building. So, if the idea of the Ultimate Reality or God is to hang on the ex
istence of another thing, God is not a real being. This is a very subtle difficulty t
hat may trouble the minds of even sincere seekers. Don't you think that the world is
real? It is not merely real, it is very, very real, hard to the core, flint-like and
no one can gainsay that it is. Perhaps that alone is.

God is an idea that has been introduced in our minds by our ancestors, by our books,
by our scriptures, by our professors and our teachers and parents, and somehow, we ha
ve been forced by the logic of this teaching to believe there should be such a thing
as an 'other-worldly existence' and we have somehow reconciled ourselves to it – God
must be there. But we are accepting the existence of God against our own will. We are
hungry and thirsty and this hunger and thirst of the body is more real than the idea
of God. No one can say that it is not so, whatever be our devotion to God. We are ter
ribly angry, upset, very much attached to things, all which cannot be explained in th
e light of the supreme existence of God. This is so even in the case of advanced seek
ers, Sadhaks and sincere aspirants. This subject is the principal theme of Plato's do
ctrine.

Ideas precede reality: this one sentence is the entire philosophy of Plato. The reali
ty of the objective universe is subsequent to the idea of the universe. Here we have
an echo of the great philosophy of Vedanta that the Hiranyagarbha is prior to the cos
mos of physical appearance. The Panchadasi, the Upanishads and the other systems of V
edantic thinking tell us that in Hiranyagarbha the world does not exist in a concrete
form as it appears, that it is only an idea cosmically manifested by Isvara who is ev
en subtler than the idea. Isvara is only a possibility of the very idea that there sh
ould be such a thing called the universe. So, Isvara is subtler than the idea which i
s Hiranyagarbha, and Virat is supposed to be the animating consciousness behind the s
o-called physicality of creation. So, even in the Vedantic Philosophy, there is the s
ame doctrine of idea preceding concrete existence. But we can never believe this.

My idea that there is a desk in front of me cannot be said to be harder in its concre
teness than the desk itself. I have an idea that there is a little table in front of
me. Is the table more real or the idea that the table is there more real? Any man wit
h common sense will say that the idea is subsequent to the existence of the object ca
lled table and the idea is not preceding the object. Because there is a table, you th
ink there is a table. You have an idea that there is an object. So, the idea that the
re is an object is the consequence of the existence of the object. So, the idea of Go
d must be subsequent and not precedent.

These questions arose before Socrates. How can you say that idea is prior to the univ
erse? How could there be an idea unless the universe exists? How can you have a thoug
ht about a thing unless the thing exists? How can you say that things are subsequent
and ideas are precedent?

If God is supreme consciousness, how could consciousness be prior to existence? Consc

iousness is always of something. If the something is not there, there cannot be consc
iousness. What do you mean by merely saying consciousness, awareness, understanding,
thinking, feeling? They cannot have any significance unless they are connected to a t
hing which is already there. This is the gross realistic doctrine of empirical philos
ophers which was highlighted by British thinkers like Locke, Berkeley and Hume, but a
lready anticipated by people like Plato and Aristotle in a different fashion.

This is a very terrible problem before us. Notwithstanding the fact that we are devot
ees of God and honest religious thinkers, the concreteness of the world and the reali
ty of the things we see with our eyes and contact with our senses cannot be abrogated
merely by the notion that ideas are precedent. Ideas cannot be precedent as long as w
e are accustomed to thinking in the way we are thinking today. "Here is a man comin
g." I am saying like this. This man is there; therefore I have an idea that he is com
ing. If the man was not there, the idea cannot be there. It is not that I think the m
an first and then the man comes. The man is there and the idea comes afterwards.

So, realism has a great fort before it. There cannot be an idea unless an object exis
ts already. So God must be afterwards and the world first. Here is materialism, which
has a very strong ground. Consciousness cannot be there, unless the object is there.
So, what you call consciousness is only an exudation, a manifestation, a kind of effe
ct of an already existing material stuff. Crude materialism, realism, is impossible t
o face easily. You cannot answer this question. You yourself will not be able to say
anything in this matter; so you say that there is something in it.

This problem is an indication of the state in which we are placed. How far are we adv
anced spiritually? Where is our spirituality, where is our God, love and God-consciou
sness? Incidentally, it is not a joking matter or a humour. It is a very, very seriou
s thing for us. Whatever be the study of the scriptures, we cannot get out of the ide
a that we are living in a very, very hard, flint-like, iron-like, steel-like world; a
nd we can never accept that the idea of the world is in any way more real than the wo
rld. But Plato affirms that the ideas are more real than the world. The universals ar
e precedent to the particulars. Horseness is prior to the horse. Tableness is prior t
o the table, buildingness is prior to the building. How can there be buildingness bef
ore the building came into being? How could there be horseness before there is a hors
e? We cannot answer these questions easily. We know very well that there cannot be ho
rseness unless the horse were already there. But man's mind is very poor. It is not w
holly philosophical and we cannot understand how there could be an idea of a thing un
less the thing were already there. How could God's consciousness be there if God is o
nly Consciousness?

We have been indoctrinated in this belief not merely in this birth, but throughout th
e births we have lived through in earlier incarnations. The difficulty arises on acco
unt of the impressions created in our minds by hanging on to objects of sense through
the many births we have passed through.

The little spiritual aspiration that we have is a late development in the process of
evolution. Let each one of us think, "Since when am I thinking of God, religion and s
pirituality? Since how many years back?" Compared to these few years of our ardent ad
venture in the spiritual field, what a long, long time we have passed in other types
of thinking! The heavy weight of the errors in the thoughts of our previous lives han
gs on us so vehemently and powerfully that our little aspiration is submerged. So, ag
ain and again we have suspicions in our minds. Doubts are galore. Very great difficul
ties are there. "Am I fit? Am I right? Is there any substance in it? Am I living in a
foolish world, a fool's paradise? Nothing is coming. I have been meditating for years,
nothing is visible. I may be hoodwinked. Is there any point in it at all or is it al
l a waste?" These doubts can come even to sincere seekers.

The idea of the world is not dependent upon the world. The world is dependent on the
idea. In a crude form, Berkeley said this. But, in a more philosophical fashion, Plat
o affirmed it. We can never stomach this idea that consciousness is precedent to matt
er, though we have attempted to convince ourselves, in our previous discussions, that
consciousness is our essential reality by an analysis conducted of the three states
– waking, dream and deep sleep. We have already understood this to some extent. We h
ave gone to the depths of our condition in deep sleep where we appear to exist only a
s pure consciousness minus associations of body and mind. If we could exist as pure c
onsciousness minus body and mind in the state of deep sleep, that must have been what
our sleep, that must have been what our stuff is. This so-called body of ours, this h
ard substance of contactual experience, and the mind which thinks of it, are subseque
nt evolutes; and if they were the ultimate realities that we are, they would not have
perished in deep sleep also. But we had no experience of body or mind there. We were
bare, featureless, unobjectified being, consciousness only. This is what we learnt in
our earlier analysis of the condition of sleep. What were you in deep sleep? Not man,
not mind, not anything, not object. What were you then? A bare impersonal, indefinite,
undivided awareness you were. So, this consciousness that you were is the same as co
nsciousness of being, inseparable from being being inseparable from consciousness, co
nsciousness inseparable from being.

This is the great conclusion of Vedanta philosophy – Being-Consciousness. Sat-Chit w

as your essential nature – not body, not mind, not anything that the senses perceive
or conceive, not the world. Then, wherefrom this body came? What is this body? What i
s the world? What are these big buildings and stony mountains and the flowing rivers
and the burning sun? What is all this? From where have they come?

They are also ideas. When Berkeley said that all the trees, the mountains, the heaven
and the earth were only ideas, Samuel Johnson, it seems, later on kicked a brick and
said, "I hereby refute Berkeley." Kicking a brick does not refute Berkeley. It is a v
ery prosaic way of confronting this poor bishop. There was some mistake in the thinki
ng of Samuel Johnson. You cannot kick a brick and say, "I have refuted Berkeley", bec
ause Berkeley includes Johnson himself, not merely the brick, in his doctrine of idea
s.

Electric repulsions can produce a sensation of hardness, as many of you, or some of y

ou at least, must have experienced when you had an electric shock. If you touch a liv
e wire with a heavy voltage flowing through it, you will have a sensation of terrible
weight and solidity, though there is nothing there. You will feel a mountain hanging
on your hand. Any of you who ever had a shock would know what it is. How could this i
dea of a heavy weight of a hill hanging on your hand be a sensation when there was no
thing whatsoever except the fact that you touched a live wire? Why go so far? Come to
our modern scientists.

These solid objects – may be of steel or granite – are constituted of electric ener
gy inside. Pure energy, electric energy – we may say, electricity itself. What is el
ectricity? It cannot be seen, it has no weight, it has no dimensions, no length, brea
dth, or height. But it is the raw material of heavy substances which have length, bre
adth and height. This indescribable continuum of force and motion has become the atom
s and the molecules, hard things like the mountains and the solar system.

Go further still. The doctrine of relativity lands us in a mere idea of the cosmos. T
he space-time stuff that they speak of as the ultimate substance is not a hard realit
y. Neither can space be called a hard reality like a table, nor time. But, researches
into the substance of physics seem to conclude that the hardest realities like hills
and rocks are constituted of configurations of the space-time continuum. We cannot un
derstand what this space-time continuum is except that it is a mathematical heap of p
oint-events in the brain of the scientist – and not a human scientist at that!

Here, Berkeley rectifies himself when he says that the world is an idea, not of Mr. B
erkeley, but of a larger being in whom all the individual ideas are also included. We
again come to the Hiranyagarbha of Vedanta philosophy, though such words were not use
d by Berkeley or Plato. Plato used the words, "Idea of the good". A strange definitio
n of his. You may say, "Idea of God" if you like. It is not an idea of God, but the i
dea which is God. Actually, God is only an idea; not your idea, but an Idea as such,
which is the cause of all other ideas. The Yoga Vasistha goes into great detail in ex
plaining this point that the whole universe is mind. Not my mind or your mind, but mi
nd as such. Pure impersonal existence, of which our minds and thoughts and feelings a
nd solutions are ripples.

Read the great book of Samuel Alexander, "Space, Time and Deity", which is a great ex
position of the structure of the universe which is so hard and real in space-time onl
y. Space-time is not a substance. It is not something tangible. You cannot touch it,
you cannot see it, you cannot sense it, you cannot taste it, you cannot smell it. And
a thing which cannot be sensed is not reality at all. But, that is the reality!

It pinpoints, pressurises itself into a movement, a force. And space-time becomes mot
ion, manifesting itself into the primary qualities of length, breadth and height. Rem
ember: length, breadth and height do not mean length, breadth and height of a substan
ce. They have never come into being. These are difficult things to understand. Only a
purely impersonal thinker or mathematician will be able to appreciate or understand.
How can there be a conception of length, breadth and height unless objects are there?

But space-time is itself without dimension. It has no dimensions. It is a four dimens

ional something – not a three dimensional substance. And we do not know what this fo
ur dimensional thing is. It is only an idea, a meaningless thing for us. It becomes p
rimary qualities like length, breadth and height, etc. Geometrical patterns are calle
d primary qualities which manifest themselves as secondary qualities of colour, sound,
taste, smell, etc. The world has not come into being yet. They are only Tanmatras –
Shabda, Sparsa, Rupa, Rasa, Gadha, says the Vedanta philosophy. These Tanmatras are n
ot substances, but principles behind the objects which produce these sensations. They
are not hard substances like earth, water, fire, air and ether; they are comparable t
o the secondary qualities of Aristotle and Plato and modern scientists.

Oh, what a wonder! We seem to be living in a dreamland like Alice in Wonderland. We a

re not living in a world as it appears. The primary qualities condensing themselves i
nto secondary qualities of sensations, solidify themselves as it were into hard reali
ties-like the heaviness that you feel when you get an electric shock.

So, under these conclusions, it appears that the solidity and the substantiality of t
his physical world is comparable to the solidity and the substantiality of the mounta
in that you felt weighing heavily in your hand when you had a heavy voltage shock. Do
es the world exist? No one knows.

Now, even your own body is of the same nature. This substantiality of the world which
has been reduced practically into nothing but a sensation and an idea of a cosmic exi
stence includes the very motion of our body also, so that we also go, the scientists
also go into these conclusions. Sir Arthur Eddington said that no scientist can live
in this world without going mad. Fortunately, he does not want to go mad, because, un
der these conclusions, no one can exists here for three minutes. Buddha said this. A
really perceiving individual cannot exist in this world for three days. He will melt
into nothing. But the fact that perception has not arisen is the reason why we are ve
ry happy here. So, ignorance is the cause of our very comfortable existence. Now, thi
s comparative study of Eastern conclusions with Western discoveries seems to make us
feel that all great men are thinking alike – whether Plato or Aristotle, Kant or Heg
el, Acharya Sankara or Vidyaranya Swami.

Ideas are therefore not ideas of things which are earlier than the ideas; just as spa
ce and time are not subsequent to what we call the objective world, but precedent to
the objective world. It is a final conclusion of Sir James Jean, for instance, that G
od must be a mathematician. It is not a man thinking a mathematical point, but mathem
atics itself. How can you only think mathematics, without a person thinking mathemati
cs? He says it is a mathematical consciousness, highly abstract, purely impersonal, a
nd the universe is nothing but conceptions of mathematical point-events.

Today we are in this world of modern physics. And what is Hiranyagarbha, what is Isva
ra, but these very things in the Sanskrit language? What is this Shabda, Sparsa, Rupa,
Rasa and Gandha but conceptual precedents of the hard things called earth, water, fi
re, air and ether including our physical bodies? We can imagine why we have difficult
ies in meditation, why we cannot do Japa, why we cannot do prayer. We get angry for l
ittle things and we fly at the throat of another brother, because we are yet to be sp
iritual.

Religion has not yet entered us fully. We are playing jokes with God, at least for no
w. These deeper truths are not capable of easy entrance into our minds, because we ar
e busybodies, very busy with bricks and mortar and vegetables and tea and coffee. The
se are greater realities to us than the supernal ideas that are the contents of our r
eligious and spiritual consciousness.
I brought these ideas before you to bring about a comparison between the greatest thi
nkers of the East like Acharya Sankara, the Rishis of the Upanishads, and Sri Krishna
of the Bhagavad Gita and Western thinkers like Plato, Aristotle and Kant. They seem t
o be thinking alike. Only they seem to be thinking in different languages and giving
and different definitions.

So, we are now face to face with the great reality, the God of the cosmos. We have pa
ssed through the analysis. We have conducted a study of the essential nature of the h
uman being by a study of the three stages of consciousness – waking, dream and deep
sleep. We studied epistemological processes – the perception of the world, how we co
me in contact with things, and how we know that the world exists at all. This also we
have concluded. Many of you may not remember it, but think over or see your diaries i
f you have noted anything down.

Now we are facing the third principle of the ultimate reality of the cosmos, call it
the Absolute, call it Satchidananda, God, Isvara, Hiranyagarbha, Virat – whatever it
is. Here, true religion begins. Real religion is an awareness of the presence of the
Supreme Being. Therefore, it is well said that religion begins where intellect ends,
where reason fails. When religion begins controlling your life, you cease to be a mer
e intellectual or a scientist or a philosopher. You are no more a thinker, but a pers
on who lives reality.

Religion is living reality and not merely thinking reality or academic analysing. All
this is over already in our earlier lessons. We have thought enough philosophically,
academically and hope we shall enter into true religion which is God-consciousness it
self in some proportion, in some measure, in a modicum.

To face God and to encounter Him in our actual life is to live religion. So, religion
is not ringing a bell, waving a light, or chanting a mantra. It is encountering God f
ace to face. So, religion is superior to philosophy, if you understand religion in th
e true sense of the term. Religion is not Hinduism, Christianity, Buddhism. It is the
art of envisaging God-being.

Man melting, like ice vanishing before the blaze of the sun – that is religion. When
the sun of God-consciousness rises, this substance called body-consciousness evaporat
es into an ethereal nothing. Gradually, we begin to approximate God-being. The life o
f religion is the way of gradual approximation to God-consciousness. Here, true love
begins to preponderate in our lives. We do not merely think of God as philosophers or
academicians or professors. We love God; and we cannot love a thing which is not real
ly there. We cannot love a thing which is only an idea or a concept in our mind.

All love is an urge of the soul to contact that which it feels as a hard reality in f
ront of itself. Every love is God-love finally and the final stuff of the universe ma
y be said to be love.

I have been telling you sometimes that there is some secret meaning behind the last w
ords in the Eleventh Chapter of the Gita when we are told that Bhakti is supreme. The
Bhakti that Sri Krishna speaks of here is not ordinary obeisance to an idol. It is no
t a mass that you perform in the church. It is a melting of your being before the Abs
olute. Therefore Bhagavan Sri Krishna says, "Not charity, not philanthropy, not study,
not austerity, is capable of bringing about this great vision that you had, Arjuna!
Only by devotion can I be seen, contacted. Only by devotion am I capable of being kno
wn, seen and entered into." These three words are used in the Bhagavad Gita at the en
d of the Eleventh Chapter – knowing, seeing and entering. Arjuna knew and saw, but n
ever entered into It. Therefore, he was the same Arjuna after the Bhagavad Gita also.
He never merged into the Supreme Being.

Now, religion is knowing, seeing and entering into. Knowing is considered by such thi
nkers like Ramanuja, the great propounder of the Visishtadvaita philosophy, as inferi
or to devotion. I am now digressing a little bit from the point, into another thing a
ltogether, which is also interesting.

Knowledge or Jnana is not equal to Bhakti, says Ramanuja, the great propounder of the
doctrine and philosophy called Visishtadvaita. And Acharya Sankara says that Jnana is
superior to Bhakti. It may appear that they are quarreling with each other. Really, t
hey are not quarrelling. They have some emphasis laid on different aspects of the sam
e question. Why does Bhagavan Sri Krishna say that nothing can make you fit to see th
e vision of God, to behold Him, except Bhakti? It would seem that He speaks like Rama
nuja and not like Sankara. But they are only speaking in different languages....the s
ame thing. There is no contradiction between them. "Knowing, seeing and entering int
o" signifies the process of contacting God by degrees. There is, in the parlance of V
edanta, two types of knowledge – Paroksha Jnana and Aparoksha Jnana. Paroksha Jnana
is indirect knowledge. Aparoksha Jnana is direct knowledge. "God exists" is indirect
knowledge. "I am inseparable from God-being" is direct knowledge. Now, we do not feel
that we are inseparable from God's being. That knowledge has not come to us. So we ha
ve not entered such a height of religious consciousness as to be convinced that we ar
e inseparable from God's existence. But we are convinced enough to feel that God exis
ts.

At least the people seated here are perhaps convinced that God must be. He is. Circum
stances compel us to feel confidently that God must be, that God is. But we have not
gone to such an extent to feel that we are inseparable from Him. That is a little hig
her stage. We have known in an indirect way. Jnana has come, but Darshana or, vision
of God has not come. We have not seen the Virat in front of us, notwithstanding the f
act that we are seeing Virat. This whole cosmos is that, but somehow we have segregat
ed our personality from Virat consciousness. A cell in the body is seeing the body as
if it is outside it.

The way in which we are seeing the universe now is something like the possibility of
a particular organism, called the cell in the body, separating itself in motion – no
t really of course – from the bodily organism and looking at the body. What would be
the condition or the experience of a cell in our own body notionally isolating itself
from the organism to which it belongs and considering the body as a world outside it?
You can imagine the stupidity of it. This is exactly what we are doing. We think that
the world is outside us. We can fly into space, drive in a motor car on a road, becau
se a peculiar notion has become a reality in our mind, that the world is outside us t
hough we are a part of the world. So, the idea that the Virat is an object of percept
ion, that the world is external to us, is notional and not realistic. All our difficu
lties are notional in the end. They have no reality or substance in themselves. We ar
e bound by our minds, our thoughts, our feelings and our willings. So when Acharya Sa
nkara says that Jnana is superior and Ramanuja says that Bhakti is superior, they are
saying the same thing.

By Bhakti Ramanuja means that love of God which supersedes intellectual activity or a
mere knowing that God exists. And when Sankara says that Jnana or knowledge is superi
or, he means knowledge which is identical with being and which is the same as Para Bh
akti or the love of God where the soul is in communion with the Being of God.

The highest devotion is the same as the highest knowledge. Jnana and Para Bhakti are
the same. The Gauna Bhakti or secondary love of God, which is more ritualistic and mo
re formal, is inferior. But Ramanuja's Bhakti is the surging of the soul and the melt
ing of personality in God-experience. It is to become mad with God-love as we hear in
the case of Spinoza, Ramakrishna Paramahamsa, Mirabai and Tukaram. Their Bhakti was n
ot simply love of God as that of churchmen or templemen. It is a kind of ecstasy in w
hich the personality has lost itself in God-love and God-being. That is Jnana and tha
t is Bhakti. So, there is no difference between Ramanuja and Sankara in the ultimate
reaches. And Bhagavan Sri Krishna's dictum is also of a similar character.

So now, when we are discussing the final point in our studies, we are gradually losin
g attachment to this obsessional notion that we are this little Mr. or Mrs. Body and
that we are located in a part of the physical world called India or America, Japan or
Russia. And we are slowly trying to become citizens of a larger dimension which is wi
der than this earth, perhaps larger than even the solar system and this physical cosm
os.

When we enter into the true religious life, we become real children of God.

The Essence of Service

A charitable disposition towards others is the essence of service. Charity of feeling

is the greatest of charities. Giving donations of some dollars is not necessarily cha
rity. That is only an outward expression of one's internal recognition of the value o
f people outside. The discovery of great spiritual value in all things in the world i
s the essence of the serviceful outlook of life. We do not serve people because they
are inferior to us, or because they are beggars and we are rich. That is not the reas
on why we do service. Service is the outcome of our feeling that the great aspiration
that is throbbing in our heart is also present in other hearts. Social circumstances
might have converted the other people into what they are, but that is not their essen
tial being. The charitable feeling, which is the essence of service, arises on accoun
t of a recognition of divinity in all things, rather than on account of the discovery
that others are poor fellows, beggars on the road, and unwanted units in society. The
re is no putting on of a superior attitude in unselfish service. We do not become imp
ortant men, because we do service. It would be a blunder to think so. Perhaps, one wh
o is capable of doing the highest service regards himself as the humblest of people.
He is the last and the least, and not the first. These are again subtle points which
one has to be able to appreciate in one's own self, by careful examination of oneself
daily.

Brushing Up the Mind into Higher Thoughts

Yoga does not always mean meditation with closed eyes. It means many things that are
contributory to it ultimately. A little bit of study also is very necessary. Perhaps
it may also have to be maintained as a necessary routine always. Some amount of refer
ence to a text on Yoga may be required to brush up the mind into higher thoughts. Oth
erwise, we cannot always entertain noble thoughts. It is not easy to accommodate in t
he mind lofty thoughts of God always, throughout the day. That is impracticable. So,
we take to various methods of practice in order to accommodate the mind to this habit
of lofty thinking. Discussion with good people, friends, is a help and is something l
ike a secondary Satsanga. Also helpful is a study of great texts on Yoga, given by gr
eat masters, incarnations, prophets and divinities of the past.

斯瓦米·克里希納南達選集

斯瓦米·克里希納南達的筆跡

斯瓦米·悉瓦南達

在人類歷史的當前背景下，斯瓦米·悉瓦南達的出現可以被視為人類需要從精神破產和心理失常
的沉睡中甦醒，轉向粗俗的唯物主義和感性的人生觀的具體化。那個人不僅僅是一個身體，甚至
不是一個思想，一個社會單位，或者一個政治傀儡，而是一個普遍潛力的壓力點，神聖現實的火
花，通過每一個思想追求終極絕對的最高完美。 ，感覺和行動，因此，生活必須以一種完整的方
式生活到無限，這是我們這個時代這位小說聖人和聖賢的信息。

什麼是小吃？

抑制心靈對感官的衝動就是塔帕斯（Tapas）或苦行。Tapas 是梵文單字，意思是熱。力量、力量
或能量的熱量是透過感官和心靈的約束在我們的系統中產生和增加的。當能量洩漏時，我們會變
得寒冷。人死時，因心力異動，雙腿冰冷，手冰冷，身體冰冷，血流收縮，氣氣內收。當身體缺
乏能量時，會讓人感到寒冷。當我們缺乏小吃的熱量時，我們會在各個方面變得寒冷。小吃的熱
量類似電能。不能說電流是熱的，儘管相同的電流在以特定方式引導時可以產生熱量。電能本身
既不熱也不冷。它沒有這樣的特徵。但是，它是一種可以變成任何東西的能量。它可以加熱、可
以移動、可以舉起，幾乎可以做所有事情。因此，我們透過塔帕斯或苦行的實踐而保存的熱量或
能量是一種非個人能量，不能等同於熱或冷或任何特徵，儘管這種能量可以用於本質上多種多樣
的生活目的。最重要的是，這種能量對心靈的集中是必要的，因為瑜珈只不過是心靈的集中和意
識的冥想。一個人的整個存在，他的整個思想、智力、感覺和精神都必須引導到瑜伽的這一最高
目標。

現在，如果電路中的某一點出現電流洩漏，電壓就會下降。電氣工程師會說：「某處漏電，因此
電壓下降」。這也可能發生在我們身上。當能量透過某種感官途徑向某個方向洩漏時，能量電壓
就會下降。因此，透過從外在物體中抽像出自己的身體、語言、感覺和精神，一個人可以保存自
己的能量。而這樣做，一個人不僅身心變得健康，而且變得堅強。修習塔帕斯的人比不修習塔帕
斯、因沉迷於眾多生活活動而浪費精力的人擁有更大的力量。斯瓦米·西瓦南達吉·馬哈拉吉曾
說：「小吃只不過是透過感官控制，用能量的熱度像火一樣燃燒」。修行塔帕斯的人，由於他所
修行的苦行，他的臉上有光彩，他的眼睛有光彩，他的個性有光環，他的言語有力量，他的身體
有能力。他所說的每一句話都具有巨大的力量，都帶有信念。但對他的 Tapas 來說，同樣一個詞
將是一個冷冰冰的詞，可能不會落入任何人的耳朵。Tapas 是整個人格的苦行——身體、言語、
感官和心靈。Tapas 是儀式或 Niyamas 之一。

夢境體驗側記

有些夢本質上絕對是預言性的。它們讓夢者預先得到即將到來的疾病、災難或喪親之痛的警告。
某些夢的這項特徵已被無數具體案例所證實，這一特徵與性表達或潛藏的反社會元素毫無關係。
同樣，除了預警之外，有時在夢中也會產生簡單的預測。原因是，在做夢時，與未來事件相關的
心理意識中的某些元素已經開始在該意識中升起。根據記錄，一個人生動地夢到某些風景、地點
和物體，作為一個地方的顯著地標。幾年後，他出乎意料地碰巧來到了這個真實的地方，令他驚
訝的是，這個地方連最細微的細節都與他多年前在夢中看到的景象相符。除此之外，浩瀚的元素
空間捲軸中所蘊含的無數微妙的空靈記錄，有時也成為夢中的直接因果因素。一個人碰巧在某個
具有古老宗教傳統的聖地或某個歷史悠久的地方過夜，在過去發生過偉大而激動人心的事件，並
夢見與該地方有關的物體、人物和事件，這並不罕見。儘管他可能完全不知道任何這樣的事情曾
經存在或可能。這是因為那個地方充滿了強大的空靈印象對睡在那裡的人的意識的影響。我們必
須特別注意這樣的現象，因為這裡我們有一個純粹客觀的因素引起夢，這表明過度強調夢過程的
純粹主觀原因是錯誤的。

親密的朋友、親戚或雙胞胎也有可能影響彼此的夢。一個人夢見他的朋友、親戚或雙胞胎當時正
在經歷任何極端的危險或痛苦是很常見的。我們有這樣的例子：一個臨終的人在夢中出現在遠方
的朋友面前，通知他他的離開，並向他告別。也有這樣的情況，一個早已過世的人會在夢中出現
在生前與他有聯繫的人面前，並敦促他做一些特定的工作。這個星體生物不斷出現在連續的夢中，
直到被拜訪的人圓滿地完成了所指示的目的。這一切都與夢者的氣質、傾向、個人性生活、早期
印象、壓抑的慾望等無關。

透過身體姿勢進行靈性化

瑜珈體位法具有精神內涵。僅僅將瑜珈體式解釋為另一種身體鍛鍊系統，它可能與靈性沒有任何
關聯。但事實上，與瑜伽有關的一切最終都與精神的意圖有關。這就是印度文化的獨特之處。一
切事物都與精神有某種聯繫，即使是最微不足道的崇拜儀式、最微小的崇拜、學習或實踐的姿態。
因為印度文化有一個偉大的目標，就是要使每一項活動變得靈性化；從這個角度來看，世界上任
何工作都不應缺乏精神元素。因此，即使是體式也是一種精神鍛煉，儘管人們可能無法輕易理解
如何將身體鍛煉視為精神鍛煉。體位法是靈性的，因為其練習背後的意圖、練習的目的以及它對
心靈產生的特別影響。哈達瑜珈體係有許多體式，主要是八十四個，都是為了讓身體各部位具有
靈活性，使任何部位或肢體不會受到任何過度的壓力。導致身體疼痛、疼痛和不適。我們必須控
制身體，而不是身體控制我們。一般來說，我們是受身體控制的，因為它有自己的特質和偏好。
當我們不按照身體的要求去照顧它時，身體就會疼痛。但是，如果我們對身體的功能有某種限制
和控制，它就會滿足我們的要求，特別是當我們想長時間坐著冥想或打坐時。

活動與知識之路

所有的活動都是不完美個體的缺陷本質的表現。行動是實現未實現目標的手段，與完美即最高的
實現是不相容的。行動不是事物的本質，而是事物的本質。事物所籠罩的虛幻外衣的騷動稱為行
動。改變行動的過程是可能的，但自知之明是永遠不變的。行動是相對的；知識是絕對的。行動
取決於個人行動者；知識獨立於個人，完全依賴不變的客體－婆羅門，與之相同。知識不像行動
和行動的結果那樣受到產生、獲取、純化或修改的過程的影響。在一個行為之後，除了該行為之
外，還有一些東西需要被了解或達到；但在獲得內識之後，就沒有什麼可做的，也沒有什麼可以
得到的。行動的本質是促使或煽動一個人去做一些外在的事情，但知識本身就是啟蒙，它既打破
了輪迴的束縛，又體驗了絕對的完美。Jnana-Marga 或知識之路，因為它旨在將手段和目的融合
為一，對於那些沒有必要裝備的人來說，這是極其困難的，而且困難已經被很好地指出了在諸如
“剃刀邊緣」、「無路可走」等類似的提及中，這表明知識有自己獨特的軌跡，這不是頭腦和智
力所知道的與所提供的材料一起工作的軌跡。透過感官。“知者之道，如天鳥行跡，水生生物行
跡，不可踪跡。” 正如偉大的阿闍梨桑卡拉（Acharya Sankara）所說：「聰明而博學的人，擅
長爭論真理，駁斥虛假和與真理相反的事物，並具有上述品質，是適合的人。」為了接受自我知
識。據說只有他有資格探究和認識梵，他能區分真實與虛幻，他的意識遠離虛幻，他擁有內在的
平靜和其他美德，並且他嚮往為了解放」（Vivekachudamani，16、17）。只有那些具有敏銳的洞
察力和完全冷靜的人才能走上知識之路。

瑜伽練習中的個人問題

憂慮和悲傷構成了瑜珈練習的障礙。不幸的是，生活總是充滿悲傷，如果我們要找一個沒有各種
煩惱的人，我們或許找不到。然而，如果精神壓力像獵犬一樣追趕人，無論他走到哪裡，瑜珈就
不可能成功。一個人在嘗試辟邪、專注或禪定之前，有必要將自己從世界的這些折磨人的力量中
解脫出來。從這種情況的角度來看，學生可能能夠理解在保持心平衡的道路上需要付出多大的努
力；據說平衡是瑜珈。只有當生活中的某些因素導致平衡被打破時，憂慮才會出現。因此，瑜伽
的第一步不是製感或專注，而是一種心理解脫，或者像人們在商業中所做的盤點，以及內心世界
的資產負債表引人注目。一個人必須弄清楚自己的立場。如果疼痛侵蝕了一個人的生命體，一個
人如何能夠集中註意力或冥想？經濟狀況、社會環境、家庭條件等為自己帶來了很多問題，還有
個人的健康和心理穩定。這些都是必須考慮的重要面向。假設學生對某人深感惱怒，此時他能靜
坐嗎？不。因為頭腦已經忙於其他事情，還沒準備好集中註意力。它已經被賦予了一些工作，並
正在努力適應強加給它的負面條件。瑜珈是一種積極的狀態，不同於一天中的所有情緒。瑜珈的
生活方式中沒有任何負面的東西，無論是在頭腦中還是在一個人的視野中。對瑜珈的疑慮是由於
缺乏對其意義的正確理解。所有的痛苦都應該被糾正。如何做到這一點是個人問題。這個問題需
要根據個人情況來考慮，因為每個人的答案都是不同的。

禱告－力量的可靠來源

我們必須時時懷著虔誠的心情，謙卑地順服全能的上帝。不要讓任何人以為他是一位王王瑜伽士，
因此不需要神。這是一個錯誤。一個人無法獨自完成瑜珈練習的這項壯舉。神的恩典是必要的。
最偉大的瑜伽士的態度是謙虛和順從的。禱告能創造奇蹟、奇事；我們的謙遜態度將成為我們的
寶貴財富。我們每天都必須向偉大的明師、我們的上師、以及偉大的全能者、我們偉大的恩人和
朋友祈禱。並且，透過我們向上帝真誠的祈禱，我們祈求祂的祝福，上帝的行動是即時的。他會
為我們做修行；事實上，他在修習薩達那 （Sadhana）。最後，我們所有的活動都是上帝的活動。
我們就像小孩子一樣，想像自己正在做很多事情，而這一切都是別人為了我們而做的。

人類處境

幾乎每天引起人們注意的主要問題是如何解決世界上所謂的「人類處境」。人的處境與他所做的
和尚未做的事情有很大關係。對他來說，決定什麼對他來說是最好的並不容易。大多數人都因為
錯誤的觀念而陷入痛苦，認為他們可以透過「堅持」自己來取得成功。事實恰恰相反。認為自我
主張可以帶來成功的錯誤觀念是基於無知的事實，即這個世界上還有其他人同樣可以主張自己並
反對任何特定個人或行動中心的主張。沒有一個人能夠以自我對抗世界上的“其他人”，從而獲
得人生的成功。所有的利己主義都會遭遇來自外部的同樣強烈的利己主義。總是堅持自己的立場，
無論是行動、爭論，甚至感情，都是“反對”，而生活的法則是“合作”。因此，自我主張違反
了自然法則，最終會失敗。所有利己主義的行為，無論是心靈、言語或身體，都會引起世界上其
他力量中心的類似行為，生活在這種狀態下被恰當地稱為輪迴，在這種體驗中，永久交戰的元素
相互反應並帶來結果。不安和疼痛。對抗輪迴的方法是「欣賞」他人的存在和感受的藝術，而這
些人也要求在創造計畫中得到平等的認可。每當你說或做任何事情時，都要從站在你面前、傾聽
你或關心你所做的事情的人的角度出發。這樣，你比任何其他你可能認為真正有效的方法更有可
能在生活中取得成功。但是，例如，當敵人攻擊你時該怎麼辦？你到底是要堅持自己的立場，還
是不堅持自己的立場？同樣，您所做的決定應取決於您所採取的步驟所產生的後果的性質。判斷
行為是否無私，是看它在多大程度上有利於實現更高的人生價值。要知道一個價值是否較高，必
須從數量和品質兩方面來看。從數量上來說，是否能夠讓更多的人受益？從品質上來說，它是否
傾向於實現能夠被認為是可以理解的最高現實？或者，簡而言之，靈性到底有多遠？

時間和空間

空間和時間經驗的本質取決於意識客觀模態化的方式。心情鬱悶或悲傷的人，容易感覺剎那間如
一年，而陶醉在幸福之中的人則相反。空間和時間最終是意識的條件，並且不獨立於意識。在夢
的狀態下，數千年的經歷可以在一瞬間經歷，同時，在這種狀態下，心也可以將一瞬間的經歷投
射到幾年的歷史中。在強烈的精神沉思和三摩地的狀態下，空間和時間被超越，只有純粹的意識
顯現出來。在這種意識中，整個宇宙循環據說在百萬分之一的瞬間出現和消失。

精神生活需要永遠警惕

對個人的、有限的、自私的生活的愛，很多時候被對名譽、名譽、權力、財富和性的蹂躪慾望所
錯誤地正當化；身體的暴虐要求；出於對榮譽、崇拜、提升、讚美和統治的慾望；與客觀世界相
關的野心，無論這些野心是多麼精美、精緻的服裝或光鮮亮麗的外表。即使是對太多博學或學術
的渴望也會成為靈性探索者的障礙。必須跨過這些重重障礙；所有的慾望、野心和好奇心都必須
消滅在萌芽狀態。修行者越小心謹慎，就越應該努力提升和加深他的智力。一個人的警覺性和主
動意識的需要是無限的。即使在天堂的入口處，也可能有一條通往地獄的通道。即使靠近對岸，
船也可能會沉沒。

建設性情緒在瑜珈修行中的作用

我們對上帝的概念並不純粹是邏輯的。這也是感性的。因此，當我們集中註意力並為此目的選擇
任何物體時，我們必須看看它在情感上是否與我們一致。例如，我們不能把一條蛇放在我們面前
並冥想它，儘管為了集中註意力的目的，這也足夠好了，就像任何其他事情一樣。但是，在情感
上，我們不會與坐在我們面前的眼鏡蛇的想法和諧一致。由於我們眾所周知的原因，將會出現不
和諧。但是，如果我們出於自己的原因選擇了一個與我們所喜歡的事物在情感上相關的物體，我
們的思想就會立即集中。雖然我們確實必須在情感上欣賞專注或冥想的對象，但我們也必須看到
當我們冥想時我們懷抱著什麼樣的情感。有情緒、有情緒。即使當我們叛逆、無禮、粗魯時，我
們也會處於情緒狀態。但是，當我們說在情感上我們必須與專注的對象相關時，這並不是我們所
說的情感類型。叛逆情緒是分散注意力的情緒。它們不是健康的感受。它們將我們的個性撕成碎
片，並將我們拋向不同的方向。但是，建設性的情感將我們人格的各個部分編織成一個整體，我
們變得比一個獨裁的、自我主張的個體更聰明、更美麗。當我們皺眉時，我們就處於一種情緒狀
態。當我們微笑時，我們再次處於情緒狀態。但是，這兩種情緒是兩種不同的類型。當我們很無
情、很殘忍的時候，我們也處於一種情緒狀態。當我們慈悲、仁慈、慈悲時，我們又處於情感狀
態。因此，可能會有不同類型的情緒，我們必須知道自己的立場。

這就是為什麼許多瑜珈老師、古魯和明師告訴我們，念誦上帝之名是好的，也是有益的，而不是
透過將思想和感覺強加於自身而在頭腦中進行不必要的掙扎。它不習慣或不熟悉。每個人對上帝、
全能的造物主都有自己的看法，無論他屬於什麼宗教信仰。對他來說，毫無疑問、明確、清楚、
明顯的是，他自己的上帝觀念是最好的想法。他可能沒有比這更好的想法了。在那裡，他的情感
在兄弟般的擁抱中匯聚在一起，他的邏輯也以友好的方式運作。因此，神名的 japa、專注於咒語
的含義或包含聖名的公式，可能被認為是使思想集中的最佳方法。當我們向上帝祈禱時，我們至
少在心裡說了一些話。我們在心裡說一些話，在情感上，我們對上帝有某種態度。這些是我們必
須透過重複的祈禱、持續的靜坐或念誦聖名來盡可能地永久維持的事情，這將使我們達到集中註
意力的地步。這是一種集中註意力的宗教技巧。

導師在生命教育中的作用

在現代教育體系中，這種重要的教育並不存在。我們有智力教育，但沒有對個人的本質進行生氣
勃勃的、情感上的教育，結果，個人的本質仍然和以前一樣。它沒有受到任何方式的影響。接受
大學教育後，人生觀並沒有改變。即使在那之後，個人仍然保持不變。但是，在古魯庫拉的教育
體系中，觀念改變了。弟子在師父的指導下修練一段時間後，就完全變了一個人。今天，我們的
學生和老師之間沒有任何私人關係。有一種商業關係，幾乎是教育的消亡。甚至這種關係現在也
破裂了。現在的學生和老師之間似乎沒有任何關係。整個框架正在崩潰，我們不知道我們將走向
何方。但是，在早期，老師對於學生來說就像父親一樣。古魯、老師、導師或教授也是一位關心
學生福祉的家長。今天哪位教授關心他的學生的福祉？

老師對學生的影響非常重要。學生從老師那裡得到的口頭指示是一回事。也許學生甚至可以從學
校和大學等其他來源獲得這種指導。但是，教師影響力的好處無法從其他來源獲得。當上師對弟
子說話時，當瑜珈老師指導學生瑜珈時，上師或老師的靈魂會立即對弟子的心靈產生影響。這是
因為瑜珈老師不只是一個普通人。他不僅僅是另一個湯姆、迪克或哈利。他是一個非凡的人，在
各方面都非凡。瑜珈老師不是一個普通人。他是一位經歷了瑜伽各個階段訓練並透過自己的個人
練習獲得了教學能力的人。這個非常重要。除非一個人自己練習過瑜伽，否則他無法教瑜伽。讀
一本書然後開始教學既不可能也不可取。瑜珈的練習本身就是瑜珈老師的力量，這讓他有信心與
學生有正向的溝通。完成此操作後，由於兩者之間的思想和意識形態相互一致，教師的意願和學
生的意願之間就建立了和解。學生將自己完全地、完全地臣服於老師，而老師則承擔起照顧學生
靈魂福祉的責任，而不僅僅是他的智力。這是幫助瑜珈學生練習精神控制的另一個非常重要的因
素。

絕對的偉大

絕對的偉大比所有其他的偉大都要偉大。它是真理和榮耀的最高大廈。沒有什麼是超越的。它既
不是形式，也不是內容，也不是範圍。靈魂透過一種圓滿的體驗而沉入其中──既不是本質，也
不是王國，也不是智慧，既不是平等也不是不平等，既不是靜止也不是運動，既不是坐著也不是
休息，既不是一也不是二，既不是真也不是假，也不是這個——是不是那是，我們一無所知，任
何存在者都不知道。它沒有名字，也沒有定義！它就是那個存在。它不是愛，不是恩典，不是世
界，不是靈魂，不是上帝，不是自由，不是光，因為這一切都是相對的概念。它不是薩奇達南達，
它只是我們在這裡所經歷的理想的「他者」。Satchidananda 只是邏輯上的最高點，只是一個智
力支柱。現實也超越了薩奇達南達。它就是它本身，照耀在絕對世界的無限天空中的永恆太陽！
它超越了宇宙意識。它是超本質的本質。永恆和無限相互擁抱，形成其體驗中心。這是一片海洋，
席捲了大地、天空和荷蘭。太陽、月亮和星星都溶解在它之中。梵天、毘濕奴和濕婆消失在其中。
它是生命的生命，智慧的智慧，喜悅的喜悅，力量的力量，真實的真實，本質的本質。無生無死
如漣漪般漂浮在其中。它是一切至高無上的死亡，也是現實生命的最高峰。宇宙所有歡樂的總和
只不過是至尊者的一個扭曲的碎片。它結束了輪迴生命的惡性循環。

如何測試你的靈性

接觸可以是身體上的，也可以是精神上的。所有這些都是在尋求聖靈時要避免的。事實上，心理
接觸比身體接觸更危險。造成破壞的正是頭腦。心對感官對象的思考比身體與身體的身體接觸更
邪惡。如果頭腦不工作，身體接觸就毫無意義。所以，所有與物體的心靈接觸都應該被撤回，在
這種感官和思想的撤回中，如果你能感受到所有緊張的釋放，如果在你生活的孤獨中走入你自己
存在的最深處，你能感受到一種世人所不知道的自由和快樂，那麼你就真正過著精神生活了。如
果沒有人看到你，而你卻很快樂，那就是對你靈性的考驗。如果你因為沒有人看到你而感覺像離
開水的魚，那麼事實恰恰相反。因為聖靈是孤獨的，它不需要任何人，它不需要這個世界上任何
人的幫助。它是如此完整和飽滿，以至於你無法透過增加它前面的物體來增加它的高度。在它之
前，整個宇宙都是零。正如在算術中，在一系列零之前有一個數字，如果沒有前面的數字，所有
零都毫無意義，這裡的數字就是聖靈。可能是一，但是如果沒有這個數字一，那就只有零了！

瑜珈吠檀多森林學院

我們最近開設了一個名為瑜珈吠檀多森林學院的小校園，只是為了將古儒吉的神聖訊息帶入我們
自己的記憶和頭腦中。其目的不是教授技術、歷史、學術或哲學的東西。這個想法非常簡單，非
常卑微，如果你願意稱呼它的話，也非常微不足道。而它的渺小在於，它不尋求社會大眾眼中的
任何宣傳，而是尋求全能上帝偉大眼中的認可。如果你能成功地喚醒一個人的神意識，那麼神聖
生命協會就會做出巨大的貢獻，而瑜珈吠檀多森林學院也將達到其目的。我們追求的不是數量，
而是品質。我們的人數可能不是幾千，也可能是很少，也可能是兩百，都沒有關係。我們甚至不
需要兩百。我們需要一個，如果那個人有內在的靈魂力量，有力量宣稱它可以獨立站立，它可以
從五種元素、太陽、月亮和星星中汲取營養，古儒吉就會感到非常高興。世界，也就是我們面前
的創造物，本身就是我們的支持，而上帝則是我們的支持。神永遠不會死，祂永遠不會離開我們。
如果我們與祂的連結是精神上的，也就是說不可分割的，那麼來自祂的幫助就是永恆的。所以它
不需詢問就來了。如果這福音能夠植根於我們的心中，即使是植根於這裡一個人的心中，神也會
非常滿足，古儒吉的祝福也會豐富。我懷著對古儒吉大師生活的宏偉目標和我相信上帝創造這個
世界本身的目的的強烈感情講了這一切。Hari Om Tat 星期六。

想加入靜修處嗎？

求道者進入修道院或聖隱之地其實是他煩惱的開始。個人自願的苦行以及周圍環境或今生氣氛所
施加的外在紀律，試圖挖掘隱藏在探索者內在本質礦藏中的黃金和寶藏。

儀式代表什麼？

儀式或表演代表一種態度、一種行為，透過行動表達出來。我們可以供奉一片葉子或在一塊石頭
上倒一滴水，以為那塊石頭是我們的上帝。宗教由此開始。石頭不是上帝，但我們感覺到其中有
更高的力量，這就是我們的上帝。這些是宗教的心理層面——例如我們在寺廟和教堂中看到的各
種形式的儀式。奉獻者跪下；他抬起頭來；他握著雙手；他低下頭，透過充滿深情的話語和痛苦
的奉獻之情進行深切的祈禱。祂透過儀式性的敬拜、奉獻和聖禮來做到這一點。

愛麗絲漫遊仙境
我們心中有一種根深蒂固的痴迷，它幾乎完全阻止我們將生活目標視為現實。對我們來說，目標
主要仍然是一種概念和想法，一種與日常世界的殘酷現實不容易調和的理想。目標可能是神自己，
然而，神只是一個想法、一個理想、一個觀念、一種想像、一個可能性、一個可能或不可能。

由於感官的力量、心靈的力量以及以特定方式理解事物的智力習慣，即使在最先進的人中，這種
懷疑的觀點也不會消失。我們在這些課程中討論一個稱為比較哲學的主題，在這種情況下，我們
對某些其他思想家得出的結論進行一些思考將會受益匪淺，除了像桑卡拉這樣的吠檀多哲學家之
外，我們與桑卡拉有很好的關係。熟人及其想法我們已經談得夠多了。

希臘有一位偉人，名叫柏拉圖。保羅·道森認為，全世界只產生了三位哲學家——柏拉圖、康德
和桑卡拉。那裡。他說的有些道理。保羅道森說，沒有比這三個人——柏拉圖、康德和桑卡拉
——更偉大的哲學家了。我正在思考這個說法。他為何做出這樣的聲明？最後我覺得不管它是什
麼，它都有一定的道理。

終極實在的觀念是柏拉圖的主要學說。我首先說，當我們過著精神生活，當我們表現得虔誠，進
行崇拜和唱誦真言，祈禱，做 Japa，甚至冥想時，我們就生活在一個思想的世界裡；但是，「現
實畢竟是一個想法」這個想法會帶來一個非常不舒服的後果。

想法是抽象的，是應該與現實相對應的概念，只要想法與現實相對應，它們就是有效的。我有一
個想法，在我面前有一棟建築物。這個想法是一個有效的想法，因為它與建築物外部的真實存在
相對應。因此，我的想法的有效性取決於它面前的物體的現實性，但我的想法本身沒有現實性。
這是藉來的現實。它取決於外部其他事物的存在，在本例中是建築物。因此，如果終極現實或上
帝的觀念是依賴另一個事物的存在，那麼上帝就不是一個真實的存在。這是一個非常微妙的困難，
即使是真誠的尋求者也可能會感到困擾。你不覺得這個世界是真的嗎？它不僅是真實的，而且是
非常非常真實的，堅硬到核心，像燧石一樣，沒有人可以否認它是。也許僅此而已。

上帝是一個觀念，是由我們的祖先、我們的書本、經文、我們的教授、老師和父母引入我們頭腦
的，不知何故，我們被這種教義的邏輯強迫相信應該有上帝。諸如「超凡脫俗的存在」這樣的事
情，我們已經以某種方式接受了它——上帝一定在那裡。但我們卻違背自己的意願接受了上帝的
存在。我們又餓又渴，而這種身體的飢渴比上帝的觀念更真實。沒有人可以說事實並非如此，無
論我們對上帝的忠誠如何。我們非常憤怒、不安，對事物非常執著，所有這些都無法用上帝的至
高存在來解釋。即使對於高級尋求者、薩達克斯和真誠的求道者也是如此。這個主題是柏拉圖學
說的主題。

理念先於現實：這句話就是柏拉圖的全部哲學。客觀宇宙的實在性是繼宇宙觀念之後的。在這裡，
我們呼應了吠檀多偉大的哲學，即黑蘭雅藏先於物質顯現的宇宙。《潘查達西》、《奧義書》和
其他吠檀多思想體系告訴我們，在黑蘭雅藏中，世界並不以它所出現的具體形式存在，它只是自
在天在宇宙中體現的一個觀念，而他比這個觀念更微妙。自在天只是這個想法的一種可能性，就
是應該有一個叫做宇宙的東西。因此，自在天（Isvara）比黑蘭亞藏（Hiranyagarbha）的概念更
微妙，而維拉特（Virat）被認為是所謂的創造的物質性背後的動畫意識。因此，即使在吠檀多哲
學中，也存在著同樣的觀念先於具體存在的學說。但我們永遠無法相信這一點。

我認為面前有一張桌子的想法在具體性上不能說比桌子本身更難。我有一個想法，我面前有一張
小桌子。是桌子更真實，還是桌子在那裡的想法更真實？任何有常識的人都會說，觀念是在稱為
桌子的物體存在之後的，而觀念並不在該物體之前。因為有一張桌子，所以你認為有一張桌子。
你知道有一個物體。因此，存在一個物件的想法是該物件存在的結果。因此，上帝的觀念必須是
隨後的而不是先例的。

這些問題出現在蘇格拉底之前。你怎麼能說這個觀念先於宇宙呢？如果宇宙不存在，怎麼會有想
法呢？除非某事物存在，否則你怎麼能想到它呢？怎能說事在後，意在先呢？

如果上帝是至高無上的意識，那麼意識怎麼可能先於存在呢？意識總是關於某物的。如果某物不
存在，就不可能有意識。你只是說「意識」、「意識」、「理解」、「思考」、「感覺」是什麼
意思？除非它們與已經存在的事物相關聯，否則它們不會有任何意義。這是經驗哲學家的粗俗現
實主義學說，洛克、柏克萊和休謨等英國思想家強調了這一學說，但柏拉圖和亞里斯多德等人已
經以不同的方式預見了這一學說。

這是擺在我們面前的一個非常可怕的問題。儘管我們是上帝的奉獻者和誠實的宗教思想家，但世
界的具體性以及我們用眼睛看到和與我們的感官接觸的事物的真實性不能僅僅因為觀念是先例的
觀念而被廢除。只要我們習慣以今天的思考方式思考，想法就不可能成為先例。“有個人來
了。” 我是這樣說的。這個人就在那裡；因此我知道他會來。如果這個人不在那裡，這個想法就
不可能存在。不是我先想人，然後人來。人在那裡，想法隨後出現。
所以，現實主義面前有一個巨大的堡壘。除非物件已經存在，否則不可能有想法。所以神必定在
後，世界在先。這就是唯物主義，它有很強的基礎。除非對象存在，否則意識不可能存在。所以，
你所謂的意識只是一種已經存在的物質的滲透、一種表現、一種效果。粗俗的唯物主義、現實主
義，是不可能輕易面對的。你無法回答這個問題。對於這件事，你自己也無話可說；所以你說裡
面有東西。

這個問題顯示了我們所處的狀態。我們在靈性上進步了多少？我們的靈性、我們的上帝、愛和上
帝意識在哪裡？順便說一句，這不是玩笑或幽默。這對我們來說是一件非常非常嚴肅的事情。無
論對經典的研究如何，我們都無法擺脫這樣一個觀念：我們生活在一個非常非常堅硬、燧石般、
鐵一樣、鋼一樣的世界；我們永遠不能接受世界的觀念在任何方面都比現實世界更真實。但柏拉
圖斷言，這些想法比世界更真實。普遍性先於特殊性。馬性先於馬。桌子先於桌子，建築物先於
建築物。建築物還沒形成之前，怎麼可能有建造性呢？沒有馬怎麼可能有馬呢？我們無法輕易回
答這些問題。我們非常清楚，除非馬已經存在，否則不可能有馬。但人的心智是很貧乏的。它並
不完全是哲學性的，我們無法理解除非事物已經存在，否則如何會有事物的概念。如果上帝只是
意識，那麼上帝的意識怎麼可能存在呢？

我們不僅在本次出生時就被灌輸了這種信念，而且在我們先前的轉世中經歷過的所有出生中都被
灌輸了這種信念。困難的產生是由於我們在經歷了許多次的轉世之後，對感官對象的執著而在我
們的心中產生了印象。

我們所擁有的小小的精神訴求是進化過程中的後期發展。讓我們每個人想一想：“我從什麼時候
開始思考上帝、宗教和靈性？從多少年前開始？” 與我們在精神領域熱切探索的這幾年相比，我
們在其他方面的思考已經度過了多麼漫長漫長的歲月啊！前世思想中的錯誤的沉重負擔如此強烈
而有力地壓在我們身上，以至於我們的小願望被淹沒了。於是，我們心裡一次又一次地產生懷疑。
質疑之聲不絕於耳。存在很大的困難。「我合適嗎？我說得對嗎？裡面有什麼實質嗎？我是不是
生活在一個愚昧的世界，一個愚人的天堂？什麼都不會到來。我冥想了很多年，什麼也看不見。
我可能被蒙蔽了。有嗎？”這其中有什麼意義嗎？還是說這一切都是浪費？” 即使是真誠的尋求
者也會產生這些疑問。

世界的觀念並不依賴世界。世界依賴想法。伯克利粗略地說了這句話。但是，柏拉圖以一種更哲
學的方式肯定了這一點。我們永遠無法接受意識先於物質的想法，儘管我們在先前的討論中試圖
透過對清醒、夢境和深度睡眠這三種狀態的分析來說服自己，意識是我們的基本現實。我們已經
在某種程度上了解了這一點。我們已經進入了深度睡眠狀態的深處，在那裡我們似乎只作為純粹
的意識而存在，減去身體和心靈的連結。如果我們能夠在深度睡眠狀態下以純粹的意識減去身體
和心靈而存在，那一定就是我們的睡眠，那一定就是我們的東西。我們所謂的身體，這種接觸經
驗的硬質物質，以及思考它的心智，都是隨後的進化；如果它們是我們的終極現實，它們也不會
在深度睡眠中滅亡。但我們在那裡沒有身體或心靈的體驗。我們是赤裸裸的、沒有特徵的、非客
體化的存在，只有意識。這是我們在先前對睡眠狀況的分析中了解到的。深度睡眠時你在做什麼？
不是人，不是頭腦，不是任何東西，不是物體。那時的你是什麼？你是一個赤裸裸的、客觀的、
不確定的、不可分割的意識。所以，你的這個意識與存在的意識是一樣的，與存在密不可分，與
意識密不可分，意識與存在密不可分。

這就是吠檀多哲學的偉大結論──存在意識。Sat-Chit 是你的本質－不是身體，不是心靈，不是
感官感知或想像的任何東西，不是世界。那麼這個身體是從哪裡來的呢？這個身體是什麼？世界
是什麼？這些高大的建築、石山、流動的河流和烈日是什麼？這一切是什麼？他們從哪裡來？

它們也是想法。當伯克利說所有的樹木、山巒、天地都只是觀念時，塞繆爾·約翰遜後來似乎踢
了一塊磚頭說：“我在此反駁伯克利。” 踢磚並不能反駁伯克利。這是面對這位可憐的主教的一
種非常平淡的方式。塞繆爾·約翰遜的想法有些錯誤。你不能踢一塊磚頭說：“我已經反駁了伯
克利”，因為伯克利在他的思想學說中包括了約翰遜本人，而不僅僅是磚頭。

電排斥會產生一種堅硬的感覺，正如你們中的許多人，或者至少你們中的一些人，在觸電時一定
經歷過的那樣。如果你觸摸一根流過強電壓的火線，你會感覺到一種可怕的重量和堅固感，儘管
那裡什麼都沒有。你會感覺到一座山懸在你的手上。任何曾經感到震驚的人都會知道那是什麼。
當除了觸碰一根帶電的電線之外什麼都沒有的時候，手上掛著一座沉重的小山的想法怎麼可能引
起轟動呢？為什麼要走那麼遠？來看看我們現代科學家吧。

這些固體物體——可能是鋼或花崗岩——內部由電能構成。純能源，電能－我們可以說，電本身。
什麼是電？它看不見，沒有重量，沒有尺寸，沒有長度、寬度或高度。但它是有長、寬、高的重
物質的原料。這種難以形容的力和運動的連續體已經變成了原子和分子，像山脈和太陽系一樣堅
硬的東西。
更進一步。相對論使我們對宇宙有了一個簡單的認識。他們所說的最終實體的時空物質並不是一
個硬性的現實。空間和時間都不能被稱為像桌子一樣的硬現實。但是，對物理學實質的研究似乎
得出結論，像山丘和岩石這樣最困難的現實是由時空連續體的配置所構成的。我們無法理解這個
時空連續體是什麼，除非它是科學家大腦中點事件的數學堆——而不是人類科學家！

在這裡，柏克萊糾正了自己，他說世界不是柏克萊先生的一個想法，而是一個更大的存在的想法，
所有個人的想法也都包含在這個更大的存在中。我們再次回到吠檀多哲學的黑蘭亞藏（Hiranyaga
rbha），儘管伯克利或柏拉圖沒有使用過這樣的字。柏拉圖用了「善的理念」這個詞。他的定義
很奇怪。如果你願意的話，你可以說「上帝的想法」。它不是上帝的觀念，而是上帝本身的觀念。
事實上，上帝只是一個觀念；不是你的想法，而是一個想法本身，它是所有其他想法的原因。
《瑜珈瓦西斯塔》非常詳細地解釋了整個宇宙就是心靈這一點。不是我的思想或你的思想，而是
思想本身。純粹的客觀存在，我們的思想、思想、感受和解決方案都是其中的漣漪。

閱讀塞繆爾·亞歷山大的偉大著作《空間、時間和神》，這本書對宇宙的結構進行了精彩的闡述，
而宇宙的結構僅在時空中是如此堅硬和真實。時空不是物質。它不是有形的東西。你摸不到它，
你看不到它，你感覺不到它，你嚐不到它，你聞不到它。而無法被感知的事物根本就不是現實。
但是，這就是現實！

它精確定位、迫使自己產生運動、力量。時空變成了運動，表現為長度、寬度和高度的基本品質。
請記住：長度、寬度和高度並不意味著物質的長度、寬度和高度。它們從未出現過。這些都是很
難理解的事。只有純粹客觀的思想家或數學家才能欣賞或理解。如果沒有物體，怎麼可能有長、
寬、高的概念呢？

但時空本身是沒有維度的。它沒有尺寸。它是一個四維的東西——而不是一個三維的物質。我們
不知道這個四維的東西是什麼。這只是一個想法，對我們來說毫無意義。它成為長、寬、高等基
本性質。幾何圖案稱為基本性質，表現為色、聲、味、香等次要性質。世界還沒有形成。吠檀多
哲學說，他們只是 Tanmatras——Shabda、Sparsa、Rupa、Rasa、Gadha。這些 Tanmatras 不是物
質，而是產生這些感覺的物體背後的原理。它們不是像土、水、火、空氣和以太那樣的硬質物質；
它們可以與亞里斯多德、柏拉圖以及現代科學家的次要品質相媲美。
噢，真是奇蹟啊！我們彷彿活在愛麗絲夢遊仙境般的夢境中。我們所處的世界並不像它所呈現的
那樣。主要品質凝結成感覺的次要品質，將自己固化為嚴酷的現實——就像你觸電時感受到的沉
重一樣。

因此，根據這些結論，這個物理世界的堅固性和實體似乎可以與當你遭受重電壓衝擊時你感覺到
的山的堅固性和實體性相媲美。世界存在嗎？沒人知道。

現在，就連你自己的身體也是同樣的性質。世界的這種實體性其實已經被簡化為一種感覺和一種
宇宙存在的想法，也包括我們身體的運動，所以我們也去，科學家們也得出了這些結論。亞瑟·
愛丁頓爵士說過，沒有一個科學家能夠生活在這個世界而不發瘋。幸運的是，他不想發瘋，因為，
在這些結論下，沒有人能夠在這裡存在三分鐘。佛陀如此說。一個真正有洞察力的人不可能在這
個世界上存在三天。他將化為烏有。但知覺還沒生起，這才是我們在這裡非常快樂的原因。所以，
無知是我們過著舒適生活的原因。現在，這種對東方結論與西方發現的比較研究似乎讓我們感到
所有偉人的想法都是相似的——無論是柏拉圖還是亞里斯多德，康德還是黑格爾，阿查里亞·桑
卡拉還是維迪亞蘭尼亞·斯瓦米。

因此，觀念並不是早於觀念的事物的觀念；而是觀念。正如空間和時間不是在我們所說的客觀世
界之後，而是在客觀世界之前。例如，詹姆斯·吉恩爵士的最終結論是，上帝一定是數學家。思考
的不是一個人的數學觀點，而是數學本身。你怎麼能只考慮數學，而不考慮數學呢？他說這是一
種數學意識，高度抽象，純粹非個人化，而宇宙只不過是數學點事件的概念。

今天我們處於現代物理學的世界。什麼是 Hiranyagarbha，什麼是 Isvara，不就是梵語的這些東西嗎？

Shabda、Sparsa、Rupa、Rasa 和 Gandha 不就是土、水、火、空氣和以太（包括我們的身體）等堅
硬事物的概念先例嗎？我們可以想像為什麼我們在冥想中遇到困難，為什麼我們不能做 Japa，為
什麼我們不能做祈禱。我們會為一些小事而生氣，我們會對另一個弟兄的喉嚨發怒，因為我們還
沒有屬靈。

宗教還沒有完全融入我們。我們在跟上帝開玩笑，至少現在是這樣。這些更深層的真理不容易進
入我們的頭腦，因為我們是愛管閒事的人，非常忙於磚塊、灰泥、蔬菜、茶和咖啡。這些對我們
來說是比我們宗教和精神意識內容的超自然觀念更偉大的現實。
我把這些想法帶到你們面前，是為了將東方最偉大的思想家（如阿查里亞‧桑卡拉（Acharya Sank
ara）、《奧義書》中的聖人、《薄伽梵歌》中的聖奎師那）與西方思想家（如柏拉圖、亞里斯多
德和康德）進行比較。他們的想法似乎很相似。只是他們似乎用不同的語言思考並給出不同的定
義。

所以，我們現在面對的是偉大的現實，就是宇宙的神。我們已經分析過了。我們透過研究意識的
三個階段——清醒、做夢和深度睡眠，對人類的本質進行了研究。我們研究了認識論過程——對
世界的感知、我們如何與事物接觸以及我們如何知道世界存在。這也是我們得出的結論。你們中
的許多人可能不記得了，但如果你們記下了任何內容，請仔細思考或查看你們的日記。

現在我們面臨著宇宙終極現實的第三個原則，稱之為絕對，稱之為 Satchidananda、上帝、Isvara、
Hiranyagarbha、Virat——無論它是什麼。真正的宗教從這裡開始。真正的宗教是對至高存在的存在
的認識。因此，有句話說得好，宗教始於理智終結、理性失敗的地方。當宗教開始控制你的生活
時，你就不再只是一個知識分子、科學家或哲學家。你不再是思考者，而是活在現實中的人。

宗教是活生生的現實，而不僅僅是思考現實或學術分析。所有這一切在我們之前的課程中已經結
束了。我們在哲學上、學術上已經思考得夠多了，希望我們能進入真正的宗教，真正的宗教在某
種程度上、在某種程度上、在某種程度上就是上帝意識本身。

在我們的現實生活中面對神並遇見祂就是活出宗教。所以，宗教不是敲響鐘聲、揮舞燈光或念誦
咒語。就是與神面對面的相遇。因此，如果你真正理解宗教的話，宗教就優於哲學。宗教不是印
度教、基督教、佛教。這是想像上帝存在的藝術。

人會融化，就像冰在陽光下消失一樣──這就是宗教。當神意識的太陽升起時，這種稱為身體意
識的物質就會蒸發成空靈的虛無。漸漸地，我們開始接近上帝。宗教生活是逐漸接近神的意識的
方式。在這裡，真愛開始在我們的生活中佔據主導地位。我們不只認為上帝是哲學家、院士或教
授。我們愛神；我們無法愛不真實存在的事物。我們不能愛只是我們腦中的一個想法或概念的事
物。
所有的愛都是靈魂的一種衝動，想要接觸它面前的殘酷現實。每一種愛最終都是上帝之愛，宇宙
的最後東西可以說是愛。

我有時告訴過你們，當我們被告知巴克提是至高無上的時候，《薄伽梵歌》第十一章的最後一句
話背後有一些秘密的含義。聖奎師那在這裡所說的巴克提並不是對偶像的普通崇拜。這不是您在
聖堂舉行的彌撒。這是你的存在在絕對面前的融化。因此，薄伽梵‧斯里‧奎師那說：「阿周那，
不是慈善、不是博愛、不是學習、不是苦行，能夠實現你所擁有的這個偉大願景！只有透過奉獻，
我才能被看見、被接觸。只有透過奉獻，我才能實現被認識、被看見、被進入」。《博伽梵歌》
第十一章結尾處用了這三個字──知、見、入。阿朱那知道並看到，但從未進入它。因此，他也
是《薄伽梵歌》之後的同一個阿朱那。他從未融入至尊。

現在，宗教就是認識、看見、進入。Visishtadvaita 哲學的偉大提出者 Ramanuja 等思想家認為，認

知不如奉獻。我現在有點偏離主題，完全轉向另一件事，這也很有趣。

Visishtadvaita 教義和哲學的偉大提出者 Ramanuja 說，知識或 Jnana 並不等於巴克提。阿查里亞桑

卡拉 (Acharya Sankara) 說智者 (Jnana) 優於巴克提 (Bhakti)。看起來他們正在互相爭吵。確實，他們
沒有吵架。他們對同一問題的不同面向有不同的強調。為什麼薄伽梵‧施瑞‧奎師那說，除了巴
克提之外，沒有什麼能讓你有資格看見神的異象、看見祂？他說話的方式似乎像羅摩奴伽，而不
是桑卡拉。但他們只是用不同的語言說話......同樣的事情。他們之間並不矛盾。「認識、看見、進
入」表徵逐步接觸神的過程。用吠檀多的話來說，有兩種類型的知識——Paroksha Jnana 和 Aparoks
ha Jnana。Paroksha Jnana 是間接知識。Aparoksha Jnana 是直接知識。「上帝存在」是間接知識。
「我與上帝密不可分」是直接知識。現在，我們並不覺得我們與神的存在是不可分離的。我們還
沒有獲得這些知識。因此，我們的宗教意識還沒有達到確信我們與上帝的存在密不可分的高度。
但我們夠確信上帝存在。

至少坐在這裡的人也許相信上帝一定是這樣。他是。環境迫使我們確信上帝必定存在，上帝確實
存在。但我們還沒有達到這樣的程度，感覺我們與他密不可分。那是更高一點的階段。我們已經
以間接的方式知道了。Jnana 已經到來，但 Darshana 或神的異象還沒有到來。儘管我們確實看到了
維拉特，但我們還沒有看到面前的維拉特。整個宇宙就是這樣，但不知何故，我們已經將我們的
人格與維拉特意識分開了。體內的細胞將身體視為體外。
我們現在看待宇宙的方式有點像一種特定有機體的可能性，稱為體內的細胞，在運動中將自己與
身體有機體分離（當然不是真正的）並觀察身體。如果我們體內的一個細胞在概念上將自己與其
所屬的有機體隔離開來，並將身體視為外在世界，那會是什麼樣的條件或經驗呢？你可以想像它
的愚蠢之處。這正是我們正在做的事情。我們認為世界在我們之外。我們可以飛向太空，可以在
路上駕駛汽車，因為一個奇特的觀念已經在我們的腦海中成為現實，即世界在我們之外，儘管我
們是世界的一部分。因此，認為維拉是一個感知對象、世界對我們而言是外在的想法是概念性的，
而不是現實的。我們所有的困難最終都是名義上的。它們本身沒有現實或實質。我們被我們的思
想、我們的思想、我們的感受和我們的意願所束縛。因此，當阿查里亞桑卡拉（Acharya Sankara）
說智者（Jnana）更優越，羅摩奴伽（Ramanuja）說巴克提（Bhakti）更優越時，他們說的是同一件
事。

巴克蒂·拉馬努賈（Bhakti Ramanuja）的意思是對神的愛超越了智力活動或僅僅知道神存在。當
商卡拉說知識或知識是優越的時，他指的是與存在相同的知識，與帕拉巴克蒂或神的愛相同，其
中靈魂與神的存在相交。

最高的奉獻與最高的知識相同。Jnana 和 Para Bhakti 是相同的。高納巴克提（Gauna Bhakti）

或對神的次要之愛更具儀式性和正式性，是較低等的。但拉馬努賈的巴克提是靈魂的澎湃和人格
在神的體驗中的融化。正如我們在斯賓諾莎、羅摩克里希那·帕拉瑪罕薩、米拉拜和圖卡拉姆的
例子中聽到的那樣，它是對上帝的愛而變得瘋狂。他們的巴克提不只是像牧師或聖殿牧師那樣對
神的愛。這是一種狂喜，在這種狂喜中，人格迷失在上帝之愛和上帝存在中。那就是智，那就是
巴克提。因此，羅摩努伽和桑卡拉在終極境界上沒有區別。薄伽梵·斯里·奎師那的格言也具有
類似的特徵。

因此，現在，當我們討論研究的最後一點時，我們正在逐漸失去對這種執著觀念的執著，即我們
是這個小小的身體先生或夫人，並且我們位於物質世界的印度或美國的一部分、日本或俄羅斯。
我們正在慢慢嘗試成為更大維度的公民，這個維度比地球更廣闊，甚至可能比太陽系和這個物理
宇宙還要大。

當我們進入真正的宗教生活時，我們就成為神的真正的兒女。

服務的本質
對他人的仁慈態度是服務的本質。感情的慈善是最大的慈善。捐贈一些美元並不一定是慈善事業。
那隻是一個人內心對外在價值的認可的外在表現。發現世間萬物的偉大精神價值，是服務人生觀
的精髓。我們服務人們並不是因為他們比我們低等，或因為他們是乞丐而我們是富有的。這不是
我們提供服務的原因。服務是我們感覺到我們心中跳動的偉大願望也存在於其他人心中的結果。
社會環境可能已經將其他人變成了他們現在的樣子，但這並不是他們的本質。慈善之情是服務的
本質，它的產生是由於對萬物的神聖性的認識，而不是由於發現他人是窮人、路上的乞丐和社會
上不受歡迎的人。無私的服務中沒有表現出高人一等的態度。我們不會成為重要人物，因為我們
提供服務。這麼想就大錯特錯了。也許，一個能夠提供最高服務的人認為自己是最卑微的人。他
是最後一個也是最小的一個，而不是第一個。這些又都是微妙的點，人們必須透過每天仔細檢查
自己來欣賞自己。

提升思想，進入更高層次的思想

瑜珈並不總是意味著閉著眼睛冥想。這意味著許多最終對其有貢獻的事情。一點點學習也是非常
必要的。也許它也必須始終作為必要的例行公事來維持。可能需要參考一些有關瑜伽的文本才能
將頭腦帶入更高的思想。否則，我們就不能一直懷抱著崇高的思想。全天始終在心中容納上帝的
崇高思想並不容易。這是不切實際的。因此，我們採取各種修行方法，以使心適應這種高尚思維
的習慣。與好人、朋友討論是一種幫助，有點像次要的 Satsanga。研究由過去的偉大大師、化身、
先知和神靈所賜予的偉大瑜伽文獻也很有幫助。

SELECTIONS FROM SWAMI CHIDANANDA

Witnesses to the Presence of God

It is an ancient spiritual tradition in India to regard the Holy Ganges as a sacred r

iver, a divine stream that purifies everyone who goes and bathes in it. How does the
Ganges wash away sins? Someone said Mother Ganges: "To get rid of the sins and the im
purities that gathers one upon oneself in a single span of earth-life, an individual
soul has to do much penance, prayer, pilgrimage, spiritual practice and worship; wher
eas you, O Mother Ganges, constantly take upon yourself the countless evils and sins
of millions upon of people, year in and year out. What is your secret, O Mother Gange
s that you are still regarded as the river?"

It is said that Mother Ganges replied: “If a million sinners come and take bath in m
e and make me impure, then, if one saint comesand takes a bath or dip in me, I am imm
ediately purified. All the sins of the million vanish like that, for if a saint comes
and takes a dip, his all-consuming purity is such that all the earlier impurities are
washed away—they vanish". And the company of such people, contemplation of their liv
es, the thought of these saints, is a stream, as it were, in which to plunge and take
a bath; and such a bath is a thousandfold more purifying than a bath in Ganges hersel
f; for, the Ganges stands to be purified by the saints.

Saints stand witness to eternal verities. It is easy to believe that this world exist
s, because we see it. All our experience is through some sense-perception of this wor
ld which is in our immediate presence, which demands recognition. We cannot say the w
orld is not. The invisible, on the other hand, is just an idea to the vast majority u
ntil one begins to feel the stirrings of faith in the Eternal. And saints and sages,
who have themselves, in their own wondrous life, contacted and realised the Infinite
Reality of God, the Great Eternal—they become, as it were, the undeniable and irresi
stible witnesses to the presence of the Supreme.

What is Yoga?

Yoga is the practical aspect of the inner side of man's religion. The outer side of r
eligion in its institutionalised and organised social aspect is its traditional form,
made up of the periodical common or collective worship, be it in church, synagogue, m
osque, temple or prayer house; its sacraments, ceremonial, ritual, etc. Whereas the i
nner side of religion in its deeply personal aspect of the individual's effort to spi
ritually progress towards God and obtain vital religious experience is termed Yoga.Th
e practice of Yoga implies and constitutes your sincere attempt to realize the ultima
te truths of your religion as actual personal experience. Religion as an organized ou
ter structure is a social phenomenon. And religion as an inner discipline and daily p
ractice is its systematic mystical dynamics, is a spiritual phenomenon. The entire pr
actice of Yoga is verily this universal latter part of religion just referred to abov
e.These two terms, religion and Yoga, are almost identical in their meaning. The term
“religion” is of Latin origin, meaning the re-linking or binding man to God. The te
rm “Yoga” is of Sanskrit origin, meaning uniting man's spirit with the Divine Spiri
t or God.The special feature to be noted regarding Yoga is that it represents the uni
versal spiritual mystic that underlies all religions of mankind, and is therefore a c
ommon and thus unifying factor in the religious life of human society.Whereas, as an
observed historical phenomenon, the diversified religious systems have tended to sepa
rate man from man and split up human society into mutually exclusive groups that refu
se to harmonize with one another.Yoga tends to bring out the inner unity that exists
at the central core of all religions, and its non-sectarian techniques bring people c
loser in spiritual ties of inner unity.Yoga is to religion what food and eating are t
o the science of nutrition. Yoga is to religion what actual physical exercise is to t
he subject of physical culture and national health. Yoga is a scientific methodology
of religion and Yoga practice guides the Yoga follower in the path of practical relig
ion towards the true goal of all religion, namely God-experience.Yoga constitutes ma
n's purposeful movement towards God, which actually comprises the very quintessence o
f all religion. This surely is the truth about Yoga.While Yoga divides its practices
to suit the different temperaments and capacities of the various individuals, it decl
ares at the same time the indivisible oneness of the aim of all religious life, and t
he oneness of the goal of all religious strivings, namely God–the Universal Spirit–
who is addressed by various names like Jehovah, Allah, Almighty Father, etc. Yoga and
religion are inseparable if you understand them right.Minus Yoga, religion would be b
ut a dead shell lacking spiritual substance. Yoga is the unfolding process of practic
al religion, the inner personal religious life of each individual. It enriches your r
eligious life, makes you a better human individual, and elevates the standard of huma
n conduct and behaviour upon all levels of human relationship.

Some Valuable Clues to Prosperity in the Home

I have four or five things which, as a Hindu, I wish to tell you. Where elders are re
spectfully honoured, there prosperity prevails; and where elders–father and mother,
grandfather and grandmother, uncles and aunts–are treated with contempt, with harshn
ess, with scant respect, there is no prosperity.

These things are not known. So when people are miserable, when people are unhappy, wh
en people lack prosperity, it is not known why it comes about that way. It is brought
about by oneself by a total breaking of these laws. And then you try find out the con
sequences of the bad situation by looking at the diary, or statistics, or expenditure
and income account. Perhaps you blame economic conditions. But, no–you create your b
ad conditions by breaking the spiritual laws. Where elders are treated with respect a
nd honour, are treated with reverence, there, in that family, in that house, prosperi
ty will abide. In the life of that person who honours his elders, prosperity will alw
ays rest.

Secondly, where the women of the house are treated with reverence, where they are put
upon the pedestal which they deserve, there is prosperity. Where are we all, where is
humanity if it is not for the women ? It is the Supreme Mother who is the very source
of the whole universe, and where the mothers, the women, are treated with reverence t
hat is due to them, in that house, there is prosperity. And where women are treated w
ith disrespect, unkindness, harshness, prosperity cannot come. Prosperity does not ab
ide in that house where the wife and the mother are made to weep, where tears of wome
n fall. Prosperity takes wings and flies away from that house where woman weeps.

Thirdly, for the womanfolk themselves, modesty is the magnet of prosperity. For a wom
an, modesty is the highest ornament. The ornament of a woman, the beauty of a lady, i
s not in the jewellery she wears or in the type of material or the dress she wears -
no, that is not beauty. After all, what is the beauty of the body? The moment you tak
e leave of the body, it is just a useless thing here. So the true beauty and grace of
a woman is modesty. If a woman is modest, if she is chaste, she becomes worshipful; a
nd prosperity becomes the servant, the handmaid of that family where women are adorne
d by the ornaments of chastity, modesty and gracefulness.

Sometimes it is very pitiable to see women getting unsexed in some of the modern, hig
h-born societies. They are losing their feminine quality. After all, the thing that m
akes a woman a woman is her feminine quality–her tenderness, her grace, her kindness,
her forgiving nature, her forbearing nature. These are the things which make a godde
ss of a woman. If these are not there, if women are sharp-tongued, if they are causti
c, if they are bitter, if they are full of hostility, there prosperity cannot come. I
t cannot come where a woman wants to be, in all respects, like a male. No! She can cl
aim a certain type of equality, but not equality in all ways. If in this craze for be
ing equal with man, woman loses her grace, her modesty and her chastity, then she has
lost the most precious thing that God has given to her.

A Vedic declaration says: "Where women are worshipped, there indeed, the gods dance w
ith joy". And where woman loses this right of worship by her own immodesty, there pro
sperity cannot be.And, last but not the least, where God is worshipped every day, the
re the whole house becomes blessed with the highest prosperity. All joy, all blessedn
ess, all prosperity comes to that house where God is worshipped regularly. Say thanks
when you get up in the morning, for your health, for your body, for a clean mind, for
energy in the body to live a life of usefulness to yourself and to all, and in the ev
ening thank God again for the bounty of a good day, for clear weather, fresh air, goo
d health and energy, opportunity to serve and be useful to yourself and to others. If
every day there is thanksgiving and you always worship God in your home, there is bou
nd to be prosperity. Where there is worship, in that place, there is the tangible pre
sence of God, and where there is this tangible presence of the Deity, what to say of
prosperity ? Everything that is good, everything that is blessed, will pervade that h
ouse, will fill that house.

Where God is, all auspiciousness, all blessedness, all prosperity is there as a matte
r of course–just as luminosity is there, radiance is there, where there is light. So,
if you wish to fill yourself with prosperity, be worshipful. Do not make the church
alone the place of prayer and worship. Let every house be a centre of prayer. Let eve
ry house be the abode of God. And, let women be the repository of such virtues as mod
esty, chastity, purity and graciousness, and let the children of the family and the m
ale members give due respect to the ladies and treat them with kindness, treat them w
ith courtesy, treat them with dignity that is due to them, and let the children rever
e their elders. If these things are followed, if these things are fulfilled, prosperi
ty will become an axiomatic condition. There can be no want, there can be no difficul
ty, there can be no lack in such a house.

This is the ultimate wisdom of the ancients. They say: "Prosperity is created by the
behaviour of the human being". Outside factors are secondary factors only. They are n
ot the main factors.

Need to Exercise the Body in Devotion

There should also be some actual act of external worship. After all, we are embodied
creatures and we wish to exercise our bodies also in devotion. When you are in a stat
e of worship, the body also should take on the attitude of worship. You should light
a candle, burn a little incense, bow before the Deity, offer supplication, ask Him to
enlighten you, to fill your heart with virtue, fill your heart with divine love, good
ness and selflessness, and then, bowing low and with genuflection, kneel, press down
with your forehead. In this way, you have to humble yourself in the presence of God.
Then, as the body genuflects, prostrates and humbles itself, the influence of those l
ittle acts has a chastening effect upon the mind. We cannot become completely heedles
s to these reactions of the body upon the mind and the mind upon the inner spirit.

The Home: A Sacred Place

The home should be known to be a sacred place. The home is to be a sort of counterbal
ancing factor for all the bustle, for all the restless activity, of your daily profes
sional life. The moment you leave home and go into your professional activity, your w
hole mind, your entire personality, is brought out. You are to be active. You have to
give your attention to things of this world and, therefore, your recollectedness is l
ost. You are brought away from your centre so that your inner spiritual closeness to
God is completely lost when you go into your professional activity—your day-to-day l
ife. Now, when you come back home, the home life is meant to be an effective counter-
balancing factor. In the home you are "Self-centred", you are recollected, you are in
God. SO the entire atmosphere of the home should be pervaded by a sense of God's pres
ence. You should feel God in every nook and corner of your home. It should be a place
where, the moment you enter, the mind, which in the morning was brought out forcibly
due to the secular, professional activities, is once again brought back into its own.
It finds rest and peace in God. God should be the centre of the home. You should not
feel, "This house is mine. This home is mine"; but rather, "This is the abode of God,
and here I am privileged to pause, and here I am privileged to work out my salvation,
work out my liberation". This should be the attitude of both husband and wife, and it
is in this attitude that the children should be raised.

The home atmosphere should not be made vulgar and the home should not be a place whic
h is sort of a show-piece, where you just show off your opulence or show off your sup
erior tastes to others or show off your pride of possessions – it should not be that.
Neither should it be a place where a sensual type of entertainment is indulged in, w
ith people throwing cocktail parties, with people getting half-drunk, with jazzy musi
c, with noise and bustle and card play. The sanctity of the home atmosphere is of par
amount importance. The home should always be kept sacred. This is essential. If the s
piritual atmosphere of the home also is destroyed, then how can you find your spiritu
al centre? If outside there is nothing to be found, and when you come home, it is wor
se than the outside, then how can you build a spiritual life? This way your spiritual
life is destroyed by your own hand and this should not be.

However, this spiritualisation of the home atmosphere should not be done in a eccentr
ic fashion or in the manner of a fad or a fetish, marking you off as a superior perso
n, way above your neighbours, but it should be graciously and simply accomplished wit
h a spiritual naturalness adorned with humility and with thanks to God for the gift o
f this awareness. In the home, there should be nothing secular. In the home, everythi
ng should be spiritual. In the home, everything should be Yogic. There is enough of m
aterialism, enough of forgetfulness and heedlessness of God around you outside; so wh
y should you add to it and let the home atmosphere also become vitiated? Keep God int
act in the home. Let every atom in the atmosphere of the home be full of holiness, an
d do that you can in order to maintain the atmosphere of the home. Keep it sacred Kee
p it sanctified. Always feel the home to be a place where you can get very close to G
od.

May God Bless You!

Without virtues, your life is dry. Without virtues, your life is useless and cannot p
rovide a proper field for the play of your divine nature. It is by conquering determi
nedly (and with full faith in God and in His power to help you) all the negative aspe
cts of your life and making your whole personality a field for the play of all virtue
s that you afford full scope for the divine light to manifest in you and then to radi
ate through you. Live such a divine life. Make yourself an embodiment of all divine v
irtues. Completely conquer your lower nature and thus make yourself a perfect channel
and instrument for the outflow and the radiance of the Divinity centred within you. S
uch is Divine Life.
May Divinity infill you. May Divinity inspire you and guide all your actions. May you
r entire life be a wonderful and a radiant example of divine living. This is my reque
st to you all. This is my earnest urge to you all. Live divinely, my beloved friends,
live divinely. Live as you truly are, not as you have deluded yourself into thinking,
by forgetfulness of your divine nature. Assert your divine nature and become wonderfu
l flowers, beautiful flowers radiating divine beauty and divine fragrance, spiritual
fragrance, in the garden of the Supreme.

May God bless you. May the Indweller inspire you. May Master Sivananda shower his ble
ssings upon you. May all the sages of East and West, of the past as well as the prese
nt, ever back you up with their spiritual blessings and lead you on to the ultimate g
lorious goal of Realisation—radiant realisation of your glorious divine nature.

May you all become a great centre of divinity, a great centre of spiritual awakening
to countless people, and may you become a great centre of concord, harmony, unity, an
d a great example of oneness and brotherhood, and may you spread the joy of divine li
ving throughout the whole world in the years that stretch before you. Hari Om Tat Sat.

斯瓦米·奇達南達選集

神的臨在的見證人

印度古老的精神傳統認為，神聖的恆河是一條神聖的河流，一條神聖的溪流，可以淨化每一個在
其中沐浴的人。恒河如何洗去罪孽？有人說恆河母親：「為了擺脫在塵世生活中聚集在自己身上
的罪孽和雜質，個體靈魂必須進行大量的懺悔、祈禱、朝聖、精神修行和崇拜；而你，恒河母親
啊，年復一年年，不斷地承擔著億萬人民的無數罪惡和罪惡。恒河母親啊，你仍然被視為河流，
你的秘密是什麼？”

據說恒河母親回答說：「如果一百萬個罪人來沐浴我，使我變得不純潔，那麼，如果一位聖人來
沐浴或浸入我，我立即被淨化。百萬人的所有罪孽都像這樣消失了，因為如果一位聖人來沐浴，
他的純粹純潔是這樣的，所有先前的雜質都被洗掉了——它們消失了。」與這樣的人為伴，沉思
他們的這些聖人的思想，生命就像一條溪流，可以跳入其中沐浴；這樣的沐浴比恒河本身的沐浴
淨化千倍；因為，恒河是由恒河淨化的。聖人。

聖徒是永恆真理的見證者。人們很容易相信這個世界存在，因為我們看到了它。我們所有的經驗
都是透過對這個世界的某種感官知覺而產生的，而這個世界就在我們眼前，需要我們的認可。我
們不能說世界不是。另一方面，對絕大多數人來說，隱形只是一個想法，直到人們開始感受到對
永恆的信仰的興奮。聖人和聖人，他們自己在自己奇妙的生活中，接觸並認識了上帝的無限現實，
偉大的永恆者——他們可以說成為至高無上者存在的不可否認和不可抗拒的見證人。

什麼是瑜珈？

瑜珈是人類宗教內在的實踐面。宗教在其製度化和有組織的社會方面的外部是其傳統形式，由週
期性的共同或集體崇拜組成，無論是在教堂、猶太教堂、清真寺、寺廟或祈禱室；它的聖禮、儀
式、儀式等。而宗教的內在層面，即個人努力在精神上向上帝進步並獲得重要的宗教體驗，被稱
為瑜伽。瑜伽的練習意味著並構成了你對實現這一目標的真誠嘗試。你的宗教的終極真理是真實
的個人經驗。宗教作為一種有組織的外部結構是一種社會現象。而宗教作為一種內在的紀律和日
常實踐是其係統的神秘動力，是一種精神現象。瑜伽的整個修行確實是上面提到的宗教的普遍後
半部分。宗教和瑜伽這兩個術語的含義幾乎相同。「宗教」一詞源自拉丁語，意思是將人與上帝
重新連結或結合。「瑜伽」一詞起源於梵文，意思是將人的精神與神聖的精神或上帝結合起來。
瑜伽的特殊之處在於，它代表了人類所有宗教基礎上的普遍精神神秘主義，因此是一種普遍和普
遍的精神。從而統一了人類社會宗教生活中的因素。然而，作為一種觀察到的歷史現象，多樣化
的宗教體系往往將人與人分開，並將人類社會分裂成相互排斥的群體，拒絕彼此和諧。瑜珈傾向
於它帶出存在於所有宗教核心的內在統一，其非宗派技巧使人們在內在統一的精神紐帶上更加緊
密。瑜珈之於宗教，就像食物和飲食之於營養科學一樣。瑜珈之於宗教，就像實際的體能鍛鍊之
於體育文化和國民健康主題。瑜珈是一種科學的宗教方法論，瑜珈練習引導瑜珈信徒走上實踐宗
教的道路，走向所有宗教的真正目標，即上帝體驗。瑜珈構成了人類向上帝有目的的運動，這實
際上包含了所有宗教的精髓。 。這無疑是關於瑜伽的真理。雖然瑜伽根據不同人的不同氣質和能
力來劃分其練習，但它同時也宣告了所有宗教生活的目標不可分割的統一性，以及所有宗教生活
目標的統一性。宗教的奮鬥，即上帝——宇宙精神——有不同的名字，如耶和華、安拉、全能的
父親等。如果你理解正確的話，瑜伽和宗教是密不可分的。如果沒有瑜伽，宗教只不過是一個缺
乏精神實質的死殼。瑜珈是實踐宗教的展開過程，是每個人內在的個人宗教生活。

家庭繁榮的一些有價值的線索

身為印度教徒，我有四、五件事想告訴你們。尊老者，則昌盛；尊老者，則昌盛；如果長輩——
父親和母親、祖父和祖母、叔叔和阿姨——受到蔑視、嚴厲和缺乏尊重，就不會繁榮。

這些事都不得而知。因此，當人們痛苦時，當人們不快樂時，當人們缺乏繁榮時，我們不知道為
什麼會發生這種情況。這是由於自己完全違反這些法律而造成的。然後你嘗試透過查看日記、統
計數據或支出和收入帳戶來找出不良情況的後果。也許你歸咎於經濟狀況。但是，不——你是透
過違反精神法則來創造你的惡劣條件的。哪裡的長輩受到尊敬和尊敬，受到尊敬，那麼，在那個
家庭、那個房子裡，就會有繁榮。孝敬長輩的人，他的一生必定會繁榮昌盛。

其次，當家裡的婦女受到尊重，她們被推上應有的地位時，就會繁榮。如果沒有女性，我們所有
人、人性在哪裡？至尊母親是整個宇宙的源頭，在母親、婦女受到應有的尊敬的地方，在那個房
子裡，就有繁榮。如果婦女受到不尊重、不友善、粗暴的對待，繁榮就不可能到來。繁榮並不存
在於那個讓妻子和母親哭泣、讓女人流下眼淚的房子裡。繁榮奪走了翅膀，飛離了那個女人哭泣
的房子。

第三，對女性本身來說，謙虛是繁榮的磁鐵。對一個女人來說，端莊是最高的裝飾。女人的裝飾，
女士的美麗，不在於她所戴的珠寶，也不在於她所穿的材料或衣服的類型——不，那不是美。畢
竟，什麼是身體的美呢？當你離開身體的那一刻，它在這裡就變得毫無用處了。所以女人真正的
美麗和優雅是謙虛。如果一個女人謙虛、貞潔，她就會被崇拜；繁榮成為家庭的僕人、女僕，而
家庭中的婦女則以貞潔、端莊和優雅的飾物來裝飾。

有時，在一些現代、出身高貴的社會中，看到女性變得無性是非常可憐的。她們正在失去女性特
質。畢竟，女人之所以成為女人，是因為她的女性特質──她的溫柔、她的優雅、她的善良、她
的寬容、她的隱忍。這些都是女人的女神。如果沒有這些，如果婦女尖刻、刻薄、刻薄、充滿敵
意，繁榮就不可能到來。它不可能出現在女性想要在各方面都像男性一樣的地方。不！她可以主
張某種形式的平等，但不是所有方面的平等。如果在這種與男人平等的熱潮中，女人失去了她的
優雅、她的謙虛和她的貞潔，那麼她就失去了上帝給她的最寶貴的東西。

吠陀宣言說：「在婦女受到崇拜的地方，諸神確實在那裡歡欣跳舞」。當女人因自己的不謙虛而
失去崇拜的權利時，繁榮就不可能存在。最後但並非最不重要的一點是，當每天都崇拜上帝時，
整個家庭都會受到最高繁榮的祝福。所有的喜樂、所有的祝福、所有的繁榮都會來到定期敬拜上
帝的房子。當你早上起床時，感謝你的健康、你的身體、乾淨的頭腦、身體裡的能量，讓你過上
對你自己和所有人都有用的生活，晚上再次感謝上帝的恩賜美好的一天，晴朗的天氣，新鮮的空
氣，良好的健康和精力，有機會為自己和他人服務和有用。如果每天都有感恩，並且經常在家裡
敬拜上帝，那麼必然會繁榮。哪裡有崇拜，哪裡就有神的實際存在，哪裡有神的實際存在，就談
什麼繁榮？一切美好的事物，一切受祝福的事物，都會充滿那棟房子，會充滿那個房子。
神在哪裡，一切吉祥、一切福祉、一切繁榮就理所當然地在那裡──正如光明在那裡、光輝在那
裡、有光的地方一樣。所以，如果你想讓自己充滿繁榮，那就要崇拜。不要把教堂單獨當作祈禱
和敬拜的場所。讓每一棟房子都成為祈禱的中心。讓每個房屋都成為神的居所。並且，讓婦女成
為謙虛、貞潔、純潔、寬厚等美德的寶庫，讓家庭的子孫和男性成員對婦女給予應有的尊重，以
善待她們，以禮待她們，以禮待她們。尊重他們應有的尊嚴，讓孩子尊敬他們的長輩。如果遵循
這些事情，如果這些事情得到實現，繁榮就會變成不言而喻的條件。在這樣的房子裡，不可能有
任何匱乏，不可能有任何困難，也不可能有任何缺乏。

這是古人的終極智慧。他們說：「繁榮是由人類的行為創造的」。外部因素只是次要因素。它們
不是主要因素。

需要虔誠地鍛鍊身體

也應該有一些實際的外在崇拜行為。畢竟，我們是具身的生物，我們也希望以奉獻精神鍛鍊我們
的身體。當你處於敬拜的狀態時，身體也應該呈現敬拜的態度。你應該點一支蠟燭，燒一點香，
在神面前跪拜，祈求，祈求他開導你，讓你的心充滿德行，讓你的心充滿神聖的慈愛、善良和無
私，然後低頭鞠躬，跪下，跪下，用額頭向下壓。這樣，你就必須在神面前謙卑自己。然後，當
身體跪下、俯伏和謙卑時，這些小行為的影響就會對心靈產生磨練作用。我們不能完全忽視身體
對頭腦和頭腦對內在精神的這些反應。

家：一個神聖的地方

人們應該知道家是一個神聖的地方。家是你日常職業生活中所有忙碌、不安的活動的一種平衡因
素。當你離開家並開始從事職業活動的那一刻，你的整個想法、你的整個個性都會被展現出來。
你要積極主動。你必須把注意力集中在這個世界的事物上，因此，你的記憶力就消失了。當你投
入你的職業活動－你的日常生活時，你會被帶離你的中心，以致你與神的內在靈性親近完全喪失。
現在，當你回到家時，家庭生活應該成為一個有效的平衡因素。在家裡，你是「以自我為中心」
的，你被回憶起來，你在上帝之中。因此，家裡的整個氣氛應該充滿上帝同在的感覺。你應該在
家裡的每個角落感受到上帝。它應該是一個地方，在你進入的那一刻，早上由於世俗的、職業的
活動而被強行帶出來的頭腦，再次被帶回自己的地方。它在神裡面找到安息與平安。神應該是家
的中心。你不應該覺得「這房子是我的。這個家是我的」；而是「這是上帝的居所，我有幸在這
裡停下來，我有幸在這裡實現我的救贖，實現我的解放」。這應該是夫妻雙方的態度，也應該以
這種態度來教養孩子。

家庭氛圍不應該變得庸俗，家不應該是一個炫耀的地方，在那裡你只是向別人炫耀你的富裕或向
別人炫耀你的高雅品味或炫耀你對財產的自豪感——它應該不是那樣的。它也不應該是一個沉迷
於感官娛樂的地方，人們舉辦雞尾酒會，人們喝得半醉，有爵士樂，有噪音和喧鬧，還有打牌。
家庭氛圍的神聖性至關重要。家應該永遠保持神聖。這是至關重要的。如果家裡的精神氛圍也被
破壞了，那你要如何找到自己的精神中心呢？如果在外面一無所獲，回到家又比外面更糟糕，那
你要如何建立精神生活呢？這樣你的精神生活就被你自己的手摧毀了，這是不應該的。

然而，這種家庭氛圍的靈性不應該以一種古怪的方式、一種時尚或一種迷信的方式來完成，將你
標記為一個高人一等，遠遠高於你的鄰居，而應該以一種優雅、簡單的方式來完成。精神上的自
然性裝飾著謙卑和感謝上帝賜予這種意識的禮物。家裡不應該有任何世俗的東西。在家裡，一切
都應該是有靈性的。在家裡，一切都應該是瑜珈的。外面的物質主義已經夠多了，上帝的健忘和
漠視已經夠多了；那為什麼還要加上去，讓家裡的氣氛也變得敗壞呢？讓神在家裡完好無損。讓
家裡的氣氛中的每一個原子都充滿聖潔，並盡力而為，以維持家中的氣氛。保持它神聖 保持它神
聖。總是感覺家是一個可以非常接近上帝的地方。

願上帝保佑你！

沒有美德，你的生活就會枯燥。沒有美德，你的生命就毫無用處，無法為你的神性發揮提供適當
的場地。只有堅定地（並完全相信上帝和祂幫助你的力量）你生活中所有消極的方面，並使你的
整個人格成為發揮所有美德的場地，你才能充分發揮神聖之光的作用。顯現你身上，然後輻射到
你身上。過這樣神聖的生活。讓自己成為所有神聖美德的化身。徹底征服你的低級本性，從而使
自己成為以你為中心的神性的外流和光輝的完美渠道和工具。這就是神聖的生命。

願神性充滿你。願神性啟發您並指導您的所有行動。願你的一生成為神聖生活的美好而光輝的典
範。這是我對大家的請求。這是我對大家的誠摯呼籲。神聖地生活，我親愛的朋友們，神聖地生
活。真實地生活，而不是像你欺騙自己那樣思考，忘記你的神聖本性。維護你的神聖本性，成為
至尊花園中美妙的花朵，美麗的花朵，散發著神聖的美麗和神聖的芬芳，靈性的芬芳。

願上帝保佑你。願內住者激勵你。願悉瓦南達大師賜予您加持。願東方和西方、過去和現在的所
有聖人，永遠以他們的精神加持支持你，並引導你走向證悟的最終光榮目標——光輝地證悟你光
榮的神性。

願你們成為偉大的神性中心，成為無數人精神覺醒的偉大中心，願你們成為和諧、和諧、團結的
偉大中心，成為團結和兄弟情誼的偉大典範，願你們傳播幸福的喜悅。在你們面前的歲月裡，在
全世界度過神聖的生活。Hari Om Tat 星期六。

Articles about Swami Krishnananda

The Making of a Scholar-Saint by Swami Chidananda

A Mini Biography of Swami Krishnananda

Great is my happiness to express my homage and high regards to our most revered Swami
Krishnananda Saraswati, my beloved spiritual brother and fellow-disciple at the feet
of our most worshipful Guru Sri Swami Sivanandaji Maharaj, upon this joyful and auspi
cious occasion of his Platinum Jubilee Jayanti Utasv.

Sri Swami Krishnanandaji is the foremost spiritual personality of our Gurudev's holy
Ashram, who has inspired, guided and enlightened countless spiritual seekers ever sin
ce his advent at the headquarters of the Divine Life Society in the year 1944. He has
drawn to himself innumerable fortunate spiritual aspirants by the sublime spiritual q
uality of his life and his deep knowledge and rare wisdom.

Today, Swami Krishnanandaji is enshrined in the hearts of countless Sadhakas and stud
ents of Yoga and Vedanta all over the world by his loving disposition, his kindness t
o them, and his genuine keen interest in their spiritual progress and welfare. Thus,
it is not only we, at the holy Sivananda Ashram, but also many thousands of spiritual
people in many countries all over the world who will be rejoicing upon this very happ
y occasion of his Platinum Jubilee.

Beloved Swami Krishnanandaji shines as the leading light of our monastic brotherhood
at Sivananda Ashram, and as the foremost amongst the spiritual teachers of the Divine
Life Society, whom worshipful Gurudev left behind to carry forward his spiritual work.
That he is a man with a mission in this modern age becomes clearly evident by the wa
y in which he grew up in his young age and showed unmistakable signs of what was to c
ome right from the very beginning of his life.
Birth And Infancy

Swamiji physically hails from the South Kanara district on the Western coast of South
India. In his Purvashrama, he was the eldest son of a family of six children, four of
them being his younger brothers and one a sister. Known by the name Subbaraya, he was
born of orthodox Shivaralli Brahmin parents. The forefathers of Swamiji belong to one
of the respected Brahmin families settled in the Tuluva Desa or South Kanara district
by Maharaja Mayura Verma, ruler of Banavasi. This family was well-versed in the perfo
rmance of religious rituals and in the knowledge of Tantra-Sastra and was one amongst
those authorised by the above ruler to practise Paurohitya and Tantra as their servic
es to the religious life of the community. As such, devotion and worship of God was v
ery much a tradition in the family.

As a child of two years of age, Subbaraya was taken on a pilgrimage to Tala-kaveri in

Coorg district. This is a very holy place at the source of the sacred river Kaveri in
South India. In those days, during the first quarter of the century, there were neith
er good roads nor motor bus transport services available. So, the pious parents trudg
ed on foot the entire distance of the pilgrimage, carrying the little child Subbaraya.
The very next year, the parents took him to the famous hill-shrine of the Lord of th
e Seven Hills at Tirupati. Little Subbaraya went once again in the company of his gra
ndfather to holy Tirupati and had Darshan of Lord Venkateswara, when he was a child o
f five years. From then onward, he started his school career.

School Days At Puttur

In the educational field, he surpassed all of his classmates in every class. He had e
arly education at St. Francis Xavier's School at Darbe in Puttur town. He studied upt
o 5th Standard in this school. His subsequent education was in the Board High School
at Puttur. At this time, the family was financially passing through a difficult perio
d. But, thanks to young Subbaraya's brilliance in studies, he was fully exempted from
school fees and similar dues by the school authorities who were highly pleased with h
is great proficiency in studies. Subbaraya used to score the highest marks in the cla
ss. He used to take part in the school debates which were being conducted in English.
Once during the annual inspection, the District Educational Officer was stunned by th
e forceful oratory of young Subbaraya and was deeply impressed by the power of expres
sion evidenced by the young scholar.
Subbaraya had great liking for the Sanskrit language and took keen interest in the st
udy of Sanskrit. Not satisfied with what was taught in the class-room, young Krishnan
anda took to earnest self-study of Sanskrit with the aid of the Amara Kosha and other
textbooks. He eagerly took guidance from any Sanskrit Pundit whom he happened to meet.
He had a natural flair for the learning of this classical language and had an inborn
genius for it. Consequently, he made rapid progress in this study, and even while at
high school, he used to compose original poems in Sanskrit. Side by side with his stu
dies in the school, he learnt Suktas from Rigveda, Pavamana, etc., from his father wh
o was himself well-versed in Sanskrit and in the sacred scriptures. But then, his was
not a case of “all work and no play” and he was no mere bookworm. As a young studen
t, Subbaraya was fond of playing at Ramayana with his younger brothers and friends. S
ubbaraya himself took the role of Rama, his brother that of Lakshmana or Sita, and th
e others were given other suitable roles. Thus they formed a troupe and he used to le
ad this play during the midday lunch-hour recess or after school hours, with bows and
arrows prepared from the branches of trees. He enjoyed this play and so did the other
s too.

Love For Scriptural Studies

The deeper spiritual side of Subbaraya's nature began to shine in his conduct at this
time. After he began studying Sanskrit, he took to the study of the Bhagavad Gita of
his own accord. Such was his intellect and unusual memory that he soon learned it by
heart and began to repeat the whole of the Gita daily. During holidays, he would expl
ain the meaning of this sacred text to his mother and his younger brothers. One thing
is noteworthy about his spiritual state at this time, and that was, that though the f
amily belonged to the Madhva sect and the members were followers of Sri Madhvachary
a's Dvaita Philosophy, yet somehow, young Subbaraya began to be drawn towards Sankara
charya's absolute Advaita Philosophy. He began reading Sankaracharya's Viveka Chudama
ni and Upanishad Bhashyas. He developed monastic tendencies and a desire for solitude,
an aversion to large gatherings and mixing with people.

At that time, there was at Puttur a very cultured and well-read gentleman belonging t
o the legal profession, by name Baindur Shivarama Holla, who had a good library of re
ligious books. The aspiring young seeker Subbaraya used to meet the advocate and borr
ow from him the Vedas, the Upanishads and similar other books and delve into them to
explore their inner meaning. Gradually, a certain change was wrought in his nature. T
he spirit of liberation and the spirit of renunciation were awakened in the youth's h
eart. Subbaraya began to feel more and more that the only thing worth striving for wa
s Kaivalya Moksha or the divine state of spiritual liberation. At times, he used to g
ive expression to his feelings by saying that some day he would renounce everything a
nd go away in quest of Kaivalya Moksha. But the people at home did not take it too se
riously.

Government Service—A Brief Interlude

Sometime in 1943, Subbaraya took up Government service at Hospet. But this phase last
ed only for a short period. Even during his service, the youth was said to have been
conducting Gita classes for the earnest public. He took leave on grounds of ill healt
h and was at home for a while, recouping his health. But after a month's stay at home
towards the end of that year, he left, giving the impression that he would rejoin his
government service at Hospet. But he straightaway went to the sacred city of Varanasi.
There he studied the Vedas and Sanskrit for a little while. But the call to seclusio
n and Sadhana drew him further north and he left Varanasi for Hardwar and thence for
Rishikesh, briefly informing his parents through a letter that he would now be going
in quest of the higher knowledge.

As A Sadhaka In Sivanandashram

Arriving at Rishikesh in the year 1944, the brilliant young seeker came face to face
with his Guru upon the holy banks of the sacred river Ganga. Filled with the spirit o
f renunciation, young Subbaraya met his worshipful holiness Satguru Sri Swami Sivanan
da filled with the radiant light of Divine Realisation. The story of his first meetin
g with His Holiness Sri Swami Sivanandaji Maharaj, in whom the young man saw his spir
itual preceptor, is told in an interesting manner by Gurudev himself (See “He Is a W
onder to Me”). Though Subbaraya was devoted to the pursuit of Self-Knowledge and was
a Bala-Jnani, he did not hesitate to joyously undertake, willingly do, with the effic
iency of a master and with the delight of one interested, any work that was allotted
to him by the authorities of the Ashram. The Sivananda Charitable Dispensary needed a
n able hand to serve the sick that resorted to its medical aid; Swami Krishnanandaji
was chosen for what he considered a blessed privilege. He used to conduct the Ashram
Satsanga and play the most important roles in it, chanting hymns, reading from the sc
riptures and delivering lectures. He was well-versed in the Mantras and therefore he
willingly undertook to conduct any ritual that was to be performed at the Ashram. It
was he who culled out Mantras from several sources and codified the Sannyasa Diksha c
eremony now adopted in the Sivanandashram. He became the Programme Director of all th
e Sadhana Weeks; he managed them most efficiently and won the admiration of the hundr
eds of Sadhakas who took part in each Sadhana Week, for his punctuality, regularity,
and capacity for intense and hard work. Any department of work at the Ashram that nee
ded an able organiser to set matters right claimed Krishnanandaji as its own. Beneath
all this heavy load of strenuous work, he could put up a happy smile, and could, when
not engaged in all this responsible work, meditate in absolute peace.

His needs were few, and wants were none. He had attained such a mental state that aus
terity was welcomed by him. His mastery over the senses and his hard work soon earned
for him the admiration of H.H. Sri Swami Sivanandaji himself, who during the course o
f his talk to aspirants, on the 17th September, 1945, said: “Though he is a young ma
n, he is full of Vairagya. He has controlled his tongue. I have tested him in so many
ways. There is a fire in his speech. His words come from his heart. He is a young man
with spiritual Samskaras. He who has done spiritual Sadhana in the previous birth is
born with such Samskaras. He has done much work. He has translated several poems from
Sanskrit.”

Sannyasa Diksha And After

Subbaraya entered the Holy Order of Sannyasa on the 14th January, 1946, on the holy M
akara Sankranti Day, and since then has come to be known as Sri Swami Krishnananda Sa
raswati. In his own words, he felt a mysterious change took place within himself when
Sri Gurudev uttered the glorious Mahavakyas.

Though he continued to take an active part in the Ashram work even after this initiat
ion, there was an almost imperceptible change in him. Automatically and miraculously,
as it were, newer channels of work opened up before him. The service took a new turn.
He took to lecturing and writing: no one knows how it came about—neither how the oth
er departments of work dropped from him nor how the mantle of a Guru was thrown upon
him. It is here that we see the mysterious hand of Providence unmistakably working Hi
s Will. Day by day, the young Swami grew more and more lustrous, more and more silent
and reticent, more and more introspective and meditative, more and more a manifest ma
n of God. He had long before become a master of the art of resorting to inner seclusi
on. Now he resorted to external seclusion also. The silence of the forests around the
Ashram attracted him. The thought of God, God-consciousness, kept him awake many a ni
ght. He rapidly became blind to the world of names and forms, and deaf to all the tal
k of the world. His gaze fixed on the ground before him, he flitted about like lightn
ing, whenever he had to move out of his Kutir. He eagerly discussed Vedantic truths;
he listened to aspirants' doubts and delightfully cleared them; but worldly topics da
red not approach him. Living in the world, amidst men and women, yet he was living fa
r beyond and above it, beyond the reach of the worldly. Frequently he went away from
all human habitation, in order to commune more thoroughly with That. Such was the fir
e of his renunciation that no thought of hardships could ever deter him from seeking
the seclusion of the densest forests. At other times, he plunged himself in intense a
ctivity. Meditation and study, seclusion and selfless service—they all went hand in
hand.

Then came the great day, somewhere in 1948, when he had, what he termed “a lightning
glimpse of Truth.” He was so lost in it, that for a considerable time after that he
took no interest in anything. His behaviour—already reserved and serene—became stil
l more austere. For several months he confined himself to a room and uttered not a wo
rd to anyone on any subject whatsoever. He never asked for anything; there was no des
ire in him to express. He took what came to him unasked. He was ever blissful and pea
ceful.

Swami Krishnanandaji's emergence from this period of what we could only term as “con
centrated God-consciousness” was hailed by the establishment of the Yoga-Vedanta For
est Academy. Sri Swami Sivanandaji Maharaj promptly appointed Sri Swami Krishnanandaj
i its Professor of Vedanta. There was “fire in his words” even before; now there wa
s that clarity which clearly indicated a perfect perception of Truth. The words were
illuminating. He spoke as one endowed with authority.

As He Is Today

The story of Swami Krishnanandaji Maharaj, after 1948, is just one of a Jivanmukta en
joying the Sahaja-Samadhi-Avastha. It is the story of Jada Bharata retold. Radiating
peace and bliss, he lives in Sivanandashram in a state of Continuous Self-Awareness.
All service is welcome to him; though he does not desire to do this or that. When the
flower blossoms, bees rush to it; they do not need invitation. Similarly, Krishnanand
aji has without the least ostentation drawn to himself many aspirants and seekers aft
er Truth from all parts of the world; to them all, he has become a Guru. He guides Sa
dhakas not only in Jnana-yoga and Vedantic Sadhana, but in other branches of Yoga as
well. He is himself an adept in Hatha Yoga, a master of Raja-Yoga and a great Bhakta
of Lord Krishna. He is a master of the Yoga of Synthesis propounded by His Holiness S
ri Swami Sivanandaji Maharaj; and is today a wonderful replica of the Master. Hari Om
Tat Sat.

奇達南達 (Swami Chidananda) 的《學者聖人的塑造》

斯瓦米·克里希納南達迷你傳記
在這個歡樂吉祥的白金禧年之際，我非常高興地向我們最受尊敬的斯瓦米·克里希納南達·薩拉
斯瓦蒂（Swami Krishnananda Saraswati）表達我的敬意和崇高敬意，他是我最敬愛的古魯斯瓦
米·西瓦南達吉·馬哈拉吉腳下最敬愛的精神兄弟和弟子。賈揚蒂·烏塔斯夫。

斯瓦米·克里希南南達吉(Sri Swami Krishnanandaji) 是我們古儒吉聖道場最重要的靈性人物，

自從 1944 年出現在神聖生命協會總部以來，他激勵、指導和啟發了無數的靈性追求者。他吸引
了無數幸運的靈性追求者。在於他一生崇高的精神品質以及他淵博的學識和罕見的智慧。

今天，斯瓦米·克里希南南達吉因其慈愛的性情、對他們的仁慈以及對他們的靈性進步和福祉的
真正濃厚興趣而被銘刻在世界各地無數修行者和瑜伽和吠檀多學生的心中。因此，不僅我們在神
聖的悉瓦南達靜修處，而且全世界許多國家的成千上萬的靈性人士都將為他的白金禧年這個非常
幸福的時刻而歡欣鼓舞。

敬愛的斯瓦米·克里希南南達吉是我們悉瓦南達靜修院修道院兄弟會的領軍人物，也是神聖生命
協會最重要的靈性導師，崇拜的古儒吉留下來繼續他的靈性工作。他是一個在這個現代時代肩負
使命的人，這一點從他年輕時的成長方式和從他生命一開始就表現出明顯的跡象就可以看出。

出生及嬰兒期

斯瓦米吉來自南印度西海岸的南卡納拉地區。在他的《Purvashrama》中，他是一個有六個孩子的
家庭中的長子，其中四個是他的弟弟，一個是他的妹妹。他的名字叫蘇巴拉亞（Subbaraya），出
生於正統的希瓦拉利婆羅門（Shivaralli Brahmin）父母。斯瓦米吉的祖先屬於受人尊敬的婆羅
門家族之一，該家族由巴納瓦西統治者馬尤拉·維爾馬大君定居在圖盧瓦德薩或南卡納拉地區。
這個家族精通宗教儀式的舉行和密宗經典的知識，是上述統治者授權修行普羅希蒂亞和密宗的家
族之一，為社區的宗教生活提供服務。因此，對上帝的奉獻和崇拜在很大程度上是家庭的傳統。

兩歲時，蘇巴拉亞就被帶到庫格區的塔拉卡維裡朝聖。這是位於印度南部聖河卡維里河源頭的一
個非常神聖的地方。當時，在本世紀的前二十五年裡，既沒有良好的道路，也沒有可用的汽車運
輸服務。於是，虔誠的父母帶著小朋友蘇巴拉亞徒步走完了整個朝聖之旅。第二年，父母帶他去
了蒂魯帕蒂著名的七山之主神社。小蘇巴拉亞在他祖父的陪伴下再次前往神聖的蒂魯帕蒂，並在
他五歲的時候生下了文卡特斯瓦拉勳爵的達山。從此，他開始了他的求學生涯。

Puttur 的上學日

在教育方面，他每個班級都超過了所有同學。他在普圖爾鎮達布的聖弗朗西斯澤維爾學校接受早
期教育。他在這所學校學習了第五標準。他隨後在 Puttur 的 Board High School 接受教育。此
時，一家人正處於經濟困難時期。但是，由於年輕的蘇巴拉亞在學習上的出色表現，學校當局對
他的出色學習成績非常滿意，完全免除了他的學費和類似費用。蘇巴拉亞曾經在班上取得最高分。
他曾經參加過用英語進行的學校辯論。有一次年檢中，區教育官員被年輕的蘇巴拉亞鏗鏘有力的
演講所震撼，並對這位年輕學者所表現出的表達能力留下了深刻的印象。

蘇巴拉亞非常喜歡梵文，對梵文的研究產生了濃厚的興趣。由於對課堂上所教的內容不滿意，年
輕的克里希那南達在阿馬拉科沙和其他教科書的幫助下開始認真自學梵文。他熱切地向他碰巧遇
到的任何梵文專家尋求指導。他對學習這種古典語言有著天生的天賦，並且擁有與生俱來的天才。
因此，他的學習進步很快，甚至在高中時就曾用梵文創作原創詩。在學校學習的同時，他從精通
梵文和神聖經典的父親那裡，從《梨俱吠陀》、《帕瓦瑪那》等學習蘇克塔斯。但話又說回來，
他並不是一個「只工作不玩耍」的人，他也不只是一個書呆子。作為一名年輕的學生，蘇巴拉亞
喜歡與他的弟弟和朋友一起玩《羅摩衍那》。蘇巴拉亞本人扮演羅摩，他的兄弟扮演拉克什瑪納
或西塔，其他人則扮演其他合適的角色。於是他們組成了一個劇團，他常常在中午的午休時間或
放學後的時間裡用樹枝準備的弓箭來領演這個劇目。他很喜歡這部戲，其他人也很喜歡。

對聖經研究的熱愛

蘇巴拉亞本性中更深層的精神層面在此時開始在他的行為中閃耀。當他開始學習梵文後，他自願
開始研究《薄伽梵歌》。他的智力和非凡的記憶力使他很快就熟記於心，並開始每天背誦整部
《薄伽梵歌》。假期裡，他會向母親和弟弟解釋這段神聖經文的意思。關於他此時的精神狀態，
有一點值得注意，那就是，雖然這個家庭屬於摩德瓦教派，成員都是室利摩德瓦查亞的不二元哲
學的追隨者，但不知何故，年輕的蘇巴拉亞開始被桑卡拉查亞的絕對不二元哲學所吸引。 。他開
始閱讀 Sankaracharya 的 Viveka Chudamani 和 Upanishad Bhashyas。他養成了修道院的傾向，
渴望獨處，厭惡大型聚會和與人交往。
當時，普圖爾有一位非常有文化、博覽群書的法律界紳士，名叫 Baindur Shivarama Holla，他
擁有一個很好的宗教書籍圖書館。有抱負的年輕求道者蘇巴拉亞常常會見這位倡導者，並向他借
用《吠陀經》、《奧義書》和其他類似的書籍，並深入研究它們以探索其內在含義。漸漸地，他
的本性發生了某種變化。青年心中的解放精神和放棄精神被喚醒。蘇巴拉亞開始越來越覺得唯一
值得奮鬥的東西就是 Kaivalya Moksha（精神解放的神聖狀態）。有時，他常常表達自己的感受，
說有一天他會放棄一切，去尋找凱瓦利亞·莫克沙。但家裡的人並沒有太當一回事。

政府服務—一個簡短的插曲

1943 年的某個時候，蘇巴拉亞在霍斯佩特開始擔任政府職務。但這個階段只持續了很短的一段時
間。據說，即使在他服役期間，這位年輕人也一直在為熱心的公眾開設梵歌課程。他因身體不好
而請了假，在家待了一段時間，以恢復健康。但那年年底在家待了一個月後，他離開了，給人的
印像是他將重新加入霍斯佩特的政府部門。但他立即前往聖城瓦拉納西。在那裡他學習了一段時
間吠陀經和梵文。但對隱居和修行的呼喚把他帶到了更北的地方，他離開瓦拉納西前往哈德瓦爾，
然後前往瑞詩凱詩，透過一封信簡短地告訴他的父母，他現在將去尋求更高的知識。

作為 Sivanandashram 的薩達卡 (Sadhaka)

1944 年，這位才華橫溢的年輕求道者抵達瑞詩凱詩，在神聖的恆河河畔與他的古魯面對面。年輕
的蘇巴拉亞充滿了放棄的精神，遇見了充滿神聖覺悟光芒的尊貴薩古魯斯里·斯瓦米·悉瓦南達。
古魯本人以有趣的方式講述了他第一次與聖斯瓦米·西瓦南達吉·馬哈拉吉會面的故事，在他身
上，年輕人看到了他的精神導師（參見“他對我來說是一個奇蹟」）。儘管蘇巴拉亞致力於追求
自我知識並且是一位巴拉智者，但他毫不猶豫地以大師的效率和感興趣的人的喜悅，毫不猶豫地
快樂地承擔並心甘情願地去做分配給他的任何工作由道場當局負責。悉瓦南達慈善藥局需要一位
能幹的人來為求助於其醫療援助的病人提供服務；斯瓦米·克里希納南達吉 (Swami Krishnanand
aji) 被選中是因為他認為這是一種神聖的特權。他曾主持道場薩特桑加 (Ashram Satsanga)，並
在其中扮演最重要的角色，吟誦讚美詩、朗誦經文和演講。他精通曼陀羅，因此他願意主持在道
場舉行的任何儀式。正是他從多個來源中挑選出咒語，並將現在在 Sivanandashram 中採用的 San
nyasa Diksha 儀式編纂成法典。他成為所有修行週的專案總監；他最有效地管理這些事情，並因
其準時、規律性以及緊張和努力工作的能力而贏得了參加每個修行週的數百名修行者的欽佩。道
場中任何需要一位有能力的組織者來解決問題的工作部門都聲稱克里希南南達吉是自己的。在繁
重的工作負擔下，他可以露出幸福的微笑，當他不從事這些負責任的工作時，他可以絕對平靜地
冥想。

他的需要很少，想要的也沒有。他已經達到了這樣一種精神狀態，以至於他歡迎緊縮。他對感官
的掌控和勤奮很快就為他贏得了斯瓦米·西瓦南達吉殿下本人的欽佩，他在 1945 年 9 月 17 日
與求道者的談話中說道：“雖然他是一個年輕人，但他充滿了 Vairagya。他已經控制住了自己的
舌頭。我從很多方面考驗了他。他的言語中充滿了火焰。他的話是發自內心的。他是個擁有靈性
Samskaras 的年輕人。前世完成靈性修行的人出生時就帶有這樣的業力。他做了很多工作。他翻
譯了幾首梵文詩。”

桑雅夏啟迪及以後

蘇巴拉亞於 1946 年 1 月 14 日神聖的瑪卡拉桑克蘭提日加入托缽僧聖團，從那時起，他就被稱

為聖斯瓦米·克里希南南達·薩拉斯瓦蒂(Sri Swami Krishnananda Saraswati)。用他自己的話
來說，當古儒吉說出榮耀的摩訶婆迦時，他感覺到自己內心發生了神祕的變化。

儘管在這次啟蒙之後，他仍然繼續積極參與道場的工作，但他身上卻發生了幾乎難以察覺的變化。
可以說，新的工作管道自動地、奇蹟般地在他面前打開了。服務有了新的轉變。他開始講課和寫
作：沒有人知道這是怎麼發生的——既不知道其他部門的工作是如何從他身上消失的，也不知道
大師的衣缽是如何落在他身上的。正是在這裡，我們看到上帝神秘的手毫無疑問地發揮祂的意志。
日復一日，年輕的斯瓦米變得越來越光彩奪目，越來越沉默寡言，越來越內省和冥想，越來越成
為一個明顯的神人。他很早就成為了內隱藝術的大師。現在他也訴諸於外隱。道場周圍森林的寂
靜吸引了他。對上帝的思考，對上帝的意識，讓他很多個夜晚徹夜難眠。他很快就對名稱和形式
的世界視而不見，對世間的一切談話充耳不聞。每當他需要離開庫提爾時，他的目光就固定在他
面前的地面上，他就像閃電一樣飛來飛去。他熱切地討論吠陀真理。他傾聽求道者的疑慮並愉快
地消除了他們的疑慮。但世俗的話題不敢接近他。他生活在世間，與男人和女人相處，但他遠遠
超越世俗，超越世俗。他經常離開所有人類居住的地方，以便與那更徹底地溝通。他的放棄之火
如此之大，任何困難的想法都無法阻止他尋求最茂密的森林的隱居。其他時候，他則全心投入激
烈的活動。冥想和學習、隱居和無私服務——它們都是並行的。
然後偉大的一天到來了，發生在 1948 年的某個時候，他稱之為「閃電般地一睹真相」。他沉浸
在其中，以至於在相當長的一段時間裡，他對任何事情都沒有興趣。他本來就矜持、平靜的舉止
變得更加嚴肅。幾個月來，他把自己關在一個房間裡，沒有就任何話題對任何人說過一句話。他
從不要求任何東西；他沒有表達的慾望。他接受了未經請求的東西。他永遠是幸福而平靜的。

斯瓦米·克里希南南達吉擺脫了這個我們只能稱之為“集中神意識”的時期，並因瑜伽-吠檀多森
林學院的成立而受到歡呼。斯瓦米·西瓦南達吉·馬哈拉吉立即任命斯瓦米·克里希南南達吉為
吠檀多教授。甚至在此之前，他的話語就充滿了「火熱」。現在，這種清晰度清楚地表明了對真
理的完美感知。這些話很有啟發性。他說話的口氣就像一位被賦予了權威的人。

正如他今天一樣

1948 年之後，斯瓦米·克里希南南達吉·馬哈拉吉 (Swami Krishnanandaji Maharaj) 的故事只

是享受霎哈嘉三摩地阿瓦斯塔 (Sahaja-Samadhi-Avastha) 的 Jivanmukta 之一。這是賈達·巴拉
塔 (Jada Bharata) 的故事。他生活在 Sivanandashram，生活在一種持續自我意識的狀態中，散
發出平靜與幸福的氣息。祂歡迎一切服務；儘管他不想做這做那。花開時，蜜蜂蜂擁而至；他們
不需要邀請。同樣，克里希南南達吉毫不誇張地吸引了來自世界各地的許多追求真理的人。對他
們所有人來說，他已經成為了大師。他不僅在智慧瑜伽和吠檀多修行方面指導修行者，而且還在
瑜伽的其他分支方面指導修行者。他自己是哈達瑜伽的行家、王王瑜伽的大師和克里希納勳爵的
偉大奉獻者。他是聖斯瓦米·西瓦南達吉·馬哈拉吉 (Sri Swami Sivanandaji Maharaj) 所提出
的綜合瑜伽大師；今天是大師的精美複製品。Hari Om Tat 星期六。

My Guru—An Embodiment of Fathomless Love

by Tushar Kumar Chattopadhyay

At that time, I was a youth of twenty-four. I was working as a lecturer in physics in

an undergraduate college. To live was a great struggle for me, for I was suffering fr
om chronic colitis for years together. I had a love affair with a lady who refused me
all on a sudden and married someone else. Repeated failure to change my state of affa
irs brought me to the verge of utter despair. I was thinking of giving up my life, as
joy seemed to have vanished from my mind altogether.
However, within the deep core of my heart, I had a peculiar feeling that life was a t
remendous mystery and before one left this earthly existence, one should try to unrav
el this mystery. "Should I give up my life without the experience of this unravellin
g?" – Day and night, this question perturbed me. Fortunately, at that critical perio
d, I came across a book. Its name was "Autobiography of a Yogi." Its author was Param
ahamsa Yogananda. I had read many spiritual books before, but those were far differen
t from this particular book. The entire writing was a piece of masterly art, a real r
omance. Seven consecutive days passed and I was almost absorbed in the book. In it wa
s a description of the direct, intuitive, spiritual experiences of a Yogi, who dedica
ted his life to know the supreme cause behind the panorama of life. Slowly the idea c
rept into my mind: "Life is still worth living; the mystery of life is the source of
all inspiration for living." I was very interested to delve deep into this ocean of l
ife, vibrating in every nook and corner of the great universe. But, how to do it? Who
was to help me? And above all, where was such a person who had already fathomed this
great depth? Suddenly the answer came. One rainy afternoon, I was browsing at a book-
stall in a railway station. One of the books drew my attention. It was "Yoga Asanas"
by Swami Sivananda. Its language was very lucid and its exposition was extremely clea
r. I purchased the book then and there and read it. Within a few days, I wrote a lett
er to Swami Chidananda, the President of the Divine Life Society from where the book
was published.

Swamiji was absent in the Ashram then, but a reply came from his personal secretary,
who invited me to come over to the Ashram and meet the senior Swamis for the answers
to all my questions. Accordingly, I reached Riskikesh. The calm and quiet environment
of the Ashram made my whirling mind peaceful and joy bubbled up from a source deep wi
thin, after a long time. There were many Swamis who attracted my notice by their appe
arance, but whom to approach for my answers?

One morning I was talking with the man in the reception office, who advised me to att
end Swami Krishnanandaji's morning lecture. He then escorted me to Swamiji's Kutir –
"Gurukripa."

At first sight, I was not much impressed by Swamiji's appearance. He had no long bear
d, his eyes were not closed in meditative mood, nor was he very grave. He looked a ma
n of ordinary stature and he frequently cut jokes with the other Swamis who had assem
bled to listen to his discourse. I sat in one corner. The lecture was yet to start.

But, as the lecture started after a few minutes, the whole atmosphere vibrated with a
different spirit. Words from his lips came out like a flowing fountain and I drank th
ose words to my heart's greatest content. Ah, it was a real treat for me! Never did I
feel such happiness just by listening to a lecture. Today, I cannot recollect the top
ic of that day's oration, but it was something concerning human happiness. Everything
around was tranquil, and Swamiji's words, like the rays of the sun, illumined my mind
and lifted it to a plane of consciousness where knowledge alone was the object to be
pursued. I forgot my bodily worries. Joy filled my mind. When the lecture ended, it s
eemed as if we woke up from a happy dream.

I approached Swamiji when the room was a bit less crowded, bowed down to him and told
him that I wanted to learn the art of meditation. He gave an affectionate laugh. By t
hat time he was aware that I was a lecturer in physics. He asked, "How many years did
you take to understand the principles of physics?." "Approximately nine years" I repl
ied. "It may be more than that to learn meditation, my dear sir!" he smilingly remark
ed. I stayed with him for more than twenty minutes. When I was ready to take leave. I
found him looking intently at me with a peculiar gaze and mutter certain prayers, all
of which I could not understand.

It was then the month of June. I came back to Calcutta, my place of work, within a fe
w days, but could not forget that smiling face and those sparkling words. Doubts abou
t the existence of God tormented me day in and day out, in my leisure and during acti
vities. I wrote a letter again, this time to the newly-acquainted personality. The re
ply came within a fortnight. It was a long letter, illumining my mind about my variou
s queries. I quote below a few extracts from this writing, which pulled me tremendous
ly towards Swami Krishnanandaji:

"As regards your query regarding the existence of God, etc., these doubts arise on ac
count of the inability to reconcile the various doctrines of philosophic thought with
the central issue of any philosophic problem in an organic completeness."

"Modern theories of evolution and discoveries of physics, chemistry and biology are m
erely tentative conclusions based on empirical observation and they cannot be taken f
or the whole of truth, since every thing that is empirical has to be founded upon som
ething that is noumenal, a fact which no one can gainsay.

"An insight into the nature of the ultimate reality may require a preparation in the
form of extensive study and deep research under a competent guide."
These remarks vibrated within my mind persistently. In October 1976, on my way back f
rom Badrinath, I once again dropped at the Ashram. This time I stayed for six days. I
met Swamiji every morning. One day he told me: "You have to practise deep meditation
in order to know about God. I shall tell you certain techniques." But, after this, he
was utterly silent. Slowly, my leisure days came to an end. I had to come back again
with out any guidance.

Two months later came the Christmas Eve. I was feeling restless continually. "Would h
e not guide me ultimately?" "When shall I receive the directions?" – Questions of th
is sort agitated me every day. All on a sudden, due to some tremendous urge. I purcha
sed a ticket for Haridwar and left Calcutta. I still remember that wintry December mo
rning when I reached Haridwar in the early hours. All was dark around, everything was
chilly, and the chill made me shiver up to my bones. The atmosphere was heavy with fo
g, and when my bus started its movement, my whole mind was also full of mist. I could
not understand properly whether I was going to tread the right path. Swami Krishnanan
daji was in his Kutir, looking through certain papers. When I arrived, he looked up a
nd stared for a few seconds at me. "So you have come" – he smiled, "Well, go and tak
e bath, you are tired. I shall call you when necessary." He turned his attention once
again to his files.

A few days later, one morning at eight o'clock, I was summoned. The room was empty. S
wamiji started talking about concentration and meditation. At that time, I was trying
to concentrate my mind with the help of certain Hatha-yogic methods. He told me: "Tho
se are not for you. You should practise Japa. That is the easiest method of concentra
tion." Then he uttered two Mantras. "Choose between the two" he added. I chose one.
"Okay" he said, "that is your Mantra then. Practise Japa with it. It will lead you t
o meditation." I was also instructed by him about the technique of meditation. And al
l this took only fifteen to twenty minutes. Surprisingly enough, it took two more yea
rs for me to understand that this was my initiation (an event completely free from ri
tuals) and that he was my sole spiritual guide.

Two days later, he called me again, this time, it was afternoon. Spontaneously he exp
lained to me the techniques of Raja Yoga and how to move in this path of spirituality,
amidst a modern, sophisticated city life. At one moment I asked him, "Is meditation
always good for a human being? I see that it produces headache, etc., in my case." Sm
ilingly he replied, "Meditation, conducted rightly and under a proper guide, can neve
r have any ill effect." Then, with a mischievous look and with eyes twinkling with jo
ke, he added, "And I don't think I am a wrong doctor for your spiritual ailments, ina
smuch as I have treated thousands of patients successfully."
Days and months rolled by. I was back home and working, but my whole mind was all int
ent to get in touch with this person of immense wisdom. Yet, somehow I was also attra
cted towards Paramahamsa Yogananda's writings and lessons. I continued practising the
Yogoda lessons (certain spiritual techniques) and also the meditation methods prescri
bed by Swamiji Maharaj. I was a bit perplexed at that time. Who was my real Guru? I c
ould not judge. The superb writings of Paramahamsa Yogananda appealed to me tremendou
sly. I was overwhelmed with the wisdom of this man whom I had no chance to meet physi
cally.

Since 1977, I started visiting the Ashram twice a year – in summer and in the autumn
al vacation. Each time I put the same question to Swamiji: "Who is my Guru?." He neve
r replied clearly, but only talked this and that. At last, one morning in 1977, when
I asked him, "Did you initiate me, Swamiji? There was no ritual at all when you gave
me the Mantra." He gave a tender look and said, "Well, something was done and that wa
s the ritual for you." The words rang with such a power that they flashed like a ligh
tning, and within a second, I realised who was my true Guru.

Our relationship became sweeter after this event. Several times he said, "Tushar Kuma
r, why don't you marry?." "Marriage? Isn't it the burial of Sadhana?" I wondered.

"No, No" he explained, "sometimes, marriage may help your spiritual evolution. Marry
an untutored girl; she would help you." I had every intention to marry a postgraduate
girl, if at all I decided to be wedded. I therefore strongly objected to this proposa
l. "Impossible" I exclaimed, "I can't marry a girl without post-graduation. And why?
I won't marry at all."

My Guru, a man of a different realm, never argued. "Okay, okay, we would see to it la
ter. Now carry on your Sadhana." And then he changed over to a different topic. He to
uched all the facets of my life in his instructions and discussed almost everything,
including my health, my academic life, my family affairs, over and above my spiritual
progress. As I advanced slowly, his instructions became rarer, and when we met, most
of the time he talked about the multifarious varieties of the life spiritual. I conti
nued my Sadhana, but felt very lonely at heart. No one was there to share my inner fe
elings of joy and sorrow. Moreover, I stumbled many times in attempting to control my
biological urge. In 1977, I told him, "Swamiji, I am feeling that I should marry... S
hould I marry? What do you suggest?." "Of course, you should marry. It is essential f
or you," he remarked gravely, and then smiled: "Didn't I tell this to you long ago?."
I was struck dumb with awe. So, this man foresaw whatever was going to happen in my f
uture.
As I slowly evolved, I found to my utter surprise that all his predictions about my l
ife came true to the word. Whatever he spoke was truth for me. I started obeying all
his directions without the least hesitation. A conviction came in my mind in the ligh
t of which I understood that this divine personality had already become the director
of my hitherto commonplace life. I also realised, by his grace, that to find God was
the summum bonum of human existence.

The profundity of his wisdom is incomparable. His knowledge on any subject whatsoever,
besides Yoga and Vedanta, is something to be really admired. When he speaks on physi
cs even (which fortunately is my subject), it seems that he understands physics far b
etter than I do. His writings carry a depth of thought which reflects his keen intell
ect and yet have a peculiar grace and charm. But all this apart, his love for everybo
dy, however insignificant he may be, is beyond ordinary conception. Outwardly grave a
nd self-possessed, when this sage of the modern era keeps quiet, it seems that there
is an insurmountable barrier surrounding him. As one comes nearer to him, however, it
seems that he is but a fountain from which there is a continuous emanation of rays of
love, soothing every soul that approaches. When I read, in various spiritual books ab
out the qualities that God possesses, and when I remain in close proximity of my divi
ne Guru, I feel that God is manifesting his unique character through him.

I have heard that he is a man of great spiritual attainments. But, who am I to judge
his level? Can an insect fathom the ocean?

I am blessed to have his love, for no one else in this earthly plane has loved me so
much, no one else has shown so much concern for me. An ordinary human being, unless h
e becomes a God-man, is perhaps incapable of such a selfless love. In the words of a
great saint of modern times, "Once we experience the love divine that flows through u
s from God, it gives a glow to life that nothing else on earth – no powers, no glori
es, no amount of sense-satisfaction – can give us."

我的上師－深不可測的愛的化身

作者：Tushar Kumar Chattopadhyay

那時，我是二十四歲的青年。我在一所本科院校擔任物理學講師。生存對我來說是一場巨大的鬥
爭，因為我多年來一直患有慢性結腸炎。我和一位女士有過一段戀情，但她突然拒絕了我並嫁給
了別人。屢屢無法改變我的處境使我瀕臨徹底絕望的邊緣。我想過放棄自己的生命，因為快樂似
乎完全從我的腦海中消失了。

然而，在我內心深處，卻有一種奇特的感覺：生命是一個巨大的謎團，在離開塵世之前，應該試
著解開這個謎團。“如果沒有經歷過這種崩潰，我是否應該放棄自己的生命？” ——這個問題日
夜困擾著我。幸運的是，在那個關鍵時期，我遇到了一本書。它的名字是《一個瑜珈行者的自
傳》。它的作者是帕拉瑪罕薩·尤迦南達 (Paramahamsa Yogananda)。我以前讀過很多心靈書籍，
但與這本書有很大不同。整篇文章都是一部精湛的藝術作品，一部真正的浪漫小說。連續七天過
去了，我幾乎全神貫注地看書了。其中描述了一位瑜珈士的直接、直覺和精神體驗，他畢生致力
於了解生命全景背後的最高原因。慢慢地，我的腦海裡浮現出這樣的想法：“生活仍然值得活下
去；生命的奧秘是所有生活靈感的源泉。” 我非常有興趣深入研究這片生命的海洋，它振動在偉
大宇宙的每個角落。但是，該怎麼辦呢？誰來幫助我？最重要的是，這樣一個已經領悟到如此深
奧的人在哪裡？突然，答案來了。一個下雨的下午，我在火車站的書攤上翻閱。其中一本吸引了
我的注意。這是 Swami Sivananda 的《瑜珈體位法》。它的語言非常清晰，闡述也非常清楚。我
當時就買了這本書並閱讀了它。幾天之內，我給出版這本書的神聖生命協會主席斯瓦米·奇達南
達（Swami Chidananda）寫了一封信。

當時斯瓦米吉不在道場，但他的私人秘書回覆了我，邀請我去道場與高級斯瓦米見面，以獲得我
所有問題的答案。因此，我到達了 Riskikesh。道場安靜的環境，讓我的心在久久不能平靜後，
喜悅從內心深處湧出。有許多斯瓦米人以其外表吸引了我的注意，但該向誰尋求答案呢？

有一天早上，我和接待處的一位男士交談，他建議我去參加斯瓦米·克里希納南達吉 (Swami Kri

shnanandaji) 的早晨講座。然後他護送我到斯瓦米吉的庫蒂爾——「Gurukripa」。

乍一看，我對斯瓦米吉的外表並沒有太大印象。他沒有長鬍子，沒有閉上眼睛沉思，也沒有很嚴
肅。他看起來身材普通，經常與聚集在一起聽他演講的其他斯瓦米人開玩笑。我坐在一個角落。
講座還沒開始。

但是，幾分鐘後講座開始了，整個氣氛就變得不一樣了。他的話語如泉水般從他嘴裡噴湧而出，
我心滿意足地喝著這些話。啊，這對我來說真是一種享受！我從來沒有因為聽講座而感到如此幸
福。今天我記不清那天演講的主題了，但內容是關乎人類幸福的。周圍的一切都很平靜，斯瓦米
吉的話語就像陽光一樣照亮了我的心靈，並將其提升到了一個意識層面，在那裡，知識才是唯一
的追求目標。我忘了對身體的擔憂。喜悅充滿了我的心。講座結束後，我們彷彿從美夢中醒來。

當房間裡稍微不那麼擁擠時，我走近斯瓦米吉，向他鞠躬並告訴他我想學習冥想的藝術。他露出
深情的笑聲。那時他知道我是物理學講師。他問：“你花了多少年才理解物理原理？” 「大約九
年了」我回答。“學習冥想可能不僅僅如此，親愛的先生！” 他微笑著說。我和他待了二十多分
鐘。當我準備請假的時候。我發現他用一種奇特的目光專注地看著我，嘴裡念著一些我無法理解
的祈禱。

那時正是六月。幾天之內，我回到了我的工作地點加爾各答，但我無法忘記那張笑臉和那些閃閃
發光的話語。對上帝存在的懷疑日復一日地折磨著我，無論是在閒暇時還是在活動中。我又寫了
一封信，這次是寫給新認識的人。兩週內得到答覆。這是一封很長的信，闡明了我的各種問題。
以下我引用這篇文章的一些摘錄，這些內容極大地吸引了我對斯瓦米·克里希納南達吉的興趣：

“至於你對上帝存在等問題的質疑，這些疑問的產生是因為無法將哲學思想的各種教義與任何哲
學問題的中心問題有機地協調起來。”

「現代演化論以及物理、化學和生物學的發現只是基於經驗觀察的初步結論，它們不能被視為全
部真理，因為每一個經驗的東西都必須建立在本體的東西、事實的基礎上。沒有人可以反駁這一
點。

“洞察終極現實的本質可能需要在有能力的指導下進行廣泛學習和深入研究的準備。”

這些話一直在我的腦海裡震動。1976 年 10 月，在從伯德里納特回來的路上，我再次拜訪了道場。
這次我待了六天。我每天早上都會見到斯瓦米吉。有一天他告訴我：“你必須練習深度冥想才能
了解上帝。我將告訴你一些技巧。” 但此後，他就徹底沉默了。慢慢地，我的閒暇時光就結束了。
我不得不在沒有任何指導的情況下再次回來。
兩個月後，平安夜到了。我一直感到焦躁不安。“他最終不會引導我嗎？” “我什麼時候可以收
到指示？” ——這樣的問題每天都讓我心煩意亂。突然間，由於某種巨大的衝動。我買了一張去
哈里瓦的機票並離開加爾各答。我仍然記得十二月那個寒冷的早晨，我凌晨到達哈里瓦。周圍一
片漆黑，一切都很寒冷，寒冷讓我全身發抖。空氣中瀰漫著濃濃的霧氣，當我的公車開始行駛時，
我的整個腦子裡也充滿了霧氣。我無法正確地理解我是否要走正確的道路。斯瓦米·克里希南南
達吉 (Swami Krishnanandaji) 坐在他的庫蒂爾 (Kutir) 裡翻閱某些文件。當我到達時，他抬起
頭，盯著我看了幾秒鐘。“原來你來了。”他笑道，“好吧，去洗澡吧，你累了。需要的時候我
會打電話給你。” 他再次將注意力轉向他的文件。

幾天后，一天早上八點，我被叫去。房間裡空無一人。斯瓦米吉開始談論專注和冥想。那時，我
試著借助某些哈達瑜伽方法來集中註意力。他告訴我：“那些不適合你。你應該練習日語。這是
最簡單的集中註意力的方法。” 然後他念了兩句咒語。“在兩者之間選擇”，他補充道。我選了
一個。“好吧，”他說，“這就是你的咒語。用它練習 Japa。它會引導你進入冥想。” 他也向我
指導了冥想的技巧。而這一切只花了十五到二十分鐘。令人驚訝的是，我又花了兩年時間才明白
這是我的啟蒙（完全沒有儀式的活動），而他是我唯一的精神導師。

兩天后，他又打電話給我，這次是下午。他自然而然地向我解釋了王瑜伽的技巧，以及如何在現
代、精緻的城市生活中走上這條靈性之路。有一次我問他：“冥想對人總是有好處嗎？我發現，
就我而言，它會產生頭痛等症狀。” 他微笑著回答說：“禪修，只要正確地進行，在正確的指導
下，就不會產生任何不良影響。” 然後，他帶著頑皮的表情，眼睛閃爍著玩笑的光芒，補充道：
“我不認為我是治療你精神疾病的錯誤醫生，因為我已經成功地治療了數千名患者。”

日子一天天過去。我回到家工作，但我一心只想與這位智慧非凡的人接觸。然而，不知何故，我
也被帕拉瑪罕薩·尤迦南達的著作和課程所吸引。我繼續練習 尤戈達 課程（某些靈性技巧）以及
斯瓦米吉·馬哈拉吉規定的冥想方法。我當時有點困惑。誰是我真正的導師？我無法判斷。帕拉
瑪罕薩·尤迦南達的精彩著作大大吸引了我。我對這個我沒有機會見到的人的智慧感到震驚。

自 1977 年以來，我開始每年去修道院兩次——夏季和秋季假期。每次我向斯瓦米吉提出同樣的問
題：“誰是我的古魯？” 他從來沒有明確地回答過，只是說這說那。最後，1977 年的一天早上，
我問他：“斯瓦米吉，你給我啟蒙了嗎？當你給我咒語時，根本沒有任何儀式。” 他溫柔地看了
一眼，說：“好吧，事情已經完成了，這就是給你的儀式。” 這句話聽起來充滿力量，就像閃電
一樣閃爍，在一秒鐘之內，我意識到誰是我真正的古魯。
這次事件之後我們的關係變得更加甜蜜。他好幾次說：“圖沙爾·庫馬爾，你為什麼不結婚？”
“結婚？不是薩達納的安葬嗎？” 我想知道。

“不，不，”他解釋道，“有時候，婚姻可能會幫助你的精神進化。嫁給一個沒有受過教育的女
孩；她會幫助你。” 如果我決定結婚的話，我一心想娶一個研究生女孩。因此我強烈反對這個提
議。“不可能，”我驚呼道，“我不能娶一個沒有畢業的女孩。為什麼？我根本不會結婚。”

我的上師，一個不同境界的人，從不爭論。“好吧，好吧，我們稍後會處理。現在繼續你的修
行。” 然後他就換了一個話題。他在指示中觸及了我生活的方方面面，並討論了幾乎所有事情，
包括我的健康、我的學術生活、我的家庭事務，以及我的精神進步。當我慢慢前進時，他的指示
變得越來越少，當我們見面時，他大部分時間都在談論生命精神的五花八門。我繼續修行，但內
心感到非常孤獨。沒有人在那裡分享我內心的喜悅和悲傷。此外，我在試圖控制自己的生理衝動
時多次失敗。1977 年，我告訴他，“斯瓦米吉，我覺得我應該結婚……我應該結婚嗎？你有什麼
建議？” “當然，你應該結婚，這對你來說是必要的。”他嚴肅地說，然後笑道：“我不是早就
告訴過你了嗎？” 我敬畏得目瞪口呆。所以，這個人預見了我未來會發生的一切。

當我慢慢進化時，我驚訝地發現他對我一生的所有預言都應驗了。無論他說什麼對我來說都是真
理。我開始毫不猶豫地服從他的所有指示。我心中生出一個信念，我明白這個神聖的人格已經成
為我迄今為止平凡生活的導演。靠著祂的恩典，我還體認到，找到上帝是 人類存在的最高境界。

他的智慧之深奧是無與倫比的。除了瑜伽和吠檀多之外，他對任何學科的知識都值得欽佩。即使
當他談論物理時（幸運的是這是我的主題），他似乎比我更了解物理。他的作品思想深刻，體現
了他敏銳的智慧，同時又具有一種獨特的優雅和魅力。但除此之外，他對每個人的愛，無論他多
麼微不足道，都是超乎常人想像的。這位外表嚴肅、泰然自若的現代聖人，在沉默的時候，似乎
有一道難以逾越的屏障圍繞著他。然而，當你走近他時，他似乎只是一汪泉水，源源不斷地散發
著愛的光芒，撫慰著每一個靠近的靈魂。當我在各種關於上帝所擁有的品質的靈性書籍中閱讀時，
當我與神聖的古魯保持密切聯繫時，我感覺到上帝正在透過祂展現祂獨特的性格。

我聽說他是一位具有偉大精神造詣的人。但是，我有什麼資格去評判他的等級呢？昆蟲能了解海
洋嗎？
我很幸運能得到他的愛，因為在這個地球上沒有人如此愛我，沒有人如此關心我。一個普通人，
除非成為神人，否則或許無法有這樣無私的愛。用現代一位偉大聖人的話來說，「一旦我們體驗
到從上帝流經我們的神聖之愛，它就會給生命帶來光芒，這是地球上任何其他東西——沒有力量，
沒有榮耀，沒有任何感官滿足——可以給我們。”

What does Yoga Mean to Me?

by Narayan Kiekens

My brother and myself started practising Yoga postures in 1959. In 1962 my brother wr
ote to Gurudev Swami Sivananda and exchanged a few letters with him. Gurudev wrote in
his first reply: "If you have the facility to organise a branch of the Divine Life So
ciety, kindly do it". And again, "You can help yourself in helping others". Probably
he wrote to many people, but it was our great good fortune that we followed his advic
e and accepted his guidance.

In the West, Yoga was (and still is) advertised as a better kind of gymnastics. At th
e same time, all kinds of sects cropped up. But throughout, we went on with our study
of Gurudev, with our spiritual practice and Karma Yoga.

When I received in October 1981 Pujya Swami Chidanandaji's letter asking me for an ar
ticle for this commemoration volume, I thought that this was a golden opportunity to
ponder over the question: "What does Yoga mean to me now?"

In the West, one is respected only if one knows a lot, or if one can do a lot, or if
one has a lot. The performance is respected. Religion is in most cases a Sunday affai
r only, completely unconnected with life. People are running after name and fame. The
y commit all kinds of heinous acts for that. I wonder often: "Why do people want to h
arm themselves? Why do they smoke, drink, drive too fast, drive under influence?" The
y live without dignity and die without dignity. Western man is only a number, in the
capitalist as well as in the communist part of the West.

That is why some people turn to all kinds of sects, because there they have at lest t
he dignity of being a child of God. But I dislike most of those sects, for they divid
e people, and in creating division they make the world suffer all the more.
Sadhana—and translating pages of Gurudev's writings and lectures of Swami Satchidana
nda, Chidananda and Krishnananda was an important part of that Sadhana—revealed to m
e the following truth. I do not mean that the truth came to me as an intellectual und
erstanding; it came as an inner light.

People are self-destructive and behave in an utterly self-destructive way, because th

ey hate the "Mr. So-and-so" they are in their own eyes and in the eyes of the world.
The only way to help them is to show that "Mr. So-and-so is a false non-entity" and t
hat "Brahman is the only real entity”. Therefore Ramakrishna Paramahamsa said: "Be c
onscious of your dignity”. Therefore Gurudev sang: "Truth is Brahman. Truth is your
own Self. Realise this Truth. Be free. Be free. Be free". It took me years to see tha
t and to understand what Krishna meant when He said that the self acted as an enemy.
Day by day, laying my head at Gurudev's feet and serving him in his mission, feeling,
"I am only a spoon", this insight was revealed to me.

When Americans sing "Hari Om!”, they deform the Sanskrit so much that they seem to s
ing "Hurry home!", expressing thus a great truth about Yoga: all we have to do is to
hurry home, to go to the Source we came from.

Gurudev gave us a still deeper understanding: we never leave home. It is such a great
feeling to realize this. It makes one sing and dance and joy.In the spiritual growth,
we were considerably helped by Swami Satchidananda. We introduced him in Belgium in M
ay 1966. He initiated me and my brother and changed our names: he made us Siva and Na
rayan. He served us in all kinds of ways. In 1969 we met Swami Chidanandaji. He also
returned several times. We became very close to him too. We owe him a lot. Siva follo
wed the meditation course in the Headquarters Ashram in 1970. Swami Krishnananda's ta
lks were a great help and guidance to us. In all humility and gratitude I lay my head
at the feet of all those Swamis and congratulate ourselves on having had the fortune
to be associated with the Gurudev Swami Sivananda and his Divine Life Society.Life is
action. Even to maintain life we have to act, says Krishna to Arjuna. Our life in the
West is by and large mundane and active. We cannot escape it. Of course we can put as
ide some time for Sadhana. But this can create a problem too, for it is impossible to
be a Yogi in the Sadhana room and a Bhogi in the world. Here also, Gurudev shows us t
he way. He teaches that life itself is yoga, that the whole world is a Sadhana room.
There is only one condition: we should not act for the fruits. God says it in the Bib
le: “Do not eat the forbidden fruit”. Krishna says it in the Gita: “Be a Karma Pha
la Tyagi”. Not because He is after the fruits of our actions, but because He wants u
s to keep our peace of mind.Swami Satchidananda said: "For peace of mind, God gave Ad
am one pill, Moses gave man two tablets". Gurudev gave divine injections and four pil
ls to swallow: serve, love, give, purify. Meditation also is a pill, but it is still
more the result of the other four pills. Realisation is the flower and the fruit. It
is the fruit we get, when the forbidden fruit is given up.

In Zinal 81, during the international Yoga week, we saw Nandu Mulley, a Kathak dancer.
He danced the story of Krishna stealing the butter. Swami Satchidananda nicely expla
ined the inner meaning. Butter is not churned right away. First, some culture is put
into it. The milk is left overnight and then it is churned. Radha hides the butter. B
ut Krishna steals it. She waits for him at the Jamuna, but he does not come. When she
realises that he has eaten the butter, they dance together. The milk is the mind. Wit
h a milky mind, one cannot meditate. First some culture must be put into it. This is
Guru's initiation and Upadesh. The churning is meditation. The butter is devotion. On
e cannot hide it or keep it for oneself, for it is the only thing which is looked for
by God. It is the only thing He is willing to accept.

In honouring Swami Krishnanandaji Maharaj, we honour a beacon-light of the great Trut

h about ourselves. May his light shine brightly. There are too many lies about oursel
ves, clouding human understanding. May the light of Yoga pierce through these dark cl
ouds of ignorance. May Gurudev shower upon Swamiji his choicest blessings and grant h
im good health and well-being.

瑜珈對我意味著什麼？

作者：納拉揚‧基肯斯

我和我的兄弟從 1959 年開始練習瑜伽姿勢。1962 年，我的兄弟寫信給古魯德夫·斯瓦米·悉瓦南

達 (Gurudev Swami Sivananda)，並與他交換了幾封信。古魯傑夫在他的第一個回覆中寫道：
「如果你有能力組織神聖生命協會的一個分支機構，請這樣做」。再說一遍，「你可以在幫助別
人的同時幫助自己」。也許他寫信給很多人，但我們聽從了他的建議並接受了他的指導，這是我
們莫大的幸運。

在西方，瑜珈曾經（現在仍然）被宣傳為一種更好的體操。同時，各種宗派也紛紛湧現。但自始
至終，我們都繼續對古儒吉的研究、靈性修行和業力瑜珈。
1981 年 10 月，當我收到普賈·斯瓦米·奇達南達吉（Pujya Swami Chidanandaji）的來信，要
求我為這本紀念冊撰寫一篇文章時，我認為這是一個思考這個問題的絕佳機會：“瑜伽現在對我
意味著什麼？”

在西方，一個人只有知道很多，或能做很多，或擁有很多，才會受到尊重。表現受到尊重。在大
多數情況下，宗教只是星期日的事情，與生活完全無關。人們追逐名聲和名譽。他們為此犯下各
種令人髮指的罪行。我常常想知道：“為什麼人們想要傷害自己？為什麼他們抽煙、喝酒、開得
太快、酒後駕車？” 他們活著沒有尊嚴，死也沒有尊嚴。無論是在西方的資本主義國家還是共產
主義國家，西方人都只是一個數字。

這就是為什麼有些人轉向各種教派，因為在那裡他們至少有作為上帝孩子的尊嚴。但我不喜歡這
些教派中的大多數，因為它們分裂人們，並在製造分裂的過程中使世界更加痛苦。

薩達納（Sadhana）——翻譯古魯傑夫的著作以及斯瓦米·薩奇達南達（Swami Satchidananda）、
奇達南達（Chidananda）和克里希納南達（Krishnananda）的講座是該薩達納（Sadhana）的重要
組成部分——向我揭示了以下真理。我並不是說真理是我理智上的理解；它以內在的光的形式出
現。

人們都是自我毀滅的，並且會做出徹底自我毀滅的行為，因為他們討厭自己眼中和世人眼中的
「某某先生」。幫助他們的唯一方法就是表明“某某先生是一個虛假的非實體”，“婆羅門是唯
一真實的實體”。因此羅摩克里希納·帕拉瑪罕薩說：“要意識到你的尊嚴」。因此古魯唱道：
「真理是梵。真理是你自己的自我。認識這個真理。自由。自由。自由」。我花了很多年才明白
這一點，並理解克里希納說自我充當敵人時的意思。日復一日，我把頭放在古儒吉的腳下，為他
服務，完成他的使命，感覺“我只是一把勺子”，這種洞察力向我揭示了。

當美國人唱“Hari Om！”時，他們把梵文變形得像在唱“快點回家！”，表達了瑜伽的一個偉大
真理：我們所要做的就是趕緊回家，去我們的源頭。來自。

古儒吉給了我們更深刻的體會：我們永遠不會離開家。意識到這一點真是太好了。它讓人唱歌、
跳舞、歡樂。在靈性成長上，我們得到了斯瓦米·薩奇達南達（Swami Satchidananda）的極大幫
助。1966 年 5 月，我們把他介紹到比利時。他啟發了我和我的兄弟，並改變了我們的名字：他
讓我們成為 Siva 和 Narayan。祂以各種方式為我們服務。1969 年，我們遇到了斯瓦米·奇達南
達吉 (Swami Chidanandaji)。他也多次回來。我們和他也變得非常親近。我們欠他很多。1970 年，
Siva 在總部靜修處參加了冥想課程。Swami Krishnananda 的演講對我們有很大的幫助和指導。懷
著謙卑和感激之情，我將頭拜在所有斯瓦米人的腳下，並祝賀我們自己有幸與古魯德夫斯瓦米·
悉瓦南達和他的神聖生命協會聯繫在一起。生命就是行動。克里希納對阿朱那說，即使是為了維
持生命，我們也必須採取行動。我們在西方的生活總的來說是平凡而活躍的。我們無法逃避它。
當然，我們可以留一些時間來修行。但這也會產生一個問題，因為不可能在薩達納室中成為瑜伽
士，而在世界上成為博吉。在這裡，古儒吉也為我們指明了道路。他教導說，生命本身就是瑜伽，
整個世界就是一個修行室。只有一個條件：我們不該為了結果而行動。上帝在聖經中說：「不可
吃禁果」。克里希納在《薄伽梵歌》中說：「成為一個 Karma Phala Tyagi」。不是因為他追求
我們行動的成果，而是因為他希望我們保持心靈的平靜。斯瓦米·薩奇達南達（Swami Satchidan
anda）說：「為了心靈的平靜，上帝給了亞當一顆藥丸，摩西給了人類兩片藥片」。古魯德夫給
了神聖的注射劑和四種藥丸供吞服：服務、愛、給予、淨化。冥想也是一顆丹藥，但更多的是其
他四顆丹藥的結果。證悟是花和果。這是放棄禁果後我們得到的果子。

在 Zinal 81，國際瑜珈週期間，我們見到了卡塔克舞者 Nandu Mulley。他跳舞講述了克里希納偷

黃油的故事。斯瓦米·薩奇達南達 (Swami Satchidananda) 很好地解釋了其內在含義。黃油不是
立即攪拌的。首先，注入一些文化。將牛奶放置過夜，然後攪拌。拉妲把黃油藏了起來。但克里
希納偷走了它。她在賈穆納等他，但他沒有來。當她意識到他已經吃了黃油時，他們一起跳舞。
牛奶就是心靈。心如乳白色，無法靜心。首先必須注入一些文化。這是古魯的啟迪和 Upadesh。
翻騰就是冥想。黃油是奉獻精神。人無法隱藏它或為自己保留它，因為它是上帝尋找的唯一東西。
這是他唯一願意接受的事。

在紀念斯瓦米·克里希南南達吉·馬哈拉吉時，我們紀念了關於我們自己的偉大真理的燈塔。願
他的光芒閃耀。關於我們自己的謊言太多，模糊了人類的理解。願瑜珈之光穿透這些無知的烏雲。
願古魯傑夫向斯瓦米吉傾注他最精選的祝福，並賜予他身體健康和幸福。

Yoga: Key to Health

by Swami Satyananda Saraswati

In the last hundred years, the world has changed. The social system and other systems
are not the same as they used to be in the ancient days. This has brought about a sit
uation of dispersion of human energies at all levels. The mind of man has lost the po
int of balance and harmony in every sphere of experience. We are so engrossed in the
material survival of life that we have not been aware of this growing decadence.

In the last century or two, diseases have been coming up with new dimensions, new exp
ressions, new manifestations. Various types of sciences are trying to tackle the prob
lem of human sickness. Honestly speaking, medical sciences have failed to deliver the
necessary health to man, because the problem does not originate in the body; it origi
nates in man's ideals, his way of thinking and feeling. When there is a dispersion of
ideals, how can you expect harmony in your mind and body?

In the last few decades, research into Yoga has been done and the thinking people, sc
ientists, doctors and social workers have come to the conclusion that Yoga is a way b
y which man's dispersion can be halted. Yoga is such a complete science that it treat
s not only the physical body, but also the human mind, emotions and total personality
at the same time. Therefore, it has become necessary to tell everybody throughout the
world that one no longer has to resort to medications and treatment and get disappoin
tment. What you are trying to create in your body, what you are trying to change in y
our mind, all can be done by you, within yourself through the practice of Yoga.

Hatha Yoga: Unblocking of the Energies

Nature and God have created this body with all possibilities and hopes. Therefore, th
e practices of Yoga have to be taught and learned. There are various forms of Yoga. O
ut of these, the most important is Hatha Yoga. Hatha Yoga is a practice in which you
utilise this body in order create harmony in the sympathetic and parasympathetic nerv
ous systems. Hatha Yoga consists of a few physical postures and the breathing practic
es. Asanas not physical exercises; they are definite postures in which the body is ma
intained for a particular period of time.

There are two forms of energy flowing within this body: one is known as the vital ene
rgy and the other as the mental energy. When there is a block in the passage of eithe
r of these energies, then you have disease. Disease is not merely physical condition.
This physical body has to be properly understood, not only as aggregate of flesh, blo
od and bone, but complex of energy movements. For example, an electronic instrument h
as a superstructure, but inside, it also has an intricate electronic complex. In the
same way, in this physical body, there are definitely two types of energy that contro
l the entire movement, existence and homogeneity. On account of wrong thinking, wrong
eating or wrong living, sometimes obstruction takes place in the structure and passag
e of energy.

In the scientific studies, it has been found that the spinal column is not merely a s
et of bones and discs. In the spinal cord there are very sensitive junctions. Scienti
fic studies show that when asanas and pranayama are practised, electrodes attached to
different junctions in the spinal cord register sensitive energy charges. In the comp
act framework of the vertebral column, there are six sensitive main junctions, and th
ese are meant for the distribution of the vital and mental energies to every organ an
d part of the body. But if there is some sort of blockage or defect in the junctions,
then the distribution of energy does not take place properly and various diseases and
disorders result.It has been found that generally these junctions do not register a p
roper flow of energy. When one is suffering from nervous depression, epilepsy or grea
t excitement and anger, they register a very low emission of energy. This means that
when energy is not properly supplied to the different organs of the body, nervous ten
sions result.

How to overcome tension?

What is the international problem today? Is it hunger, poverty, drugs or fear of four?
No, the universal problem of our century is tension, hypertension, total tension. If
you know how to free yourself from tension, you know how to resolve your problems in
life. If you know how to balance tension, you know how to control your emotions, ange
r and passions. If you know how to overcome tension, you can control heart disease, h
igh blood pressure, leukemia and angina victorious.If you examine anybody, you will f
ind tension. I myself have exposed hundreds of people to scientific observations imme
diately after they entered deep sleep, but all of them were under tension in spite of
perfect sleep. This occurs because we do not understand what is meant by tension. Ten
sions are of three types: muscular, mental and emotional. If you sleep well, you get
rid of muscular tension. But even if you sleep for months, you cannot eliminate emoti
onal tensions.

Is there any science in the world that can help you release your tension? Is there an
y drug or medicine that can relieve tension? The various forms of tension are caused
by low emission of energy. It has been found that when you practise Yoga and Pranayam
a, the junctions in the spinal cord register a high emission of energy. Therefore, th
e practice of Hatha Yoga is so important for clearing the blocked passages of energy
in different parts of the body and releasing accumulated tension. Here I am giving yo
u just an introduction to Hatha Yoga.
PPranayama Alters the Brain Waves

In Hatha Yoga, there is another important branch known as Pranayama. Usually, in the
West, Pranayama is translated as breathing exercises or breath control. In fact, the
practice of Pranayarna is a very important exercise for training the different centre
s in the brain. Pranayama is not only breath control or a breathing exercise; it is a
system by which the different centres in the brain are trained.

There are two types of breathing. We call them voluntary breathing and involuntary br
eathing. When you breathe automatically throughout the twenty-four hours, it is calle
d involuntary breathing which is registered by the inferior brain, the occipital regi
on. Now, the moment you start voluntary breathing, a different computer in the fronta
l brain registers it. On account of voluntary and involuntary breathing systems, you
are able to control the different hemispheres of the brain.

I will give you one example of breathing. Breathe in through the left nostril, hold i
t for a period of time, then breathe out through the right nostril; breathe in throug
h the right nostril, hold it for a period of time, then breathe out through the left
nostril. Now, in our scientific studies, we have seen that when you breathe in throug
h the left nostril, activity starts in the right hemisphere of the brain, and when yo
u breathe in through the right nostril, activity begins to take place in the left hem
isphere of the brain. When you hold the breath, both hemispheres of the brain operate
at the same time. It has also been observed that the breath which goes through the le
ft nostril has a slightly lower temperature than the breath which goes through the ri
ght.

Nowadays, they have scientific devices ranging from EEC and EEG which record brain wa
ves, to GSR which measures the electrical activity of the skin. They have found that
through the practice of Pranayama, the brain waves alter in a particular fashion resu
lting in a very harmonious movement in the flow of alpha, delta and theta waves which
harmonise the movement in the brain. When the alpha waves manifest in the brain, it h
as been found that the tensions in the body are lowered and the heart becomes free fr
om pressure.

Therefore, when we talk about tensions or hypertensions, we definitely should know ho

w to manage, control or train the brain to produce alpha waves; it is on this basis t
hat a lot of work has also been done in the field of biofeedback. However, in order t
o control the brain, you require a method to train the mind. You cannot control it by
separation, fright or fear. The brain which is the seat for the mind can be controlle
d by managing the different centres through a systematic method of Pranayama.

Raja Yoga: Mastery of the Mind

Now, I am going to say something about Raja Yoga and the subject I am going to deal w
ith is meditation. When your mind is one-pointed, that is known Dhyana Yoga or medita
tion. This is one of the greatest achievements of man. One who can meditate, can cont
rol life. If man does not know how to meditate, he knows nothing about life.

You may be able to handle the affairs of the society, the country, the nation, the mi
litary and the whole world, but can you handle your own mind? If you can handle your
own mind, then you can handle anything. Meditation makes you master of your own self.
But how do it? Everybody talks about meditation, but you do not know how to do it. Ra
ga Yoga deals in detail with the necessary requisites of meditation: the technique of
how to sit and what to concentrate on.

When you close your eyes and for yourself, that is not meditation. You have to close
your eyes and become aware of inner point; then you keep going in. If your mind begin
s wandering, you must aware of it. Mind is nothing but consciousness, awareness. Your
brain has millions and billions of archetypes in it, a these will have to be known, m
anifested and seen before you can expect any meditation. Therefore, in meditation you
do not have to suppress the mind, thoughts, emotions or impressions. You just concent
rate and let anything happen to mind, it does not matter. Because the archetypes with
in the brain will have to be manifested, experienced and gone through completely.

Raja yoga is a reliable system. It deals with each and every aspect of meditation, pr
erequisite and practice. In this system, one of the most important techniques is know
n as Yoga-Nidra. It is a practice and a science in which you attain total relaxation.
In order to heal one's own mind and one's own body, you have to know how to relax the
whole composition. And in this Yoga-Nidra you lie down completely and quietly. Throug
h this particular method you relax yourself. It is not only for the mental diseases,
but also for the physical diseases.

So I have introduced the two systems of Hatha Yoga and Raja Yoga. If these are learnt
for our day-to-day use, then we can have better health and better experiences in life.
瑜珈：健康的關鍵

作者：斯瓦米·薩蒂亞南達·薩拉斯瓦蒂

在過去的一百年裡，世界發生了變化。社會制度和其他制度已經和古代不一樣了。這就造成了人
的能量在各個層面分散的局面。人的心靈在各個經驗領域都失去了平衡與和諧。我們如此專注於
生活的物質生存，以至於我們沒有意識到這種日益惡化的頹廢。

在過去一、兩個世紀裡，疾病不斷出現新的維度、新的表現、新的表現。各種類型的科學正在試
圖解決人類疾病的問題。老實說，醫學未能為人類帶來必要的健康，因為問題不是源自於身體，
而是源自於身體。它源自於人的理想、思考方式和感受。當理想分散時，怎能指望身心和諧呢？

在過去的幾十年裡，對瑜珈的研究已經完成，有思想的人、科學家、醫生和社會工作者已經得出
這樣的結論：瑜珈是一種可以阻止人類分散的方法。瑜珈是一門完整的科學，它不僅治療身體，
還同時治療人類的思想、情感和整體人格。因此，有必要告訴全世界的每個人，人們不再需要訴
諸藥物和治療而感到失望。你試圖在你的身體中創造什麼，你試圖在你的頭腦中改變什麼，這一
切都可以由你自己透過瑜珈練習來完成。

哈達瑜珈：疏通能量

大自然和上帝創造了這個身體，賦予了一切可能性和希望。因此，瑜伽的練習必須被教導和學習。
瑜珈有多種形式。其中，最重要的是哈達瑜伽。哈達瑜珈是一種利用身體來創造交感神經和副交
感神經系統和諧的練習。哈達瑜珈由一些身體姿勢和呼吸練習組成。體式不是體能鍛鍊；它們是
身體在特定時間內保持的確定姿勢。

身體內流動的能量有兩種形式：一種稱為元氣，另一種稱為精神能量。當這些能量中的任何一種
的通道受阻時，你就會生病。疾病不僅僅是身體狀況。這個物質身體必須被正確地理解，不僅是
肉、血和骨頭的聚合體，也是能量運動的複合體。例如，電子儀器有上層建築，但內部還有複雜
的電子綜合體。同樣的，在這個肉體中，也肯定有兩種能量在控制整個運動，存在性和同質性。
由於錯誤的思維、錯誤的飲食或錯誤的生活，有時會在能量的結構和通道中發生障礙。
科學研究發現，脊椎不僅僅是一組骨頭和椎間盤。脊髓中有非常敏感的連接點。科學研究表明，
當練習體式和調息時，連接到脊髓不同連接處的電極會記錄敏感的能量電荷。在脊椎的緊湊框架
中，有六個敏感的主要連接點，這些連接點負責將生命和精神能量分配到身體的每個器官和部位。
但是，如果連接處存在某種堵塞或缺陷，則能量的分配就不會正確進行，並導致各種疾病和失調。
已經發現，通常這些連接處沒有記錄適當的能量流動。當一個人患有神經抑鬱、癲癇或極度興奮
和憤怒時，他們會記錄到非常低的能量排放。這意味著當能量無法正確供應到身體的不同器官時，
就會導致神經緊張。

如何克服緊張情緒？

今天的國際問題是什麼？是飢餓、貧窮、毒品還是對四的恐懼？不，我們這個世紀的普遍問題是
緊張、高血壓、全身緊張。如果你知道如何擺脫緊張，你就知道如何解決生活中的問題。如果你
知道如何平衡緊張，你就知道如何控制你的情緒、憤怒和熱情。如果你知道如何克服緊張，你就
能戰勝心臟病、高血壓、白血病和心絞痛。如果你檢查任何人，你會發現緊張。我自己曾對數百
人在進入深度睡眠後立即進行科學觀察，但儘管他們睡得很完美，但他們都處於緊張狀態。出現
這種情況是因為我們不明白緊張的意思。緊張分為三種：肌肉緊張、精神緊張和情緒緊張。如果
你睡得好，你就能擺脫肌肉緊張。但即使你睡了幾個月，你也無法消除情緒緊張。

世界上有什麼科學可以幫助你釋放壓力嗎？有沒有什麼藥物或藥物可以緩解緊張情緒？各種形式
的緊張都是由能量低排放引起的。研究發現，當您練習瑜珈和調息法時，脊髓的連接處會釋放大
量能量。因此，練習哈達瑜珈對於疏通身體不同部位的能量通道的阻塞，釋放累積的緊張情緒非
常重要。這裡我要跟大家簡單介紹一下哈達瑜珈。

Pranayama 改變腦波

在哈達瑜伽中，還有另一個重要的分支，稱為調息法。通常，在西方，調息被翻譯為呼吸練習或
呼吸控制。事實上，呼吸調息的練習對於訓練大腦的不同中樞來說是一項非常重要的練習。調息
不僅是呼吸控製或呼吸練習；它是一個訓練大腦不同中心的系統。

呼吸有兩種類型。我們稱它們為自主呼吸和非自主呼吸。當你在二十四小時內自動呼吸時，稱為
無意識呼吸，由下腦（即枕葉區）記錄。現在，當你開始自主呼吸的那一刻，額葉大腦中的另一
台電腦就會記錄下來。由於自主和非自主呼吸系統，您能夠控制大腦的不同半球。
我舉一個呼吸的例子給你聽。用左鼻孔吸氣，屏住一段時間，然後用右鼻孔吐氣；透過右鼻孔吸
氣，保持一段時間，然後透過左鼻孔呼氣。現在，在我們的科學研究中，我們發現，當你通過左
鼻孔吸氣時，大腦右半球開始活動，而當你通過右鼻孔吸氣時，大腦左半球開始活動。大腦。當
你屏住呼吸時，大腦的兩個半球同時運作。也觀察到，通過左鼻孔的呼吸溫度比通過右鼻孔的呼
吸溫度稍低。

如今，他們擁有從記錄腦電波的 EEC 和 EEG 到測量皮膚電活動的 GSR 等科學設備。他們發現，

透過調息練習，腦波以特定的方式改變，從而導致 α、δ 和 θ 波流動非常和諧的運動，從而協調
大腦的運動。當阿爾法波在大腦中顯現時，人們發現體內的緊張感降低，心臟變得沒有壓力。

因此，當我們談論緊張或高血壓時，我們絕對應該知道如何管理、控製或訓練大腦產生 α 波；正
是在此基礎上，在生物回饋領域也做了許多工作。然而，為了控制大腦，你需要一種訓練心智的
方法。你無法透過分離、恐懼或恐懼來控制它。大腦是心靈的所在地，可以透過系統的調息方法
管理不同的中心來控制。

Raja Yoga：心靈的掌控

現在，我要談談王王瑜伽，我要討論的主題是冥想。當你的思想專一時，那就是所謂的禪那瑜珈
或冥想。這是人類最偉大的成就之一。一個人能夠冥想，他就能掌控人生。如果人不知道如何冥
想，他就對生命一無所知。

社會的事、國家的事、民族的事、軍隊的事、天下的事你也許能搞定，但你自己的心你能搞定嗎？
如果你能處理好自己的心，那麼你就能處理任何事。冥想讓你成為自己的主人。但該怎麼辦呢？
每個人都在談論冥想，但你不知道該如何做。拉格瑜珈詳細介紹了冥想的必要條件：如何坐的技
巧以及要集中註意力的內容。

當你閉上眼睛，為自己閉上眼睛時，那不是冥想。你必須閉上眼睛並意識到內在的點；然後你繼
續進去。如果你的心開始走神，你必須覺察到它。頭腦只不過是意識、覺知。你的大腦裡有數百
萬的原型，在你期待任何冥想之前，這些原型必須被了解、顯現和看到。因此，在冥想中，你不
必壓抑頭腦、想法、情緒或印象。你只要集中註意力，讓任何事情發生在你的腦海裡，都沒關係。
因為大腦內的原型必須完全顯現、體驗和經驗。

Raja Yoga 是一個可靠的系統。它涉及冥想、先決條件和練習的各個方面。在這個系統中，最重

要的技術之一被稱為瑜珈休息術。這是一種讓你獲得完全放鬆的實踐和科學。為了治癒自己的心
靈和自己的身體，你必須懂得如何放鬆整個構圖。在這個瑜珈休息術中，你完全安靜地躺著。透
過這種特殊的方法，你可以放鬆自己。不僅針對精神疾病，也針對軀體疾病。

所以我介紹了哈達瑜伽和王王瑜伽這兩個體系。如果我們學習這些知識供我們日常使用，那麼我
們就能擁有更好的健康和更好的生活體驗。

My Encounter with Swami Krishnananda

by Guy Des Pinardes

We are very happy to inform the members of our Paris Branch of the auspicious Diamond
Jubilee of Sri Swami Krishnanandaji Maharaj. Pujya Swamiji is now well known among th
em by his works which adorn our library.

As a spiritual author, Swamiji has the most talented style, a rigorous exactitude of
the convenience of the word and a beautiful way of expression. But, above all, the wr
iting brings out the personality of the greatest thinker expressing, through non-atta
chment and a noble soul, the highest realities of Cosmic Love.

The erudition of Swamiji is rare and one can find whatever he wants to know in his di
scourses. But, to those who have met him directly, Swamiji is much more than a ...goo
d pen! He is a man of God spreading around him, for many years, and with profusion, k
indness, generosity, love and spiritual assistance.

However, according to my own experience, Swamiji must be rightly guessed, because it

may happen, at the first glance, that he looks very severe in his attitude. More than
one visitor to the Ashram may have thought like this at his first contact with Swamij
i: "God, how very hard this Swami looks! Has he a drop of sensibility left in his min
d?"
I remember well my first meeting with Swamiji at the Ashram, about twenty years ago.
Should I confess there was some ruggedness in the approach of Swamiji? He looked at m
e sharply for a few seconds and I was so troubled that I shut my eyes. Then, though o
ur paths crossed every day, Swamiji gave the impression of never having seen me and h
e never uttered a word to me. But, after all, should he ought to do it? Moreover, at
that time I was shy and certainly very emotional. But, never mind, I was fascinated b
y man of God and I was feeling he was the stuff that Masters were made of. I followed
with the greatest interest his discourses on the Gita in the afternoon and also his i
nterventions at Satsang, Each time we met, I saluted him respectfully, but still he d
id not seem to hhave noticed my presence. My ego was certainly disappointed, because
everyone else spoke to me at the Ashram. One day I took resolution to confess this si
tuation to Gurudev himself, but finally, shyness or so thing else prevented me from d
oing it.

However, one evening at Satsang, Gurudev called me near his arm-chair, to telling me:
"Is everything all right here for you? Does everyone co-operate with you? Then he sof
tly added: "Do not be afraid of Krishnanandaji Swami, he is a very noble soul, and if
he can help you, he will certainly do it!"

There was a sudden acceleration in the beatings of my heart: "My God! How SWAMIJI has
been able to guess my fears of Swami Krishnananda? What a mystery!"

Anyhow, I was now comforted and I was determined to take the initiative of engaging i
n conversation with this terrible Swami... Next day morning I saw Swami Krishnanandaj
i going out of the Bhajan Hall. "Now I shall approach him", thought I and tried to en
courage myself, but the moment we came nearer to each other, I was again frightened a
nd my words slipped away. Being definitely resigned to the prospect of being ignored
by Swami Krishnananda, I started doing my Pranam, touching his feet, but this time he
prevented me from doing it, putting his hand on my shoulder. As I raised my head, I d
iscovered a mild laugh sketched on his lips and what I had up to now considered as th
e cold incarnation of an angry god, told me: “Are you pleased to be here, my friend?
I suppose that life in the Ashram is very different from what it is in your country?
Is it a long time you have manifested interest in Yoga? Please come to see me in my K
utir after Gurudev's Satsang..."

This was certainly not a long conversation, but the ice was broken and now I could fe
el, with joy, the great kindness of Swamiji. Since then, I have always known that he
has the most delicate nature, full of compassion and love for every creature.

我與斯瓦米·克里希納南達的相遇

作者：蓋伊·德斯·皮納德斯

我們非常高興地向巴黎分會的成員通報斯瓦米·克里希南南達吉·馬哈拉吉的鑽石禧年吉祥之事。
普賈·斯瓦米吉 (Pujya Swamiji) 現在因其裝飾我們圖書館的作品而在他們中廣為人知。

身為一位靈性作家，斯瓦米吉有著最有才華的風格、嚴謹精確的文字便利性以及優美的表達方式。
但最重要的是，本書展現了最偉大思想家的個性，透過不執著和高貴的靈魂表達了宇宙之愛的最
高現實。

斯瓦米吉的博學多才，人們可以在他的開示中找到他想知道的一切。但是，對於那些直接見過他
的人來說，斯瓦米吉不僅僅是一支…好筆！他是一位神人，多年來一直以豐富、仁慈、慷慨、愛
和精神援助圍繞著他。

然而，根據我自己的經驗，斯瓦米吉的猜測一定是正確的，因為乍一看，他的態度可能看起來很
嚴厲。不止一位來到道場的參觀者在第一次接觸斯瓦米吉時可能會這樣想：“天啊，這個斯瓦米
看起來多麼堅強啊！他腦子裡還剩下一點感性嗎？”

我清楚記得大約二十年前，我在修道院第一次見到斯瓦米吉。我是否應該承認斯瓦米吉的做法有
些粗暴？他目光銳利地看了我幾秒鐘，我心煩意亂地閉上了眼睛。然後，儘管我們每天都會相遇，
但斯瓦米吉給人的印像是從未見過我，也從未對我說過一句話。但畢竟，他應該這麼做嗎？而且，
當時我很害羞，當然也很情緒化。但是，沒關係，我對上帝之人著迷，我覺得祂就是大師的組成
部分。我非常感興趣地關注他下午對梵歌的開示以及他在薩特桑的干預。每次我們見面，我都恭
敬地向他致敬，但他似乎仍然沒有註意到我的存在。我的自尊心一定很失望，因為其他人都在道
場跟我說話。有一天，我決定向古儒吉本人坦白這一情況，但最終，害羞或其他原因阻止了我這
樣做。
然而，在薩特桑的一天晚上，古魯在他的扶手椅旁叫我，告訴我：「這裡一切都好嗎？每個人都
與你合作嗎？然後他輕聲補充道：「不要害怕克里希南南達吉·斯瓦米（Krishnanandaji Swam
i） ，他是一個非常崇高的靈魂，如果他能幫助你，他一定會這麼做的！”

我的心跳突然加速：“天啊！斯瓦米吉怎麼能猜到我對斯瓦米·克里希納南達的恐懼？真是個
謎！”

不管怎樣，我現在得到了安慰，我決定主動與這個可怕的斯瓦米交談……第二天早上，我看到斯
瓦米·克里希納南達吉走出巴贊大廳。“現在我要接近他了”，我想，並試圖鼓勵自己，但當我
們彼此靠近的那一刻，我又害怕了，我的話溜走了。由於完全接受了被斯瓦米·克里希納南達忽
視的前景，我開始做我的普拉南，觸摸他的腳，但這次他阻止我這樣做，把他的手放在我的肩膀
上。當我抬起頭時，我發現他的嘴唇上掛著一絲溫和的笑聲，而我迄今為止認為是憤怒之神的冷
酷化身，對我說：「你很高興來到這裡嗎，我的朋友？我想道場的生活與你們國家的生活有很大
不同吧？您對瑜珈表現出興趣很久了嗎？在古魯德夫的薩特桑之後，請來我的庫提爾看我…”

這當然不是一次很長的談話，但僵局已經打破，現在我可以高興地感受到斯瓦米吉的偉大善意。
從那時起，我就知道他有著最細膩的本性，對每一個生靈都充滿了慈悲和愛。

Swami Krishnananda: A Paragon of Indian Culture

by Swami Jivanmuktananda

The culture of India is eternal and impersonal in its nature. The sages and seers of
ancient India realised by the highest sacrifice, self-effacement and self-surrender,
and revealed the Vedic knowledge which became the source and fountainhead of Indian c
ulture. The culture of India is not material or intellectual, but spiritual, based on
the supreme insight of perfect sages. Indian culture is a conscious affirmation of th
e nature of the Spirit. The Vedic Rishis and their successors made it their foremost
work to found a spiritual basis for Indian life and to effect the spiritual unity of
the many races that constitute the people of India.

Spiritual aspiration is the governing force of Indian culture which has been cast int
o a religio-philosophic mould, which forms the scaffold to build the temple of the sp
irit. The soul of a human being survives not so much by the physical or the mental th
inking or outward organisation, as by the indelible spiritual force.

Indian culture is neither an entirely metaphysical and other-worldly system nor too i
ntellectual and materialistic, devoid of a strong vital stimulus. It has sufficient p
ower for fortifying and ennobling our human existence. Our culture searches for the s
pirit in everything. It controls the gallop of the egoistic passion and vital urge an
d spiritualises the same force for the higher spiritual ideal. Our culture is the mos
t dynamic for the inner spiritual life. The vigour of it has remained persistently th
e same through centuries, though the form has undergone a remarkable change.

Indian culture has left no part of life as a thing secular and foreign to the religio
us and spiritual life. It recognises the spirit as the truth of our being and our lif
e as a growth and evolution of the spirit. So, Indian culture has been rightly judged
by its essential spirit, by its accomplishment, by its power of survival and by its s
tubborn elastic force of rebound. A spiritual man is greater than a thinker or a man
of action. The soul in God is more powerful than the soul in mind. Above all, Indian
culture is the reflection of soul of the human being and implies voluntary self-restr
aint for the attainment a higher life. Swami Krishnananda, a divine personality, a mi
ghty man of the age like Vyasa and Sankara, has rejuvenated, revitalised and upheld I
ndian culture by his own life and work. The teachings of Swami Krishnananda recognise
the Truth as a universalised impersonality into which one has to enter by the extinct
ion of duality. This surely is the heart India's culture.

The central aim of Swamiji's philosophy is the living of the highest life. The goal o
f his philosophy is not an abstract idea, but immediate realisation of Eternity which
is consciousness and bliss in one. Indian spiritual philosophy is based on its practi
cal value and not on purely rational gymnastic of speculative logic. Vedanta is a syn
thesis of all philosophies and is a living one and not simply a theory of the univers
e. Swami Krishnananda is a practical Vedantin to whom the Vedanta is a commentary on
life. He brought out a synthesis of all Yogas. His teachings on Yoga are soaked in Ve
danta. People are stunned by his knowledge of Yoga-Vedanta. Swami Krishnananda has dr
awn the whole of Indian culture into the vortex of his writings. His writings,

full of esoteric meaning, are not dense informative texts on general philosophical th
emes but are full of scintillating ideas based on practical experience.

True to our culture, Swami Krishnananda finds oneness in all religions. He is a proph
et of the harmony of faiths and toleration. He has harmoniously blended the fundament
al tenets of all and eschewed all sentiments of dissension and religious animosity.

Swami Krishnananda is an impersonal instrument of Master Swami Sivananda and his prof
oundly subjective divine works are an expression of his Karma Yoga. By right action,
and not by inaction, comes the real knowledge. He says: "If you want to work more, me
ditate more; if you want to meditate more, work more". Swami Krishnananda is dynamic
ally busy, active all day, working ceaselessly with an exceptional capacity which is
the expression of God's Will.

Swami Krishnananda exhorts seekers after truth from the bottom of his heart, pouring
his soul force into every word, sincerely feeling that behind the apparent negative q
ualities in everyone there lurks a positive dynamic virtue, waiting only to be establ
ished. The absolute desirelessness, egoless feeling, impersonal calm and dispassionat
e equality of Swamiji serve as practical examples to inspire others and enable them t
o rise in the ladder of Yoga. Swamiji says: "Yoga is not individual; Yoga is universa
l. Yoga is not personal;

Yoga is impersonal". Swamiji exhorts people to spiritualise all activities—whether p

hysical, mental, social or political—for the great purpose of liberation which is th
e core of the Vedic teaching. Swami Krishnananda adopts Sama, Dana, Bheda and Danda i
n a most subtle way to educate others; Swamiji thinks that life is a great educationa
l process towards the realisation of the goal.

Swamiji says: "Man is a significance, a connotation, a suggestiveness, the state of a

n integrated consciousness, and not merely a physical body, a psychological unit or a
social personality. Man is potentially divine, but due to space-time intervention, th
e self undergoes a process of externalisation and forgets his universal nature, but m
aintains his self-assertive nature. Law which is prior to man, thus, is an operation
of the system of the Absolute. Man-made law is the reaction set up by the universal l
aw which is prior to man. One has to reach the goal not by satisfaction or suppressio
n of desires but by sublimation of them which is the aim of Indian culture. Spiritual
ity is the vision of God's presence in the world. God, man and the world come togethe
r in a fraternal embrace in the concept of the oneness of life. Life in the world and
life in God are not incompatible. Meditation on the Eternal Being is the supreme form
of love as it is the highest sacrifice of the self to God, and is, therefore, redempt
ive of phenomenal consciousness". Swami Krishnananda, like a seer of ancient India, o
pens the inner secrets of the highest knowledge (carefully disguised so far by symbol
s in the Vedas and the Upanishads) to the proper Adhikaris and trains them to develop
a moral and ethical nature to purify the heart to conceive the idea of higher Reality.
The entire life of a human being in India is vivified by the force of righteousness
for the grand purpose of spiritual liberation and the masses of India are cast into t
he mould of righteousness or Dharma. Swamiji's contribution to this grand ideal is un
ique and unsurpassed.

斯瓦米·克里希納南達：印度文化的典範

作者：斯瓦米·吉萬穆克塔南達

印度文化本質上是永恆的、客觀的。古印度的聖賢和先見們以最高的犧牲、自我抹殺和自我臣服
來實現，並揭示了吠陀知識，成為印度文化的源泉和源泉。印度的文化不是物質的或智力的，而
是精神的，基於完美聖人的最高洞察力。印度文化是對精神本質的有意識的肯定。吠陀聖人及其
繼承者的首要工作是為印度生活奠定精神基礎，並實現構成印度人民的許多種族的精神團結。

精神渴望是印度文化的主導力量，它已被鑄入宗教哲學模具中，成為建造精神殿堂的鷹架。一個
人的靈魂的生存與其說是透過身體或精神思維或外在組織，不如說是透過不可磨滅的精神力量。

印度文化既不是一個完全形而上學和超凡脫俗的體系，也不是過於理智和唯物主義，缺乏強烈的
生命刺激。它有足夠的力量來強化和提高我們人類的存在。我們的文化在一切事物中尋找精神。
它控制著自我主義激情和生命衝動的奔騰，並為更高的精神理想靈化同樣的力量。我們的文化對
於內在精神生活來說是最具活力的。幾個世紀以來，它的活力一直保持不變，儘管形式發生了顯
著的變化。

印度文化並沒有讓生活中的任何部分成為宗教和精神生活中的世俗和陌生事物。它承認精神是我
們存在的真理，我們的生命是精神的成長和進化。因此，印度文化因其本質精神、其成就、其生
存力、其頑強的反彈力而得到了正確的評價。一個有靈性的人比一個思想家或一個行動者更偉大。
上帝的靈魂比心靈的靈魂更強大。最重要的是，印度文化是人類靈魂的反映，意味著為了獲得更
高的生活而自願的自我約束。斯瓦米·克里希那南達（Swami Krishnananda）是一位神聖的人物，
是一位像維亞薩（Vyasa）和桑卡拉（Sankara）一樣的時代偉人，他透過自己的生活和工作復興、
振興和維護了印度文化。斯瓦米·克里希那南達的教義承認真理是一種普遍化的非人格性，人們
必須透過消除二元性才能進入其中。這無疑是印度文化的核心。
斯瓦米吉哲學的中心目標是過最高的生活。他的哲學目標不是一個抽象的概念，而是對永恆的直
接實現，即意識和幸福合而為一。印度精神哲學是基於其實用價值，而非純粹理性的思辨邏輯。
吠檀多是所有哲學的綜合，是一種活生生的哲學，而不僅僅是一種宇宙理論。斯瓦米·克里希那
南達 (Swami Krishnananda) 是一位務實的吠檀多，對他來說，吠檀多是對生活的評論。他提出
了所有瑜珈的綜合。他的瑜伽教義充滿了吠檀多的思想。人們對他的瑜伽吠檀多知識感到震驚。
斯瓦米·克里希納南達將整個印度文化捲入了他的著作的漩渦中。他的著作，

這些書充滿了深奧的意義，不是關於一般哲學主題的厚重的信息文本，而是充滿了基於實踐經驗
的閃爍的思想。

斯瓦米·克里希納南達忠於我們的文化，在所有宗教中找到了統一性。他是信仰與寬容和諧相處
的先知。他和諧地融合了所有人的基本原則，並避免了所有分歧和宗教仇恨的情緒。

斯瓦米·克里希那南達 (Swami Krishnananda) 是斯瓦米·悉瓦南達 (Swami Sivananda) 大師的

非人格化工具，他深刻主觀的神聖作品是他的業力瑜伽的表達。透過正確的行動，而不是無所作
為，才能獲得真正的知識。他說：「如果你想更多地工作，就多冥想；如果你想更多地冥想，那
就多工作」。斯瓦米·克里希納南達 (Swami Krishnananda) 整天忙碌、活躍，以非凡的能力不
斷地工作，這是上帝意志的表達。

斯瓦米·克里希那南達從心底勸誡尋求真理的人，將靈魂的力量傾注到每一句話中，真誠地感受
到每個人表面上的消極品質背後都潛藏著積極的動態美德，等待著被建立。斯瓦米吉的絕對無欲、
無我的感覺、非個人的平靜和冷靜的平等，可以作為激勵他人並使他們在瑜伽階梯上上升的實際
例子。斯瓦米吉說：“瑜伽不是個人的；瑜伽是普遍的。瑜伽不是個人的；瑜伽是普遍的。”

瑜珈是非個人的」。斯瓦米吉勸告人們靈性化所有活動——無論是身體的、精神的、社會的還是
政治的——以實現解放的偉大目的，這是吠陀教義的核心。斯瓦米·克里希納南達以最微妙的方
式來教育他人；斯瓦米吉認為生命是一個實現目標的偉大的教育過程。

斯瓦米吉說：「人是一種意義、一種內涵、一種暗示、一種整合意識的狀態，而不僅僅是一個肉
體、一個心理單位或一個社會人格。人具有潛在的神聖性，但由於時空的干預，自我經歷了一個
外化的過程，忘記了自己的普遍性，但保留了自己的自我肯定性。因此，先於人的法律是絕對體
系的運作。人造法律是由人所建立的反動。先於人類的普遍法則。一個人必須透過昇華慾望來達
到目標，而不是滿足或抑制慾望，這是印度文化的目標。靈性是上帝在世界上存在的願景。上帝、
人和世界在生命一體的概念中以兄弟般的擁抱走到一起。世界上的生命和上帝中的生命並不是不
相容的。對永恆存在的冥想是愛的最高形式，因為它是自我的最高犧牲。上帝，因此是現象意識
的救贖」。斯瓦米·克里希納南達（Swami Krishnananda）就像古印度的先知一樣，向適當的 Ad
hikaris 揭示了最高知識的內在秘密（到目前為止，這些秘密被吠陀經和奧義書中的符號精心掩
飾），並訓練他們發展道德和倫理本性以淨化心靈構想更高現實的想法。印度人的整個生命都因
正義的力量而充滿活力，以實現精神解放的宏偉目標，印度人民被塑造成正義或佛法的模子。斯
瓦米吉對這宏偉理想的貢獻是獨一無二的、無與倫比的。

The Road to Freedom

by Sivananda-Valentina

Life is a school—study in it well! Do not take life as indulgence or entertainment.

Do not expect unearned privileges, for if you do, you will never be free. Life is a s
chool—learn every moment. Understand every aspect of human nature and learn the lang
uage of the heart. When understanding and feeling are balanced, we start our evolutio
n, for it is only through balance that our sentiments become deep and our intelligenc
e broad. One who locks his heart to man, locks it also to God. Even so, one whose rea
son is weak is enslaved by skepticism, doubt and cynicism. Neither the stupid heart n
or the stupid mind can lead us to Freedom! So gratefully, solemnly and simply we are
bowing to the Call of the Spirit. Hear, those who have the ears!

The flute of the Lord Krishna is calling you to what? To Truth and Freedom. When we h
ear the Call, we entertain simultaneously the longing for the true values and the fre
edom from sin, disease and death. Indeed, freedom when contemplated and meditated upo
n by a sage is one concept, when contemplated by an honest but unspiritual man is qui
te a bit another concept, and when thought carelessly by carnal man is an abused conc
ept! Laissez-faire is taken for freedom, and the abuse of freedom is tragic; it resul
ts in very evil Karma. Everything is "freedom" for the fool who justifies his foolish
ness, arrogance and laissez-faire. The Road to Freedom is only through Wisdom and Lov
e.

Everyone asserts his authority; few can submit to authority. Gurudev Sivananda said i
t so well! "The ignorant man thinks it is beneath his dignity and against his freedom
to submit to somebody's command. This is a great blunder" he said. Unless you went th
rough intense disciplines and had sincere Guru Bhakti in some periods of your "spirit
ual career”, how can you ever build any real character, humility or knowledge? How c
an you liberate yourself from arrogance and mean attitudes? Continues Gurudev: “If y
ou reflect carefully, you will see that your individual freedom is in reality absolut
ely abject slavery to your own ego, your own vanity. It is the vagaries of sensual mi
nd. He who attains victory over the mind and the ego is the hero. It is to attain thi
s victory that man submits to the higher spiritualised personality of the Guru. By th
is submission he vanquishes his lower ego and realises the bliss of Infinite Consciou
sness".

The freedom of conscious will is the freedom of the wise! Although the fool's freedom
is often attributed to the "free will" too, at close investigation it is more than ev
ident that there is not a trace of the real will or, for that matter, a conscious cho
ice; there is desire to be expressed only. Wilfulness, arrogance, possessiveness and
a dictatorship often parade as "free will”. The sage smiles at such "will". There is
freedom of will only for the prudent man, the reasoning man and the loving man.

True, there is great "determinism" in Nature and it is difficult to say where free wi
ll ends or where it begins. Nevertheless, there is definitely a turn towards choice,
towards the ability to discriminate for a man who is somewhat above the mentality of
an orangutan! The freedom to do wrong is even below the orangutan.

The sage contemplates freedom as the Supreme Power—the One Eternal who is above all,
who, when realised, changes the life of man, gives him true freedom through union wit
h Itself. That happens only when one frees himself, really frees himself, from slaver
y to lower nature. Nature actually is that which you make out of it. The sage uses na
ture; the savages used by nature, and the “civilised man” is not very much superior
to the savage. Even the scholar “shames us by his bifold life”.

What the Bhagavata Gita calls deluded or ignorant or unspiritual, constitutes the usu
al mentality of practically the whole mankind. This mentality does not perceive the D
ivine either within or outside regardless of how many books are red or how many lectu
res heard. Does it mean that it is totally impossible for the materialistic man to tu
rn to God? No, it is not totally impossible, but there must be at least some respect
to the ideas and ideals of the best and the noblest human minds. People who do not ha
ve a natural affinity with the life spiritual at least have to see that it is real an
d intense for others. For the man of inner life, it is not just the idle talk, the id
le curiosity, the idle competition or the idle imagination. It is real and very serio
us endeavor. If the worldly man at least has sufficient respect to the values which h
e does not yet understand, he starts the deepening of his mentality, he takes his fir
st step to freedom.

The Bible tells us that there are seven deadly sins which take us away from Freedom.
The most paramount of all sins is considered, by the way, pride. It is always put as
the most potent of all the Cardinal sins. Pride. “He that is proud eats up himself;
pride is his glass, his trumpet, his conical, and whatever praises itself by the deed
devours itself by self-praise.”

The second one is covetousness, which is similar to acquisitiveness or avariciousness

or greed; it has also many connotations. It is considered a deadly sin.

Then, of course, well-known to everybody—the all-devouring lust. So long as lust (fo

r whatever!) smells good in our nostrils, we smell bad for the Divine! Lust is the ca
rdinal sin which one should fear most. Lust deprives the senses and makes man a begga
r. Lust is the greatest enemy of the Divine Law. Envy, too, that green monster, the s
nake, which devours your vitality, your well-being, your peace and your sense of just
ice—is a deadly sin.

Another deadly sin is gluttony—very objectionable indeed. And gluttony is not only p
hysically loading yourself with drink and food, but one can be a glutton psychologica
lly too.

And the sixth one is sloth; laziness; inability to D.I.N., or do it now; inability to
fulfil things, to be alert, to be concentrated; Tamasic procrastination has many angl
es.

The seventh deadly sin is anger—an "impotent passion"! Anger begins in folly and end
s in repentance according to ancient wisdom. And Emerson: "Man makes his inferiors hi
s superiors through his anger!"

Think about the danger of these "deadly" sins seriously and humbly, and quickly elimi
nate the poison. One has to get rid of these deadly sins first, before one can hope t
o be able to meditate sincerely and lead an intensely heightened life. Without such i
nwardness, it is impossible to tread the Road to Freedom.

Unless you are deeply disappointed, deeply hurt by life in ignorance, unless you star
t to rebel against the terrible slavery to the evil forces within you, you are in the
rut, in the never-ending Samsara. Usually we make the turn towards divinisation of ou
r life when we are shaken by the humiliation of meaningless worldly life or are inspi
red by something which surpasses it, surpasses infinitely. In both cases we turn to T
ruth and our life is changed dramatically. Not that great effort is not involved, but
the very effort becomes the song.

A new attitude of mind is required, a completely new attitude of mind. It requires pr

otracted Sadhana, protracted meditation upon God as the only Power which can neutrali
se all the lesser powers—the powers of the Cause and Effect included. It is not at a
ll easy to change your mentality. It is not at all easy to start meditating day after
day and night after night upon the Supreme who is above the dualities, above the good
and the evil. But when you are all the time appealing that ONE, you pronounce everyth
ing else the lesser power, the half-truth, and you establish the new Will, the one co
ncentrated Force within yourself. It is very difficult, but this is the only way to F
reedom.

自由之路

作者：悉瓦南達-瓦倫蒂娜

人生就是一所學校，要好好學習！不要把生活當作放縱或娛樂。不要期望獲得不勞而獲的特權，
因為如果你這樣做了，你將永遠不會自由。生活是一所學校——每時每刻都在學習。了解人性的
各個層面，學習心靈的語言。當理解和感受達到平衡時，我們就開始進化，因為只有透過平衡，
我們的情感才會變得深厚，我們的智慧才能變得廣闊。一個人將他的心鎖在人身上，也就將它鎖
在神身上。即便如此，理性薄弱的人還是會受到懷疑、疑惑和憤世嫉俗的奴役。愚蠢的心和愚蠢
的頭腦都無法引導我們走向自由！我們滿懷感激、莊嚴而單純地向聖靈的呼喚低頭。有耳朵的人，
請聽！

主奎師那的笛子在呼喚你做什麼？為了真理和自由。當我們聽到呼喚時，我們同時懷著對真正價
值觀的渴望以及免於罪惡、疾病和死亡的自由。確實，自由對聖人來說是一個概念，對一個誠實
但沒有精神的人來說是另一個概念，對肉體的人來說是一個濫用的概念！自由放任被視為自由，
濫用自由是可悲的；它會導致非常邪惡的業力。對於為自己的愚蠢、傲慢和自由放任辯護的傻瓜
來說，一切都是「自由」。通往自由的道路只能透過智慧和愛。

每個人都維護自己的權威；很少人能夠服從權威。古魯悉瓦南達說得很好！「無知的人認為服從
某人的命令有損他的尊嚴，侵犯他的自由。這是一個巨大的錯誤，」他說。除非你經歷過嚴格的
紀律，並在你的「靈性生涯」的某些時期擁有真誠的古魯巴克提，否則你怎麼能建立任何真正的
品格、謙遜或知識？你怎麼能把自己從傲慢和卑鄙的態度中解放出來？古儒吉繼續說：「如果你
仔細反思一下，你就會發現，你的個人自由實際上是對你自己的自我、你自己的虛榮心的完全卑
鄙的奴役。這是感性心的變幻莫測。戰勝了心和自我的人就是英雄。它是為了獲得這一勝利，人
類必須服從古魯的更高精神化人格。透過這種服從，他征服了他的低級自我並實現了無限意識的
極樂」。

意識意志的自由就是智者的自由！儘管愚人的自由也常被歸結為“自由意志”，但仔細觀察就會
發現，其中並沒有一絲真正的意志，或者就此而言，有意識的選擇；只有表達出來的願望。任性、
傲慢、佔有欲、獨裁常以「自由意志」來標榜，聖人對這樣的「意志」微笑。只有謹慎的人、有
理智的人、有愛心的人才有意志自由。

誠然，自然界存在著巨大的“決定論”，很難說自由意志在哪裡結束或從哪裡開始。然而，對於
一個略高於猩猩心態的人來說，肯定會轉向選擇，轉向有能力歧視！做錯事的自由甚至低於猩猩。

聖人將自由視為至高無上的力量－超越一切的永恆者，一旦實現，就會改變人類的生活，透過與
自身的結合賦予人類真正的自由。只有當一個人從低等本性的奴役中解放自己，真正解放自己時，
這種情況才會發生。自然其實就是你用它創造的東西。聖人利用大自然；野蠻人是被大自然利用
的，「文明人」並不比野蠻人優越多少。甚至連學者也「因他的雙重生活而令我們羞愧」。

《薄伽梵歌》所說的迷惑、無知或非靈性，其實構成了全人類的通常心態。無論讀了多少本書或
聽過多少講座，這種心態都無法感知內在或外在的神聖。這是否意味著物質主義的人完全不可能
轉向上帝呢？不，這並非完全不可能，但至少必須尊重最優秀和最高尚的人類思想的想法和理想。
那些與生命靈性沒有天然親和力的人至少必須看到它對其他人來說是真實而強烈的。對於有內在
生活的人來說，這不僅僅是閒聊、閒聊、閒聊、閒聊或閒聊。這是真實且非常認真的努力。如果
世俗的人至少對他還不了解的價值觀有足夠的尊重，他就會開始深化他的心態，他就會踏出走向
自由的第一步。

聖經告訴我們，有七種致命的罪會使我們失去自由。順便說一下，所有罪孽中最重要的罪孽被認
為是驕傲。它總是被認為是所有主要罪惡中最嚴重的。自豪。「驕傲的人自取滅亡；驕傲是他的
玻璃杯、他的喇叭、他的圓錐體，任何通過行為來讚揚自己的東西都會通過自我讚揚吞噬自
己。”

第二個是貪婪，類似佔有或貪婪或貪婪；它也有很多內涵。它被認為是一種致命的罪。

當然，還有眾所周知的──吞噬一切的慾望。只要慾望（無論什麼！）在我們的鼻孔裡聞起來很
香，我們就會為神聞到不好的味道！情慾是人最該害怕的大罪。慾望剝奪了感官，使人成為乞丐。
慾望是神聖法則的最大敵人。嫉妒，那個綠色的怪物，蛇，它吞噬你的活力、你的幸福、你的平
安和你的正義感——也是一種致命的罪惡。

另一種致命的罪過是暴食──確實非常令人反感。暴食不僅是身體上的飲食過多，心理上也可能
是暴食者。

第六個是懶惰；懶惰；無法 DIN，或現在就這樣做；無法完成事情、無法警覺、無法集中註意力；
塔馬西克式的拖延有很多面向。

第七宗罪是憤怒－一種「無力的激情」！根據古代智慧，憤怒始於愚蠢，終於悔改。愛默生：
“人們透過憤怒使下級成為上級！”

認真、虛心地思考這些「致命」罪孽的危險，趕緊排除毒害。一個人必須先擺脫這些致命的罪惡，
然後才能希望能夠真誠地冥想並過著高度提升的生活。沒有這樣的內心，就不可能走上自由之路。

除非你對無知的生活感到深深的失望和深深的傷害，除非你開始反抗內心邪惡勢力的可怕奴役，
否則你就會陷入困境，陷入永無休止的輪迴。通常，當我們因無意義的世俗生活的恥辱而動搖，
或者受到超越它、無限超越的事物的啟發時，我們就會轉向生命的神聖化。在這兩種情況下，我
們轉向真理，我們的生活將會發生巨大的改變。不是說不付出巨大的努力，而是努力本身就變成
了歌曲。

需要一種新的心態，一種全新的心態。它需要持久的修行，持久的冥想上帝作為唯一的力量，可
以中和所有較小的力量——包括因果的力量。改變心態絕非易事。要開始日復一日、夜復一夜地
冥想超越二元性、善惡之上的至尊者絕非易事。但是，當你一直在呼籲那個「一」時，你就會宣
稱其他一切都是次要的力量，半真半假的，並且你建立了新的意志，這是你內在的一種集中力量。
這是非常困難的，但這是通往自由的唯一途徑。

The Voice of Truth

by Swami Venkatesananda

Gurudev Swami Sivananda called him “Vedanta Kesari” and also “Dakshinamurti” on d
ifferent occasions. On several occasions, Sri Swami Krishnanandaji Maharaj vindicates
the Master's intuitive understanding of the true nature of his illustrious disciple.
Krishnananda Swamiji's silence is as eloquent as his spoken word, and his spoken word
is as wise and unfathomable as his silence. When he speaks, one is reminded of Lord B
uddha's Simhanada (lion's roar) and one appreciates why Gurudev called him the Lion o
f Vedanta. When one is enveloped by Swamiji's silence which stirs one's own innermost
depths, one understands Dakshinamurti's secret of stupendous silence.

Between the Lion's roar and the grat silence is Swamiji's eloquence whose uniqueness
was pointed out by the world-renowned Rukmini Devi during her visit to Sivananda Ashr
am in the 1950s: “Krishnananda Swamiji uses the right word to convey the exact sense
in the most appropriate manner.” This ability of Swamiji obviously flows from a dire
ct experience of the truth that he expounds. That the exposition is often based on th
e Bhagavad Gita ad the Upanishads is a sure indication that these scriptures are auth
entic, because it is the sage of Self-knowledge that authenticates the scriptures.

What is even more interesting in the divine life of Swami Krishnanandaji Maharaj is t
he way in which this austere and holy recluse could effortlessly slip into the role o
f a dynamic administrator. These two, to the ordinary human mind, are contradictory w
ith totally different values. But not to him. In him the universe blends indistinguis
hably with Brahman, meditation and service are non-different, and service is worship
or Samadhi.

Yet, he is able to understand and appreciate the difficulties and problems of lesser
mortals to whom differences are the absolutes! One morning, a young man approached Sw
amiji with the usual and universal problem of sorrow and frustration. Swamiji spoke t
o him at length about the social, economic and psychological causes and cures of such
sorrow and frustration. In brief, poverty and lack of affection are the basic causes
today of sorrow and frustration in the human being. Fair enough. After some interval,
Swamiji turned to the same young man and continued: “What I am now going to tell you
may not be understood by you right now, but you can take it with you and you may real
ise its truth in due time. The truth is that there is no affection or love in this wo
rld. All that passes by these names is hypocrisy. In truth, God is the centre of love.
From this higher point of view, all the loves that we are familiar with—a man's lov
e for his wife, a businessman's love of wealth, a dictator's love of power and so on
—are all perversions of this God's love of Himself, the centre's love of itself. The
distorted love is false. What is popularly known as selfishness is an affirmation of
the false sense of individuality. When this is directly realised as the truth, selfis
hness is denied and one rises to the state in which one does not experience any joy a
nd there is no sorrow. To the worldly mind, this higher spiritual approach to the pro
blem of sorrow and frustration is difficult, if not impossible, to understand. But th
is is the truth, though for the present, only the economic and social aspects are int
elligible to you. So, I suggest you take all this with you and contemplate the truth
and I am sure you will leave this Ashram in a very much better state than the one in
which you entered it.”

The sage of transcendental consciousness that he is, Swamiji is able to appreciate th

e difficulties of spiritual toddlers and offer them solutions to their problems at th
eir own levels. Gurudev used to point out that in recent times, Shankaracharya embodi
ed in himself the highest perfection of a Karma Yogi, Bhakta and Vedantin. This could
with equal validity be said of Sri Swami Krishnanandaji Maharaj also. He is a great V
edantin, an ardent de of the Lord (and God-in-Man), and an able administrator of the
vast organisation known as the Divine Life Society and the complex world-in-miniature
known as the Sivananda Ashram.

If you wish to witness the truth of this, please spend a couple of hours or a couple
of days at the Sivananda Ashram, and see for yourself what goes on during the morning
Darshan of Swami Krishnanandaji Maharaj.

真理之聲
作者：斯瓦米·文卡特薩南達

古魯德夫·斯瓦米·悉瓦南達 (Gurudev Swami Sivananda) 在不同場合稱他為“Vedanta Kesar

i”，也稱他為“Dakshinamurti”。聖斯瓦米·克里希南南達吉·馬哈拉吉曾多次證明大師對這
位傑出弟子的真實本性的直覺理解是正確的。克里希那南達·斯瓦米吉的沉默和他的言語一樣雄
辯，他的言語和他的沉默一樣明智和深不可測。當他講話時，人們會想起佛陀的 Simhanada（獅
子的吼聲），並且會理解為什麼古魯稱他為吠檀多之獅。當一個人被斯瓦米吉的沉默所籠罩時，
他的沉默攪動了自己的內心深處，人們就會理解達克希那穆提驚人的沉默的秘密。

獅子的吼叫和令人毛骨悚然的沉默之間是斯瓦米吉的雄辯，其獨特之處曾被世界著名的魯克米
尼·德維(Rukmini Devi) 在 20 世紀 50 年代訪問悉瓦南達靜修處時指出：「克里希納南達·斯
瓦米吉使用正確的詞語，以最恰當的方式傳達了確切的含義。 」。斯瓦米吉的這種能力顯然源自
於對他所闡述的真理的直接經驗。闡釋通常以《薄伽梵歌》和《奧義書》為基礎，這明確表明這
些經文是真實的，因為是大我知識的聖人驗證了這些經文。

在斯瓦米·克里希南南達吉·馬哈拉吉的神聖生活中，更有趣的是，這位樸素而神聖的隱士可以
毫不費力地扮演一個充滿活力的管理者的角色。這兩者對一般人來說是矛盾的，有著完全不同的
價值觀。但對他來說不是。在他身上，宇宙與梵天融為一體，冥想和服務沒有區別，服務就是崇
拜或三摩地。

然而，他能夠理解和欣賞那些凡人的困難和問題，對他們來說，差異是絕對的！一天早上，一名
年輕人向斯瓦米吉提出了悲傷和沮喪這一常見且普遍的問題。斯瓦米吉詳細地向他講述了這種悲
傷和沮喪的社會、經濟和心理原因以及治療方法。簡而言之，貧窮和缺乏感情是當今人類悲傷和
沮喪的根本原因。很公平。過了一會兒，斯瓦米吉轉向同一個年輕人，繼續說：「我現在要告訴
你的事情，你現在可能不明白，但你可以隨身攜帶，到時候你可能會意識到它的真相。事實是，
這個世界上沒有親情或愛情。凡是帶有這些名字的都是虛偽的。事實上，神是愛的中心。從這個
更高的角度來看，我們所熟悉的所有愛——男人對妻子的愛、商人對財富的愛、獨裁者對權力的
愛等等——都是對上帝對自己的愛的曲解，這是中心的愛。對自己的愛。扭曲的愛情是虛假的。
俗稱的自私是對虛假的個性感的肯定。當直接認識到這一點為真理時，自私就會被否定，並且會
達到一種沒有任何快樂和悲傷的狀態。對於世俗的頭腦來說，這種解決悲傷和挫折問題的更高的
精神方法是很難理解的，甚至是不可能的。但這是事實，儘管目前你只能理解經濟和社會層面。
所以，我建議你帶上這一切，思考一下真相，我相信你離開這個靜修所時的狀態會比你剛進入時
好得多。”

斯瓦米吉是一位具有超然意識的聖人，他能夠理解精神幼兒的困難，並為他們提供適合他們自己
水平的問題的解決方案。古魯曾指出，近代以來，商羯羅查亞體現了業瑜伽士、巴克塔和吠檀多
的最高完美。這同樣適用於聖斯瓦米·克里希南達吉·馬哈拉吉。他是一位偉大的吠檀多，一位
熱心的至尊主（和人中之神），也是被稱為“神聖生命協會”的龐大組織和被稱為“悉瓦南達道
場”的複雜微型世界的一位有能力的管理者。

如果您想親眼見證這一事實，請在悉瓦南達靜修處待上幾個小時或幾天，親眼看看斯瓦米·克里
希南南達吉·馬哈拉吉早上的達顯會發生什麼。

Two Anecdotes

by G.N. Bodha

In 1965, my sister Ganga, neighbour Smt. Kaushalya Devi and I attended the Sadhana Sa
ptah in Sivananda Ashram for the first time. I was amazed to hear the words of wisdom
in the discourses of Sri Swami Krishnanandaji maharajah expressed very beautifully in
the English language. I liked him very much, but looking at his sober face, did not d
are to talk or introduce myself although I earnestly wished to do so.

At the time of our departure after the Sadhana Saptah, when we were about to get into
a Tonga, Swamiji suddenly appeared, to give us Darshan and shower his mercy. He inqui
red whether we were leaving for Jaipur. He said lovingly that we could have stayed a
few days more. We prostrated at his lotus feet and got his blessings. “May God bless
you. Your pilgrimage is a success. Wish you a comfortable journey.” We were wonderst
ruck. We did not know that Swamiji was so kind and loving. Our joy really knew no bou
nds. It was like a boon to us. All the way, we were saying to one another that are un
expressed desire was fulfilled.

Once, a devoting of Jaipur expressed his desire to donate something to the Jaipur bra
nch of The Divine Life Society. At the time of the Sadhana Saptah, the then Secretary
of our Branch and I consulted Swami Krishnanandaji Maharaj in that matter. He smiled
and said, “Beware of Dushala Donors”. We could not understand his words he therefor
e said, “Perhaps you do not know the story of Dushala Donor”. He narrated the story.
 Once upon a time, a rich man went to hear a Katha. He was very much impressed by the
Pundit who was telling the Katha in an interesting manner. When it was all over, he g
ave his Dushala or shawl as an offering to the Pundit and asked him to wear it. When
the Pundit got into the street, he saw Sethji coming behind. He thought that Sethji m
ight have some business in that direction, but the next minute he heard the shouting,
“Punditji, there is dirty water ahead, see that the Dushala does not get spoiled”.
Punditji again pulled up the Dushala and cross the spot. To his surprise, he again he
ard: “Punditji, a bullock cart is coming; see that the Dushala does not touch the wh
eel and get a black stain”. Punditji was perplexed. He was sick of it all. He said t
o himself: “Abandon the gold that troubles the ear”. He had once pulled off the Dus
hala and returned it to the donor. Swamiji summed up the story by saying, “There are
people who donate various things physically, but mentally they are not prepared to di
sclaim their ownership”.

We could not compare our wood-be donor with the Dushala Sethji at that time. But, bef
ore anything could actually be donated to our branch, are so-called donor came out in
his true colours and acted like the Dushala Sethji. We had once remembered the advice
of Swamiji Maharaj, dropped the idea of accepting that donation and realize the fores
ight of Swami Krishnanandaji Maharaj to whom the past, the present and the future are
as clear as the bright midday sun.

兩則軼事

作者：GN Bodha

1965 年，我的姐姐 Ganga，鄰居 Smt。Kaushalya Devi 和我第一次參加 Sivananda Ashram 的 Sa

dhana Saptah。我很驚訝地聽到聖斯瓦米·克里希南達吉·瑪哈拉賈在演講中用英語非常優美地
表達了智慧的話語。我很喜歡他，但看著他嚴肅的臉，雖然我很想說話，也不敢自我介紹。

在我們修行薩普塔結束後離開的時候，當我們即將進入東加時，斯瓦米吉突然出現，給了我們達
顯並表達了他的仁慈。他詢問我們是否要去齋浦爾。他親切地說我們本來可以多住幾天。我們頂
禮他的蓮花足並得到他的祝福。「願上帝保佑你。你的朝聖之旅很成功。祝您旅途愉快。” 我們
大吃一驚。我們不知道斯瓦米吉如此善良和有愛心。我們的喜悅真是無邊無際。這對我們來說就
像一個恩惠。一路上，我們都在互相說著那些未曾表達的願望已經實現了。
有一次，齋浦爾的一位奉獻者表達了他希望向神聖生命協會齋浦爾分會捐贈一些東西的願望。在
薩達納·薩普塔（Sadhana Saptah）期間，我和當時的分會秘書就此事諮詢了斯瓦米·克里希納
南達吉·馬哈拉吉（Swami Krishnanandaji Maharaj）。他微笑著說：「當心杜莎拉捐贈者」。
我們無法理解他的話，因此他說：「也許你不知道杜莎拉捐贈者的故事」。他講述了這個故事。
從前，有一個富翁去聽咒語。這位專家以有趣的方式講述卡塔給他留下了深刻的印象。一切結束
後，他把他的杜莎拉（Dushala）或披肩作為供品送給了專家，並要求他戴上它。當權威人士走到
街上時，他看到塞斯吉跟在後面。他以為塞斯吉可能在那個方向有事，但下一分鐘他就聽到喊叫
聲，「龐迪吉，前面有髒水，注意杜沙拉不要被破壞」。Punditji 再次拉起 Dushala 並越過現
場。令他吃驚的是，他又聽到：「旁迪吉，一輛牛車來了；確保 Dushala 不會接觸車輪並留下黑
色污點」。旁迪吉很困惑。他厭倦了這一切。他對自己說：「放棄那些困擾耳朵的金子」。有一
次他把杜莎拉取下來還給了捐贈者。斯瓦米吉總結了這個故事，「有些人在身體上捐贈了各種東
西，但在精神上他們並不准備放棄自己的所有權」。

我們無法將我們的伍德貝捐贈者與當時的杜莎拉·塞斯吉進行比較。但是，在真正向我們分會捐
贈任何東西之前，所謂的捐贈者就露出了真面目，表現得像杜沙拉·塞斯吉 (Dushala Sethji)
一樣。我們曾經記得斯瓦米吉·馬哈拉吉的建議，放棄了接受捐贈的想法，並認識到斯瓦米·克
里希南南達吉·馬哈拉吉的遠見，對他來說，過去、現在和未來都像明亮的正午陽光一樣清晰。

Some Teachings of His Holiness

by K.B. Chellaramani

We migrated from Pakistan to India and came to Sivananda Ashram to have the blessings
of His Holiness Sri Swami Sivanandaji Maharaj before commencing a new life in India.
At that time, Swami Krishnananda was only about twenty-six years of age. We stayed in
the Ashram for about three months. In between we went to the Sri Kedarnath and Badrin
ath shrines. At that time I had ample leisure to move about in the Ashram from place
to place and meet many Swamis of different temperaments staying in the Ashram. As I w
as anxious to acquire spiritual knowledge, I got in touch with Swami Krishnanandaji,
whose way of spiritual discoursing appealed to me. Therefore I used to go to his Kuti
r almost every day to hear his elevating spiritual instructions, which brought a perc
eptible transformation in my life. Up to this time, whenever I go to the Ashram, I tr
y to spend as much time as possible in Swamiji's company.

He is of a reserved nature, quiet and not mixing. But he possesses a vast spiritual k
nowledge. He says God is here and not in the heavens above. Simplicity and honesty is
the form of God. He is also the embodiment of simplicity and honesty. Whatever he say
s he does. He is a real personification of Life Divine. He has removed the doubts of
many aspirants who want to lead the Divine Life. He says that Divine Life is one of s
atisfaction and not of depression and that to the extent you are able to be satisfied,
you are leading the Divine Life.

At another place Sri Swamiji says that both the good and the pleasant present themsel
ves to each person. But, the good is one thing and the pleasant is another. They have
different aims. They drag a person from different directions. Out of these two, who c
hooses the good obtains blessedness, but he who chooses the pleasant falls from his a
im. The good path is that which leads to God. It gives the freedom of Moksha or liber
ation from Samsara. It is not pleasant, because it is against body-consciousness; hen
ce, it is rather painful. The pleasant, on the other hand, is intimately connected wi
th the body and prevents a person from choosing good.

About Yoga, Sri Swamiji says: “It is a process of rejoicing. It is a move through ha
ppiness. From one state of we move to another state of joy". To practise Yoga, we hav
e to wean ourselves from desires gradually. I have benefitted much in my life from th
e teachings of His Holiness for which I shall remain grateful. May this spiritual sun
continue to shine for many more years, shedding light on the path to God-realisation,
enbling seekers the world over to tread the path safely and wisely. That is my earnes
t prayer.

尊者的一些教誨

透過 KB Chellaramani

我們從巴基斯坦移民到印度，來到悉瓦南達靜修處，得到斯瓦米·西瓦南達吉·馬哈拉吉尊者的
祝福，然後在印度開始新的生活。當時，斯瓦米·克里希納南達年僅二十六歲左右。我們在道場
待了大約三個月。其間我們去了 Sri Kedarnath 和 Badrinath 神社。那時我有充裕的閒暇在道場
裡到處走動，在道場裡遇到許多不同性情的斯瓦米。當我渴望獲得靈性知識時，我聯繫了斯瓦
米·克里希南南達吉（Swami Krishnanandaji），他的靈性演講方式吸引了我。因此，我幾乎每
天都會去他的庫提爾那裡聆聽他令人振奮的精神指導，這給我的生活帶來了明顯的轉變。到目前
為止，每當我去修道院時，我都會盡可能多地花時間在斯瓦米吉的陪伴下。
他內向，安靜，不摻和。但他擁有淵博的靈性知識。他說神就在這裡，而不是在天上。簡單和誠
實是上帝的形式。他也是樸素和誠實的化身。他說什麼他就做什麼。他是神聖生命的真正化身。
他消除了許多想要過神聖生活的求道者的疑慮。他說，神聖的生活是一種滿足，而不是沮喪，只
要你能滿足，你就在過著神聖的生活。

在另一個地方，斯瓦米吉說，美好的事物和令人愉快的事物都呈現在每個人面前。但是，美好是
一回事，令人愉快又是另一回事。他們有不同的目標。他們從不同的方向拖曳一個人。在這兩者
中，選擇善的人會獲得幸福，但選擇快樂的人會偏離他的目標。好的道路是通往神的道路。它給
予解脫的自由或從輪迴中解脫。它不愉快，因為它違背身體意識；因此，這是相當痛苦的。另一
方面，愉快的東西與身體密切相關，並阻止人們選擇好的東西。

關於瑜伽，斯瓦米吉說：「這是一個歡喜的過程。這是一個透過幸福的舉動。我們從一種狀態進
入另一種喜悅狀態」。為了練習瑜伽，我們必須逐漸戒除慾望。我的一生從達賴喇嘛尊者的教誨
中受益匪淺，對此我將一直心存感激。願這靈性的太陽繼續閃耀許多年，照亮成道之路，讓全世
界的求道者能夠安全、明智地走這條路，這是我誠摯的祈禱。

Swami Krishnananda as an Author

by Dr. R.K. Sullery

When one reads the works of an outstanding author like Swami Krishnanandaji Maharaj,
he is easily carried away by the presentation of ideas and is amazed by the depth of
his wisdom. In such a condition, it is not easy to be critically observant of his mod
e of writing and presenting ideas. His articles and books need to be read again and a
gain with concentration before a reasonable grasp of the import of his teachings is o
btained. I am not well read in this sense and am not really competent to be able to w
rite on the subject matter in hand. However, I have been reading his articles and boo
ks for the past few years and have been attracted by the beauty, precision and grande
ur of his writings. Thus in spite of my obvious lack of qualification, I would presen
t some views on the little study that I have made.

It has been my rare privilege to have sat seeing with Swamiji from time to time durin
g the past few years. These have been very happy moments of my life and these give me
an opportunity to see him talk and teach the philosophy of life. I have found him ver
y simple and unassuming. His presence makes the atmosphere is so lively that one forg
ets his presence whatever anxieties and tensions that he may have. I have personally
experienced this. Everybody will be kept cheerful in his presence by his wit and sens
e of humour. He will not be provoked under any circumstance and it is impossible to m
ake him criticise any person. Even the instructions are imported by him in a fashion
that will never hurt the feelings of anyone. However, with all this, he is always ver
y serious in what he says. His words are measured and at once very profound and signi
ficant. They match and correspond with the ideas expressed in his writings. One canno
t fail to notice his impersonal and dispassionate approach in dealing with various ma
tters, which approach also characterises his articles. Thus, he is an author who illu
strates in his life the teachings and the implications of Vedanta and Yoga philosophy.
Perhaps I am not competent to say any more about him.

The subject of his writings is basically the philosophy of Vedanta and Yoga. However,
according to him, Vedanta and Yoga comprise within them various branches of philosoph
ical studies such as metaphysics, epistemology, aesthetics, ethics, psychology, axiol
ogy and mysticism. Metaphysics deals with an extensive reasoned discussion of the nat
ures and relations of God, world and the individual soul. It also includes the concep
ts of space, time and causation as well as the philosophical basis of modern physics
and biology. Epistemology deals with various theories and processes of the acquisitio
n of right knowledge as well as with the nature and possibility of wrong knowledge. A
esthetics is concerned with the significance and the natures of beauty. As ethics, ph
ilosophy engages itself in the ascertainment of the nature of right and wrong, good a
nd bad. Under psychology, the constitution, function and behaviour of the mind is dis
cussed. Under axiology, philosophy establishes the nature of values in different stag
es and views of life such as psychical values, aesthetic values, moral values and rel
igious values. Mysticism mostly concerns itself with the interrelation of the individ
ual to the Eternal Being and with the various techniques of the ascent of the soul an
d the fulfilment of its religious and spiritual aspirations. I have enumerated the ab
ove themes of philosophical studies to indicate that Swamiji's writings deal with all
the above subject matters which are within the scope of Vedanta and Yoga.

Swamiji is well informed about the scientific discoveries in modern physics. Interest
ingly, he makes the implications of modern physics and psychology as the starting poi
nt for his subsequent presentation and discussion of Vedanta philosophy.

Philosophy, according to him, is spiritual realisation expressed in logical language,

while passing through the mill of reason. While the intuitional truths are rationally
explained by philosophy, it does not pretend to prove the nature of these truths thro
ugh intellectual or scientific categories. Philosophy, to him, is not the achievement
of the unaided reason walking independently of the non-dualistic intuition, but is on
ly the rational articulation of the super-rational realised in integral intuition. Hi
s emphasis on intuition as the superior-most means of knowledge is obvious.

Swamiji attempts in his writings to lay the foundations of that impersonal meaning on
which the personal forms of philosophy and religion are constructed. The supremacy of
the absolute and the paramountcy of love and unselfishness have been again and again
emphasised. His concern is more with the essence rather than with outer forms of phil
osophy and religion. When he discusses about Sadhana, he lays more stress on the spir
it of Sadhana rather than on the detailed forms it can take. His writings are address
ed to human nature in its completeness and not merely to a side of it. He presents a
synthesis of approach to life with a blending of the best in different sections of li
fe and pointing to a perfection which is integral.

斯瓦米·克里希納南達飾演作家

作者：RK Sullery 博士

當人們閱讀像斯瓦米·克里希南南達吉·馬哈拉吉這樣的傑出作家的作品時，他很容易被思想的
呈現所吸引，並驚嘆於他智慧的深度。在這種情況下，要批判性地觀察他的寫作方式和表達思想
並不容易。他的文章和書籍需要反覆專心閱讀，才能合理地理解他的教義的重要性。從這個意義
上來說，我的閱讀能力並不好，也沒有真正的能力能夠就手邊的主題進行寫作。然而，這幾年我
一直在閱讀他的文章和書籍，並被他的著作的美麗、精確和宏偉所吸引。因此，儘管我明顯缺乏
資格，但我還是想就我所做的這項小研究提出一些看法。

在過去的幾年裡，能夠不時地與斯瓦米吉坐在一起，是我難得的榮幸。這些都是我一生中非常快
樂的時刻，這讓我有機會看到他演講並教授人生哲學。我發現他非常簡單、不張揚。他的存在使
氣氛如此活躍，以至於人們忘記了他的存在，無論他可能有什麼焦慮和緊張。我親身經歷過這一
點。他的機智和幽默感使每個人在他面前都會感到高興。他在任何情況下都不會被激怒，也不可
能讓他批評任何人。甚至連指示都是他以一種永遠不會傷害任何人感情的方式輸入的。然而，儘
管如此，他說話總是很認真。祂的話語是有分寸的，同時又非常深刻和有意義。它們與他的著作
中所表達的思想相匹配和對應。人們不能不注意到他在處理各種事務時的客觀和冷靜的態度，這
種態度也是他文章的特徵。因此，他是一位在一生中闡明吠檀多和瑜伽哲學的教義和意義的作家。
也許我沒有資格再談論他了。
他的著作的主題基本上是吠檀多和瑜伽的哲學。然而，根據他的說法，吠檀多和瑜伽包含了哲學
研究的各個分支，如形而上學、知識論、美學、倫理學、心理學、價值論和神秘主義。形而上學
對上帝、世界和個人靈魂的本質和關係進行廣泛的理性討論。它還包括空間、時間和因果關係的
概念以及現代物理學和生物學的哲學基礎。認識論涉及各種獲取正確知識的理論和過程，以及錯
誤知識的性質和可能性。美學關注美的意義和本質。作為倫理學，哲學致力於確定對與錯、好與
壞的本質。心理學討論了心靈的構成、功能和行為。在價值論下，哲學確立了不同階段的價值本
質和人生觀，如心理價值、美感價值、道德價值和宗教價值。神秘主義主要關注個人與永恆存在
的相互關係，以及靈魂提升的各種技巧以及其宗教和精神願望的實現。我列舉了上述哲學研究主
題，以表明斯瓦米吉的著作涉及所有上述主題，這些主題都屬於吠檀多和瑜伽的範圍。

斯瓦米吉對現代物理學的科學發現瞭如指掌。有趣的是，他將現代物理學和心理學的意義作為他
隨後對吠檀多哲學的介紹和討論的起點。

他認為，哲學是透過理性的磨坊，用邏輯語言表達的精神認知。雖然哲學可以理性地解釋直覺真
理，但它並沒有假裝透過智力或科學範疇來證明這些真理的本質。對他來說，哲學並不是獨立於
非二元直覺的獨立理性的成就，而只是在整體直覺中實現的超理性的理性表達。顯而易見，他強
調直覺是最高級的知識手段。

斯瓦米吉試圖在他的著作中奠定非個人意義的基礎，哲學和宗教的個人形式正是以此為基礎建構
的。絕對的至高無上、愛與無私的至高無上，一再被強調。他更關心哲學和宗教的本質而不是外
在形式。當他討論修行時，他更強調修行的精神，而不是修行的具體形式。他的著作著眼於人性
的完整性，而不僅僅是人性的一面。他提出了一種生活方式的綜合，融合了生活不同部分的最佳
精華，並指出了不可或缺的完美。

An Expression of God-Experience

by Swami Brahmananda

The time is Brahma Muhurta, between 4 a.m. and 6 a.m. It is a cold chilly morning in
the month of January. A gentle cool breeze is blowing over the sacred Ganges. A since
re spiritual Sadhak is sitting in Padmasan over a comfortable seat of Kusa grass, dee
rskin and a thick woollen blanket spread one over the other, on a flat rock, on the b
ank of the Ganges. His whole body, excepting his face, is covered over with a woollen
shawl. His eyes are half closed and he is absorbed in deep meditation, Nididhyasana.
Like the effulgent light spreading forth from the sun, spiritual aura is seen emanati
ng from him.

He is not one among the several neophytes in the spiritual path seen here and there s
itting and meditating on the Ganges Bank, but a far advanced, mature saint, a very ra
re soul who has ascended all the steps of the spiritual latter and reached the last o
ne which also he wants to transcend to reach that limitless Great Beyond, that Suprem
e Peace which, as the Upanishads put it, is That from which the mind and speech retur
n baffled unable to reach It. He has been sitting in that posture and moved like a ro
ck, for nearly an hour and a half. Some thoughts suddenly rush in, in that calm seren
e lake of his mind. He says to them, “Get away, get away, I want to see God and why
do you come here and block my way?” A moment passes. And lo! the very same thoughts
shed their veil and appear as the pure Consciousness, the Supreme Truth, which he has
been seeking all along. The seeker and the sought now become one. The process of seek
ing also merges in that one Consciousness. The drop has merged in the ocean. The indi
vidual and the universal have transcended themselves. He remains in this supreme, sub
lime height of Super-consciousness in its transcendental aspect, for a long time, per
haps a few hours.

The sun has risen and is illumining the whole earth. The saint comes down, as it were,
from his spiritual heights to realise, as clearly and distinctly as an apple in on
e's palm, the truth of the all-comprehensive nature of God. He sees God expressing Hi
mself as his individual body and mind, as the whole world at large, as everything her
e—the so-called real, unreal and the void. All thoughts, words, deeds and objects no
w reveal themselves to him as God. He himself is none other than God.

This last stage in one's march towards the spiritual Goal is most picturesquely descr
ibed in four simple verses preceding the famous Manisha Panchakam, a quintuplet on Wi
sdom by Acharya Sankara. These verses dramatise an incident that took place one day i
n the Acharya's life, so beautifully, that any Sadhak who reads and re-reads them wil
l not fail to visualise before his eyes a clear picture of that unique incident enact
ed in one of the narrow lanes of Varanasi on the bank of the Ganges, leading to the g
reat temple of Lord Viswanath. Deep enquiry and Nididhyasana on the import of these v
erses, hidden behind the words and between the lines, will surely result in the reali
sation of the Truth.

The great Acharya Sankara, the greatest expounder of the Advaita philosophy, referred
to by his followers and devotees as Sri Sankara Bhagavadpada, and considered by them
as an incarnation of Lord Siva, flourished in the first quarter of the 9th century A.
D.

Once, Sankara was staying in the city of Varanasi. One day we see him, after his earl
y morning bath in the holy Ganga, walking along the narrow street leading to the temp
le of Visvanath. A low-born man, an otutcaste, clad in dirty and torn rags, with his
equally ill-clad wife, hand in hand, suddenly appears facing the Acharya and blocking
the narrow passage to the temple. The Acharya asks the couple to get away, to move to
one side, so that he could proceed onwards to have the Darshan of the Lord.

The couple is really Lord Siva and his spouse Shakti—Purusha and Prakriti—the two i
nseparables in disguise, for whose Darshan he is walking towards the shrine of Lord V
isvanath. There is a common adage that when the devotee takes one step towards God, G
od takes ten steps towards him to give His Darshan. God will not allow His devotees t
o undergo the trouble of walking the whole distance. For, is He not the ocean of comp
assion?

Anyone else, hearing the words of the great Acharya shining with spiritual effulgence,
would have moved to one side of the path and given way to him. But this outcaste cou
ple's reaction to the words of the Acharya is unique. They do not move an inch, but s
tand on the very spot. The "ill-clad, low-caste man" now puts a question to the Achar
ya.

"Oh wise man! There are only two things here, matter and Consciousness. Your body, my
body and the space in between, and everything in this universe is made up of the same
matter, the five elements. This universe is one organic whole. Even if you and I are
considered as part of that whole, how can this body of mine get out of the whole?! On
e thing cannot get away from another, as both are in the indivisible homogeneous whol
e. It is impossible. As regards Consciousness, it also all-pervasive and indivisible.
How can the Consciousness in me move away from the Consciousness in you and in whole
universe?! So, that also is well-impossible.

"Oh great one! The effulgent sun the sky is reflected in both the pure water and in t
he polluted dirty water. Is the sun in any way affected by the reflections? Is the su
n purified by the pure water or polluted by the dirty water? The reflection has no ex
istence as something different from the original. When seen separately, it is unreal
and non-existent. Oh wise one! There is space inside a golden pot and a mud pot. The
former, the golden pot, is costly, shining and used for taking water for holy worship
in temples while the latter, the mud pot, is cheap, dirty and used in the toilette. B
ut, does this in any way affect the space inside the two pots, the space which is one,
homogeneous, undivided, all-pervasive, and unaffected and untouched by anything and
everything that it contains! Similiarly, when this Atman, the pure Consciousness, nam
eless and formless, and at the same time, having all the names and forms, looks as th
ough it is contained in your body and our bodies, like drops contained in the vast wa
veless ocean of Bliss-Consciousness, how can the delusion of difference and separaten
ess arise in It?"

When these few words of wisdom fell on the ears of the Acharya, he instantaneously re
cognises that the 'low-couple' is no other than Lord Siva with His Shakti. He falls a
t their feet and washes them with his tears of Bliss. He is raised by the Lord himsel
f. When the Acharyasankara looks up, he sees Lord Siva with his consort Parvati, in t
heir divinely beautiful and sublime form. The Lord embraces him. The individual merge
s in the Cosmic. There is no a Acharya separate from the Lord and his Spouse. Acharya
Sankara, Lord Sankara and Shakti – all the three are now one, the pure Awareness. Th
e I, God and the world are now realised as one, non-dual, pure Consciousness.

A few moments passed. The Acharyasankara himself standing alone on that narrow path.
There was no one there except those persons who, like him, are on their way to the te
mple. He goes to the temple, and after worship there, returns to his residence.

Thereafter, he gives expression to his God-experience in five verses which have come
to be known as Manisha Panchaka. These five verses express in human language the divi
ne experience. A doubt may arise whether God and God-experience can be expressed in w
ords. There is no room for such doubt when one realises the fact that all words are H
is expressions only. God manifests Himself as the world of names, forms and action. G
od in the world are not different. This is illustrated in the Murti of Ardhanarisvara,
where God is depicted half as Purusha and half as Prakriti. A mere outline of the co
ntents of the five verses expressing the God-experience of the, is attempted in the f
ollowing paragraphs:

“God expresses himself very distinctly through the three states of waking, dream and
deep sleep, by pervading the whole creation, and remaining as the Witness. One should
have the firm conviction, 'I am He'.

"The 'I' is God alone, as also the whole universe which is nothing but an expansion o
f pure Consciousness. That which is considered as not God, as different from Him, as
the three Gunas and their effects, is my superimposition due to ignorance.

"Having come to the firm conviction through one's Master's instructions that a univer
se seen separate from God, as other than Him, is ever perishable, one should practise
continued reflection through one's own calm, pacified mind, on the eternal God-Consci
ousness, which fills the universe leaving no space whatsoever devoid of It. Then, wha
t happens to such a man? All his Sanchita and Agami Karmas are burnt out, without any
trace, in that fire of pure Consciousness, leaving the Prarabdha Karmas to be experie
nced by his body which also falls when they are exhausted.

"The Supreme God shines as the innermost 'I' in all beings, illumining the body, the
organs and the mind which are by nature inert. They shine through the power of God's
consciousness alone. The effulgence of the sun appears to cover the resplendent orb o
f the sun. What is the truth? The very existence of the former depends on the latter,
for we are able to see the effulgence because of the sun. Similarly, though this worl
d is considered as something other than God, which covers or veils God, really speaki
ng, this world is His glory which eternally reveals Him—by its presence in the wakin
g and dream states and by its absence in the deep sleep state and Samadhi. Thus medit
ating, one gains fulfilment and one enlightens others.

"All the celestials revel in an infinitesimal part of a drop, a flying spray over the
ocean of the infinite Bliss which is God, while the sage of perfection is immersed in
that ocean of Bliss and remains quiescent in the pure Awareness. His intellect slides,
or melts, as it were, into the eternal ocean of Bliss to become one with It. He is n
ow no more a knower of Brahman. Then what is he? The Acharya says, from his own direc
t experience, that such a person is Brahman Himself and that his holy feet are worshi
pped by all the gods. But, such souls are very rare in this world". Thus concludes Sa
nkara's quintuplet on God-experience.

Indeed, souls who have scaled the stupendous heights of God-experience are very rare.
But, at no period in history, the world was wanting in such great souls. Even in this
Kali Yuga, in the fag-end of the Twentieth Century, in this scientific or atomic age,
we have had and still have a few such God-men walking on the face of this earth. One
such rare soul we had in our midst was our most revered Gurudev H.H. Sri Swami Sivana
ndaji Maharaj, who, through his own personal life and work, had conveyed to the whole
of the aspirant world the Supreme Truth that this world is nothing but God. Another s
uch rare soul we find in his worthy disciple, H.H. Sri Swami Krishnanandaji Maharaj,
who is immersed in that ocean of Consciousness-Bliss, for as the great Acharya has de
clared, he is one whose intellect has slipped, melted into that ocean of Bliss. His H
oliness is no more a philosopher, not even a saint or a sage, but he is Brahman Himse
lf. Encased as he is in a human body, Swamiji Maharaj acts like an actor on the stage
of this world, the part he has assumed, to its perfection. Following faithfully the f
oot-steps of Gurudev, he has been, all these years, propagating the great sacred and
secret Truth about God to the world. He is still continuing same work. Whether in his
writings, or in his formal discourses and discussions, or in his informal talks, Swam
iji's subject is always God and God alone, not a God who remains in His transcendenta
l aspect only but a God who is also here and now amidst us, present in and through th
e so-called creation of His. "As God is perfect, His creation also is perfect", says
His Holiness very often. If one sees in this God-world or world-God, anything but per
fection or anything other than Infinity, it is an unreal projection of one's mind a n
on-existent entity. But, there is no such thing as unreal projection or non-existent
entity, for it is also the express of God. This mystery of God and of His so-called c
reation, His Holiness is never tired of revealing to the devotees again and again.

Let us join with all others, on the holy occasion of the Shashtyabdapurti of His Holi
ness, on the 25th of April, 1982, in praying to the Almighty Lord to grant him long l
ife, free from physical ailments, so that he may continue to bless and lighten the sp
iritual aspirants who take refuge at his holy feet.

Glory to such sages, glory to the scriptures, glory to the Supreme Knowledge! Glory t
o God!! Om Tat Sat.

神的經歷的表達

作者：斯瓦米·布拉馬南達

時間是 Brahma Muhurta，凌晨 4 點到 6 點之間。這是一月份一個寒冷的早晨。神聖的恆河上吹

著柔和的涼風。一位真誠的精神薩達克（Sadhak）坐在帕德馬桑（Padmasan），坐在恆河岸上一
塊平坦的岩石上，一張舒適的庫薩草、鹿皮和一張厚羊毛毯的座椅上。他的全身，除了臉，都蓋
著一條羊毛披肩。他的眼睛半閉著，全神貫注於深度冥想——Nididhyasana。如同太陽散發出的
璀璨光芒，從他身上散發出靈氣。

他不是隨處可見的幾個在恆河岸上靜坐冥想的靈性道路新手之一，而是一位非常先進、成熟的聖
人，一個非常罕見的靈魂，他已經提升了靈性後者的所有階段並達到了最後的境界。他也想超越
這一境界，以達到無限的偉大超越，即最高的和平，正如《奧義書》所說，是心智和言語從中返
回而無法達到的境界。他就這樣坐著，動作如磐石，已經將近一個半小時了。有些念頭突然湧入，
在他心底平靜安詳的湖水中。他對他們說：“走開，走開，我想見上帝，你們為什麼來這裡擋住
我的路？” 過了一會兒。瞧！同樣的思想揭開了面紗，顯現為純粹的意識、最高的真理，這是他
一直在尋找的。尋求者和被尋求者現在合而為一了。尋求的過程也融入了那個意識。水滴已融入
海洋。個體和普遍已經超越了自身。他在超意識的超然方面停留在這個至高無上、崇高的高度，
很長一段時間，也許幾個小時。

太陽已經升起，照亮了整個大地。可以說，聖人從他的精神高度下來，像手掌中的蘋果一樣清晰
明確地認識到上帝無所不包的本質的真理。他看見上帝以他個人的身體和思想、整個世界、這裡
的一切來表達自己──所謂的真實、虛幻和空虛。所有的思想、言語、行為和物體現在都向祂顯
現，祂就是上帝。他本人就是神。

邁向精神目標的最後階段在著名的《Manisha Panchakam》之前的四節簡單詩句中得到了最生動的
描述，《Manisha Panchakam》是阿查里亞·桑卡拉（Acharya Sankara）關於智慧的五首詩。這
些詩句戲劇化地描述了阿查里亞生活中某一天發生的一件事，如此美麗，以至於任何讀過並重讀
這些詩句的薩達克都不會無法在他的眼前想像出在一條狹窄的小巷中發生的這一獨特事件的清晰
畫面。瓦拉納西位於恆河岸邊，通往維斯瓦納特勳爵的偉大寺廟。對隱藏在文字背後和字裡行間
的這些詩句的重要性進行深入的探究和 Nididhyasana 肯定會導致對真理的認識。

偉大的阿查里亞桑卡拉(Acharya Sankara) 是不二論(Advaita) 哲學最偉大的闡釋者，被他的追

隨者和奉獻者稱為聖桑卡拉薄伽梵(Sri Sankara Bhagavadpada)，並被他們視為主希瓦(Siva) 的
化身，他在公元 9 世紀上半葉蓬勃發展。

有一次，桑卡拉住在瓦拉納西市。有一天，我們看到他清晨在神聖的恆河沐浴後，沿著通往維斯
瓦納特神廟的狹窄街道行走。一個出身低賤的男人，一個穿著骯髒破爛破爛衣服的低種姓男人，
和他同樣衣衫襤褸的妻子手拉著手，突然出現在阿查里亞面前，擋住了通往寺廟的狹窄通道。阿
查亞要求這對夫婦離開，移至一側，以便他可以繼續前往主的達顯。

這對夫婦實際上是希瓦勳爵和他的妻子沙克蒂（Shakti）——普魯沙（Purusha）和普拉克里蒂
（Prakriti）——這兩個偽裝的密不可分的人，他正為了他們的達顯（Darshan）走向維斯瓦納特
勳爵的聖殿。有一句常見的格言說，當奉獻者向上帝邁出一步時，上帝向他邁出十步以給予他的
達顯。上帝不會讓祂的奉獻者經歷全程步行的麻煩。因為，他不是慈悲海嗎？

任何其他人，聽到偉大的阿查里亞閃爍著靈性光芒的話語，都會移到道路的一側，給他讓路。但
這對賤民夫婦對阿查里亞的話的反應卻很獨特。他們一動也不動，只是站在原地。這位「衣衫襤
褸、低種姓的人」現在向阿查里亞提出了一個問題。

「哦，智者！這裡只有兩種東西，物質和意識。你的身體，我的身體和中間的空間，這個宇宙中
的一切都是由同一種物質，即五種元素組成的。這個宇宙是一個有機的整體。 ……就算你我都是
這個整體的一部分，我的這個身體怎麼可能脫離這個整體呢？！一物無法脫離另一物，兩者都是
不可分割的同質整體。這是不可能的。至於意識，它也是無所不在、不可分割的。我的意識怎麼
可能遠離你和整個宇宙的意識呢？！所以，這也是不可能的。

「哦，太棒了！天空中燦爛的太陽在純淨的水中和被污染的污水中都有倒影。太陽是否受到反射
的影響？太陽是被純淨水淨化了還是被污水污染了？倒影與原物並無不同的存在。分開來看，它
是不真實的、不存在的。聰明人啊！金壺和泥壺裡面都有空間。前者金壺是昂貴的，閃閃發亮的，
用於寺廟裡供奉聖水的，而後者，泥盆，又便宜又骯髒，用於盥洗。但是，這是否會影響兩個盆
子內部的空間，一個空間，一個空間，同質的、不可分割的、無所不在的，並且不受它所包含的
任何事物和一切的影響和觸及！同樣，當這個阿特曼，純粹的意識，無名無相，同時擁有所有的
名稱和形式時，看起來好像它包含在你的身體和我們的身體中，就像水滴包含在浩瀚無波的極樂
大海中一樣，其中如何會產生分別的迷惑呢？”

當這幾句智慧之言落入阿查亞耳中時，他立刻意識到這對「低等夫婦」正是主希瓦和他的薩克提。
他跪倒在他們腳前，用極樂之淚洗淨他們。祂是由主親自撫養長大的。當阿查亞桑卡拉 (Acharya
sankara) 抬頭時，他看到主希瓦 (Siva) 和他的配偶帕瓦蒂 (Parvati)，她們神聖美麗而崇高的
形態。主擁抱他。個體融入宇宙。沒有一個阿查亞是與至尊主及其配偶分開的。阿查里亞桑卡拉
（Acharya Sankara）、主桑卡拉（Lord Sankara）和沙克蒂（Shakti）－三者現在合而為一，純
粹的意識。我、上帝和世界現在被認識為一個、非二元、純粹的意識。

過了一會兒。阿查耶桑卡拉本人獨自站在那條狹窄的小路上。除了那些像他一樣正在前往聖殿的
路上的人之外，那裡沒有人。他前往寺廟，在那裡禮拜後返回住所。
此後，他用五節詩句表達了他對上帝的體驗，這些詩節後來被稱為「Manisha Panchaka」。這五
節經文用人類語言表達了神聖的經驗。可能會出現一個疑問：上帝和上帝的經驗是否可以用語言
來表達。當人們意識到所有的話語都只是他的表達這一事實時，就沒有任何懷疑的餘地了。上帝
將自己顯現為名稱、形式和行動的世界。神與世間並無不同。這在 Ardhanarisvara 的 Murti 中
得到了說明，其中上帝被描繪成一半是 Purusha，一半是 Prakriti。以下段落試圖對錶達神的體
驗的五節經文的內容進行簡單的概述：

「上帝透過清醒、夢境和深度睡眠三種狀態，遍及整個創造物，並以見證者的身份，非常清楚地
表達自己。一個人應該有堅定的信念：「我就是他」。

「『我』是唯一的上帝，也是整個宇宙，它只不過是純粹意識的擴展。那些被認為不是上帝的東
西，與祂不同，就像三個古納及其影響一樣，是我的疊加，因為無知。

「透過導師的指示，我們堅定地相信，一個與上帝分離的宇宙，除了祂之外，是永遠會毀滅的，
一個人應該透過自己平靜、安寧的心靈，練習持續反思永恆的上帝意識，它充滿了永恆的上帝意
識。宇宙不留任何空間沒有它。那麼，這樣的人會發生什麼？他所有的桑奇塔和阿加米業都在純
粹意識之火中燃燒殆盡，沒有任何痕跡，只剩下帕拉布達業力由他的身體經歷當他們筋疲力盡時，
它也會下降。

「至高無上的神作為眾生最內在的『我』而閃耀，照亮了本質上惰性的身體、器官和心靈。它們
僅透過神的意識的力量而發光。太陽的光輝似乎遮蓋了燦爛的光芒。太陽的球體。真相是什麼？
前者的存在取決於後者，因為我們因太陽而能夠看到光輝。同樣，雖然這個世界被認為是上帝以
外的東西，但它覆蓋或遮蔽了上帝，實際上，這個世界是祂的榮耀，透過它在清醒和夢境中的存
在以及在深度睡眠和三摩地中的缺席，永恆地揭示了祂。因此冥想，一個人獲得滿足，一個人啟
發他人。

「所有的天神都陶醉於一滴無限小的部分，那是無限極樂海洋上空的飛濺，即上帝，而完美的聖
人則沉浸在極樂海洋中，並在純粹的意識中保持靜止。他的智力在滑動，或者可以說，融入了永
恆的極樂之海，與它合而為一。他現在不再是婆羅門的認識者。那麼他是什麼？阿查亞說，根據
他自己的直接經驗，這樣的人是婆羅門本人和他的聖腳受到所有神靈的崇拜。但是，這樣的靈魂
在這個世界上非常罕見」。商卡拉關於上帝體驗的五重奏就這樣結束了。

事實上，能夠攀登上帝體驗的驚人高度的靈魂是非常罕見的。但是，歷史上任何時期，世界都不
缺乏如此偉大的靈魂。即使在這個卡利年代，在二十世紀末期，在這個科學或原子時代，我們已
經並且仍然有一些這樣的神人行走在地球表面。我們中間有這樣一位罕見的靈魂，那就是我們最
受尊敬的古魯德夫殿下斯瓦米·西瓦南達吉·馬哈拉吉，他透過自己的個人生活和工作，向整個
有抱負的世界傳達了最高真理：這個世界除了上帝之外別無他物。我們在他可敬的弟子聖斯瓦
米·克里希南南達吉·馬哈拉吉(HH Sri Swami Krishnanandaji Maharaj) 身上發現了另一個如
此罕見的靈魂，他沉浸在那片意識極樂的海洋中，因為正如偉大的阿查里亞所宣稱的，他是一個
智力已經滑落、融化到極樂海洋中的人。 。尊者不再是哲學家，甚至不是聖人或聖人，但他就是
婆羅門本人。斯瓦米吉·馬哈拉吉被包裹在人體之中，他在這個世界的舞台上扮演著一個演員的
角色，他所扮演的角色達到了完美。這些年來，他忠實地追隨古儒吉的足跡，向世界傳播關於神
的偉大神聖和秘密的真理。他仍在繼續同樣的工作。無論是在他的著作中，還是在他的正式演講
和討論中，或者在他的非正式談話中，斯瓦米吉的主題始終是神，並且只有神，不是一個僅停留
在超然方面的神，而是一個此時此地就在我們中間的神，存在於祂所謂的創造之中並透過祂的創
造而存在。尊者常說：「正如上帝是完美的，祂的創造物也是完美的」。如果一個人在這個上帝
世界或上帝世界中看到除了完美或無限之外的任何東西，那麼它就是一個人的心靈的不真實的投
射，一個不存在的實體。但是，不存在不真實的投射或不存在的實體，因為它也是神的表達。上
帝和祂所謂的創造的這個奧秘，尊者不厭其煩地一次又一次地向奉獻者揭示。

讓我們與所有其他人一起，在 1982 年 4 月 25 日神聖的 Shashtyabdapurti 的神聖時刻，祈求全

能的主賜予他長壽，遠離身體疾病，以便他能夠繼續祝福並照亮那些在他聖腳下避難的精神追求
者。

榮耀歸於這些聖人，榮耀歸於經典，榮耀歸於至高無上的知識！榮耀歸於神！！嗡達薩。

The Supermaster Krishnananda

by Mila Vodvorka

I am not a good writer. My language is also not English. However, I express the heart
felt feelings of my experience of the three years'stay at the Sivananda Ashram during
the early Seventies.

It is very important in our life to meet a Master, live with him at least for some ti
me and invite his teachings; but it is not easy to except that it is also important t
o know that one day we must leave him, physically speaking. Most important is to know
the proper moment to leave him.

To live in the Sivananda Ashram, with such an enlightened Master as Swami Krishnanand
a, is like living in heaven. Who should like to leave heaven! But it is necessary. Ev
en if we are happy and unwilling in the beginning, and do not agree that it is necess
ary, if we obey the Master's command, we understand how wise was his instruction.

After three years of my staying in the Ashram, I did not want to go back to the 'Civi
lization' of the West, because by then I had understood that the real civilization la
y in the Ashram. The way of living, teaching and giving instructions by Swami Krishna
nandaji is something you must experience for yourself; it is not possible to describe
it. It was something so new, so wonderful for me, when I started to understand a litt
le of what Swamiji was talking. I could not believe my ears, for I had never heard an
ything so deep and profound, so logical and scientific, and yet so simple and jocular,
so unassuming and homely. I thought that perhaps I was in a dream-land. It was like
a wonderful, long dream. To make sure that it was not a dream, I decided to touch Swa
miji's feet and press my fingers so hard as to feel the bones. But he would not allow
anyone to touch his feet and I never had the opportunity to touch Swamiji's feet. Onl
y on the last day, when I was leaving, he permitted me to touch his feet, but at that
moment I was so emotionally overpowered that I had forgotten to press my fingers hard
on his feet. So, I will never know whether my stay at the Sivananda Ashram was real o
r a dream! So beautiful it was to stay in the Ashram.

But the teachings, the marvellous teachings
when I was far from India, from the Ashram,
at it is also important to go away from the
n a dream. It would be like going on eating
st the food.
I had in the Ashram, I started to digest
from Swamiji. And so, now I understand th
Master; otherwise, we will go on living i
and eating, and never having time to dige

After three years of stay in the Ashram, I had the opportunity to do a little Seva to
the Ashram, by accompanying Swami Hridayananda Mataji on her world tour, where I coul
d put what I had learnt into practice, and I learnt to serve, what I had never done b
efore. Then I could appreciate the value of my Master's teaching, without which I wou
ld never have been able to accomplish the task.

Sometimes I was angry with Krishnananda Swamiji. (I am ashamed to say that.) I found
some teachings of his were not necessary; it was not necessary to go to India for the
m. Those I could have learnt at home, in Venezuela. And those teachings only complica
ted my existence. Swamiji had so often been repeating to me: "Forget yourself. Never
ask for anything. Be prepared for the worst. Take the last place for yourself. If you
give a present to someone, give the best you have; it is to God that you are giving,
not to a man". Now, as my Sarees became old and torn, I bought some new ones and want
ed to give the old ones to a poor lady. But then, I remembered Swamiji's words that I
must give the best things to others, and keep the worst for myself. So, I had to stay
the next time with the old Sarees, but I could not really give away the new ones, bec
ause they were too good. I went angrily to Swamiji, explained to him how his teaching
s were complicating my life, and that this kind of teaching I could also have learnt
at home and that there was no necessity to come to India for them. Swamiji smiled and
asked me if I was afraid to lose my little ego, and win a big one. Of course, I wante
d to lose my ego; and so, his answers always satisfied me and I went happily back to
my room.

But for Swamiji's wonderful teachings, I do not know how I could have managed my life
from the time of my stay in the Ashram till now. The essence of what I learnt from Sw
amiji I can sum up: It is not possible to serve people, if we do not forget ourselves.
Especially it is wonderful not to ask for anything. Why ask for anything? Everything
we need will come by itself to us, if we do our Sadhana sincerely. There is no necess
ity for asking; it will come to us easily and in a much better way than we could ever
hope for by asking. So, life becomes a marvel. Swamiji used to say: “Life is a marve
l, you are a marvel and God is the biggest Marvel”. But, a greater Marvel was my sta
ying in the Ashram, at his holy feet. That three years' stay in the Ashram has change
d my whole life, I can only bless him every day. I can only thank the Lord that He ga
ve me an opportunity to stay in Sivananda Ashram, to meet Swamiji, and many other won
derful people there. I am sure that all who know Swamiji well will agree with me, tha
t there exists a point, a moment in your life when you know a man, but then at a cert
ain point of time the man ceases to be a man, and from that moment only God exists, t
here is no more a man.

超級大師克里希那南達

通過米拉·沃德沃卡
我不是一個好作家。我的語言也不是英語。然而，我表達了在七十年代初在悉瓦南達靜修處三年
的經歷的衷心感受。

在我們的一生中，遇見一位明師，至少和他一起生活一段時間並邀請他的教導是非常重要的；但
要知道這一點並不容易，從身體上來說，知道有一天我們必須離開他也很重要。最重要的是知道
離開他的適當時機。

生活在悉瓦南達靜修處，與斯瓦米·克里希納南達這樣一位開明的明師在一起，就像生活在天堂
一樣。誰願意離開天堂呢！但這是必要的。即使我們一開始很高興、很不情願，也不認為有必要，
但如果我們聽從了師父的命令，我們就會明白他的教導是多麼明智。

在道場待了三年，我不想再回到西方的“文明”，因為那時我已經明白，真正的文明就在道場。
斯瓦米·克里希納南達吉 (Swami Krishnanandaji) 的生活方式、教學和指導方式是你必須親自
體驗的；無法描述它。當我開始理解斯瓦米吉所說的一些內容時，這對我來說是非常新鮮、非常
美妙的事情。我簡直不敢相信自己的耳朵，因為我從來沒有聽過如此深刻、如此深刻、如此合乎
邏輯、如此科學、又如此簡單、幽默、如此謙遜、樸素的東西。我想，也許我是在夢鄉吧。這就
像一個美妙而漫長的夢。為了確保這不是一個夢，我決定觸摸斯瓦米吉的腳，並用力按壓我的手
指，以感覺到骨頭。但他不允許任何人碰觸他的腳，而我從來沒有機會碰觸斯瓦米吉的腳。直到
最後一天，當我離開的時候，他才允許我碰觸他的腳，但那一刻我情緒激動，忘了用手指用力按
在他的腳上。所以，我永遠不會知道我在悉瓦南達修行所的停留是真實的還是夢！住在道場真是
太美好了。

但當我遠離印度、遠離靜修所、遠離斯瓦米吉時，我開始消化這些教誨，我在靜修所接受的奇妙
教誨。所以，現在我明白了，離開師父也很重要；否則，我們將繼續活在夢中。這就好像一直吃
啊吃，卻沒有時間消化食物。

在道場待了三年後，我有機會在道場做一點服務，陪伴斯瓦米·赫里達亞南達·馬塔吉進行世界
巡演，在那裡我可以將我所學到的知識付諸實踐，我學會了服務，什麼我以前從未做過。然後我
就能體會師父教誨的價值，沒有師父的教誨，我永遠無法完成這項任務。
有時我對克里希納南達·斯瓦米吉很生氣。（我很慚愧。）我發現他的一些教導是沒有必要的；
他們沒有必要去印度。這些我可以在委內瑞拉的家裡學到。這些教導只會讓我的存在變得更加複
雜。斯瓦米吉經常對我重複說：「忘記你自己。永遠不要要求任何東西。為最壞的情況做好準備。
為自己佔據最後的位置。如果你給某人一份禮物，請給你最好的；這是給上帝的你是在給予，而
不是給予一個人」。現在，由於我的紗麗又舊又破，我買了一些新的，想把舊的送給一位可憐的
女士。但後來，我想起了斯瓦米吉的話，我必須把最好的東西給別人，把最壞的東西留給自己。
所以，下次我不得不留下舊的紗麗，但我不能真正放棄新的，因為它們太好了。我憤怒地去找斯
瓦米吉，向他解釋他的教義如何使我的生活變得複雜，而這種教義我也可以在家裡學到，沒有必
要去印度學習。斯瓦米吉微笑著問我是否害怕失去我的小自我，並贏得一個大的自我。當然，我
想失去我的自我；於是，他的回答總是讓我滿意，我就高高興興地回到了自己的房間。

如果沒有斯瓦米吉的精彩教誨，我不知道從我在靜修所到現在我該如何管理我的生活。我從斯瓦
米吉身上學到的精髓可以總結為：如果我們不忘記自己，就不可能為人民服務。尤其是不求任何
東西真是太好了。為什麼要要求任何東西？如果我們真誠地修習修行，我們所需要的一切都會自
然而然地降臨到我們身上。沒有必要詢問；它會很容易地以一種比我們所希望的通過詢問更好的
方式來到我們身邊。於是，生命就變成了奇蹟。斯瓦米吉曾說：「生命是個奇蹟，你是個奇蹟，
上帝是最大的奇蹟」。但是，更令人驚訝的是我住在道場，在祂的聖腳下。在道場的三年改變了
我的一生，我只能每天祝福他。我只能感謝主，祂給了我一個留在悉瓦南達靜修處的機會，去見
斯瓦米吉，以及那裡許多其他很棒的人。我相信所有了解斯瓦米吉的人都會同意我的觀點，在你
的生命中存在著某個時刻，你認識一個男人，但到了某個時間點，這個男人就不再是一個男人了，
從此以後一旦上帝存在，就不再有人了。

Yogin Krishna! I Beseech Thee

by S. Bhagyalakshmi

Why should I do this and that

For progress in the spiritual path?

Why pour over books, eyes growing dim,

And get giddy with tried idioms

For a drink of the Upanishads, it's honey?

Why bend and loop and stretch in Asanas

To cleanse the mind of the Vasanas?

The flattering honey bird thither hastens,

To the swaying flowers it speak fastens,

Drinks honey deep in their chalice.

Ah! flutter and fail I to fasten

To the messages in Vedic parlance.

So, my hope is here, perchance,

In sitting at thy holy feet?

Suffice it then to sit there in delight,

The while thy inner personality, ageless,

Spreads its charming light;

The while the music of thy voice

Casts a spell upon ears poised

And into them knowledge pure

Of the Veda, Vedanta and the Gita pours;

The while too, thy laughter rings

Echoing the peal of temple bells;

The while thy laughter to memory brings

The joyous music of the bubbling brook.

Suffice it then to sit still and listen,

As thou answerest queries moot or great

Cascading from devotees or tourists,

And in the passing, pick and store

All the pearls of wisdom-lore.

Sit and listen, listen and sit,

This, I shall do, no more; nor

Meditate in desperate bid

To catch in the still darkness

That which thy smile awakes.

"You want it the cheaper way—

It is not Sadhana", thou laughest;

But I can not that harder way.

Lord Krishna, the merciful, does say,

For the embodied, sure, it is hard,

For the mind the un-manifested to reach.

Yogin Krishna! I beseech thee, grant

That I so sit and listen, so listen and sit;

And in so simple and dedicated an act,

My personality be so recast,

That my soul regaining its kingdom lost,

Its quest ended, rests in the Absolute.

瑜珈士克里希納！我懇求你

作者：S.Bhagyalakshmi

為了在靈性道路上進步，我為什麼要這樣做或那樣做？

為什麼要倒在書本上，眼睛變得昏暗，

並因嘗試過的成語而感到頭暈，

為了一杯奧義書，它是蜂蜜？

為什麼要在體位法中彎曲、循環和伸展
來淨化 Vasana 的心靈？

諂媚的蜜鳥飛向那裡，

它對搖曳的花朵，它說話緊緊抓住，

喝著聖杯深處的蜂蜜。

啊! 我顫抖著，無法抓住

吠陀用語中的信息。

那麼，我的希望也許就在這裡，

坐在你神聖的腳下？

那麼，只要高興地坐在那裡，

而你的內在個性，永恆的，

散發著迷人的光芒；

當你音樂般的聲音

在耳朵裡施展咒語，將 吠陀、吠檀多和梵歌的

純粹知識灌輸給他們； 同時，你的笑聲也響起 ，迴響著寺廟的鐘聲； 當你的笑聲進入記憶時，

帶來了 潺潺小溪的歡樂音樂。 那麼靜靜地坐著聽就足夠了， 當你回答 來自奉獻者或遊客的無意
義或偉大的問題時， 並在路過的過程中，挑選和儲存 所有智慧傳說的珍珠。
坐下來聽，聽著，坐著，

這，我要做，不再做；也不

絕望地沉思

在寂靜的黑暗中抓住

你的微笑喚醒的東西。

“你想要更便宜的方式——

這不是修行”，你笑道；

但我不能那麼難。

仁慈的主奎師那確實說過，

對於具身的人來說，當然，

對於未顯化的心靈來說，這是很難達到的。

瑜珈士克里希納！我懇求你，讓

我坐下來聽，聽著，坐著；

在如此簡單和奉獻的行動中，

我的個性被如此重塑，

我的靈魂重新獲得了失去的王國，

它的追求結束了，安息在絕對中。

A Radiant Diamond

by H.H. Yogi Shuddhananda Bharati

I am very happy that Swami Krishnananda has become a radiant diamond. Salutations to
H.H. Swami Chidananda who the Convenor of the Diamond Jubilee! I am a great admirer o
f Swami Krishnananda, so calm, so serene, so learned in the Upanishadic lore and so a
ctive as the respectable secretary of the growing Divine Life Society, Shivananda Nag
ar. To see him is to see the Vedantic Truth.

Aum is His name,

Heart is His home;

He is always calm,

Even amidst storm.

His brain is all Siva,

His brawn is all Seva;

While deep in study,

To serve he is ready.

Hail Krishnananda,

Ray of Sivananda!

A serious thinker,

A sleepless worker.

Entering sixty one—

Reverse sixty one,

He is ever sixteen!

A brain sharp, keen!

一顆璀璨的鑽石

作者：HH Yogi Shuddhananda Bharati

我很高興斯瓦米·克里希納南達成為一顆光芒四射的鑽石。向鑽禧慶典召集人斯瓦米·奇達南達
殿下致敬！我是斯瓦米·克里希那南達(Swami Krishnananda) 的崇拜者，他如此冷靜、如此安詳，
如此博學奧義書知識，並且作為不斷發展的神聖生命協會的令人尊敬的秘書希瓦南達納加爾(Shiv
ananda Nagar) 如此活躍。看到他就是看到吠檀多真理。

奧姆真理教是他的名字，

心是他的家；

即使在暴風雨中，他也始終保持冷靜

他的大腦全是希瓦，

他的肌肉全是希瓦；

在深入學習的同時，

他已經做好了服務的準備。

克里希那南達萬歲，悉

瓦南達之光！

一個嚴肅的思想家，

一個不眠的工作者。

進入六十一

－逆向六十一，

他就永遠十六了！

頭腦敏銳，敏銳！
What is Bhakti?

by Sant Keshavadas

What is Bhakti? Attachment to the lotus feet of God is Bhakti. Attachment to hear His
glories, His pastimes, to visit His shrines, to serve His servants, to prostrate befo
re His devotees is also Bhakti. According to Sage Narada, “Supreme love towards God
is Bhakti”.

Devotion to any object will not come to one, unless one knows something great and goo
d about that object. Devotion will grow with the increase of knowledge regarding that
object if it is good and great, and devotion will decrease if the object is bad and w
icked. God, being a repository of all the good virtues, is alone perfect and the grea
test, and all the souls are bound slaves or servants to Him.

If the love is tainted with fear or selfishness, it cannot be called pure love or lov
e divine. Selfless dedication to know the Truth alone could be called pure love, whic
h is devotion or Bhakti.

Bhakti is the foundation of all spirituality. Yoga is union. Union can never be possi
ble without love. Thus, Bhakti or love alone will bring union or Yoga. Hence, Bhakti
Yoga is the path of love which leads to union with God.

Selfless work or Karma Yoga ultimately becomes Bhakti Yoga which brings about union.
Thus, the individual soul or Jivatma enters into Brahman and attains Mukti, the final
beatitude.

Without the grace of a Guru or saint, you cannot become a Jnani, because the knower o
f Truth alone can impart to you the knowledge which he has obtained. Seekers of Truth
should seek the company of the wise first and please them with selfless service. When
the Guru is pleased and feels that the disciple is ready to receive the Mantra which
contains the power divine, he initiates the disciple by whispering the Mantra in the
ears of the disciple, transmitting his spiritual powers to him. The heart's lotus of
the disciple blossoms through the rays of the sun of knowledge, and he gains supreme
peace and poise. He becomes fully satisfied and contented and attains freedom while l
iving. A Bhakta becomes a Jivanmukta, or a soul liberated while living, and makes fre
e all those who come in contact with him and all those who follow in his footsteps. H
e becomes a replica of God. He sees God everywhere and in everybody. His infinite lov
e embraces the whole universe. His eyes sparkle with compassion. He conquers hatred t
hrough love and ignorance through knowledge. He works for the good of all. Following
his precepts, the devotees reach the other shore of the sea of transmigratory existen
ce.

CHANTING OF THE NAME DIVINE

In Bhakti Yoga, chanting of the Name Divine is essential. Chanting of the Name, accor
ding to Sri Chaitanya Mahaprabhu, has seven great benefits: (1) It cleanses the min
d's mirror of all sins and evil proclivities; (2) It cools the scorching fire of the
round of rebirths; (3) It brings into blossom the lily of supreme wisdom; (4) It is l
ife-giving to all sciences and Vidya or wisdom; (5) The ocean of bliss swells by the
appearance of the moon of Name Divine; (6) It is purely nectarine and sweet; and (7)
It gives the vision of Lord Krishna. Such is the efficacy of the Name Divine. Bhagava
n Veda-Vyasa says, "Once the Name Divine enters into man, it will never cool until it
establishes the devotee

in God". He says: (1) The Name Divine destroys all sins; (2) The Name Divine-inspires
one to do only meritorious deeds; (3) It bestows dispassion not only towards the obje
cts of the world, but also towards the celestial positions like the position of Brahm
a; (4) It gives unalloyed devotion towards the lotus feet of the Guru; (5) It widens
the range of spiritual wisdom; (6) It destroys the delusion that causes rebirth; and
(7) It brings union between the individual soul and God.

We have seen the example of great saints in whom chanting the Name Divine continued e
ven after God-union. They pray to God not to give them final beatitude, but to give d
ivine birth as devotees of God to live a life of chanting and singing of the Divine N
ames. "Give up all argumentation, drink the nectar of the Name Divine which makes you
remain in the Kingdom of Heaven which is within you." This is the opinion of all grea
t sages and saints. The immortal Surdas says, "O mind, sing the Name of Lord Krishna.
Have great faith in the word of the Guru and live in the company of saints. Read and
narrate the scriptures on Bhakti, like Bhagavata, and glorify the immortal stories of
the Lord's pastimes. Life without chanting the Name Divine is life that is wasted. Th
e sweet juice of the Name Divine flows like the Ganges. Why don't you drink to your h
eart's content? The life of one who has surrendered to the Lord is indeed fruitful".
The immortal saint Surdas gives an illustration of a devotee who surrenders totally t
o God and engages himself in chanting the Name Divine is saved from an inescapable si
tuation. A tiny bird is sitting on the branch of a tree. A fowler has strung his bow,
fixes the arrow and is about to discharge the same pointing it at the simple bird. An
owl, perching on a higher branch of the same tree, is about to pounce upon the tiny b
ird. Caught in between the enemies, the bird closes its eyes in utter humility and su
rrenders itself to the Supreme Lord. Lo! A miracle happens! The owl and the fowler fa
ll dead to ground and the bird is saved. Do know how? A serpent comes all of a sudden
and bites the fowler. His grip is loosened and the discharged arrow hits owl which wa
s about to pounce on the tiny bird. The bird that was chanting the Name Divine is the
reby saved. What is there to a Bhakta engaged in chanting the Name Divine!

Blessed are those who have become Bhaktas of the Lord and have taken the pathway of l
ove, for their way is safe, their path is natural and they will be united with God.

什麼是巴克提？

通過桑特·克沙瓦達斯

什麼是巴克提？對神的蓮花足的執著就是巴克提。執著於聆聽祂的榮耀、祂的消遣、參觀祂的聖
地、服務祂的僕人、在祂的奉獻者面前頂禮膜拜，這也是巴克提。根據聖人納拉達（Narada）的
說法，「對神的至高無上的愛是巴克提（Bhakti）」。

除非一個人了解該物體的偉大和美好之處，否則他不會對任何物體產生奉獻精神。如果目標是好
的、偉大的，虔敬心就會隨著對那個目標的了解的增加而增長；如果目標是壞的、邪惡的，虔敬
心就會減少。上帝作為所有美德的寶庫，是唯一完美和最偉大的，所有的靈魂都是祂的奴隸或僕
人。

如果愛被恐懼或自私所玷污，它就不能稱為純潔的愛或神聖的愛。僅了解真理的無私奉獻可以稱
為純粹的愛，這就是奉獻或巴克蒂。

巴克提是所有靈性的基礎。瑜珈是聯合。沒有愛，結合就不可能實現。因此，巴克提或愛本身就
會帶來結合或瑜珈。因此，巴克提瑜珈是通往與神的結合的愛之路。
無私的工作或業力瑜珈最終成為帶來團結的巴克提瑜珈。因此，個體靈魂或吉瓦特瑪 (Jivatma) 進
入婆羅門 (Brahman) 並獲得最終的幸福 (Mukti)。

沒有古魯或聖人的恩典，你就無法成為智者，因為只有真理的認識者才能將他所獲得的知識傳授
給你。追求真理的人應該先尋求智者的陪伴，並以無私的服務取悅他們。當古魯感到高興並認為
弟子已準備好接受包含神聖力量的咒語時，他會透過在弟子耳邊低語咒語來啟蒙弟子，將其精神
力量傳遞給他。弟子的心蓮花在知識的陽光下綻放，他獲得無上的平靜與平靜。他在生活中變得
完全滿足和滿足並獲得自由。奉獻者成為吉萬穆克塔（Jivamukta），即活著時獲得解放的靈魂，
並使所有與他接觸的人和所有追隨他腳步的人獲得自由。他成為上帝的複製人。他在任何地方、
每個人身上都看見了上帝。祂無限的愛擁抱整個宇宙。他的眼睛閃爍著慈悲的光芒。他透過愛戰
勝仇恨，透過知識戰勝無知。他為所有人的利益而工作。遵循他的戒律，信徒們到達輪迴之海的
彼岸。

念誦神聖之名

在巴克提瑜珈中，念誦神聖之名是不可或缺的。根據聖柴坦尼亞‧瑪哈帕布的說法，念誦聖名有
七大好處：（1）它可以淨化心靈之鏡中的所有罪惡和邪惡傾向；(2)冷卻輪迴的烈火；(3) 使無上
智慧百合花開；(4) 它賦予一切科學和智慧生命；(5) 樂海因神名月出現而膨脹；（6）純油桃味，
甜；(7)它給了主奎師那的異象。這就是神聖之名的功效。薄伽梵吠陀維亞薩說：「一旦神聖的名
字進入人類，它就永遠不會冷卻，直到它建立奉獻者

他說：（1）神名消滅一切罪孽；（2）神名－激勵人只做有功德的事；（3）它不僅對世間的事物
給予冷靜，而且對世間的事物也給予冷靜。梵天位等天位；(4) 對上師的蓮花足給予純粹的虔敬心；
(5) 擴大靈性智慧的範圍；(6) 摧毀導致重生的迷惑；(7)它帶來了個人靈魂與上帝的結合。

我們已經看到了偉大聖人的例子，他們甚至在與神合一之後仍然繼續念誦神聖之名。他們祈求上
帝不是賜給他們最後的幸福，而是祈求上帝賜給他們神聖的誕生，成為上帝的奉獻者，過著吟誦
和歌唱神聖聖名的生活。「放棄所有的爭論，喝下神聖之名的甘露，它會讓你留在你內在的天國
裡。” 這是一切偉大聖賢的意見。不朽的蘇爾達斯說：「心啊，唱頌主奎師那的聖名。對古魯的
話語抱有極大的信心，生活在聖人的陪伴中。像博伽瓦塔一樣，閱讀和講述關於巴克提的經文，
並頌揚奎師那的不朽故事。」主的消遣。不念誦聖名的生命就是浪費的生命。聖名的甘甜汁液像
恒河一樣流動。你為什麼不盡情地暢飲呢？臣服於至尊主的人的生命是確實碩果累累」。不朽的
聖人蘇爾達斯給了一個例子，一個奉獻者完全臣服於上帝並致力於吟誦神聖之名，從而從不可避
免的情況中得到拯救。一隻小鳥坐在樹枝上。一個捕鳥人拉好了弓，固定好箭，正要射出同樣的
箭，指向這隻簡單的鳥。一隻貓頭鷹棲息在同一棵樹的較高樹枝上，正要撲向這隻小鳥。被夾在
敵人中間的這隻鳥，完全謙卑地閉上眼睛，向至尊主投降。瞧！奇蹟發生了！貓頭鷹和捕鳥人倒
在地上死了，鳥得救了。知道怎麼做嗎？突然有一條蛇來咬捕鳥人。他的手鬆開了，射出的箭射
中了正要撲向小鳥的貓頭鷹。念誦神聖之名的鳥因此得救了。一個巴克塔（Bhakta）念誦神聖之
名有什麼意義！

那些成為主的奉獻者並走上愛的道路的人是有福的，因為他們的道路是安全的，他們的道路是自
然的，他們將與上帝聯合。

The Meaning of Yoga

by H.H. Sri Manuvaryaji

All Yoga is for the Divine. It is the conversion of the human soul into the divne soul and the natural life into di
vine living.

Let us explain what Yoga is. It is not a special religion or a particular philosophical doctrine. It is the wisdom o
f life. It is experience. Yoga is the intelligent and self-conscious effort of man towards achieving universal exist
ence. Yoga is a means by which man transcends human limitations and becomes the cosmic man – his feet no
more clay firmly based on earth, his head high in the cloudless sky above.

People who have freed themselves from childless dreams and illusions, who have seen through the game of life,
its fleeting joys and sorrows, successes and failures, loves and hatreds, have come to realise that life is lived mo
stly in utter ignorance. We are out of touch with reality. We are lost in our petty ignorance, groping in the worl
d in search of Light. We live in false hopes and foolish reveries and are bound. There can be no redemption fro
m all this, unless we find a higher truth. Yoga is the search for and the realisation of this truth.

The highest truth of life is a spiritual experience; it is not an intellectual conception. Yoga is a method of trainin
g the mind and developing its powers a subtle perception so that man may discover for himself the spiritual trut
hs on which religious beliefs and moral values finally rest. Yoga is the realisation of our hidden powers.
Yoga is the art of life. It is also a technique for achieving the purest form of self-awareness devoid of all though
t and sensation. Today some kind of reconstruction of thought is necessary to understand clearly what the great
Yoga teachers of the past had sought.

Maharshi Patanjali's book is very well-known. Because of its prestige, there is a general misconception that Yo
ga is based on this book. It is not so. Patanjali was not the founder of Yoga. He was a very important systematis
er. He represents a view which is dualistic and an attitude which is ascetic. A broader and more positive express
ion of Yoga is found in the Upanishads and in the Gita.

Yoga arose in the age of the Vedas and the Upanishads. It had its beginning among a healthy, powerful and ind
ependent community which had attained a high level of culture. The founders of the tradition were drawn from
learned aristocratic families, from scholars and warriors. They examined life and sought its meaning and true g
oal. They saw the limitations of existence, its tragic reality, its dualities, the inevitable pain and suffering and th
e myriad illusions which surrounded life. They saw that our experiences in the world had meaning within limits,
but those experiences did not invest life with the kind of significance the heart longed for. They realised that w
ithout such ultimate redeeming significance, the fragments of joy and sorrow, which wove like light and shado
w through our life, were in the long run absurd and pointless. This is the central problem of existence and the st
arting point of the existential search for the deeper truth which reason alone fails to discover. What is it that ins
pires man to tireless striving for goodness, beauty, truth and justice if the world is ruled by blind mechanical ne
cessity and there is no concern in the heart of the universe for man, his values and aspirations?

These men realised their deep bond to humanity. They were moved by the suffering they saw around them and
wanted to help man find freedom. They had attained the highest development of individuality through the disci
pline of reason and emotion, through the development of character. And today we have a crisis of character. W
e act as we like, misunderstanding real freedom. But those wise men saw that although unique individuality wa
s precious, its significance was limited by its obvious isolation and self-centeredness, and it could never encom
pass the total meaning of life.

That there is an answer to our search for truth and freedom and that there is a way to redeem our life from trage
dy and pointlessness is a hope based on faith. But this hope and faith can be only verified by experience.

Faith in human freedom, perfectibility and redemption is natural to us, and is analogous to the faith on which sc
ience rests. Faith in the possibility of a rational order in the universe is the basis of science. It is a belief which
has been increasingly verified by practice. Yet, in the beginning, there was nothing except hope to assure man t
hat there was indeed such an order. Truth comes through inquiry, practice and revelation.

We noted above that Yoga is the art of living. Our life is given to us to live and not to suppress. It is upto us to
live it sensibly and not to dissipate our forces stupidly. Life holds a rich promise for us.

We find a positive attitude towards life in the Upanishads and in the Gita. The world is the manifestation of the
Divine. The Gita tells us that the Divine is working in the world. The man who has insight into the cosmic purp
ose, and expresses himself in harmony with it, lives true life. The world is not without meaning, but the meanin
g is not wholly maintained therein.

A true life is a life in which action and contemplation blend. A life of contemplation without action is empty.
We need both power and vision, strength wisdom to make life meaningful. We need the experiences of the worl
d in order to grow. There is nothing wrong with the world except our attitude towards it. It is the worldly attitu
de that is decried in the Upanishads—that outlook which makes the world, its success and pleasure, its power a
nd glamour, its own gods. The blind pursuit of such phantoms estrange man from his essential truth and lures hi
m into greater bondage.

Man has both the animal and the divine in him. There is nothing wrong with the animal as such; it is how the a
nimal expresses itself which determines its value. The animal has to be given its due or it will not release us fro
m its fetters. The animal may help or hinder our divine self-expression.

A true and meaningful life is one which has come to terms with all sides of the personality and become integrat
ed on the basis of a spiritual insight. Repression brings suffering and hinders growth, and man's life is growth.
But the repression from which civilised man suffers today is not the repression of instincts, but of the divine in
man.

The limit to man's growth is his vision. There is no end to man's self-expression. Anything which helps the reali
ty of man to emerge from the obscure depths of his personality is Yoga.

Let me attempt to clear some misconceptions about Yoga. It has often been thought that extreme asceticism and
celibacy are the marks of a Yogi and the conditions of Self-knowledge. This is not true. The great teachers of th
e Upanishads, the founders of Yoga, were family men who instructed their sons in self-knowledge the two great
teachers of Hinduism were Rama and Krishna, both of them prances and married men.
Hindu spiritual literature – the Vedas, the epics, the Puranas and the Tantras – is all replete with accounts of
men and women, high-born and outcastes, from all walks of life, who attained the highest knowledge of Yoga t
hrough enlightened living, following their diverse occupations. The Mahabharata relates how an ordinary house
wife and to meat-seller instructed a proud ascetic in higher wisdom.

Yoga is no retreat from the world; it is not a repressive but a direct psychology. For nearly all men, a normal le
vel of life is an essential condition of growth into proper manhood and spirituality. Sex is neither wrong nor sin
ful. Sex is a part of love. But we have the feeling of shame, because sex is such a powerful drive that under its i
nfluence we often lose sense and self-control, becoming selfish and mean, using other individuals for our own.
Under the influence of sex, people often become forgetful of their obligations; they become blind and deceitful,
dishonest and mean, ugly and vulgar, cruel and sordid; in a word, they become devils. It is enough if we try not
to be blind. Thus we find that Yoga advocates no suppression of instincts, no regression to some plane of prime
val mass consciousness.

Since we are born in this world, we have to act. In studying Yoga, one often comes across the expression “the
bondage of Karma". Yoga does not mean renunciation of action and pursuit of contemplation alone.

The aim of Yoga is not to relinquish action. Action is not opposed to freedom. Freedom is knowledge or wisdo
m and is opposed to ignorance alone. Nobody can give up action entirely, nor is it necessary or right to do so. T
he highest life is not without action; it is a life where action is combined with wisdom.

For Sri Krishna in the Gita, action is sacrifice. Certainly, the instinct which leads so many to reject the idea of a
n actionless life in spite of all arguments is a sound one. To reject action is to create a dualism between Brahma
n, the absolute, and the universe. There is no ultimate dualism in Reality. It is not the action that binds, for the s
urging tides of the manifested cosmos are truly the manifestation of the Supreme Brahman as is the calm bliss o
f the stainless witnessing Self. What binds us is a wrong attitude to action, the "knots of the heart" which, sprin
ging from ignorance, make us fancy that we are so many separate individuals, isolated from each other and "fre
e" to perform actions for our selfish ends. This, and not action in itself, is what binds us.

It is not work which has to be renounced, but the 'Sankalpa', the formative will which seeks its own aim, an attit
ude that is found in too many would-be Yogis who seek in Yoga, not the "Atman" but a power of moulding the
environment to a pattern more pleasing to the personal self.
For, in truth, it is in action, disinterested selfless action, that the way to Yoga lies. Forcible opening of a bud wi
ll not produce a blossom.

The Gita advocates the following discipline for meditation; a quiet place, a seat not too high, then a comfortable
posture (Asana), direction of the gaze and regular, smooth and rhythmic breathing and the aspiration purely dire
cted towards the one Self (as otherwise the practice of meditation will give rise to visions and hallucinations wh
ich will mislead the disciple). Purity of aspiration and the proximity of a wise Guru are the only safeguards agai
nst such delusions. The first stage in the manifestation of inner knowledge comes in the form of a perception th
at within the self is "That" which is immortal. This perception is of fundamental importance, because without it
the spiritual life can find no lasting basis. Unless the core of man's being is rooted in something immortal, there
can be no ultimate value in his life.

Self-discipline, `Tapasya', is essential in Yoga. But it is no torture of the body. The body is the field in which w
e have to work, and later, it will be needed for the service of the One. To weaken or destroy it by injudicious au
sterities is to destroy a valuable instrument. A weakened body means a weakened mind, and if the body is unne
cessarily abandoned before the goal is reached, it only means that valuable years will have to be spent in educat
ing a new one and bringing it to the point at which the "Path" was left.

Self-discipline must begin, not with the senses, but with the mind. The disciple must bend all his energies to the
task of controlling his unruly mind, and when that is accomplished, he may be sure that the outer senses will of
fer no serious obstacles to being brought under control. Trying to control the senses without having first subjug
ated the mind is like trying to bail water out of a sinking ship without first stopping the leak.

It is true that the mind is the crux of the whole discipline, but it is also true that the ordinary disciple is quite un
able rise to the level of functioning in his true or higher mind, and that the mind in which he does live is very cl
osely bound up with the physical body. This being so, it is obviously foolish for the ordinary disciple to attempt
a fine disregard of the bodily and external aspects of life when his mental life is intimately bound up with them.

A mind at peace with itself and a unified will are absolute essentials on the path. The disciple therefore may be
content to grow harmoniously as a flower grows, and may not try to force his development by renunciations wh
ich spring from the will alone and not from the whole being. The sex desires must be de-energised by withdraw
al and not pushed away by mere will. Only when they are drained of their energy is it safe to "renounce" them
and then, indeed, renunciation is no longer needed.
The mental discipline is in fact the most essential of all, since it is in the raising of the mind to its true nature th
at the essence of the inner life is found. The mind must be tranquil, gentle and free from wandering thoughts; th
en there is "Mouna, inner silence; which signifies the ability to remain calmly still in the face of those outer sti
muli which usually make the mind jump about like the monkey to which it is often compared.

The disciple must be united to the 'One Life' by pure "Buddhi". This implies purification of the mind. The wast
eful rush of the mind must be checked by firmness that it moves by its own power and is no longer pulled and
pushed by the blind force of attraction and repulsion. The objects of the senses must be dedicated to the service
of the One Life and not for personal enjoyment. Studiously detaching himself from the forms, constant in that i
nner meditation which needs no special time or place or posture, the disciple will cut the knot of egoism so that
the distorted movements of lust, hate, violence and greed, to which that not gives birth, will cease and die.

Then the disciple is ripe for becoming the external Brahman. He who was human has become the Cosmic Man,
his feet firmly based on earth, his head high in the cloudless sky above. Serene in his true nature, he now, if he
has come along the Path of Love, attains to that supreme devotion which has no cause for any conceivable gain,
not even for the greatly coveted goal of Liberation. He seeks only to serve Sri Krishna, the Purushottama.

瑜珈的意義

作者：HH Sri Manuvaryaji

所有瑜伽都是為了神聖。就是人的魂轉變為神聖的魂，天然的生命轉變為神聖的生活。

讓我們解釋一下什麼是瑜珈。它不是一種特殊的宗教或一種特殊的哲學教義。這是人生的智慧。
這是經驗。瑜珈是人類為實現普遍存在而進行的智慧和自覺的努力。瑜珈是人類超越人類限制並
成為宇宙人的一種方式——他的雙腳不再是牢牢立足於大地的泥土，他的頭高高地聳立在萬裡無
雲的天空中。

人們把自己從沒有孩子的夢想和幻想中解放出來，看透了生命的遊戲，看透了轉瞬即逝的歡樂和
悲傷，成功和失敗，愛和仇恨，開始認識到生活大多是在完全的無知中度過的。我們與現實脫節。
我們迷失在渺小的無知中，在世界中摸索尋找光明。我們生活在虛假的希望和愚蠢的幻想中，並
受到束縛。除非我們找到更高的真理，否則這一切都無法得到救贖。瑜珈是對這個真理的探索和
實現。

生命的最高真理是精神體驗；這不是一個智力概念。瑜珈是一種訓練心靈並發展其微妙感知能力
的方法，以便人們可以自己發現宗教信仰和道德價值最終所依賴的精神真理。瑜珈是我們隱藏力
量的實現。

瑜珈是生活的藝術。它也是一種實現最純粹形式的自我意識的技術，沒有任何思想和感覺。今天，
為了清楚地理解過去偉大的瑜珈老師所追求的東西，某種想法的重建是必要的。

馬赫什·帕坦賈利（Maharshi Patanjali）的書非常有名。由於其聲望，人們普遍誤解瑜伽是根據這本
書改編的。不是這樣。帕坦伽利不是瑜伽的創始人。他是一位非常重要的系統化者。他代表了一
種二元論的觀點和一種禁慾主義的態度。在《奧義書》和《梵歌》中可以找到瑜珈更廣泛、更正
面的表達。

瑜珈興起於《吠陀經》和《奧義書》時代。它起源於一個健康、強大和獨立的社區，並且已經達
到了高水準的文化。這項傳統的創始人來自有學識的貴族家庭、學者和武士。他們審視生命，尋
求生命的意義和真正的目標。他們看到了存在的局限性，它的悲劇現實，它的二元性，不可避免
的痛苦和磨難以及圍繞生活的無數幻想。他們看到我們在世界上的經驗在某個範圍內具有意義，
但這些經驗並沒有賦予生命內心渴望的那種意義。他們意識到，如果沒有這種終極的救贖意義，
那些像光影一樣貫穿我們生活的歡樂和悲傷的碎片，從長遠來看是荒謬和毫無意義的。這是存在
的中心問題，也是存在主義探尋僅憑理性無法發現的更深層真理的起點。如果世界是由盲目的機
械必然性所統治，而宇宙的中心不關心人類、人類的價值觀和願望，那麼是什麼激勵人類孜孜不
倦地追求善、美、真和正義呢？

這些人意識到他們與人類的深厚連結。他們被周圍的苦難所感動，並希望幫助人們找到自由。他
們透過理性和情感的訓練，透過品格的發展，獲得了個性的最高發展。今天我們面臨著性格危機。
我們為所欲為，誤解了真正的自由。但那些智者卻看到，獨特的個性雖然珍貴，但它的意義卻因
其明顯的孤立性和自我中心性而受到限制，永遠無法包含生命的全部意義。

我們對真理和自由的追求有一個答案，有一種方法可以將我們的生活從悲劇和無意義中拯救出來，
這是基於信仰的希望。但這種希望和信念只能透過經驗來驗證。

對人類自由、完美性和救贖的信仰對我們來說是很自然的，並且類似於科學所依賴的信仰。對宇
宙中存在合理秩序的可能性的信念是科學的基礎。這是一個越來越被實踐所驗證的信念。然而，
一開始，除了希望向人類保證確實存在這樣一個秩序之外，別無他法。真理來自探究、實踐和啟
示。

我們在上文中指出，瑜珈是生活的藝術。我們的生命是用來生活的，而不是用來壓抑的。我們應
該明智地生活，而不是愚蠢地消耗我們的力量。生活對我們有豐富的承諾。

我們在《奧義書》和《梵歌》中找到了積極的生活態度。世界是神的顯現。《梵歌》告訴我們，
神正在世界上工作。一個人若能洞悉宇宙的目的，並表達自己與宇宙的目的相協調，那麼他就過
著真正的生活。世界並非沒有意義，但意義並沒有完全維持在其中。

真正的生活是行動與沉思融為一體的生活。沒有行動的沉思生活是空虛的。我們需要力量和遠見，
力量智慧，讓生活變得有意義。我們需要世界的經驗才能成長。這個世界沒有什麼問題，只是我
們對待它的態度不同而已。《奧義書》所譴責的正是世俗的態度──這種觀點創造了世界，它的
成功和快樂，它的力量和魅力，它自己的神。對這些幻象的盲目追求使人遠離了他的基本真理，
並引誘他陷入更大的束縛。

人身上既有動物性，也有神性。動物本身並沒有什麼問題。動物表達自己的方式決定了它的價值。
動物必須得到應有的對待，否則它不會讓我們擺脫它的束縛。動物可能會幫助或阻礙我們神聖的
自我表達。

真正而有意義的生活是一種能夠與人格的各個方面達成妥協並在精神洞察力的基礎上整合起來的
生活。壓抑帶來痛苦，阻礙成長，人的生命就是成長。但今天文明人所遭受的壓抑並不是對本能
的壓抑，而是對人內在神性的壓抑。

人的成長的極限是他的視野。人的自我表達是沒有止境的。任何能幫助人類從其人格的晦澀深處
顯現出來的現實就是瑜珈。

讓我試著澄清一些關於瑜珈的誤解。人們常認為極端的禁慾主義和獨身主義是瑜珈行者的標誌和
自我認識的條件。這不是真的。奧義書的偉大導師，瑜珈的創始人，都是家庭男人，他們教導自
己的兒子進行自我認識。印度教的兩位偉大導師是羅摩和克里希納，他們都是騰躍者和已婚男人。

印度教精神文獻——吠陀經、史詩、往世書和密宗——都充滿了來自各行各業的男人和女人、出
身高貴的人和賤民的故事，他們透過開明的生活獲得了瑜伽的最高知識，遵循他們的職業多種多
樣。《摩訶婆羅多》講述了一位普通的家庭主婦和肉販如何教導一位驕傲的苦行僧更高的智慧。

瑜珈並不是遠離塵世的隱居；它是一種力量。這不是一種壓抑的心理，而是一種直接的心理。對
幾乎所有的男人來說，正常的生活水準是成長為適當的男子氣概和靈性的必要條件。性既不是錯
誤的，也不是罪惡的。性是愛的一部分。但我們有羞恥感，因為性是如此強大的驅動力，在它的
影響下，我們常常失去理智和自我控制，變得自私和卑鄙，利用他人為自己服務。在性的影響下，
人們常常忘記自己的義務；他們變得盲目、欺騙、不誠實、卑鄙、醜陋、粗俗、殘忍、骯髒。總
之，他們變成了魔鬼。只要我們努力不盲目就夠了。因此我們發現瑜珈主張不壓抑本能，不回歸
到原始大眾意識的某個層面。

既然我們出生在這個世界上，我們就必須行動。在學習瑜珈時，常常會遇到「業力的束縛」這個
說法。瑜珈不代表放棄行動，只追求冥想。

瑜珈的目的不是放棄行動。行動並不反對自由。自由是知識或智慧，它與無知相對。沒有人可以
完全放棄行動，也沒有必要、也沒有權利這樣做。最高的人生不是沒有行動；這是一種行動與智
慧結合的生活。

對《薄伽梵歌》中的聖奎師那來說，行動就是犧牲。當然，儘管有各種爭論，但導致如此多的人
拒絕無行動生活這一想法的本能是合理的。拒絕行動就是在梵、絕對與宇宙之間創造二元論。現
實中不存在終極的二元論。束縛的不是行動，因為顯化宇宙的洶湧浪潮確實是至尊婆羅門的顯化，
正如無污染的見證自我的平靜幸福一樣。束縛我們的是一種錯誤的行動態度，這種「心結」源自
於無知，讓我們幻想自己是許多獨立的個體，彼此孤立，可以「自由」地為自私的目的採取行動。
束縛我們的是這個，而不是行動本身。

必須放棄的不是工作，而是“Sankalpa”，即尋求自身目標的形成意志，這種態度存在於太多的潛
在瑜伽士身上，他們在瑜伽中尋求的不是“阿特曼”，而是一種力量。將環境塑造成更令個人滿
意的模式。

因為，事實上，瑜珈之道就在於行動，無私的行動。強行開放花蕾不會開花。

《梵歌》提倡以下冥想紀律：一個安靜的地方，一個不太高的座位，然後是一個舒適的姿勢（體
式），凝視的方向和有規律、平穩和有節奏的呼吸以及純粹針對一個自我的渴望（否則冥想的練
習會產生幻象）以及會誤導弟子的幻覺）。純粹的發願和接近一位明智的上師是防止這種妄想的
唯一保障。內在知識表現的第一階段是以一種感知的形式出現的，即在自我之內是不朽的「那」。
這種認識至關重要，因為沒有它，精神生活就找不到持久的基礎。除非人的存在的核心植根於某
種不朽的東西，否則他的生命就不可能有最終的價值。

自律「Tapasya」在瑜珈中至關重要。但這並不是對身體的折磨。身體是我們必須工作的領域，後
來，我們將需要它來為「一」服務。透過不明智的緊縮來削弱或摧毀它，就是摧毀一個有價值的
工具。虛弱的身體意味著虛弱的心靈，如果在達到目標之前不必要地放棄身體，那隻能意味著必
須花費寶貴的歲月來教育新人並將其帶到“道路”的地步。左邊。

自律必須從心靈開始，而不是從感官開始。弟子必須集中全部精力來控制自己難以駕馭的心靈，
當這一點完成後，他就可以確信外在的感官不會對他的控製造成嚴重的障礙。試圖控制感官而不
先征服思想，就像試圖從正在下沉的船上撈水而不先阻止洩漏一樣。

誠然，心是整個戒律的關鍵，但同樣真實的是，普通弟子完全無法提升到他真實或更高心的運作
水平，而且他所生活的心也非常不安全。與肉體緊密相連。既然如此，對於普通弟子來說，當他
的精神生活與生命的身體和外在方面密切相關時，試圖巧妙地忽視它們，顯然是愚蠢的。

內心平靜和統一的意志是修道的絕對要素。因此，弟子可能會滿足於像花朵一樣和諧地生長，而
不會試圖透過放棄來強迫自己的發展，這種放棄僅源於意志，而不是源於整個存在。性慾必須透
過退縮來消除，而不是僅僅透過意志來推開。只有當他們的能量被耗盡時，才可以安全地「放
棄」它們，然後，事實上，就不再需要放棄了。

事實上，精神紀律是最重要的，因為只有在將思想提升到其真實本質的過程中，才能找到內在生
命的本質。心必須平靜、柔和、沒有妄想；然後是「Mouna，內在的沉默；這意味著面對那些外
部刺激保持平靜的能力，這些外部刺激通常會讓頭腦像經常被比喻的猴子一樣跳來跳去。

弟子必須透過純粹的「菩提」與「一世」結合。這意味著心靈的淨化。心靈的浪費性衝動必須以
堅定的力量來制止，使其依靠自己的力量而移動，而不再被盲目的吸引力和排斥力拉動和推動。
感官的對象必須致力於為單一生命服務，而不是為了個人享受。刻意地使自己脫離形式，持續地
進行內在冥想，不需要特殊的時間、地點或姿勢，弟子將切斷利己主義的結，從而消除慾望、仇
恨、暴力和貪婪的扭曲運動，而這些運動不會產生，將停止並死亡。

然後，弟子就已經成熟，可以成為外在婆羅門了。他曾經是人類，現在卻變成了宇宙人，他的雙
腳牢牢地立足於大地，他的頭高高地聳立在萬裡無雲的天空中。他本性平靜，現在，如果他沿著
愛的道路走來，就達到了最高的奉獻精神，這種奉獻精神沒有任何可以想像的收穫，甚至沒有理
由實現令人垂涎的解脫目標。他只尋求服務聖奎師那（Sri Krishna），即普魯索托瑪（Purushottam
a）。

An Outstanding Son of India

by Clara De Bercovich

I will not speak of Shri Swami Krishnananda Maharaj, since I know little about him as a human being. As for h
is being a philosopher and a saint, I would not be able to measure his dimension. But, I believe the words of his
holy and beloved master Sri Swami Sivananda Maharaj to be true when he says that Swami Krishnananda is “
Sankaracharya redividus”; and so are the words of his beloved spiritual brother Sri Swami Chidananda Mahar
aj.

I will only refer to the benefits I have received from this great Being when I awakened to a conception of the sp
iritual life I had never imagined before, free from fantasies or almost childish games that, as a sort of extraordin
ary magic, hinder the earnest spiritual applicant search. I mean, the psychic phenomenon.

Through this great Being, I was able to understand the depth and seriousness of spiritual life, and the reason wh
y sanctification proves to be so difficult.

In 1969 I met Swami Chidanandaji in my country, and a short time thereafter, I travelled to India.

In those days, and for a long time before, I wondered why so many sincere spiritual seekers would not attain ho
liness. What was the reason for this? They were persons of austere life and regular Sadhana, but among them, t
here were no saints. My intuitions were confirmed when I met Swami Chidanandaji.

Something else increased my queries, since a lot of the spiritual seeker is frequently spoke of their perceptions
and visions which they called “spiritual experiences”, but even so, they were still ordinary people like mysel
f.

Where was the fault? It was then that I met this outstanding son of India, Sri Swami Krishnananda Maharaj, wh
o by means of his wise words enlightened my confused conception of spiritual life, which at the beginning of m
y search, was nothing but an emotional attitude, lacking in depth and real knowledge. Very often Swamiji's wor
ds or isolated sentences came to my mind, got riveted there, and I extracted each day a new deeper meaning. It
was then that I was able to understand how contact with these great Beings can help us shed that emotional attit
ude we call "spiritual life", without the danger of its becoming a cold intellectualisation, or, in Swamiji's words,
"just another way of expression of our personality". I might say that the impression produced on us by these gre
at Beings, who are manifestations of the Divine, as contrasted with our own common nature, is essential for the
growth of our aspiration. Moreover, they enable us to be more objective towards our own selves, since they are
tangible reference points that awaken us from our illusory state, showing us our true reality and destiny as spirit
ual beings: it is as if we are shaken off a drowsy attitude where we might consider what is false or ephemeral to
be true.

On other occasions, that confrontation with them makes us see or feel our nature not transformed yet. In those
moments, we are able to grasp Swamiji's teachings better, and understand how there can be no real spiritual life,
no real "getting into the stream", as he says, without a profound transformation.

In order to understand Swami Krishnanandaji's definition of "Divine Life", I have developed it thus:
"Life is service": Without pretending to achieve through it self-eminence, but soaking oneself down to the deep
est strata of one's personality with the attitude of a real servant in order to weaken the de¬mands of the ego.

"Life is a sacrifice": Without either resistance or aversion, without self-pity and without expecting honours for
it.

"Life is duty": Without resisting its performance, knowing this is a fundamental step in spiritual life.

"Life is will": Without dismay, in all levels of existence.

"Life is action": Without anxiety, with a serene and positive outlook.

"Life is a battle": Without getting involved in it, with objectivity.

"Life is a voyage": Without fear and with trust, in the face of storms, knowing we cannot sink.

"Life is a pilgrimage": Without ceasing to feel that life is walking towards conscious plenitude and eternity.

"Life is aspiration": Without forgetting that this passionate yearning must grow until our thirst for eternity can
be quenched.

"Life is renunciation": Without hesitating to relinquish even our own self.

"Life is meditation": With the conviction that we must overcome the outward appearance of things, whose
unreal crust can only be seen, to be able to attain the unity and lose the sense of division. "DIVINE LIFE is not
a rejection of normal life and its activities: it is, in fact, the normal life."
May the glory, perfect harmony and protection of Lord Narayana become manifest in all the spheres of Swami
Krishnanandaji Maharaj's life and my gratitude to God for being among those who were born in his time.

印度的傑出兒子

作者：克拉拉‧德‧貝爾科維奇

我不會談論 Shri Swami Krishnananda Maharaj，因為我對他作為一個人知之甚少。至於他是哲學家還

是聖人，我無法衡量他的維度。但是，我相信他神聖而敬愛的導師斯瓦米·西瓦南達·馬哈拉吉的話
是真實的，他說斯瓦米·克里希那南達是“Sankaracharya redividus ”；他心愛的精神兄弟聖斯瓦米·
奇達南達·馬哈拉吉的話也是如此。

我只會提到當我覺醒到一種我以前從未想像過的精神生活概念時，我從這位偉大的存在那裡得到
的好處，擺脫了幻想或近乎幼稚的遊戲，這些幻想或近乎幼稚的遊戲，作為一種非凡的魔法，阻
礙了認真的精神生活。申請人搜尋。我的意思是，心靈現象。

透過這位偉大的存在，我能夠理解精神生活的深度和嚴肅性，以及為什麼成聖如此困難。

1969 年，我在我國遇到了斯瓦米·奇達南達吉 (Swami Chidanandaji)，此後不久，我前往印度。

在那些日子裡，以及之前很長一段時間裡，我想知道為什麼這麼多真誠的精神追求者無法獲得聖
潔。這是什麼原因呢？他們是生活簡樸、定期修行的人，但他們之中沒有聖人。當我遇到斯瓦米·
奇達南達吉時，我的直覺得到了證實。

還有一些事情增加了我的疑問，因為很多精神追求者經常談論他們所謂的「精神體驗」的感知和
願景，但即便如此，他們仍然是像我一樣的普通人。

錯在哪裡？就在那時，我遇到了這位傑出的印度之子，聖斯瓦米·克里希納南達·馬哈拉吉，他用他
的智慧話語啟發了我對靈性生活的困惑概念，在我開始尋找的時候，這只不過是一種情感態度，
缺乏深度。和真正的知識。很多時候，斯瓦米吉的話語或孤立的句子浮現在我的腦海中，牢牢地
牢牢地固定在那裡，我每天都提取出新的更深層的含義。就在那時，我才能夠理解，與這些偉大
的存在的接觸如何能夠幫助我們擺脫我們所謂的「精神生活」的情感態度，而不會有成為冷酷的
理智化的危險，或者用斯瓦米吉的話說，「只是另一種方式的精神生活」。我們個性的表達」。
我可以說，這些偉大的存在給我們留下的印象，他們是神聖的表現，與我們自己的共同本性形成
鮮明對比，對於我們的願望的成長至關重要。此外，它們使我們能夠更客觀地對待自己，因為它
們是有形的參考點，將我們從虛幻的狀態中喚醒，向我們展示我們作為精神存在的真實現實和命
運：就好像我們擺脫了昏昏欲睡的態度我們可能會認為虛假或短暫的事物是真實的。

在其他情況下，與他們的對抗讓我們看到或感覺到我們的本性尚未轉變。在那些時刻，我們能夠
更好地掌握斯瓦米吉的教義，並理解如果沒有深刻的轉變，就不可能有真正的精神生活，也不會
有真正的“進入河流”，正如他所說。

為了理解斯瓦米·克里希南南達吉（Swami Krishnanandaji）對「神聖生命」的定義，我這樣闡述：

「生命就是服務」：不要假裝透過它來達到自我卓越，而是以真正僕人的態度深入人格的最深處，
以削弱自我的要求。

「生命是一種犧牲」：沒有抗拒或厭惡，沒有自憐，也不期望因此而獲得榮譽。

「生命就是責任」：不抗拒它的履行，知道這是靈修生活的基本步驟。

「生命即意志」：在存在的各個層面上都沒有沮喪。

「生活就是行動」：沒有焦慮，心態平和積極。

「人生就是一場戰鬥」：不介入，客觀。
「生命是一次航行」：沒有恐懼，帶著信任，面對暴風雨，知道我們不會沉沒。

「生命是一場朝聖」：不斷地感覺到生命正在走向有意識的充實和永恆。

「生命就是渴望」：不要忘記，這種強烈的渴望必須不斷增長，直到我們對永恆的渴望得到滿足。

「生命就是放棄」：甚至毫不猶豫地放棄自己。

「生命即靜心」：堅信必須克服事物的表象，其不真實的外殼只能被看見，才能達到統一，失去
分裂感。「神聖的生活並不是對正常生活及其活動的拒絕：事實上，它就是正常的生活。」

願主納拉亞納的榮耀、完美和諧與保護在斯瓦米·克里希納南達吉·馬哈拉吉生活的各個領域得到體
現，並感謝上帝出現在他那個時代出生的人們之中。

A Few Experiences

by Bharat Chandra Nath

It was on 28 August 1973 that I had left my native Dhenkanal for Rishikesh with an ambition to devote a part o
f my daily life to the activities of Sivananda Ashram and the rest to Sanskrit studies. I met Swami Krishnanand
a on 1st September during his morning meeting hour. Seated in a chair, Swamiji Maharaj was busy solving the
problems of devotees. His very presence filled our hearts with joy and cheer. Each and every one got a ray of n
ew Hope and solace.

When my turn came, I expressed some of my physical troubles. Swamiji gave proper solutions to them. Then h
e asked, “What else can I do for you?” I said, “Swamiji, I want to a part-time appointment here”. “Why
have you come here giving up your present studies?” he queried. “Swamiji I am no more interested in a dry
subject like economics, and I want to study Sanskrit, staying in the Ashram” I replied most humbly. He said,
“Every subject has its own importance. Your thinking is wrong. Anyway, should I write to your parents in this
regard?” “No, Swamiji, I want to stand up on my own feet for which I need some engagement” I answered.
“All right. You may go now. I will see” Swamiji said finally.

I left cheerfully with the hope of being appointed. Now, another question haunted my mind. There were various
departments in Sivananda Ashram to work in like the Publication League, Press, Pharmacy, Hospital, and so on.
Though I was capable of playing some role or the other in any of these departments, I had a special liking for t
he Publication League, simply because I could be in close contact with my ever-loved spiritual literature. Day a
nd night, only one thought occupied my mind: “How nice would it be if I could only be appointed in the Publi
cation League!" On 3rd September morning, Swami Krishnananda sent for me. Immediately I went. Swamiji sa
id, "Now, Bharat, you are appointed in the Publication League. A few hours of work for you." I was taken abac
k! My joy knew no bounds.

I passed ten days in the Ashram quite happily. On 10th September afternoon, I got a sudden mental shock. To t
he surprise of others, I felt completely restless and impatient. I began remembering my beloved mother each se
cond. What had actually happened was that my mother was crying for me at that very hour, which I came to kn
ow later on, and I had been telepathically affected thereby. Some Ashramites tried to console me, but in vain. I
made up my mind to return home. At about 4 p.m., which was not the meeting hour, I approached Swami Krish
nanandaji Maharaj. Before I opened my mouth, he asked, "Are you remembering the members of your family?"
"Yes, Swamiji" I answered helplessly. "Come tomorrow morning" Swamiji told lovingly. From some indication
s I guessed that I was going to be initiated the next morning. Brahmachari Krishnaprem Chaitanya advised me t
o ascertain my tutelary deity, since I might be asked to mention that before initiation. I was in a fix for the time
being, since I had been a staunch devotee of Lord Siva in my childhood, though I was more inclined towards L
ord Vishnu at the moment. After some hours' pondering, I decided to make Lord Vishnu my tutelary deity for t
he whole life. On 11th morning, I devoutly approached Swamiji. Strangely enough, Swamiji initiated me into th
e Vishnu Mantra even without any pre-initiation question. On the eve of my departure, he blessed me and prese
nted me with some spiritual books and a big biscuit packet. Full of ecstasy, I bade good-bye to the holy Ashram
the same afternoon.

Three years later, I paid my second visit to the Sivanandashram. On 19th November '76, I reached the Ashram.
I had been suffering from ailments, both mental and physical, for about two months. Neither allopathic nor Ayu
rvedic treatment could cure me of my afflictions. I sought the advice of Gurudev Sri Krishnanandaji Maharaj. I
n the afternoon I was standing at a short distance from his quarters. Although Gurudev was present in the veran
dah, we were not distinctly visible to each other. He sensed someone's presence and asked, "Who is there?" My
sole response was, "I am". He said, "Are you from Orissa?" I was astonished at his exact intuition. After a minu
te's conversation, Gurudev asked me to meet him on the morrow.

The next morning, I went to Gurudev accordingly. Among other visitors sitting around him were a lady physici
an and an old couple. The lady asked, "May I, Swamiji, ask one question?" "Why one? You may ask two" repli
ed Swamiji with a humorous smile. She put some critical questions on Buddhism and was extremely happy to g
et satisfactory answers from Swamiji. Then, looking at the old man, who had approached Swamiji with his wife
for initiation, Gurudev said, "Oh, you are from Assam". Further, Gurudev referred to the particular place and ti
me of their earlier meeting years before. The man wondered, "Swamiji, have you remembered this negligible pe
rson after such a long interval?” Said Swamiji, “You may have forgotten me, but I have not. I recollect even
my previous birth”.

Gurudev next cast his gracious glance at me. In the beginning, to test my knowledge of Sanskrit literature, he p
ut some questions from Magha's Sisupalavadham. When I failed, he explained to the assembled gathering some
important Shlokas of Sisupalavadham with reference to their spiritual significance and metres. I was simply am
azed at his literary erudition. Then I related to him my ailments. He prescribed an unfailing an unfailing panace
a for me. He dictated Devi Sloka and instructed me to do one Mala Japa of the Sloka daily before going to bed,
and assured me of quick recovery. I got highly delighted. Now, my problem was over. I left the Ashram with G
urudev's blessings. To my utter surprise, the Japa of the Sloka granted me complete recovery in no time.

Gurudev Sri Krishnanandaji Maharaj is an abode of spiritual and intellectual wisdom. He is a great preceptor to
the disciples, a doctor par excellence to the sick, an erudite guide to the researchers, a feeding mother to the hu
ngry, a well-receiving host to the visitor guests, a skilful administrator to Sivananda Ashram, and, in a word, a s
oulless to one and all. Whole-heartedly he serves and loves all equally, irrespective of caste, colour, sex, nation
ality and religion. On the most auspicious occasion of his Diamond Jubilee, I pay my heartiest tributes to His H
oliness. May his grace shower abundantly on humanity. Om Shantih.

一些經驗

作者：巴拉特·錢德拉·納斯

1973 年 8 月 28 日，我離開故鄉丹卡納爾前往瑞詩凱詩，立志將日常生活的一部分投入到悉瓦南
達靜修處的活動中，其餘時間投入梵文研究。9 月 1 日，我在斯瓦米·克里希納南達 (Swami Krishna
nanda) 的早會時間見到了他。斯瓦米吉·馬哈拉吉坐在椅子上，忙著解決奉獻者的問題。祂的出現
讓我們的心裡充滿了喜樂和歡呼。每個人都得到了一縷新的希望和安慰。

輪到我的時候，我表達了一些身體上的問題。斯瓦米吉為他們提供了妥善的解決方案。然後他問：
“還有什麼可以為你做的嗎？” 我說，「斯瓦米吉，我想在這裡兼職」。“為什麼放棄現在的學
業來到這裡？” 他問。「斯瓦米吉，我對經濟學這樣的枯燥學科不再感興趣，我想學習梵文，留
在修道院裡」我最謙虛地回答。他說：「每個學科都有其自身的重要性。你的想法是錯的。無論
如何，我應該寫信給你父母這件事嗎？” 「不，斯瓦米吉，我想自己站起來，為此我需要一些參
與」我回答。「好的。你現在可以走了。我會看看」斯瓦米吉最後說。

我懷著被任命的希望高高興興地離開了。現在，另一個問題縈繞在我的腦海裡。悉瓦南達靜修處
有多個部門可以工作，如出版聯盟、出版社、藥局、醫院等。雖然我能在這些部門扮演某種角色，
但我對出版聯盟情有獨鍾，因為我可以近距離接觸我一直喜愛的精神文學。日日夜夜，只有一個
想法佔據了我的腦海：「如果我只能被任命為出版聯盟該多好！」9 月 3 日早上，斯瓦米·克里希
納南達派人來找我。我立即去了。斯瓦米吉說：「現在，巴拉特，你被任命為出版聯盟成員。為
你工作幾個小時。」我大吃一驚！我的喜悅之情溢於言表。

我在道場度過了十天，很開心。9 月 10 日下午，我突然受到了精神上的震撼。令其他人驚訝的是，
我感到完全坐立不安和不耐煩。我開始時時刻刻想起我親愛的母親。實際發生的事情是，我母親
在那一刻為我哭泣，這是我後來才知道的，我因此受到了心靈感應的影響。有些修行者試圖安慰
我，但徒勞無功。我下定決心要回國。下午 4 點左右，這不是會議時間，我找到了斯瓦米·克里希
南達吉·馬哈拉吉。在我開口之前，他問道：“你還記得你的家人嗎？” 「是的，斯瓦米吉」我無
奈地回答。「明天早上來吧」斯瓦米吉充滿愛意地說。從一些跡象來看，我猜我將在第二天早上
開始。Brahmachari Krishnaprem Chaitanya 建議我確定我的守護神，因為在啟蒙之前我可能會被要求
提及這一點。我暫時陷入了困境，因為我童年時一直是濕婆神的堅定奉獻者，儘管此刻我更傾向
於毘濕奴勳爵。經過幾個小時的沉思，我決定讓毘濕奴勳爵成為我一生的守護神。11 日早上，我
虔誠地接近斯瓦米吉。奇怪的是，斯瓦米吉在沒有任何啟蒙前問題的情況下就向我啟蒙了毘濕奴
咒語。在我離開的前夕，他祝福了我，並送我一些靈性書籍和一大包餅乾。當天下午，我滿懷狂
喜地告別了神聖的道場。

三年後，我第二次造訪 Sivanandashram。76 年 11 月 19 日，我到達靜修處。大約兩個月來，我一

直飽受精神和身體疾病的困擾。對抗療法和阿育吠陀療法都無法治癒我的痛苦。我尋求古魯德夫·
斯里·克里希南達吉·馬哈拉吉的建議。下午，我站在離他住處不遠的地方。儘管古魯傑夫在陽台上，
但我們彼此並不清楚。他感覺到有人來了，問道：“誰啊？” 我唯一的回答是：「我是」。他說：
“你是奧裡薩邦人嗎？” 我對他準確的直覺感到驚訝。經過一分鐘的談話後，古魯邀請我明天見
他。
第二天早上，我就相應地去找了古儒吉。坐在他周圍的訪客中有一位女醫生和一對老夫婦。那位
女士問道：“斯瓦米吉，我可以問一個問題嗎？” 「為什麼是一個？你可以問兩個」斯瓦米吉幽
默地微笑著回答。她對佛教提出了一些批評性的問題，並且非常高興得到斯瓦米吉滿意的答覆。
然後，看著這位老人，他和他的妻子一起向斯瓦米吉尋求啟蒙，古魯德夫說：「哦，你來自阿薩
姆邦」。此外，古魯德夫也提到了他們幾年前早些時候會面的具體地點和時間。那人疑惑道：
“斯瓦米吉，隔了這麼久，你還記得這個微不足道的人嗎？” 斯瓦米吉說：「你可能已經忘記了
我，但我沒有。我甚至還記得我的前世」。

古魯德夫接著親切地看了我一眼。一開始，為了測試我對梵文文學的了解，他提出了一些來自 Ma
gha 的《Sisupalavadham》的問題。當我失敗時，他向與會者解釋了一些重要的《Sisupalavadham Shl
okas》的精神意義和韻律。我只是對他的文學博學感到驚訝。然後我向他講述了我的病情。他開
了一劑萬能的靈丹妙藥給我。他口述了《Devi Sloka》，並指示我每天睡前做一份《Sloka》的 Mal
a Japa，並向我保證很快就會康復。我非常高興。現在，我的問題結束了。我帶著古魯的祝福離開
了道場。令我大吃一驚的是，Sloka 的 Japa 很快就讓我完全康復了。

古魯德夫·斯里·克里希南南達吉·馬哈拉吉是精神和智力智慧的居所。他是弟子們的偉大導師、病
人的卓越醫生、研究人員的博學嚮導、飢餓者的餵養母親、來訪者的熱情接待者、悉瓦南達道場
的熟練管理者，以及，一言以蔽之，對所有人來說都是一個沒有靈魂的人。他全心全意地平等地
服務和愛護所有人，不論種姓、膚色、性別、國籍和宗教。在尊者登基五十週年這最吉祥的時刻，
我向尊者致以最衷心的敬意。願祂的恩典豐沛地降臨在人類身上。唵善提。

The Saintly Sage of the Sacred Himalayas

by Swami Vivekananda

Glory be to the Himalayas, the sacred abode of reputed saints and sages. The exalted Rishis and excellent God-
men always elevate humanity with their sublime spiritual ideas and ideals from the eternal heights of the Himal
ayas. The loftiest tenants of ethics and morality that have raised human beings to the magnanimous height of su
preme perfection and the sublime truths of spirituality that have made men divine and moulded the spiritual life
of nations have all emanated from the cradle of the Himalayas.

The Vedas are the lighthouse of eternal wisdom leading man to salvation and inspiring him to supreme accompl
ishment. The Vedic Rishis performed austerities and Tapas at the foothills of the Himalayas and this place has c
ome to be known as Muni-ki-reti, the sands trodden by the holy God-men or Munis of yore. On the banks of th
e Ganga, at Muni-ki-reti, is situated Sivananda Ashram, the holy abode of Brahmaleen H.H. Sri Swami Sivanan
daji Maharaj. It majestically stands there to glorify the divine mission of the Master.

Among the galaxy of saints and sages who have enriched, from time to time, the intellectual and spiritual life of
this holy land, the place of Gurudev Sri Swami Sivanandaji Maharaj is unique, in the sense that he has occupied
a prominent place in the hearts of people of India and many foreign countries as a compassionate, patriotic and
loving sage through his selfless service and his nectarine gospel of Divine Life. He is hailed as the regal Rishi o
f resurgent India. He founded The Divine Life Society in 1936, started spiritual magazines – “The Divine Lif
e” in English and “Yog-Vedant” in Hindi – wrote hundreds of books, and published in innumerable pamp
hlets to propagate the noble spiritual ideals to people all over the world.

Swami Sivananda's philosophy of "Work is worship" originated from his heart soaked with boundless compassi
on, overflowing love, utter selflessness and ardent yearning to lead his disciples and devotees along the road tha
t he himself had trodden, in order that they too might, like him, experience the triumph of spirit over matter. Th
e substratum for this love and compassion of the Master is the Spirit, the Atman, the Supreme Being, who mani
fests Himself as this universe. So, it is no wonder that countless young men of all climes and creeds came to th
e abode of Gurudev to serve at his lotus feet, and became his ardent disciples.

Among the fortunate and selected few who took shelter at his feet, Sri Swami Chidanandaji and Sri Swami Kris
hnanandaji stand topmost—like the two sons of Lord Siva, Ganesha and Kartikeya—glorifying the Divine Life
mission. Swami Krishnanandaji willingly undertook the role of Skanda to destroy the Asuric tendencies of the p
resent modern age through his Jnana Vel, the knowledge of Yoga and Vedanta. Surprisingly, his Purvashram na
me "Subbaraya" signifies Skanda. From the time of the holy Mahasamadhi of Gurudev, the mantle of Jnana Yaj
na fell upon the fragile shoulders of Swami Krishnanandaji. Relentlessly, he has been serving Gurudev's Missio
n at the Society's Headquarters with his heart and soul, so much so we can say that the daily life of Sri Swamiji
portrays the moment-to-moment history of the Divine Life Society, and what he says and does becomes the gos
pel of Divine Life. The spirit of Gurudev stands revealed in Swamiji's actions,

The inmates of the Ashram are naturally drawn towards him, like iron filings to a magnet. Swamiji's face ever r
adiates a beaming smile. He does not evince respect for his own personality, but gives respect to others. He res
pects all, because he sees the One Spirit in all beings. A veritable embodiment of humility, devoid of the sense
of I-ness and mine-ness, is Swami Krishnanandaji. We thank God again and again for having blessed us with th
is fortune of being in the holy company of this Mahapurusha, the saintly sage of the sacred Himalayas.

I joined Sivanandashram in the month of October, 1964. Sri Swami Chidanandaji Maharaj, the President, with
his kind blessings, deputed me to the Yoga-Vedanta Forest Academy Press to serve and assist Sri Swami Jnana
nandaji in the Reading Section. Sri Swami Krishnanandaji Maharaj was, at that time, not only the General Secr
etary of the Divine Life Society but also the Editor, Printer and Publisher of The Divine Life Magazine and oth
er publications of the Society. The nature of my work gave me manifold opportunities to come in personal cont
act with Swamiji. His wisdom-filled spiritual instructions left a magic touch on my mind and heart and made a
clean sweep of all the impurities within, besides blessing me with a clear vision of the Sadhana life.

I was initiated into the holy order of Sannyasa by His Holiness Sri Swami Chidanandaji Maharaj on the Gurupu
rnima Day, 13th July 1965, along with three other Sadhaks. Swamiji, after giving Sannyasa Diksha, explained t
o us the Sannyasa Tattva and told us that we should put in at least eight years of Guru Seva in the Divine Life
Mission of Guru Bhagavan. Sri Swami Krishnanandaji, our Acharya Guru, explained the import of the Mahava
kyas and the ordained duties of a Sannyasin in this modern age. He stressed three points, namely, whole-hearte
d devotion to Gurudev, whole-souled dedication to Guru Seva the and intense meditation on the Sannyasa Mant
ra

Swami Krishnanandaji's stupendous writings and soul-stirring speeches are indeed a treasure for the spiritual as
pirant. He shines as a luminous star in the firmament of scriptural knowledge and philosophic wisdom. He has
a clear understanding, not only of Brahma Vidya, but also of a human psychology. The result is a personality sc
intillating with the vision of Truth and throbbing with an ardent desire to serve humanity.

In his writings, Swamiji reveals considerable literary dexterity. At his hands, the great Devabhasha Sanskrit and
famous international language English have both become so elastic that he can mould them into any shape and f
orm. His whole-hearted outpourings have come out in the shape of books of repute. His literary output covers t
he entire range of the incomparable profundities of the scriptures and provides a rich treat, the value of which c
an be assessed only by those of deep spiritual insight. Under the dynamic supervision of Swamiji Maharaj, regu
lar Yoga-Vedanta courses are conducted at the Academy Building in the adjacent hills.

Like the great Master Sri Swami Sivananda, Sri Swami Krishnanandaji also takes meticulous care in training th
e Ashram inmates in noble spiritual ideals. Gurudev had several of the characteristics Lord Krishna Himself—t
he multi-faceted manifestation of the Supreme Reality. His was a personality inclusive of everything valuable i
n life and he possessed a goodness that reached the heights of the it magnificent Divinity, at the same time com
ing down to the level of a child and of the man in the street. All this Swami Krishnanandaji has inherited. He w
alks in the footsteps of his Master, regal in bearing and radiant in wisdom, yet humble and simple, but with a st
raightforwardness which could at times be crushing but beneficial spiritually.

All great saints, who have brought about a real change on earth, have been men of renunciation, dedication and
service. Sri Swamiji Maharaj is the very embodiment of all these virtues as well is of Daivi Sampat enumerated
by Lord Krishna in the Bhagavata Gita. When such a great saint considers himself as an instrument in God's ha
nds, there is nothing that is not within his reach. This is the secret of Swamiji's greatness.

It was October 18, 1965, my 45th Birthday. I went to Swamiji's Kutir to pray for his blessings. Swamiji Mahara
j readily gave his blessings and asked me to speak in the night Satsanga. I first felt nervous and hesitated, but S
wamiji persuaded me through encouraging words and said: “You must roar like a lion!” Somehow I picked
up the courage and went over the ordeal at the Satsanga, feeling all the time that my speaking was akin to the bl
abbering of a baby or the bleating of a lamb yet, after the talk was over, Swamiji Maharaj, in his own kind way,
praise me before the audience: “Vivekanandaji's language was a wonderful Johnsonian style. He will, hereafte
r, speak in the Night Satsangas”. I cannot but admire the greatness of Swamiji for the marvellous grace that he
showers on Sadhaks. Suffice it to mention that I am completely overwhelmed by his shower of love.

Swami Krishnanandaji has charted to the most stupendous heights of consciousness and peaks of sublime know
ledge. He has kept before humanity the vision of those glorious peaks which he himself has explored and disco
vered. He earnestly wishes that every man should rise above his lower self and grow into a new being, the Bein
g of Truth, Light and Delight. Even in this atomic and electronic age, the spirit of ancient India reigns supreme
in our saintly sage. Jnana Ganga gushes out from his heart in the form of spiritual discourses.

India!

Thy ancient glory!? Where is it? O where?

The warriors of the Spirit, where?

The men that sought no gains but sacrifice?

No riches but renunciation, wisdom, love?

Here are the seers of the ancient day,

And sages, prophets of the Inner Light,

And supermen of action flaming into sacrifice,

And singers of the secret that is God.

Swamiji Maharaj infuses a new spirit into the minds and hearts of the Sadhaks.
We keep rolling along and alone

Like an ocean whose billows are wide,

And surcharged with the passionate song

Of a triumph that comes to abide,

We are true, we are swift, we are strong;

Each step that we take is a tide!

In this way, Swamiji Maharaj guides his disciples step by step until they climb and reach the dizzy heights of S
piritual Illumination. To have Satsang with Swamiji Maharaj is a joy to all. It kindles the spiritual fire and gives
fresh inspiration.

My joy knows no bounds that I have been given this unique opportunity of offering my Pushpanjali at the lotus
feet of Swamiji Maharaj on the occasion of his Sixtieth Birthday Anniversary. I bow in homage and pray and in
voke the Grace of Guru Bhagavan Sivanandaji Maharaj and God Almighty to bless His Holiness with radiant h
ealth, long life and unprecendented spiritual ministry. Glory be to the saintly sage of the sacred Himalayas!!

神聖喜馬拉雅山的聖賢

作者：斯瓦米‧維韋卡南達

榮耀歸於喜馬拉雅山，著名的聖賢聖地。崇高的聖賢和優秀的神人總是用他們崇高的精神思想和
理想從喜馬拉雅山的永恆高度提升人類。那些把人類提升到至高無上的崇高境界的倫理道德和使
人神聖、塑造民族精神生活的崇高靈性真理，都源自喜馬拉雅山的搖籃。

吠陀經是永恆智慧的燈塔，引導人類走向救贖並激勵人類取得最高成就。吠陀聖人在喜馬拉雅山
腳下進行苦行和塔帕斯，這個地方後來被稱為 Muni-ki-reti，即昔日聖神人或穆尼斯 (Muni) 踏過的
沙子。悉瓦南達靜修處(Sivananda Ashram) 位於恆河岸邊的穆尼基雷蒂(Muni-ki-reti)，是梵天王(Brah
maleen) 斯瓦米·西瓦南達吉·馬哈拉吉( Sri Swami Sivanandaji Maharaj) 的聖居所。它莊嚴地矗立在那
裡，榮耀師父的神聖使命。
在不時豐富這片聖地的知識和精神生活的眾多聖賢中，古魯德夫·斯里·斯瓦米·西瓦南達吉·馬哈拉
吉的地位是獨一無二的，因為他在人們心中佔據了重要的地位。透過他的無私服務和神聖生命的
油桃福音，印度和許多外國人民將他視為一位富有同情心、愛國和愛心的聖人。他被譽為復興印
度的聖人。他於 1936 年創立了神聖生命協會，創辦了靈性雜誌——英語的《神聖生命》和印地語
的《Yog-Vedant》——寫了數百本書，並出版了無數小冊子，向世界各地的人們傳播崇高的靈性
理想。世界。

斯瓦米·悉瓦南達「工作即崇拜」的哲學，源自於他內心充滿無限的慈悲、滿溢的愛、無私的無私
和熱切的渴望，帶領他的弟子和奉獻者沿著他自己走過的道路走下去，讓他們也能像他一樣，體
驗精神戰勝物質的勝利。明師的愛與慈悲的基礎是聖靈、阿特曼、至高存在，祂將自己顯現為這
個宇宙。因此，難怪無數不同種族、不同信仰的年輕人來到古魯的住所，在他的蓮花足下服務，
並成為他的熱心弟子。

在他腳下庇護的幸運者和被選中的少數人中，聖斯瓦米·奇達南達吉和聖斯瓦米·克里希南南達吉站
在最頂端——就像主希瓦的兩個兒子甘尼薩和卡爾提凱亞一樣－榮耀神聖生命的使命。斯瓦米·克
里希南南達吉（Swami Krishnanandaji）自願承擔韋馱達（Skanda）的角色，透過他的 Jnana Vel（瑜
伽和吠檀多知識）摧毀當今現代的阿修羅傾向。令人驚訝的是，他的 Purvashram 名字“Subbaraya
”代表 Skanda。從古魯德夫神聖的大三摩地時代起，智者祭祀的衣缽就落在了斯瓦米·克里希那南
達吉脆弱的肩膀上。他一直堅持不懈地在協會總部全心全意地服務於古儒吉的使命，因此我們可
以說，斯瓦米吉的日常生活描繪了神聖生命協會的每時每刻的歷史，以及他的所說和所言。確實
成為神聖生命的福音。古魯德夫的精神體現在斯瓦米吉的行動中，

道場的囚犯自然會被他吸引，就像鐵屑被磁鐵吸引一樣。斯瓦米吉的臉上始終洋溢著燦爛的笑容。
他不尊重自己的人格，但尊重他人。他尊重所有人，因為他在所有人身上看到了同一個精神。斯
瓦米·克里希納南達吉 (Swami Krishnanandaji) 是謙遜的真正體現，他沒有「我」和「我的」意識。
我們一次又一次地感謝上帝賜福給我們這樣的幸運，讓我們能夠與這位神聖的喜馬拉雅山的聖賢
瑪哈普魯莎（Mahapurusha）的神聖夥伴在一起。

我於 1964 年 10 月加入 Sivanandashram。主席斯瓦米·奇達南達吉·馬哈拉吉(Sri Swami Chidanandaji M

aharaj) 在他的親切祝福下，委託我到瑜伽吠檀多森林學院出版社，在閱讀部為斯瓦米·奇達南達吉
提供服務和協助。斯瓦米·克里希南南達吉·馬哈拉吉當時不僅是神聖生命協會的秘書長，也是神聖
生命雜誌和該協會其他出版物的編輯、印刷和出版商。我的工作性質給了我很多機會與斯瓦米吉
進行個人接觸。他充滿智慧的精神指導給我的思想和心靈留下了神奇的觸動，清除了內心的所有
雜質，並祝福我對修行生活有了清晰的認識。

1965 年 7 月 13 日的古魯普尼瑪日，我和其他三位薩達克人一起被聖斯瓦米·奇達南達吉·瑪哈拉傑
(HoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoH
oHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoananananakHoHoHoHoHoHoHoHoHoHoHoHoHoHoH
oHoHoHoHoHoHoHoHoHoHo 寬寬寬所有所有所有三位所有名字》 HoHoHoHoHoHoHoHoHoHoHoHo
HoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHoHo
HoHoHoHoSKHoHoHoHoHoHoHoHoHoHoHoHoHoHoHon135 年：1965 年 7 月 13 日 Gurupurnima Da
y)）和其他三位薩達克(Sadhaks)加入薩尼亞薩聖團。斯瓦米吉在給予薩尼亞薩迪克沙之後，向我們
解釋了薩尼亞薩真理，並告訴我們，我們應該在古魯薄伽梵的神聖生命使命中投入至少八年的古
魯服務。我們的阿查里亞古魯（Acharya Guru）斯瓦米·克里希南南達吉（Sri Swami Krishnanandaji）
解釋了大乘佛教的重要性以及現代托缽僧的任命職責。他強調了三點，即全心全意地皈依古魯，
全心全意地皈依古魯塞瓦，以及對薩尼亞薩曼陀羅的強烈冥想。

斯瓦米·克里希南南達吉（Swami Krishnanandaji）的精彩著作和振奮人心的演講確實是精神追求者
的瑰寶。他就像一顆明亮的星星，在聖經知識和哲學智慧的天空中閃耀。他不僅對梵天明（Brah
ma Vidya）有清楚的了解，而且對人類心理也有清楚的了解。結果是一個人格閃爍著真理的願景，
並充滿為人類服務的熱切願望。

斯瓦米吉在他的著作中展現了相當高的文學技巧。在他的手中，偉大的德瓦巴沙梵語和著名的國
際語言英語都變得如此富有彈性，以至於他可以將它們塑造成任何形狀和形式。他的全心全意的
傾訴已經以名著的形式出版了。他的文學作品涵蓋了經典的全部範圍，無與倫比的深奧，提供了
豐富的享受，其價值只有那些具有深刻精神洞察力的人才能評估。在斯瓦米吉·馬哈拉吉的動態監
督下，鄰近山上的學院大樓定期舉辦瑜伽-吠檀多課程。

與偉大的斯瓦米·悉瓦南達大師一樣，斯瓦米·克里希南南達吉也精心培育道場的囚犯崇高的精神理
想。古魯戴夫具有主奎師那本人的幾個特徵——至尊現實的多方面表現。他的個性包容了生命中
一切有價值的東西，他所擁有的善良達到了偉大的神性的高度，同時又下降到了孩子和街頭普通
人的水平。斯瓦米·克里希南南達吉繼承了這一切。他跟隨師父的腳步，舉止威嚴，智慧光芒四射，
但又謙虛、樸素，但他的直率有時可能令人崩潰，但對精神上卻大有裨益。
所有為地球帶來真正改變的偉大聖人都是克己、奉獻和服務的人。斯瓦米吉·馬哈拉吉是所有這些
美德的化身，也是克里希納勳爵在《薄伽梵歌》中列舉的戴維·桑帕特的化身。當這樣一位偉大的
聖人將自己視為上帝手中的工具時，沒有什麼是他力所不及的。這就是斯瓦米吉偉大的秘密。

那是 1965 年 10 月 18 日，我的 45 歲生日。我去斯瓦米吉的庫蒂爾祈禱他的祝福。斯瓦米吉·馬哈

拉吉欣然表達了他的祝福，並邀請我在晚上的薩桑加演講。我一開始感到緊張和猶豫，但斯瓦米
吉用鼓勵的話語說服了我，並說：“你必須像獅子一樣咆哮！” 不知何故，我鼓起勇氣，回顧了
薩特桑加的磨難，一直感覺我的講話類似於嬰兒的胡言亂語或羔羊的咩咩聲，但在演講結束後，
斯瓦米吉·馬哈拉吉用他自己的方式請善意地在觀眾面前稱讚我：「維韋卡南達吉的語言是美妙的
約翰遜風格。此後，他將在夜間薩桑加斯中講話」。我不能不欽佩斯瓦米吉的偉大，因為他對薩
哈克斯給予了奇妙的恩典。值得一提的是，我完全被祂的愛所感動。

斯瓦米·克里希納南達吉 (Swami Krishnanandaji) 已經達到了最驚人的意識高度和崇高知識的頂峰。

他向人類展現了那些他親自探索和發現的輝煌山峰的願景。他真誠地希望每個人都能超越低級自
我，成長為一個新的存在，真理、光明和喜悅的存在。即使在這個原子和電子時代，古印度的精
神在我們聖人的心中仍然佔據著至高無上的地位。智慧恒河以靈性話語的形式從他的心中湧出。

印度！

你古老的榮耀！？它在哪裡？哦，在哪裡？

聖靈的戰士在哪裡？

那些不求利益只求犧牲的人？

沒有財富，只有放棄、智慧、愛？

這裡有古代的先知，

聖賢，內在之光的先知，

燃燒著犧牲的行動超人，

以及上帝秘密的歌手。
斯瓦米吉·馬哈拉吉為薩達克的思想和心靈注入了新的精神。

我們繼續孤獨地前行，

像波濤洶湧的海洋，

充滿激情的

勝利之歌，

我們是真實的，我們是敏捷的，我們是堅強的；

我們踏出的每一步都是潮汐！

就這樣，斯瓦米吉·瑪哈拉吉一步一步地引導他的弟子們，直到他們攀登並達到精神光明的令人眩
暈的高度。與斯瓦米吉·瑪哈拉吉一起舉行薩特桑對所有人來說都是一件快樂的事。它點燃精神之
火，給人新鮮的靈感。

我的喜悅無邊無際，因為我有這個獨特的機會，在斯瓦米吉·馬哈拉吉的六十歲生日之際，在他的
蓮花足下獻上我的普什潘賈利。我鞠躬致敬，祈禱並祈求古魯薄伽梵·西瓦南達吉·馬哈拉吉和全能
的上帝的恩典，保佑尊者容光煥發的健康、長壽和前所未有的精神事工。榮耀歸於神聖喜馬拉雅
山的聖賢！！

He was My Classmate at School!

by Raghunanadan Savoor

I am perhaps among those very few who have had the good fortune and privilege to be associated with Swami
Krishnananda during his childhood days. My contact with him, though, was for a brief period of only six years
during which we were together at school. It is perhaps only appropriate that I should have got an opportunity to
lift the curtain for a little for others to have a glimpse of the early life, and the formative years, of this great spir
itual leader.
I recollection what not, however, be perfect because of the passage of nearly 4 decades now. Puttur, a taluk hea
dquarters in theSouth Kanara district of the old Madras Presidency, was a small town with a population of abou
t 12,000 in the Thirties. Those were the good old days when life was progressing at a slow pace in British India.
Even the few buses which applied between Puttur and Mangalore used to take over two hours to traverse the di
stance which one covers inside of an hour today. Situated as it is between the Western coast and the Western gh
ats, Puttur has a particularly abundant gift of rainfall which could shut out the sun for days on end. The season
coincides with the reopening of the schools after vacation.

The Board High School in Puttur stood on the Kombet Hill, near a mile away on the western outskirts of the to
wn. There were a few hamlets beyond the school, before the fields and the countryside began. I house used to b
e located in the heart of the town on what was regarded, in those days, as the only main road, called the “Cour
t Road”as it led to the Munsif Court. Swami Krishnanandaji, or Subbaraya as he was known in his Purvashra
m, hailed from Kemminje village, two and a half miles to the east of the town. He belonged to the house of Ko
mbrinje. South Kanara presented a fairly cosmopolitan society where the undertones of caste, while not wholly
absent, were not predominant. Swamiji belonged to the Shivalli sect of Brahmins, which was considered to be a
mong the higher echelons of the Brahmin caste. He was born to Shri Shankaranarayana Putturaya and Shrimati
Kaveryamma. I had the good fortune of meeting his father, a person of simple habits. He was an agriculturist, a
nd a Vaidik well-versed in the performance of religious rites. He himself had lost his father when he was four y
ears old and had been brought up by his maternal uncle. He was slim, tall and was the very personification of re
ligious fervour and humility. Such was his devotion that he would not take even a sip of water before the compl
etion of the daily Puja. The mother, Kaveryamma, was also very religious; and even today, at the ripe old age o
f 81 years, she would take bath in cold water before starting the daily chores.

The eldest son, among five brothers and a sister, was named after his grandfather as Subbaraya. His early schoo
ling was at St. Francis Xavier's School at Darbe. In those days, the first four "classes" were followed by six "for
ms". Subbaraya joined the Board High School at Kombet in 1934 in the first form and continued his studies till
he passed the sixth form, which secured him the Secondary School Leaving Certificate, equivalent to Matriculat
ion. He was short in stature and used to be clad in the simplest of clothes, with his hair cut short, except for a tu
ft of long hair, which was common among Brahmins belonging to orthodox families; but one could never miss t
hose sharp, glistening eyes which at once betrayed utter sincerity and keenness of intellect, and at the same time,
one had the feeling that he was looking deep into you, almost reading your innermost thoughts. He used to wal
k the distance from home to school and back every day. During the lunch break, he ate his meal with a Brahmi
n family in the precincts of the Sri Mahalingesvar Temple. Except for this meal, he would not partake of anythi
ng else during the day. On the Ekadasi days which occurred twice a month, he abjured even water, what to talk
of the midday meal.

Even though we studied together for six years under the same teachers who in those days, despite their stern ext
ernal appearances, were exceedingly considerate and compassionate, my association with him was closer during
the last three years of our companionship. We were close friends even though, perhaps, our dispositions were di
fferent. I was the outgoing type, taking part in games and outdoor activities, but Subbaraya was fond of solitude,
had comparatively few friends, was always contemplative and very widely read. Even in those days he had co
mmitted to memory the Bhagavad Gita which was his most favourite book. He had determined even at that tend
er age that he would never marry. He was a very devout Vaishnavite, with Sri Krishna as his ideal. In the later
years, when I drew close to him, perhaps closer than any other among his schoolmates, he used to advise me co
ntinually about good conduct and the right way of life. He considered it his mission to reform me and would tel
l me repeatedly with persuasion, and sometimes rebuke, about the need to avoid evil ways and to observe good
habits, especially spending time on meditation and prayer. He was exceedingly proficient in his studies. I mysel
f was considered to be a very good student and there was always very keen competition between me and anothe
r boy for sharing the honours – but only for the second place. Subbaraya was way ahead of us. So the years pa
ssed on till we successfully completed secondary school education in 1940.

That was the year in which we parted company. Little did I know then that we would not meet each other for o
ver a decade. I continued my studies by joining the Government Victoria College at Palghat. Subbaraya appeare
d in the clerical service examination of the Madras Public Service Commission, and as was to be expected, cam
e out with distinction and he joined the clerical service of the Madras Government at Hospet. Still, we used to c
orrespond with each other during 1940-41. He was a gifted writer with complete mastery over the English lang
uage. He was versatile in Sanskrit also and used to compose verses, some of which he used to send me, althoug
h I did not have the depth of knowledge to thoroughly understand and appreciate them, because of my inadequa
te familiarity with the language. This continued for nearly a year and toll, all of a sudden, I stopped getting lette
rs from Subbaraya. My letters to him also remained and replied. Inquiries input tour drew a blank, since his fam
ily did not know about his whereabouts.

The next occasion when I heard of him was in 1953 when I was serving the Posts and Telegraph Department in
Calcutta. My elder brother who was in Delhi had taken my parents to Rishikesh, and it was there that Swami K
rishnanandaji recognized my parents, paid due respects to them, and secured my address. Immediately he sent
me a letter along with a copy of one of his early works, “The Realisation of the Absolute”. It was no wonder
that the boy Subbaraya had in him the seeds which could grow into a huge banyan tree of knowledge, providing
relief in its cool shade to thousands of tired and thirsty souls. The sudden receipt of the letter and the book, how
ever, took me by complete surprise. Thereafter I have had many occasions to meet and pay my obeisance to the
Swamiji. I would like to take this opportunity to join his devotees and admirers and praying to God that he be a
mong us for long years and continue to be the beacon in lighting the dark alleys of our lives.

他是我在學校的同學！

作者：拉古納納丹‧薩沃爾
我也許是極少數有幸和榮幸能在斯瓦米·克里希納南達童年時期與他交往的人之一。不過，我和他
的接觸時間很短，只有六年，期間我們一起在學校。也許我應該有機會揭開帷幕，讓其他人一窺
這位偉大精神領袖的早年生活和成長歲月。

然而，現在已經過去近 40 年了，我的記憶並不完美。普圖爾 (Puttur) 是舊馬德拉斯總統府南卡納

拉區的塔魯克總部，在 1920 世紀 30 年代是一個人口約 12,000 人的小鎮。那是英屬印度生活進展
緩慢的美好時光。即使是普圖爾和門格洛爾之間的幾輛公車過去也要花兩個多小時才能走完今天
一小時內就能到達的距離。普圖爾位於西海岸和西高止山脈之間，降雨量特別豐富，可以連續幾
天遮擋陽光。這個季節恰逢學校假期後重新開放。

普圖爾的董事會高中坐落在距該鎮西郊近一英里的科姆貝特山上。在田野和鄉村開始之前，學校
外面有幾個小村莊。我的房子曾經位於鎮中心，當時被認為是唯一的主要道路，稱為“法院路”，
因為它通往 Munsif 法院。斯瓦米·克里希南南達吉（Swami Krishnanandaji），或在他的《Purvashra
m》中被稱為“蘇巴拉亞”（Subbaraya），來自凱明傑村，距離該鎮以東兩英里半。他屬於康布
林傑家族。南卡納拉呈現出一個相當國際化的社會，種姓雖然並非完全不存在，但也不占主導地
位。斯瓦米吉屬於婆羅門的希瓦利教派，該教派被認為是婆羅門種姓的較高階層之一。他是 Shri
Shankaranarayana Putturaya 和 Shrimati Kaveryamma 所生。我有幸認識了他的父親，他是個生活習慣
簡單的人。他是一位農學家，也是一位精通宗教儀式的瓦迪克人。他自己四歲時就失去了父親，
由舅舅撫養長大。他身材苗條，身材高大，是宗教熱情和謙遜的化身。他是如此虔誠，以至於在
每日法會完成之前，他甚至不會喝一口水。母親卡維拉瑪 (Kaveryamma) 也非常虔誠。即使在今天，
81 歲的她，在開始做日常家務之前也會先用冷水洗澡。

五個兄弟和一個姊妹中的長子以祖父的名字命名為蘇巴拉亞（Subbaraya）。他早期的學校是在達
布的聖弗朗西斯澤維爾學校。那時，前四個「班」之後是六個「形式」。1934 年，蘇巴拉亞以一
年級的成績加入科姆貝特董事會高中，並繼續學習，直到通過了六年級，這使他獲得了相當於大
學預科資格的中學畢業證書。他身材矮小，平時穿著最簡單的衣服，頭髮剪得很短，只留著一簇
長發，這是正統婆羅門家族中常見的；但你永遠不會錯過那雙銳利、閃閃發光的眼睛，它立刻流
露出十足的真誠和敏銳的智慧，同時，你會感覺他正在深深地看著你，幾乎讀懂了你內心深處的
想法。他每天都要步行從家到學校再回來。午休期間，他在 Sri Mahalingesvar 寺廟內與一個婆羅門
家庭一起吃飯。除了這頓飯，他白天不會再吃任何東西。在每月兩次的埃卡達西日里，他甚至不
喝水，更不用說午餐了。
儘管我們在同一位老師的指導下一起學習了六年，當時他們雖然外表嚴厲，但非常體貼和富有同
情心，但在我們相處的最後三年裡，我和他的聯繫更加密切。我們是親密的朋友，儘管我們的個
性也許不同。我是外向的人，喜歡參加遊戲和戶外活動，而蘇巴拉亞則喜歡獨處，朋友相對較少，
總是愛沉思，閱讀也很廣泛。即使在那些日子裡，他也致力於記憶《薄伽梵歌》，這是他最喜歡
的書。他在很小的時候就已經決定永遠不會結婚。他是一位非常虔誠的外士納維派（Vaishnavite），
以聖奎師那（Sri Krishna）為理想。在後來的幾年裡，當我和他的關係越來越親近時，也許比他的
同學中任何人都更親近，他常常不斷地向我提出關於良好行為和正確生活方式的建議。他認為改
造我是他的使命，並會反覆勸說，有時是斥責，告訴我需要避免邪惡的方式並遵守良好的習慣，
特別是花時間冥想和祈禱。他的學習非常精通。我自己被認為是一個非常好的學生，我和另一個
男孩之間總是為了分享榮譽而展開激烈的競爭——但只是為了第二名。蘇巴拉亞遠遠領先我們。
就這樣歲月流逝，直到 1940 年我們順利完成了中學教育。

那一年我們分手了。那時我幾乎不知道我們已經有十多年沒有見面了。我加入帕爾加特政府維多
利亞學院繼續學習。蘇巴拉亞參加了馬德拉斯公共服務委員會的文書服務考試，正如預期的那樣，
他以優異的成績獲得了好成績，並加入了霍斯佩特馬德拉斯政府的文書服務。儘管如此，我們在
1940-41 年間仍然保持著書信往來。他是一位才華橫溢的作家，完全掌握了英語。他的梵文也很精
通，經常寫詩，他曾經把其中一些寄給我，儘管我由於對語言不夠熟悉，沒有足夠的知識深度來
徹底理解和欣賞它們。這種情況持續了將近一年，突然間，我已經不再收到蘇巴拉亞的來信了。
我給他的信也被保留並回覆了。查詢輸入旅遊一無所獲，因為他的家人不知道他的下落。

我下一次聽說他是在 1953 年，當時我在加爾各答郵電部工作。我在德里的哥哥帶我的父母去了瑞

詩凱詩，在那裡斯瓦米·克里希納南達吉認出了我的父母，向他們表示了應有的敬意，並確定了我
的地址。他立即給我寄了一封信，附上他早期作品之一《絕對的實現》的副本。難怪蘇巴拉亞這
個男孩身上蘊含著能夠長成一棵巨大的知識榕樹的種子，在它的陰涼處為成千上萬疲憊、乾渴的
靈魂帶來解脫。然而突然收到這封信和這本書卻讓我大吃一驚。此後，我有很多機會見到斯瓦米
吉並頂禮。我想藉此機會與他的信徒和仰慕者一起向上帝祈禱，願他長年與我們同在，並繼續成
為照亮我們生活黑暗小巷的燈塔。

A Fountain of Light and Wisdom

by S.P. Kukreti
With the advent of modern civilisation, our social, economic and cultural patterns also began to change. A stage
of deterioration entered this way in our values, but despite this, the love for our rich cultural heritage remained t
he same in the mind of the average Indian. It was at this time that a strong and firm voice echoed from the Him
alayas. There was great force behind this voice. This was the voice of Swami Sivananda. Swami Sivananda ma
y be considered as "one of the finest flowers of our civilisation". Swamiji did not give any new theory to the so
ciety. Nor did he organise any force in order to carry out his message. But, in a simple way, he began to serve t
he humanity as their most humble servant. Shortly he was accepted as a most trusted spiritual friend by India an
d abroad.

Among the early seekers who joined Swami Sivananda was Swami Krishnananda. Joining Sivanandashram in 1
944, he soon became an important pillar of the Institution. He became a source of inspiration to countless Sadh
akas and Ashramites.

For Swami Krishnanandaji, the whole world is his mission and any person who is serving honestly, sincerely an
d truthfully anywhere is a member of his mission. Similarly, he considers the Divine Life Society as an instrum
ent for effecting moral change. A person of any caste, creed and sect can join it. The important thing that Swam
iji asks one to do is to lead a simple and pious life.

On the auspicious occasion of his Diamond Jubilee, we all wish him success. May he teach his countless aspira
nts for long.

光明與智慧的泉源

通過 SP 庫克雷蒂

隨著現代文明的到來，我們的社會、經濟、文化格局也開始改變。我們的價值觀就這樣進入了惡
化的階段，但儘管如此，普通印度人心中對我們豐富文化遺產的熱愛仍然沒有改變。就在這時候，
喜馬拉雅山上傳來一道雄渾而堅定的聲音。這聲音背後，蘊含著強大的力量。這是斯瓦米·悉瓦南
達的聲音。斯瓦米·悉瓦南達 (Swami Sivananda) 可能被認為是「我們文明中最美麗的花朵之一」。
斯瓦米吉並沒有為社會帶來任何新的理論。他也沒有組織任何力量來執行他的訊息。但是，以一
種簡單的方式，他開始作為人類最卑微的僕人為人類服務。不久，他被印度和國外視為最值得信
賴的精神朋友。
斯瓦米·克里希納南達 (Swami Krishnananda) 是早期加入斯瓦米·悉瓦南達 (Swami Sivananda) 的尋求
者之一。他於 1944 年加入 Sivanandashram，很快就成為該機構的重要支柱。他成為無數修行者和
修行者的靈感來源。

對斯瓦米·克里希納南達吉來說，整個世界都是他的使命，任何在任何地方誠實、真誠和真實地服
務的人都是他使命的成員。同樣，他認為神聖生命協會是實現道德改變的工具。任何種姓、信仰
和教派的人都可以加入。斯瓦米吉要求人們做的重要一件事是過著簡單而虔誠的生活。

在他登基五十週年的吉祥之際，我們都祝他成功。願他長久教化無數求道者。

Homage

by Gopalrao G. Arole

It was in 1946 that I was first attracted to Rishikesh when I read the book “Sure Ways for Success in Life and
God-realisation" by H.H. Swami Sivanandaji. In I 1948 I paid a visit to Rishikesh to meet the Shri Raghavachar
yaji, founder of Darshan Mahavidyalaya. I was introduced to Swami Sivanandaji Maharaj in 1950 by Shri Rgha
vacharyaji, and since then, I fortunate to be familiar with the Divine Life Society and its members. When Ragh
avacharyaji was ill in 1960, Shri Swami Chidanandaji helped us medical aid, and my contact with him matured
into the most friendly relations. I became a Life Member of the Divine Society in 1976, when I came in close c
ontact with Swami Madhavanandaji and Swami Krishnanandaji.

All these three great souls are living a saintly and divine life and command p respect by their merits as great sc
holarly Yogis and guides to spiritual aspirants. I feel that Swami Chidanandaji personifies Bhakti, Prem and co
mpassion for all beings, big or small, rich or poor, while Swami Krishnanandaji is a living Jnana-Dipa for all st
udents of Vedanta and Yoga.

It is a great pleasure to hear any discourse by Swami Krishnanandaji who is gifted with a razor-sharp intelligen
ce. And his books give testimony to his superb and clear-cut analysis of every spiritual problem. Being a great
debater, he can satisfy any aspirant or Pundit on questions relating to Yoga, Samadhi, Sadhana and God-realisat
ion. I wish Swamiji good health and long life to continue his precious Jnana Yajna for the benefit of mankind.
Hari Om Tat Sat.
尊敬

作者：Gopalrao G.Arole

1946 年，我第一次被瑞詩凱詩所吸引，當時我讀到了斯瓦米·西瓦南達吉(HH Swami Sivanandaji) 所

著的《人生成功和成道的必經之道》一書。 1948 年，我訪問了瑞詩凱詩，會見了 Shri Raghavachar
yaji，他是 Darshan Mahavidyalaya。1950 年，Shri Rghavacharyaji 向我介紹認識了 Swami Sivanandaji M
aharaj，從那時起，我有幸認識了神聖生命協會及其成員。1960 年 Raghavacharyaji 生病時，Shri Swa
mi Chidanandaji 為我們提供了醫療援助，並且 1976 年，我成為神聖協會的終身會員，當時我與斯
瓦米·馬達瓦南達吉（Swami Madhavanandaji）和斯瓦米·克里希南南達吉（Swami Krishnanandaji）有
密切的接觸。

所有這三位偉大的靈魂都過著聖潔而神聖的生活，並因其作為偉大的學術瑜伽士和精神追求者的
嚮導的優點而受到尊重。我覺得斯瓦米·奇達南達吉(Swami Chidanandaji) 代表了巴克提(Bhakti)、普
瑞姆(Prem) 和對所有眾生的慈悲，無論大小、貧富，而斯瓦米·克里希南南達吉(Swami Krishnananda
ji) 則是所有吠檀多和瑜伽學生的活生生的智者(Jnana-Dipa)。

很高興聽到斯瓦米·克里希納南達吉 (Swami Krishnanandaji) 的任何演講，他具有敏銳的智慧。他的

書證明了他對每個精神問題的精湛而清晰的分析。作為一名出色的辯手，他可以在有關瑜伽、三
摩地、修行和成道的問題上滿足任何有抱負的人或專家的要求。我祝福斯瓦米吉身體健康、長壽，
繼續他寶貴的智慧祭祀，造福人類。Hari Om Tat 薩。

Swami Krishnananda—As I Know Him to Be

by Savitri Asopa

“I was a gem concealed,

Me, my burning ray revealed.” - The Koran.

How true of Shri Swami Krishnananda! Him, his burning ray reveals. It is indeed very difficult to be able to ass
ess fully the glory and greatness of a saint like Krishnananda. A saint alone can know and understand a saint.
We, writing of him, is as good as a military man writing about Socrates and Russell scoffing at the adventure! I
t is like a molehill surveying the summit. Still, on this blessed occasion of Swamiji's Diamond Jubilee, we can o
ffer him a few flowers of prayerful good wishes and a basket full of fruits and gratitude.

I shall begin by narrating, as I know him. My first contact with him was way back in 1953 when we went to Ri
shikesh. I had not met or seen him but had only heard of him, many times, from my Guru, the Master Sivanand
a. The way in which Sivananda referred to him often, I could infer he must be an important functionary and a g
reat personality in the Ashram. One day Gurudeva gave me a book to read. It was “The Realisation of the Abs
olute” by Swami Krishnananda. I went through the book, found it terse and difficult. I was hardly halfway thr
ough it and gave up blissfully. I felt it was difficult to understand the book and perhaps much more difficult to
know the author. Although I was an M.A. in Philosophy, I felt I could not keep pace with him in the book. That
was my first encounter with him. Thereafter, I had many opportunities to see him, but every time I thought I co
uld neither approach him nor understand him. But, when I heard his lectures, I was thrilled, and thrilled so inten
sely that I felt being an M.A. in Philosophy was no good. For the first time in life did I feel, I knew nothing, ne
xt to nothing. I discovered myself to be small, too too small.

One day, when we were returning from the Satsang with Gurudev, he said, "Swami Krishnananda is a very brill
iant person, a perfect Jnani, Vedanta Master. He can thrill the world. But I feel sorry for him. His health is no g
ood".

We then had an opportunity to attend a series of Swami Krishnanandaji's lectures. One day, after the lecture I w
ent to him and posed a problem. I said, "Why should I surrender to God? Surrender shall make me lazy and fat
e-oriented". He said, "No. Surrender is the highest and most difficult human effort, and a great achievement on
the part of a Sadhak".

Once, we had some difficulty in our working field. We consulted him. He just smiled and said, "I never react. F
or I know, God can take better action. If you react, then, God need not take any action".

On another occasion, a man approached him for Mantra Diksha. The man said that he had been to many saints,
that all had refused him Diksha. He knew not why. The man was very depressed. Three of his fingers were mis
sing too. Swami Krishnananda said, "You do not know the meaning of Diksha. It means the transference of you
r Karmas on my head. I will not give you Diksha, for I am already suffering. I can no more increase the load of
my suffering". However, that man used to be always present in Swamiji's office. One day, we were all sitting w
ith Swamiji in his office. That day he was holding a rosary in his hand. He was talking to us, yet he was rolling
the beads. For at least half an hour, it was in his hand. Then suddenly, he called the man to him and in his imm
ense love and mercy gave him Mantra Diksha. And the rosary too.
In the office, Swamiji would discuss with great humour many a thing. From man to moon and kings to cabbage
s. One day, he said, "I have to eat very little food from the Langar (Ashram kitchen). If I eat more, then I have t
o work more". Why? Perhaps it is the clearance of a debt.

Once we had the opportunity to attend his noon lectures for quite some time. In one of these he stressed someth
ing of great importance and interest. What is happiness, after all? We all want it. Then he gave the answer hims
elf—Balance is happiness. Imbalance is sorrow. One has to maintain a balance between the inner world and the
outer world. I asked him how to maintain this balance. He replied, "Meditation makes the balance easy".

With utter simplicity and great clarity he can discuss and describe the most difficult of spiritual concepts and ex
periences. As he once said, "At the height of your meditation, the experience (or existence!) of matter disappear
s. You will actually behold every object disintegrating itself into a spiritual light, just as ice melts away into wat
er". Once, in the course of a lecture, he explained the meaning of 'OM'. He said, "Om is the truth and essence o
f everything, of the visible and the invisible". One day, a family was sitting in his office and discussing with hi
m many a thing. They told him: "We chant Om, sing Om, do Japa of Om". Swami Krishnananda said, "You kn
ow not. Om is a very big thing meant for Japa by Sannyasins only, and that too by those Sannyasins who want
nothing from this world. Do not use it for the fulfilment of worldly desires". Then he said, "When you go to a
Maharaja, do not ask for pebbles. You should ask for gems. But the highest gain is yours if the Maharaja beco
mes yours. You own everything. Therefore, do not go to God for anything but for love and devotion and merc
y".

Once, a young couple was staying at the Ashram. The husband became a mental case. He had to be shut up in a
room. The condition of his wife became pitiable. Swami Krishnananda, in a mother-like manner, calmed and co
nsoled the man and stored him to health. He regained the balance of his personality, became normal and cheerf
ul again. I was myself once caught up in an intense eddy of fear helplessness. In spite of my best efforts, I coul
d not come out of it. I cannot forget how from his spiritual height, Swamiji just lifted me out of the whirlpool o
f anxiety and nervousness.

Now, from his book, "The Realisation of the Absolute", I come to his recent books. There is a complete change
in the writing to suit the temper and ability the modern lay-man. Swamiji's present-day writings are very simple,
interesting and thoroughly psychological. Truly it said, as you ascend, you become simple and simple. Clarity,
and not ambiguity, is mark of wisdom. When we read his books like "Kathopanishad", "The Ascent of the Spiri
t" or "The Philosophy of the Bhagavata Gita", we feel that he is first leading us through psychological planes.
When sufficient of these planes are traversed, we come to moral cliffs, and then to moral mountains. Suddenly
he begins the actual ascent. Like an aeroplane we take off. Joy begins here. We start enjoying the book at this p
oint.

Since I have known him these many years, I find him to be a living Gita. A Jnana Yogi, rigourous like Kant, an
d yet mystical like Sankara. Ever cheerful, witty, gay. Ever ready to discuss the most difficult things in the worl
d, always lovingly and equally easily. Swami Krishnananda presents an admirable study in the excellence of asc
eticism and the rigours of renunciation interspersed with peals of laughter to banish a while the woes of the wor
ld. Glory to the great! Glory to Sri Swami Krishnananda!

斯瓦米·克里希納南達——據我所知

通過薩維特里·阿索帕

“我是一顆隱藏的寶石，

我，我燃燒的光芒顯露出來。” - 《古蘭經》。

斯瓦米·克里希納南達說得多麼真實！他，他燃燒的光芒顯露出來。能夠充分評價像克里希那南達
這樣的聖人的榮耀和偉大確實是非常困難的。只有聖人才能認識聖人、了解聖人。我們寫他，就
像一個軍人寫蘇格拉底和羅素對冒險的嘲笑！這就像一個小山丘俯視山頂。儘管如此，在斯瓦米
吉登基五十週年的這個神聖時刻，我們仍可以向他獻上幾朵鮮花，表達虔誠的美好祝愿，以及一
籃子水果和感激之情。

我將從敘述我對他的了解開始。我第一次接觸他是在 1953 年，當時我們去瑞詩凱詩。我沒有見過

他，只是從我的上師悉瓦南達大師那裡多次聽說過他。從悉瓦南達經常提到他的方式來看，我可
以推斷他一定是道場中的一位重要官員和一位偉大的人物。有一天，古魯戴瓦給了我一本書讓我
讀。這是斯瓦米·克里希納南達（Swami Krishnananda）的《絕對的實現》。我瀏覽了這本書，發現
它簡潔而困難。我幾乎沒有完成一半，就幸福地放棄了。我覺得理解這本書很難，了解作者或許
更難。雖然我是哲學碩士，但我覺得在書本上我跟不上他的步伐。那是我第一次見到他。此後，
我有很多機會見到他，但每次我都覺得自己既無法接近他，也無法理解他。但是，當我聽他講課
的時候，我很激動，激動得我覺得當哲學碩士也不好。我有生以來第一次感覺到，我一無所知，
幾乎一無所知。我發現自己太渺小了，太渺小了。
有一天，當我們和古魯一起從薩特桑回來時，他說：「斯瓦米·克里希那南達是一位非常才華橫溢
的人，一位完美的智者、吠檀多大師。他可以讓世界興奮不已。但我為他感到難過。他的健康狀
況不佳」。

然後我們有機會參加了斯瓦米·克里希納南達吉（Swami Krishnanandaji）的一系列講座。有一天，
講座結束後，我去找他問了一個問題。我說：「我為什麼要臣服於上帝？臣服會讓我變得懶惰，
讓我聽天由命」。他說：「不。投降是人類最高、最困難的努力，也是薩達克人的偉大成就」。

有一次，我們在工作領域遇到了一些困難。我們諮詢了他。他只是微笑著說：「我從來不反應。
因為我知道，上帝可以採取更好的行動。如果你反應了，那麼，上帝不需要採取任何行動」。

還有一次，一名男子向他尋求真言迪克沙（Mantra Diksha）。那個人說他去過很多聖人那裡，但
所有人都拒絕了他的迪克沙。他不知道為什麼。男人心情非常鬱悶。他的三根手指也不見了。斯
瓦米·克里希那南達說：「你不知道 Diksha 的意思。這意味著你的業力轉移到我頭上。我不會給你
Diksha，因為我已經在受苦了。我不能再增加我的痛苦了」。然而，那個人過去總是出現在斯瓦
米吉的辦公室裡。有一天，我們和斯瓦米吉一起坐在他的辦公室裡。那天他手裡拿著一串念珠。
他一邊和我們說話，一邊滾著珠子。至少有半小時的時間，它都在他手上。然後突然，他把那個
人叫到他身邊，並以他巨大的愛和慈悲給了他曼陀羅迪克沙(Mantra Diksha)。還有念珠。

在辦公室裡，斯瓦米吉會非常幽默地討論很多事情。從人類到月亮，從國王到捲心菜。有一天，
他說：「我只能吃很少的來自蘭加爾（修道院廚房）的食物。如果我吃得更多，那麼我就必須工
作更多」。為什麼？或許是為了還清債務。

有一次我們有機會聽他中午的講座，聽了好長一段時間。在其中一篇文章中，他強調了一些非常
重要和有趣的事情。到底什麼是幸福？我們都想要它。然後他自己給了答案──平衡就是幸福。
不平衡就是悲傷。一個人必須在內心世界和外在世界之間保持平衡。我問他如何保持這種平衡。
他回答說：「冥想使平衡變得容易」。

他能夠以極其簡單和清晰的方式討論和描述最困難的精神概念和體驗。正如他曾經說過的，「在
你冥想的高度，物質的體驗（或存在！）消失了。你實際上會看到每一個物體都分解成精神之光，
就像冰融化成水一樣」。有一次，他在一次講座中解釋了「OM」的意思。他說：「唵是一切事物、
可見和不可見事物的真理和本質」。有一天，一家人坐在他的辦公室裡，和他討論很多事情。他
們告訴他：「我們唱誦唵，唱唵，唱唵的 Japa」。斯瓦米·克里希那南達說：「你不知道。唵是一
個非常重要的東西，只有桑雅生才對日本有意義，對於那些從這個世界一無所求的桑雅生來說也
是如此。不要用它來滿足世俗的慾望」。然後他說：「當你去見大君時，不要要求鵝卵石。你應
該索取寶石。但是，如果大君成為你的，那麼最高的收益就是你的了。你擁有一切。因此，不要
去向上帝索要任何東西，除了為了愛、奉獻和憐憫」。

有一次，一對年輕夫婦住在道場。丈夫成了精神病患。他必須被關在一個房間裡。妻子的處境變
得十分可憐。斯瓦米·克里希納南達以母親般的方式安撫並安慰了這名男子，讓他恢復了健康。他
的性格恢復了平衡，又變得正常、開朗了。我自己也曾經一度陷入恐懼無助的強烈漩渦。儘管我
盡了最大的努力，我還是無法擺脫困境。我無法忘記斯瓦米吉是如何在他的精神高度上將我從焦
慮和緊張的漩渦中拉出來的。

現在，我從他的《絕對的實現》一書中來了解他最近的著作。寫作方式發生了徹底的變化，以適
應現代外行人的脾氣和能力。斯瓦米吉現在的著作非常簡單、有趣且透徹的心理學。確實如此，
當你提升時，你會變得越來越簡單。清晰而不是模稜兩可是智慧的標誌。當我們讀他的《Kathopa
nishad》、《靈魂的升騰》或《薄伽梵歌的哲學》等書時，我們感覺他首先帶領我們穿越心理層面。
當穿越足夠多的這些層面時，我們就會到達道德懸崖，然後到達道德高山。突然他開始真正的攀
登。就像我們起飛的飛機一樣。歡樂從這裡開始。我們從此時開始享受這本書。

我認識他這麼多年了，我發現他就是活生生的吉塔。一位智者瑜珈士，像康德一樣嚴謹，又像桑
卡拉一樣神秘。永遠開朗、機智、快樂。隨時準備好討論世界上最困難的事情，總是充滿愛且同
樣輕鬆。克里希那南達（Swami Krishnananda）對禁慾主義的卓越性和放棄的嚴格性進行了令人欽
佩的研究，其間穿插著陣陣笑聲，暫時消除了世界的苦難。榮耀歸於偉人！榮耀歸於斯瓦米·克里
希納南達！

Excerpts from a Sadhaka's Notebook

by Don and Moo Briddel

During our journey through India in 1970-1971, we were inspired by many new ideas and ideals relating to spir
itual living according to the philosophy of Yoga and Vedanta. As our minds absorbed these wonderful lofty ide
as and we began to put them to practise through our daily Sadhana, certain sayings of the Great Ones, the saints
and sages of India, became highly significant to us as they seemed to point directly to our lives and guide us on
this "razor's edge"—this path to God-realisation.

At the same time, as souls inhabiting Western bodies and minds, we had a slightly different perception. This is
because the Eastern culture, in many ways, is vastly different from that of the West. Everything seemed totally
fresh and new to us in the East.

It slowly dawned on us that we had almost stumbled, as it were, upon the greatest good fortune, which allowed
us to spend one full year in the Sivananda Ashram, on the banks of the Holy Ganga. We were often amazed tha
t we had been granted this great privilege of spending our time in the company of saints who reside at the Ashr
am—the embodiments of Bhakti, Jnana and Karma Yoga. In short, the scriptures and the essence of all religion
s had taken human form in our beloved and revered Swamis Chidananda, Krishnananda and many others who e
ither live permanently in or visit the Ashram from other parts of India and abroad.

Sometimes it was hard to believe that of all the places we could have been in the world, we had somehow lande
d in the "cream" of India; that is to say, where the highest form of knowledge—Vedanta—is being taught and li
ved. It is a place where India's cultural heritage, the living of a God-oriented life, with the great of Self-realisati
on and renunciation is being preserved and maintained. Not only is it India's cultural heritage, but as the Swami
jis often say, it is the right of each human individual who takes birth on the Planet Earth.

These great beings are themselves the epitome of that which the rest of us are struggling towards. They are the
shining lights to which we look when the darkness of worldliness seems to swamp our beings. They are, in Jesu
s' words, "the Salt of the Earth".

Through the spiritual stimulation resulting from the time we spent living in to these Yogis, our travels, and the
years that followed, certain ideas came forth which we recorded in our sketch books.

These ideas we would like to share with you.

Life is like a cloud,

but people live it like a mountain.

If you realise that God is in your eye,

you can paint a miracle.

Yoga is the antidote for growing up.

The sun does not know what darkness means.

If intellectualisation does not produce deeply felt realisations, its full potential is not utilised.

Everyone wants the best! A rare soul accepts everything he gets.

The Earth can miss the rain, the plants dry up and blow away. But the rain can never miss the earth. Such is the
relation between God and man.

Beware that your sphere of consciousness is not actually a circle of containment.

It is no help to be moving when you are trying to cover the entire universe.

If truth makes you angry,

ignorance hides in the heart.

Success for the ego is failure for the soul.

In some ways a knife is like the ego—

it can cut through everything but itself.

What is the hardest thing to look at?

The sun without and the Self within.

Jnana Yoga says: "Know" and do your duty.

Karma Yoga says: Do your "duty" and know!

It's more important to do what you have to do than to do what you want to do. But when one is operating from
ones true centre, what one has to do is always what one wants to do.

摘錄自薩達卡的筆記本

作者：唐布里德爾和穆布里德爾

在 1970 年至 1971 年的印度之旅中，我們受到了許多與瑜伽和吠檀多哲學有關的精神生活相關的

新想法和理想的啟發。當我們的思想吸收了這些奇妙的崇高思想，並開始透過日常修行將它們付
諸實踐時，偉人、印度聖賢的某些言論對我們來說變得非常重要，因為它們似乎直接指向我們的
生活和引導我們走上這條「剃刀邊緣」──這條通往神的道路。

同時，作為居住在西方身體和思想中的靈魂，我們的看法略有不同。這是因為東方文化在許多方
面與西方文化有很大不同。對我們東方人來說，一切都是新鮮的。

我們慢慢地意識到，我們幾乎偶然發現了最大的好運，這讓我們能夠在神聖恆河岸邊的悉瓦南達
靜修處度過整整一年。我們經常感到驚訝的是，我們有幸與居住在道場的聖人——巴克提、智慧
和業力瑜伽的化身——一起度過時光。簡而言之，所有宗教的經文和精髓都在我們敬愛和尊敬的
斯瓦米斯·奇達南達、克里希那南達和許多其他永久居住在靜修院或從印度其他地區和國外訪問靜
修院的其他人身上以人的形式呈現。

有時很難相信，在世界上我們本來可以去的地方中，我們竟然以某種方式落在了印度的「精華」；
也就是說，最高形式的知識──吠檀多──正在被教導和生活。在這裡，印度的文化遺產、以上
帝為導向的生活以及偉大的自我實現和放棄得到了保存和維護。它不僅是印度的文化遺產，而且
正如斯瓦米吉們常說的那樣，這是在地球上出生的每個人的權利。

這些偉大的人物本身就是我們其他人正在努力奮鬥的目標的縮影。當世俗的黑暗似乎淹沒我們的
存在時，它們是我們所仰望的閃亮之光。用耶穌的話來說，他們是「世上的鹽」。

透過我們與這些瑜珈士一起生活的時間、我們的旅行以及隨後的歲月所產生的精神刺激，我們產
生了一些想法，並記錄在我們的素描本上。

我們想與您分享這些想法。

人生如浮雲，

人卻過得如山。

如果你意識到上帝就在你的眼中，

你就能畫出一個奇蹟。

瑜珈是成長的解藥。

太陽不知道黑暗意味著什麼。

如果智能化不能產生深刻的認識，那麼它的全部潛力就沒有被充分利用。

每個人都想要最好的！一個罕見的靈魂會接受他所得到的一切。
地球可能會錯過雨水，植物會乾枯並被風吹走。但雨永遠不會錯過大地。這就是神與人的關係。

請注意，你的意識領域其實並不是遏制圈。

當你試圖覆蓋整個宇宙時，移動是沒有幫助的。

如果真相讓你生氣，那麼

無知就藏在心裡。

自我的成功就是靈魂的失敗。

在某些方面，一把刀就像自我一樣——

它可以切開一切，除了它自己。

最難看的是什麼？

外在的太陽和內在的自我。

智慧瑜珈說：「了解」並履行你的職責。

業力瑜珈說：盡你的「職責」並知道！

做你必須做的事比做你想做的事更重要。但當一個人從自己真正的中心出發時，他必須做的事永
遠是他想做的事。
A True Sannyasin

by Suryakant B. Shah

As a literary personality, Swami Krishnanandaji is extremely well-versed not only in Yoga and Vedanta, but als
o in all the Shastras of Hinduism. Besides, he has done comparative studies of all religions, which is quite evide
nt from his sober writings and illuminating speeches. Sometimes it is rather very difficult to understand him, bu
t he is always logical and drives at the point to its perfection and we get completely convinced. Swamiji is a phi
losopher of a very high category and is also an orator who is able to keep his audience spellbound.

Swamiji is a perfect Sannyasin and adheres to the rules and regulations of the Order in all its phases and does n
ot budge an inch in observing all the ceremonies required of a true Sannyasin. Looking to the present-day circu
mstances, some may think of him as being orthodox, but his disciplined life is truly laudable.

A rare quality which I have observed in Swamiji is his administrative ability. To administer the affairs of a vast
institution like the Divine Life Society as its General Secretary is no joke. It is an international institution with i
ts branches spread throughout the world. When it becomes rather difficult for a householder even to run a small
house, how much more difficult it would be to manage the affairs of such an organisation! I am really wonderst
ruck at the ability and capacity of Swamiji. How ably he runs the show! Swamiji is a Sannyasin first and forem
ost. He has his daily spiritual routine as a Sannyasin. He does his Sadhana and writes books as well on philosop
hical subjects and gives lectures also. Over and above all these, he looks after the affairs of the Ashram, gives r
eplies to the letters coming to him daily and tries his best to satisfy all concerned

In spite of indifferent health, he does all this and remains quite cheerful. I have been seeing and marking all the
se for last thirty years and am really surprised as to how Swamiji is able to withstand such a stress and strain in
spite of his simple Ashram food and his simple living with limited facilities. This is nothing but the blessings of
God and Gurudev.

Swami Krishnanandaji wishes from the bottom of his heart that everyone imbibe divinity and that all the activit
ies of the Divine Life Society should aim at fostering divinity in man in the best interests of all concerned.

On this auspicious occasion of the Shashtyabdapurti of His Holiness, led us take a leaf from his life and enrich
ourselves as advised by him. Let us follow the adage of "Simple living and high thinking". Swamiji also stresse
s one very important point and that is: "There is thing except God". So, let us remember God every moment.

In this small article it is not possible to delineate all the qualities and facets of Shri Swamiji. Though crowned
with literary, administrative and other abilities, his modesty, meekness, wisdom and generosity mark him out pr
imarily as a great Sannyasin.

We, the members of the family of the Divine Life Society, Ahmedabad, extent heartiest our felicitations to His
Holiness this auspicious occasion and wish and pray that he may live long to guide us and the public at large.
May the choicest blessings of God and Satgurudev Maharaj be showered upon His Holiness.

真正的桑雅生

作者：Suryakant B. Shah

作為一位文學家，斯瓦米·克里希南南達吉不僅非常精通瑜伽和吠檀多，而且還精通印度教的所有
經典。此外，他還對所有宗教進行了比較研究，這一點從他冷靜的著作和啟發性的演講中可見一
斑。有時很難理解他，但他總是很有邏輯性，並且在這一點上力求完美，我們完全相信。斯瓦米
吉是一位非常高水準的哲學家，也是一位能讓聽眾著迷的演說家。

斯瓦米吉是一位完美的桑雅生，在所有階段都遵守僧團的規則和條例，並且在遵守真正桑雅生所
需的所有儀式方面絲毫不讓步。以現在的情況來看，有些人可能認為他是正統的，但他自律的生
活確實值得稱讚。

我在斯瓦米吉身上觀察到的一個罕見的特質是他的管理能力。擔任神命會這樣龐大的機構的總書
記，這可不是鬧著玩的。它是一個國際機構，其分支機構遍布世界各地。當一個戶主連管理一間
小房子都困難時，管理這樣一個機構的事務就更困難了！我真的對斯瓦米吉的能力和能力感到驚
訝。他主持這場演出多麼有能力啊！斯瓦米吉首先是個桑雅生。身為桑雅生，他每天都有自己的
靈性慣例。他修行、寫哲學書籍以及演講。除此之外，他也負責處理道場的事務，回覆每天發給
他的信件，並盡力滿足所有相關人員的要求。
儘管健康狀況不佳，但他做這一切時仍然保持著愉快的心情。在過去的三十年裡，我一直在觀察
和標記這一切，我真的很驚訝斯瓦米吉如何能夠承受如此大的壓力和壓力，儘管他的修道院食物
簡單，生活簡單，設施有限。這只不過是上帝和古魯的祝福。

斯瓦米·克里希納南達吉從心底希望每個人都能吸收神性，神聖生命協會的所有活動都應旨在培養
人類的神性，以符合所有相關人員的最佳利益。

在這個吉祥的時刻，尊者沙什蒂阿布達普爾蒂帶領我們向他的生活學習，並按照他的建議充實自
己。讓我們遵循「簡單生活，高尚思想」的格言。斯瓦米吉也強調了非常重要的一點，那就是：
「除了上帝之外，還有其他事物」。所以，讓我們時時刻刻記住上帝。

在這篇小文章中不可能描述 Shri Swamiji 的所有品質和麵向。儘管他擁有文學、行政和其他方面的

能力，但他的謙虛、溫柔、智慧和慷慨使他首先成為一位偉大的桑雅生。

我們，艾哈邁達巴德神聖生命協會的成員，在這個吉祥的時刻向尊者致以最衷心的祝賀，並祝愿
並祈禱他能夠長壽，指導我們和廣大公眾。願真主和薩古魯德夫·馬哈拉吉最珍貴的祝福降臨在尊
者身上。

A Vedanta Samrat

by Prof. Indrajit Sharma

I have the honour and privilege of knowing Shri Swami Krishnanandaji personally since the year 1947. I am lu
cky to have enjoyed his love and confidence over all these years.

He is a superb example of single-minded devotion to, and great love for, the work and mission of Gurudev Sri
Swami Sivanandaji. He has never deviated from the highest standards of rectitude and exactitude in his approac
h to the problems of human life.

He is known for his high sense of responsibility. For many years, he had been the editor of “The Divine Life
”, the monthly organ of the Divine Life Society. I never came across a single spelling mistake in the magazine
during all the years of his competent editorship of this journal. He has been discharging the multifarious duties
of the General Secretary of the Divine Life Society with ability and distinction. There exists a perfect loving eq
uation between Swami Chidanandaji and Swami Krishnanandaji. Both understand, respect and love each other
perfectly well.

Swamiji is a great scholar and prolific writer. It is an intellectual treat to read his books embellished by lucid di
ction and profound thought. He writes from personal experiences, and as such, his words carry conviction.

Swami Krishnanandaji is a forceful speaker. He can keep huge audiences spellbound by his encyclopaedic rang
e of erudition and ringing oratory. There seems to be an abode of Saraswati in his heart from where well up rar
e gems of wisdom.

Sri Swamiji, unlike a few prominent disciples of Gurudev Swami Sivanandaji, never thought for a moment of e
stablishing his own separate mission to project his own image. He has stuck to Gurudev's Ashram at Rishikesh
with admirable tenacity and rare faithfulness and has made Sivanandashram as his permanent home. He has not
gone abroad even once, whereas there is every justification for him to do so. He can bring home the subtle truth
s of our religion, culture and philosophy to the seeking souls in the West in a much better way than so many ot
hers engaged in similar pursuits. He has got a penetrating insight and superb logical faculties. I wish that Swam
iji should be persuaded to go abroad and give the benefit of his illumined intelligence to the earnest seekers of
God and spiritual life abroad.

Swami Krishnananda is a true Vedanta Samrat. He constantly meditates upon the highest truths of Vedanta and
lives those principles in his daily life. His heart is full of love for the suffering humanity. Whenever he gets a c
hance, he renders some practical help to the needy and the suffering people.

Swami Krishnanandaji is an oasis in the dreary desert of this world. Many earnest devotees and seekers find reli
ef, consolation and wisdom in his inspiring company. He is the favourite, especially of the foreign seekers. The
y go to him for guidance and illumination. His life is a saga of dedication to the Guru's Mission. He follows his
daily routine of Sadhana and work very rigidly.

It is my great good luck to associate myself with the Diamond Jubilee Celebrations of revered Sri Swami Krish
nanandaji. May God grant him perfect health and long life to serve the suffering mankind for many more years!
I wish him many happy returns of the day.
吠檀多薩姆拉特

作者：Indrajit Sharma 教授

自 1947 年以來，我很榮幸能夠親自認識斯瓦米·克里希南南達吉 (Shri Swami Krishnanandaji)。這些

年來我很幸運能夠享受他的愛和信任。

他是一心一意地奉獻和熱愛古魯德夫·斯里·斯瓦米·西瓦南達吉的工作和使命的絕佳典範。他在處
理人類生活問題時從未偏離過正直和精確的最高標準。

他以高度責任感而聞名。多年來，他一直擔任神命會月刊《神命》的編輯。在他擔任該雜誌的主
管編輯的這些年裡，我從未在該雜誌上遇到任何拼字錯誤。他一直出色地履行著神命會秘書長的
各項職責。斯瓦米·奇達南達吉和斯瓦米·克里希納南達吉之間存在著完美的愛情等式。雙方都非常
理解、尊重和相愛。

斯瓦米吉是一位偉大的學者和多產的作家。閱讀他的文字清晰、思想深刻的著作是一種智力享受。
他根據個人經驗寫作，因此，他的話充滿說服力。

斯瓦米·克里希南南達吉 (Swami Krishnanandaji) 是一位強而有力的演說家。他博學多才、雄辯雄辯，

可以讓大批觀眾著迷。他的心中似乎有一個薩拉斯瓦蒂（Saraswati）的住所，從那裡湧出稀有的
智慧寶石。

斯里·斯瓦米吉與古儒吉·斯瓦米·西瓦南達吉的一些著名弟子不同，他從未想過要建立自己單獨的
使命來展示自己的形象。他以令人欽佩的堅韌和罕見的忠誠堅持到古魯位於瑞詩凱詩的靜修處，
並將西瓦南達靜修所作為他永久的家。他一次也沒出過國，但他有充分的理由出國。他能夠以比
許多其他從事類似追求的人更好的方式，將我們的宗教、文化和哲學的微妙真理帶入西方尋求的
靈魂之中。他具有敏銳的洞察力和高超的邏輯能力。我希望斯瓦米吉能被說服出國，並把他的聰
明才智惠及國外熱切尋求上帝和屬靈生活的人。
斯瓦米·克里希納南達 (Swami Krishnananda) 是一位真正的吠檀多薩姆拉特 (Vedanta Samrat)。他不斷
地冥想吠檀多的最高真理，並在日常生活中實踐這些原則。他的內心充滿了對受苦受難的人類的
愛。只要有機會，他就為困難群眾提供一些實際幫助。

斯瓦米·克里希南南達吉 (Swami Krishnanandaji) 是這個世界荒涼沙漠中的綠洲。許多熱心的奉獻者

和尋求者在他鼓舞人心的陪伴中找到了解脫、安慰和智慧。他是最受歡迎的人，尤其是外國尋求
者。他們向他尋求指導和啟發。他的一生是奉獻上師使命的傳奇。他每天都遵循例行修行，工作
非常嚴格。

我非常幸運能夠參與受人尊敬的斯瓦米·克里希納南達吉的鑽禧慶典。願上帝保佑他健康長壽，為
受苦受難的人類服務多年！我祝他今天快樂。

An Ideal Spiritual Guide

by Swami Yogaswarupananda

The great Acharya Sankara states that it is very difficult to get a human birth and it is only with the grace of the
Almighty Lord that one can get an ideal spiritual guide. Those who have the good fortune to have contact with
worshipful Sri Swami Krishnanandaji are, therefore, really blessed souls; for, they have no more fear of this Sa
msara. Adorable Gurudev His Holiness Sri Swami Sivanandaji Maharaj himself had said more than once that S
wami Krishnanandaji was an Avatara of Acharya Sankara and wondered how this young Swami held in his sma
ll head the vast ocean of knowledge and also remembered all that he had read in the scriptures!

In spite of having digested the essence of all religious and spiritual literature, Swamiji is still regular and punctu
al in his Svadhyaya, Japa and meditation. He also attends to all the daily routine of the Ashram activities. He so
lves very quickly all the administrative problems of the Ashram, as he is very clear in his thoughts and actions.
Swamiji becomes very serious when he detects any negligence on the part of anyone in the performance of his
duties, and sometimes, he puts on a severe and harsh attitude if it concerns any financial loss to the Ashram. Ev
en on such serious occasions, Swamiji never fails to give spiritual advice such as can be never forgotten throug
hout one's life.
An Incident and a Lesson

During the annual functions of Gurupurnima, Sadhana Week and Punyatithi Aradhana of the worshipful Gurud
ev in the year 1966, Swamiji asked me to vacate my room in order to provide accommodation to the guests, an
d stay in his office room instead. While handing over the office key to me, Swamiji said: "This is the first time
I am giving the office key to anyone; keep it carefully." The key being a very small one, as a precaution against
its loss, I put it in a key-ring and tied the ring in the sacred thread on my body; and now and then I satisfied my
self that the key was safe in its place. On the Gurupurnima Day, I had to finish my bath in the Ganga before 4 a.
m. After the bath, when I verified whether the key was safe, I found to my utter surprise and bewilderment, that
only the ring was in my sacred thread. The little key was missing. I waited upto 6 a.m. on the Ganges bank so I
could make a thorough search clear sunlight. My search was fruitless. When I went up to report the loss key, S
wamiji was in Gurudev's Kutir on the Ganges bank, where he was staying in those days.

On the holy Gurupurnima Day, it is the custom for everyone in the Ashram to go to the senior Swamijis to pay
homage and receive blessings. But as I was in a miserable condition, I could not do this like the others. Not kno
wing what to do, I felt nervous and had not the courage to report the loss of the key to Swamiji. I stood in my
wet clothes shivering with cold in front of Gurudev's Kutir. Due to fear and grief, I could not speak a word. On
seeing pathetic state, Swamiji asked me what had happened and the cause of my staying with wet clothes. With
a choked voice, I told Swamiji that the office key was in the Ganga in the early morning, from the key-ring whi
ch was tied to my thread. Swamiji became very serious said: "What is the purpose of the thread? Is it for tying t
he keys? In spite of my warning, you have lost it. Now, there is no other way except to break the lock. If every
inmate does the same thing, from where can you get money for purchasing new locks and keys? In the first test
itself, you have failed. In your spiritual life, Lord Yama, Satan and other forces will come and test you. You are
not able to keep a small key without losing it. How is it possible for you to face Yama and Satan and get over t
he obstacles put by those terrible forces? It is better you go home now itself and eat and sleep there. This holy
Ashram is not the place for you. You are unfit for Sadhana.” Saying this, Swamiji went inside and bolted the
door.

With profuse tears, I stood at the entrance of the Kutir for more than half an hour. In the meantime, Swami Hir
dayananda Mataji and Swami Dayanandaji came to the Kutir to meet Swamiji and pay their respects. On their e
nquiry, I narrated the entire story. Both of them pleaded for me before Swamiji. After a little while, Swamiji ga
ve me the duplicate key of the office and said: “Go and change the clothes.” As I found that Swamiji was sti
ll very serious, I thought of leaving the Ashram that day itself, for he had said earlier that the Ashram was not a
fit place for me. I went to Swami Hridayananda Mataji to return Dr. Radhakrishnan's Commentary on the Bhag
avad Gita which I had borrowed from her. Hearing my decision to leave the Ashram, Mataji laughed and said:
“For a silly thing, you are losing your confidence and going back home leaving the spiritual path. Repeat the
Lord's Name. Today is Gurupurnima. Pray to Gurudev, surely he will help you. I observed fasting and prayer th
roughout the day. In the early morning I dreamt that the key was there near a rock on the Ganges bank. I woke
up. It was about 5 a.m. I went to the particular place where I had taken bath the previous day. To my surprise, t
he water level of the Ganges had receded and I saw a small piece of white metal lying there in the wet sand. It
was the key!

I thought of God. The office key appeared as the key to the realm of God. With confidence and jubilation, I ran
to Gurudev's Kutir and prostrating before Swamiji, told him the recovery of the lost key. With a serious tone, S
wamiji asked me to return the duplicate key. I at once returned it. Receiving it Swamiji said: "God is with you.
Be careful in future." With hesitation, I stood there. I wanted to ask Swamiji whether he would permit me to sta
y in the Ashram. His harsh words, "The Ashram is not a fit place for you; it is better that you go home now itse
lf", were ringing in my ears. But to my great surprise, he brought a big tin of biscuits, and with a smile in his fa
ce, presenting it to me, said: "Be happy."

From that time onwards, I became more vigilant and more careful. For the benefit of spiritual aspirants, Swami
Krishnanandaji very often puts on a serious mien. Spiritual and moral instructions are given by him through app
ropriate anecdotes. Good work he praises and encourages in such a way that the Sadhak concerned is tempted t
o do more Sadhana.

Swamiji's thinking is always on the import of the scriptures. Quite often, when I went to him in the mornings, i
nstead of giving me some work, Swamiji used to put some questions very difficult to answer. "What is the diffe
rence between doing and happening?" he asked me once. On another occasion, he said: "As per the aphorism of
Patanjali, in the presence of one who is established in the practice of Ahimsa, there will be no feelings of enmit
y and hatred and peace would prevail. Lord Krishna was a great Yogi, but in his very presence, there were so m
any wars and battles. Either Patanjali is wrong or Krishna is not a Yogin. What do you say?" If Atman is every
where and in all beings, it should be in the cow also; and if the cow turns its neck, do you mean that Atman als
o bends? Think and tell the answer," said Swamiji on another day. On still another day he said: "As per the decl
aration of Lord Krishna in the Gita, 'Mattah parataram na anvat kinchidasti Dhananjaya. Nothing exists other th
an Me, O Arjuna!', you must see only Krishna everywhere. But you are seeing so many things in the world. Jus
t look here—table, chair, doors, windows, you and me. Do you perceive 'things' or Krishna alone? What is your
understanding of this statement? Go and meditate on this verse and then come and tell me your experience." Re
peating some of the phrases in the Gita verses, he used to laugh loudly and whole-heartedly like an innocent chi
ld.

Swami Krishnanandaji is a friend of all and a well-wisher of everyone. Some devotees, with an intention of givi
ng some presentation to Swamiji, used to ask me: "Do you know what Swamiji likes most?" My reply to them
used to be in the negative. One day, when Swamiji was in a humorous mood, I put the question to Swamiji him
self. What was it that he liked most? The reply was: "Nothing." Nothing he likes or dislikes. It is very difficult t
o understand Swamiji.
Like Prahlada in Sahaja Samadhi

Here I recollect a beautiful narrative in the Shanti Parva of the Mahabharata about the spiritual status of Prahlad
a, the great devotee of the Lord who had the rarest privilege of sitting on the lap of Lord Narasimha. This occur
s in the course of a conversation between Bhishma and Yudhishthira. Bhishma says: “Prahlada was unattache
d to all worldly objects. His sins had been washed away. He was possessed of great learning. Free from all evil
qualities, he was a repository of the quality of goodness. He took praise and censure equally. Realising the trans
itory nature of all beings and things, he was angry with what displeased him and rejoiced at what pleased him.
Steadily engaged in the study of the scriptures, firm in knowledge, he had arrived at the conclusions in respect
of Truth. As he was seated one day in a solitary chamber, with his senses under complete control, Indra, the kin
g of the celestials, approached him and said: "O king, I behold in you those qualities by which a person wins th
e esteem of all. Your behaviour is like that of a child, free from attachment and aversion. You have realised the
Self. What is the best means by which the knowledge the Self may be attained?" To him Pralada replied: "He w
ho is acquainted the true nature of all beings, mobile and immobile, is never deluded. All entities and non-entiti
es come into being and cease to exist in consequence of their own nature. He who regards himself as the doer o
f acts, good or bad, possesses a wisdom that is vitiated. Such a person is unacquainted with the Truth. If the per
son were really the actor, then all acts undertaken for own his benefit would certainly be crowned with success.
But it is not so at all times. Even among persons struggling their utmost, the avoidance of what is not desired a
nd the attainment of what is desired, are not seen always. What becomes then of the personal exertion? In the c
ase of some we see that without any exertion on their part, what is not desired is avoided and what is desired is
accomplished. Therefore, this must be the result of Nature. He who is acquainted with only the transformations
of Nature, but not with Nature itself, which is supreme and exists by herself, feels stupefaction in consequence
of his ignorance. But he who understands the difference between Nature and her transformations is never delud
ed. All existing things have their origin in Nature. In consequence of one's certainty of conviction in this respec
t, one would never be affected by price or arrogance. When I know the origin of all Dharmas and whenn I am a
cquainted with the instability of all objects, I am incapable of indulging in grief. Without attachments, without
pride, without desire and hope, freed from all bonds, and disassociated from everything, I am passing my time i
n great happiness, engaged in witnessing the appearance and disappearance of all created objects. I behold all th
ings with the light of Self-knowledge, and therefore, no trouble or anxiety exists in me. I do not behold anyone
as my foe or friend. Hence I desire nothing."

Now the reader will have a fair knowledge of the supreme state of Sahaja Samadhi of Prahlada. If he has under
stood Prahlada, he can understand Sri Swami Krishnanandaji. Revered Swamiji is an ideal example to emulate f
or Sadhaks who desire to lead the divine life and get God-realisation.

理想的精神導師
作者：斯瓦米·瑜伽斯瓦魯帕南達

偉大的商羯羅阿查里亞 (Acharya Sankara) 指出，獲得人身是非常困難的，只有憑藉全能主的恩典，

人們才能獲得理想的精神導師。因此，有幸與崇拜的聖斯瓦米·克里希納南達吉接觸的人是真正有
福的靈魂。因為，他們不再懼怕這個輪迴。可愛的古魯傑夫尊者斯瓦米·西瓦南達吉·馬哈拉吉本人
不只一次說過，斯瓦米·克里希南南達吉是阿查里亞·桑卡拉的化身，他想知道這位年輕的斯瓦米如
何在他的小腦袋裡擁有浩瀚的知識 海洋，並記得他在經文中讀過的所有內容。 ！

儘管斯瓦米吉已經消化了所有宗教和靈性文獻的精髓，但他仍然定期、準時地進行他的 Svadhyaya、
Japa 和冥想。他也負責修道院的所有日常活動。他很快就解決了修道院的所有行政問題，因為他
的想法和行動非常清晰。當斯瓦米吉發現任何人在履行職責時有任何疏忽時，他會變得非常嚴肅，
有時，如果涉及道場的任何經濟損失，他會表現出嚴厲和嚴厲的態度。即使在如此嚴肅的場合，
斯瓦米吉也永遠不會忘記給予終生難忘的精神建議。

一個事件和一個教訓

1966 年，在古魯普尼瑪(Gurupurnima)、修行週(Sadhana Week) 和古魯德夫(Gurudev) 的 Punyatithi Ara

dhana 年度活動期間，斯瓦米吉要求我騰出房間，以便為客人提供住宿，而留在他的辦公室。斯瓦
米吉在將辦公室鑰匙交給我時說道：“這是我第一次將辦公室鑰匙交給任何人，請小心保管。”
鑰匙很小，為了防止遺失，我把它放在鑰匙圈裡，然後用聖線把鑰匙圈綁在身上；時不時地，我
確信鑰匙安然無恙地就位。在古魯普尼瑪節那天，我必須在凌晨 4 點前完成在恆河的沐浴。沐浴
後，當我確認鑰匙是否安全時，我驚訝又困惑地發現，我的聖線上只有戒指。小鑰匙不見了。我
在恆河岸邊等到了早上六點，這樣我就可以在晴朗的陽光下進行徹底的搜索。我的搜尋毫無結果。
當我上去報失鑰匙時，斯瓦米吉正在恆河岸上的古魯德夫庫蒂爾，當時他就住在那裡。

在神聖的古魯普尼瑪日，按照慣例，靜修處的每個人都會去年長的斯瓦米吉面前頂禮膜拜並接受
祝福。但由於我的處境很悲慘，所以我不能像其他人那樣這樣做。我不知道該怎麼辦，感到緊張，
沒有勇氣向斯瓦米吉報告丟失了鑰匙。我穿著濕衣服站在古魯德夫的庫提爾面前，凍得發抖。由
於恐懼和悲傷，我一句話也說不出來。看到我可憐的樣子，斯瓦米吉問我發生了什麼事以及我穿
著濕衣服的原因。我用哽咽的聲音告訴斯瓦米吉，辦公室的鑰匙在清晨就在恆河裡，來自綁在我
的繩子上的鑰匙圈。斯瓦米吉變得非常嚴肅地說：「這根線的用途是什麼？是用來繫鑰匙的嗎？
儘管我警告過，你還是把它弄丟了。現在，除了撬開鎖之外，沒有其他辦法了。如果每個囚犯都
這樣做的話同樣的，你從哪裡得到錢去買新的鎖和鑰匙？在第一個考驗本身，你就失敗了。在你
的精神生活中，閻王、撒旦和其他勢力會來考驗你。你無法保管好一把小鑰匙，不要丟失。你怎
麼可能面對閻王和撒旦，並克服那些可怕勢力設置的障礙？你最好現在就回家，在那裡吃飯和睡
覺。這個神聖的道場不是“不適合你。你不適合修行。” 說著，斯瓦米吉走進去，鎖上了門。

我淚流滿面，在庫提爾門口站了半個多小時。同時，斯瓦米·希爾達亞南達·馬塔吉（Swami Hirdaya
nanda Mataji）和斯瓦米·達亞南達吉（Swami Dayanandaji）來到庫蒂爾會見斯瓦米吉並表達敬意。
在他們的詢問下，我講述了整個故事。他們兩個都在斯瓦米吉面前為我求情。過了一會兒，斯瓦
米吉給了我辦公室的複式鑰匙，說：“去換衣服。” 當我發現斯瓦米吉仍然很嚴肅時，我想當天
就離開道場，因為他早些時候說過道場不適合我。我去找斯瓦米·赫里達亞南達·馬塔吉 (Swami Hri
dayananda Mataji)，歸還我從她那裡借來的拉達克里希南 (Radhakrishnan) 博士對《薄伽梵歌》的評
論。聽到我決定離開道場，馬塔吉笑著說：「為了一件愚蠢的事情，你失去了信心，離開了靈性
道路回家了。重複主的名字。今天是古魯普尼瑪。向古儒吉祈禱，他一定會幫助你。我全天禁食
和禱告。清晨，我夢見鑰匙在恆河岸邊的一塊岩石附近。我醒了。凌晨五點左右，我去了前一天
洗澡的地方。令我驚訝的是，恆河的水位已經退去，我看到一小塊白色金屬躺在潮濕的沙子裡。
這是關鍵！

我想到了上帝。辦公室鑰匙似乎是通往神國的鑰匙。帶著信心和喜悅，我跑到古魯傑夫的庫蒂爾
面前，在斯瓦米吉面前頂禮膜拜，告訴他丟失的鑰匙已經找回來了。斯瓦米吉語氣嚴肅地要求我
歸還複製鑰匙。我立即將其退回。斯瓦米吉收到後說：“上帝與你同在。以後要小心。” 帶著猶
豫，我站在那裡。我想問斯瓦米吉他是否允許我留在道場。他的嚴厲話語“道場不適合你；你最
好現在就回家”，在我耳邊響起。但令我大吃一驚的是，他帶來了一大罐餅乾，微笑著遞給我，
說：“開心點。”

從那時起，我變得更加警惕，更加小心。為了精神追求者的利益，斯瓦米·克里希納南達吉經常表
現出嚴肅的態度。他透過適當的軼事給予精神和道德指導。他讚揚並鼓勵好的工作，這樣相關的
薩達克就會受到誘惑做更多的薩達納。

斯瓦米吉的思想總是集中在經典的重要性。很多時候，當我早上去找他時，斯瓦米吉並沒有為我
做一些工作，而是提出了一些很難回答的問題。“做和發生有什麼區別？” 他有一次問過我。在
另一個場合，他說：「根據帕坦伽利的格言，在一個實踐阿希姆薩的人面前，不會有敵意和仇恨
的感覺，和平將會佔上風。主奎師那是一位偉大的瑜伽士， “但在他面前，發生瞭如此多的戰爭
和爭鬥。要么帕坦伽利錯了，要么克里希納不是瑜伽士。你說呢？” 如果阿特曼無所不在，存在
於所有眾生之中，那麼它也應該存在於牛身上；如果牛轉動脖子，你是否意味著阿特曼也會彎曲？
思索並說出答案，」斯瓦米吉在另一天說道。還有一天，他說：「根據克里希納勳爵在《薄伽梵
歌》中的宣言，『Mattah parataram na anvat kinchidasti Dhananjaya。除了我之外，沒有任何東西存在，
阿朱那啊！’，你必須到處只看到奎師那。但你看到了世界上很多事。看看這裡——桌子、椅子、
門、窗、你和我。你感知「事物」還是單獨感知奎師那？您對這說法有何理解？去冥想這節經文，
然後來告訴我你的經歷。」重複著梵歌經文中的一些短語，他常常像一個天真的孩子一樣大聲、
全心全意地笑。

斯瓦米·克里希納南達吉是所有人的朋友，也是所有人的祝福者。一些奉獻者想要向斯瓦米吉做一
些介紹，常常問我：“你知道斯瓦米吉最喜歡什麼嗎？” 我對他們的答覆過去是否定的。有一天，
當斯瓦米吉心情幽默時，我向斯瓦米吉本人提出了這個問題。他最喜歡什麼？得到的答覆是：
“沒什麼。” 沒有什麼是他喜歡或不喜歡的。要理解斯瓦米吉是非常困難的。

就像霎哈嘉三摩地中的帕拉達一樣

在這裡，我想起了《摩訶婆羅多》的《Shanti Parva》中關於帕拉達的靈性地位的美麗敘述，帕拉
達是至尊主偉大的奉獻者，他有幸坐在主那拉辛哈的膝上。這發生在毘濕摩和尤帝士提拉之間的
對話過程中。毘濕摩說：「帕拉達不執著於一切世俗事物。他的罪孽已經被洗清了。他博學多才。
他擺脫了一切邪惡特質，是善良品質的寶庫。他對讚美和批評一視同仁。了悟一切眾生和事物的
短暫性，他對自己不高興的事感到憤怒，對自己高興的事感到高興。他堅定地研讀經典，知識堅
定，並得出了有關真理的結論。有一天，當他坐在一間孤獨的房間裡，他的感官完全受到控制時，
天界之王因陀羅走近他說：「國王啊，我在你身上看到了那些贏得所有人尊敬的品質。 ……你的
行為就像一個孩子的行為，沒有執著和瞋恨。你已經證悟了大我。獲得大我知識的最好方法是什
麼？普拉拉達對他回答：「知悉一切眾生，無論是動或不動的真實本質的人，決不會被迷惑。所
有實體和非實體的產生和滅亡都是由於它們自身的本質。如果他認為自己是行者，無論善行或惡
行，所擁有的智慧都是有損的。這樣的人不熟悉真理。如果這個人真的是行者，那麼一切為了自
己的利益而進行的行為肯定會獲得成功。但是，並非所有時候都是如此。即使在竭盡全力奮鬥的
人中，也並不總是能夠避免不想要的東西並獲得想要的東西。那麼個人的努力會變成什麼樣子呢？
在在某些人的情況下，我們看到：不費力氣，所不欲之事得以避免，所欲之事得以實現。因此，
這必定是自然的結果。只熟悉自然變化，而不熟悉自然本身的人，這是至高無上的。並獨自存在，
因他的無知而感到麻木。但了解自然及其變化之間差異的人絕不會被迷惑。一切存在的事物都起
源於自然。由於人們在這方面有堅定的信念，因此人們永遠不會受到價格或傲慢的影響。當我了
知一切法的根源，當我了解一切事物的不穩定時，我就不能沉溺於悲痛之中。我沒有執著，沒有
驕傲，沒有慾望和希望，脫離一切束縛，脫離一切，在極大的快樂中度過我的時光，見證一切創
造物的出現和消失。我以自知之光看待一切事物，因此，我身上不存在任何麻煩或焦慮。我不將
任何人視為我的敵人或朋友。因此，我一無所求。”

現在讀者將對帕拉達霎哈嘉三摩地的最高狀態有一個公平的了解。如果他理解了帕拉達，他就能
理解斯瓦米·克里希納南達吉。受人尊敬的斯瓦米吉是渴望過神聖生活並證悟神的薩達克的理想榜
樣。

From Yoga to Holistic Health

by Mellisa Schnirring

Yoga has swept through the West like a hurricane, leaving some faithful converts in its wake and also some da
mage to its reputation. Like so many other innovative ideas in the West, it has been treated like a commodity by
charlatans and shysters, both Eastern and Western. It has been commercialised, exploited, then left in a corner b
y those who had used it and were done with it.

As a popular movement Yoga has waned somewhat in the States, at least on the Eastern seaboard, as I observe i
t. But the tide pulling out left a few bright pebbles on the beach. Many were touched, converted for life. These f
aithful keep on quietly teaching, practising, running ashrams and centres. Teachers who picked up enough mom
entum when the Yoga movement was at its zenith are still drawing numbers of students. Other yoga students ha
ve taken yoga inward and practise it quietly in their hearts and minds while doing other work outwardly.

Those fortunate yoga teachers and practitioners have managed to integrate the Yoga philosophy of life into a m
ode of work that is related, into which the teachings of Asanas and meditation seem to flow. This work is in the
newly popular field of holistic health. “Holistic”, or wholistic, has become another catchword to that segmen
t of the American public who seem to have some spiritual awareness, who want to better themselves, row and e
volve. Holistic health means an integrated “wholeness” of health in body, mind and spirit. The holistic appro
ach deals with all three of the levels at once, not neglecting any of them. Healing and ministering therefore call
for an understanding of, and an ability to deal with, as many layers of a person's being as possible. The emphasi
s is on the natural: natural foods, food supplements and herbs rather than drugs, the avoidance of surgery if pos
sible. Holistic sciences which derive from Ayurvedic medicine, like Polarity Therapy, a contact healing techniq
ue, and homeopathic medicine, are popular.
Americans are increasingly health and body conscious, and some never penetrate beyond the body layer in their
quest for nothing more than prolonged youth, better body tone and weight loss. They patronize health food stor
es because it is the fashionable thing to do, by the health and natural food magazines, frequent gyms and spas, a
nd pump themselves full of vitamin pills.

But others find their way into the mind and even spirit layers, binding in their search that the body is indeed onl
y the final dumping ground for an imbalance that starts out as an abstract concept on the causal plane, is blue pr
int it on the astral, and finally manifests as effect rather than cause on the physical.

From this profound and agent understanding, pronounced “new” by some of our culture, come such practice
s as the aforementioned Polarity Therapy, formulated by an Austrian doctor, Randolph Stone, who spent forty y
ears studying in the Far East and based much of his method on Indian Ayurveda; the Reiki method of natural h
ealing, a 2500-year-old Zen Buddhist technique we discovered in the 1940s; hypnotherapy in its various forms,
strikingly similar in its technique to the “total relaxation with auto-suggestion” of Hatha Yoga; so-called “p
sychic healing”, involving the use of extra-sensory or intuitive faculties in meditation. The therapist diagnoses
and treats by reading the patient's energy. Other exercise forms such as Bio-Energetics, the Alexander Techniqu
e and the Feldenkrais method work with the physical layer to resolve deeper blocks and problems through the b
ody movement and alignment. Herbology involves the study of Native American herbs used by Red Indians; wi
th it goes a return to natural home-grown foods, eschewing processed foods, chemicals, and pesticides. After all,
American forefathers were living in the natural, holistic life a mere ago.

Perhaps the most interesting outgrowth of the holistic movement, or the practitioner who is sincere and does not
exploited commercially – or in a subtler power sense, for personal gain – is the growing awareness of the rea
l divine power that flows through healing. The human being is seen more and more as a body of energy and lig
ht, whose many-layered depth and complexity must be wholy one, integrated within himself and with the unive
rse, before he can be truly whole. As he practices as healer and is practised on as patient, he discovers the divin
e power within himself and others. He has a wonderful opportunity to learn what it is to be truly a channel for h
ealing and help to others. He learns true humility as he expresses that this power flows only when healer and he
alee, therapist and patient, are both open to giving and receiving respectively.

So, the search for the light is taking different forms, from yoga to holistic health. But there was nowhere to go,
really, for holistic health not contained within the great science of yoga which declares that mind, body, and spi
rit are one.
從瑜珈到整體健康

作者：梅麗莎‧施尼爾林

瑜珈像颶風一樣席捲了西方，留下了一些忠實的皈依者，也對其聲譽造成了一些損害。與西方許
多其他創新理念一樣，它被東方和西方的江湖騙子和騙子視為商品。它已經被商業化、被利用，
然後被那些使用過它並用完它的人留在角落。

據我觀察，作為一項流行運動，瑜珈在美國已經有所衰落，至少在東岸是如此。但退潮後，海灘
上留下了一些明亮的鵝卵石。許多人被感動，終生悔改。這些信徒繼續默默地教導、修行、經營
靜修所和中心。在瑜珈運動鼎盛時期獲得足夠動力的老師們仍然吸引著大量的學生。其他瑜珈學
員則將瑜珈帶入內心，在內心和頭腦中安靜地練習，同時在外面做其他工作。

那些幸運的瑜珈老師和練習者已經成功地將瑜珈的生活哲學融入到一個相關的工作模式中，體位
法和冥想的教導似乎也融入其中。這項工作屬於新流行的整體健康領域。“整體”，或整體，已
經成為美國公眾的另一個流行語，他們似乎有一些精神意識，想要改善自己，划船和發展。整體
健康意味著身體、心靈和精神的健康「完整」。整體方法同時處理所有三個級別，而不忽略其中
任何一個級別。因此，治療和施助需要理解並有能力處理一個人盡可能多的層面。重點是天然：
天然食品、食品補充劑和草藥而不是藥物，如果可能的話避免手術。源自阿育吠陀醫學的整體科
學，如極性療法、接觸治療技術和順勢療法醫學，很受歡迎。

美國人越來越注重健康和身體意識，有些人從未超越身體層面，只追求延長青春、改善體質和減
肥。他們光顧健康食品店，因為這是一種時尚，有健康和天然食品雜誌，經常去健身房和水療中
心，並給自己注射大量維生素藥片。

但其他人找到了進入心靈甚至精神層的方式，在他們的探索中結合在一起，身體確實只是不平衡
的最終傾倒場，這種不平衡最初是因果平面上的抽象概念，是星體層上的藍圖，最終在身體上表
現為結果而不是原因。

從這種被我們的一些文化稱為「新」的深刻而代理的理解中，產生了前面提到的極性療法等實踐，
該療法是由奧地利醫生倫道夫·斯通（Randolph Stone）制定的，他在遠東學習了四十年，並以他的
方法為基礎關於印度阿育吠陀；靈氣自然療法，這是我們在 20 世紀 40 年代發現的一種具有 2500
年歷史的禪宗佛教技術；各種形式的催眠療法，其技術與哈達瑜伽的「自我暗示完全放鬆」驚人
相似；所謂的“心理治療”，涉及在冥想中使用超感官或直覺能力。治療師透過讀取患者的能量
來診斷和治療。其他運動形式，如生物能量學、亞歷山大技術和費登奎斯方法，與物理層配合，
透過身體運動和調整來解決更深層的障礙和問題。草藥學涉及對紅印第安人使用的美洲原住民草
藥的研究；隨之而來的是回歸天然的本土食品，避開加工食品、化學品和殺蟲劑。畢竟，美國的
祖先不久前還過著自然、整體的生活。

也許整體運動最有趣的成果，或者是真誠的、不被商業利用的從業者——或者在更微妙的權力意
義上，為了個人利益——是對透過治療流動的真正神聖力量的日益認識。人類越來越被視為一個
能量和光體，其多層次的深度和複雜性必須完全合一，與自身和宇宙融為一體，然後才能真正完
整。當他以治療者的身份進行治療並以病人的身份接受治療時，他發現了自己和他人體內的神聖
力量。他有一個絕佳的機會來了解什麼是真正的治癒和幫助他人的管道。他學會了真正的謙卑，
因為他表示，只有當治療者和被治療者、治療師和患者都分別願意給予和接受時，這種力量才會
流動。

因此，對光的探索正在採取不同的形式，從瑜伽到整體健康。但實際上，要獲得整體健康，除了
瑜伽這門偉大的科學之外，就無處可去，因為瑜伽宣稱思想、身體和精神是一體的。

Sufism: A Path to Perfection

by Dr. K.M.P. Mohamed Cassim

We live in a society which advocates the theory that happiness is the outcome of wealth and material acquisitio
n. But when analyse the main reason for our failure to achieve happiness, we find that happiness does not dwell
in outward things. Since our minds are scattered and our are polluted by various sorts of defilements, we are un
able to establish harmony or happiness within us. Happiness comes when the mind and heart are kept in perfect
unison. A person burdened with desires and ambitions cannot enjoy the beauty of life, because the freshness an
d newness of life can be experienced at every moment only through meditation, as otherwise, life becomes a dr
ab and disgusting existence. Sufism says that without first creating order in our mind, it is impossible to bring h
appiness in our life. We must realise the fact that our mind is the maker of all mischief and misery. When the m
ind is utterly quiet, still and silent, perfect tranquillity prevails, which is our real estate. In other words, in the th
ought-free stage of the mind alone we can attain real happiness. In that perfect stillness of the mind, there is pur
e bliss, a rare sense of joy and sublime feeling.

We are all members of one huge family called humanity, with one common purpose; and according to Sufism, t
hat one common goal is to attain God-realisation. Today, people in every land are faced with innumerable probl
ems, because of the modern technological civilisation. These problems were unknown to their ancestors. The m
odern man is so much involved in sensual activities that his mental energy is wasted enormously. Hence, it is v
ery essential that one must practise meditation systematically; then only there is the possibility of reducing the
wastage of energy considerably. In other words, by keeping one's mind in a state of stillness, the quantum of en
ergy that is dissipated through the cerebro-spinal system and the ceaseless cellular activities in the physical bod
y are substantially minimised. In meditation, all the faculties with which the human mind is equipped are broug
ht into full play and capacity. The state of meditation in no way brings about a lethargic condition of the mind o
r senses, but actually creates an awareness full of that dynamism necessary for the optimum use of the mind an
d the senses.

Sufism stresses the importance of spiritual training; and in this practice, what is required is a discipline of the e
ntire being of man, of all the diverse faculties. Mere intellectual training is not enough, since spiritual illuminati
on is not dependent on scholarship and logical thinking. At the end of a long and sustained spiritual practice, w
hich involves severe control of the sense-organs and the mind, there is the possibility of purging the mind of all
its impurities. So long as there is desire in the mind, the true state of Fana cannot be experienced, because the c
raving of the mind for pleasures makes one always restless and unhappy. Actually, Fana is a pure sublime feeli
ng, untouched and uncorrupted by thoughts or desires. Fana means die. Fana is complete only when one dies to
every thought, desire, despair, hope and ambition in life. It is only by dying that one shall be able to find the jo
y of living. The Sufis interpret life as a long spiritual journey. One day it must come to an end, and when it doe
s come to an end, paradoxically, it is there at the point from which it started. Therefore, death in this world is n
ot the end of existence. It is worthy of note that if we want to be without problems, we must be thoroughly dea
d while living, which means spiritual renewal is impossible without dropping the mental mechanism. Mysticall
y speaking, birth and death are unified and transcended if one melts in the blaze of the Infinite Truth, known in
Sufism as Haq.

Sufism is not a cold, deliberate shunning of everybody and everything for the sake of one's own salvation. The
ultimate purpose of Sufism is the crucifixion of the egoistic personality and rising up into a new consciousness
of our eternal oneness with the Supreme Reality, Allah. The state of Baqa implies the death of the human ego a
nd the resurrection into the divine consciousness, and this spiritual awakening or divine elevation is achieved af
ter passing through the experience of Fana which means the silence of the great void.

Today, we find people spiritually hungry in every corner of the globe, and if there is a single point on which th
ere can be no difference of opinion, it is that everyone of us wants happiness or peace of mind. If the world and
society is in a chaotic condition, it is because there is no peace in the mind of man. Happiness comes only when
our mind is perfectly clear and free from all confusions. We should enquire into the deeper aspects of the mind
with ever-increasing attention. It is also necessary to observe why the mind craves for sensual pleasures and ho
w the same pleasurable enjoyments lead us to pain. Without such self-observation, it is impossible to have any
kind of mastery over our mind. Whatever may be the pressures of the problems confronting us, our mind shoul
d remain unaffected by circumstances. When it is necessary, we must use our thinking faculty, but at other time
s we must able to remain in our natural state of "perfect peace" without wasting our mental energy on unwanted
thoughts desires. The basic factor behind all human suffering is some sort of frustration, and the reason for such
suffering is the interminable nature of desires, which can be snapped only by abstention from desire together. D
etachment, in the true sense of the term, is an experience which liberates one's mind from distraction.

The world we live in is a wonderful place, because of its perpetually changing nature. What a man hates most is
monotony and hence the changing world in a way is a blessing to humanity. The world appears to men in differ
ent ways, according to their psychological constitution. To scientists it appears in one way, while ordinary men
in another way. It is only to the Sufis that the world appears in true form. The realm of spiritual liberation has a
lways been a matter of interest to the seeker, because man, a physically finite being in an imperfect world, aspir
es for immortality. Every man, in his heart of heart, feels an urge for unalloyed joy, absolute freedom, uninterru
pted peace, perpetual life and cessation of misery.

Sufism makes the strong plea that a lasting solution to human problems can be found only when the mind reach
es the state of Fana, because it constitutes not only the cessation of mental activities through choiceless awarene
ss, but also freedom from the known, which means mind has got merged in perfect silence. When we understan
d all about ourselves, there is that emptiness, and in that state there is wisdom, and that wisdom begins when so
rrow ends. Sufism emphasises the importance of leading a pure life and practising spiritual disciplines so that th
e whole psycho-physical constitution of the seeker becomes changed and purified. This self-discipline gives the
seeker the necessary strength to bear the strains of the inner struggle. Meditation or Muraqabah means a state of
alertness where no thought to interferes, and in that state, we not only explore the various aspects of the mind, b
ut also the secret of the self, which brings about ever-new dimensions of the supra-mental state, a level beyond
the senses. Normally we act out of an opinion, or conclusion, or out of speculative intentions; but we must reali
se the fact that meditation is the action of silence. Meditation normalizes the nervous system, increases orderly f
unctioning of the brain, promotes integrated thinking and regulates action and behaviour.

Concentration is the preliminary process by which the diversified rays of the mind are brought to a single point.
But meditation, which is the highest form of contemplation, is the divine method by which our mind is ultimate
ly rendered silent. This state of meditative awareness not only helps us to commune with Allah, but also release
s the mind from its restlessness. All forms of spiritual discipline aim at tranquilisaton of the mind, helping to re
ctify functional impairment and mental disease. Specialists in psychosomatic medicine and psychiatry have com
e to show a good deal of interest in meditation, as it attempts to eliminate psychological tensions and counteract
bad influences that cause a disintegration of personality. Relaxation, both mental and physical, is becoming mor
e and more essential in the fast-moving world in which we live.

Sufism holds the view that it is useless to look for peace or relaxation outside ourselves. It must come from wit
hin by leading a life of meditation. In the silent mind alone, one can attain full spiritual satisfaction. The best w
ay to attain freedom is by egoless love, egoless work, egoless contemplation and egoless knowledge which mea
ns that one has to surrender and sacrifice everything. In the present-day world, when a crisis of character is eati
ng into human vitals, it is our sacred duty to liberate the human consciousness from the grip of perpetual confli
ct by emphasising the importance of spiritual life. It is to be realised that a man of meditation alone can perfor
m right action, in which there will be no regrets, confusion or contradiction.

In meditation, we live in this world without the images of pleasure or pain, and in that profound state of Muraq
abah, we actually discover the origin of thinking. Then we enter into a new dimension, where the division betw
een the observer and the observed does not exist. Free and happy indeed is the Sufi who lives in a state of perfe
ction, a state of egoless and is in which he is able to understand and appreciate the unending beauty of life.

蘇菲主義：通往完美之路

作者：KMP 穆罕默德·卡西姆博士

我們生活在一個提倡幸福是財富和物質獲取的結果這個理論的社會。但當分析我們未能獲得幸福
的主要原因時，我們發現幸福並不存在於外在的事物中。由於我們的心是散亂的，我們的心被各
種煩惱所污染，所以我們無法在內心建立和諧或快樂。當頭腦和心靈保持完美一致時，幸福就會
到來。一個背負著慾望和野心的人無法享受生活的美好，因為只有透過冥想才能每時每刻體驗到
生活的新鮮感，否則生活就會變得單調而令人厭惡。蘇菲主義說，如果不先在我們的頭腦中創造
秩序，就不可能為我們的生活帶來幸福。我們必須認識到這樣一個事實：我們的思想是所有惡作
劇和痛苦的製造者。當心完全安靜、靜止、寂靜時，就會出現完美的寧靜，這就是我們的房地產。
換句話說，只有在心的無念階段，我們才能獲得真正的快樂。在心靈的完美寂靜中，有純粹的幸
福，一種罕見的喜悅感和崇高感。

我們都是人類這個大家庭的成員，有著共同的目標：根據蘇菲派的說法，一個共同的目標是獲得
神的覺悟。今天，由於現代科技文明的發展，世界各地的人們都面臨著無數的問題。這些問題是
他們的祖先所不知道的。現代人過度沉迷於感官活動，以至於他的精神能量被極大地浪費了。因
此，有系統地修習禪修是非常重要的。只有這樣，才有可能大幅減少能源浪費。換句話說，透過
保持頭腦處於靜止狀態，透過腦脊髓系統耗散的能量量和身體中不斷的細胞活動就會大大減少。
在冥想中，人類心靈所具備的所有能力都得到充分發揮。冥想狀態絕不會導致心靈或感官的昏昏
欲睡，而是實際上創造了一種充滿活力的意識，這是充分利用心靈和感官所必需的。

蘇菲主義強調精神訓練的重要性；在這種實踐中，需要的是對人的整個存在和所有不同能力的紀
律。僅僅智力訓練是不夠的，因為精神啟蒙並不依賴學問和邏輯思考。在長期持續的精神修行
（涉及對感官和心靈的嚴格控制）結束時，有可能淨化心靈中的所有雜質。只要心中還有慾望，
就無法體驗到真正的梵那狀態，因為內心對快樂的渴求使人總是焦躁不安、不快樂。事實上，Fan
a 是一種純粹的崇高感覺，不被思想或慾望所觸及和腐蝕。Fana 的意思是死。只有當一個人消滅
了生活中的每一個想法、慾望、絕望、希望和野心時，法納才是完整的。人只有死了，才能找到
生的樂趣。蘇菲派將生命解釋為漫長的精神旅程。總有一天，它必須結束，而當它確實結束時，
矛盾的是，它就在它開始的地方。因此，在這個世界上死亡並不是存在的終點。值得注意的是，
如果我們想要沒有問題，就必須在活著時徹底死掉，這意味著如果不放棄精神機制，精神更新是
不可能的。從神秘的角度來說，如果一個人融化在無限真理（在蘇菲派中被稱為哈克）的火焰中，
出生和死亡就會統一並超越。

蘇菲主義並不是為了拯救自己而冷酷地、刻意地迴避所有人和一切。蘇菲主義的最終目的是釘死
利己主義人格，並上升到我們與至高現實安拉永恆一體的新意識中。Baqa 的狀態意味著人類自我
的死亡和神聖意識的復活，這種精神覺醒或神聖的提升是在經歷 Fana（意味著偉大虛空的寂靜）
的體驗後實現的。

今天，我們發現世界各地的人們都在精神上飢渴，如果有一點是不能存在分歧的，那就是我們每
個人都想要幸福或心靈的平靜。如果世界和社會處於混亂狀態，那是因為人的心靈沒有平安。只
有當我們的心完全清明、沒有任何混亂時，幸福才會到來。我們應該以越來越多的注意力來探究
心靈的更深層。我們也必須觀察為什麼心渴望感官愉悅，以及同樣的愉悅享受如何導致我們痛苦。
沒有這樣的自我觀察，就不可能對我們的心有任何的掌控。無論我們面臨的問題有多大的壓力，
我們的心都應該不受環境的影響。當有必要時，我們必須運用我們的思考能力，但在其他時候，
我們必須能夠保持在「完美和平」的自然狀態，而不是將我們的精神能量浪費在不需要的思想慾
望上。人類一切痛苦背後的基本因素都是某種挫敗感，而造成這種痛苦的原因是慾望的無止盡性，
只有同時戒除慾望才能消除慾望。從真正的意義上來說，超然是一種將心靈從雜念中解放出來的
體驗。
我們所處的世界是一個奇妙的地方，因為它的本質不斷在改變。人最討厭的是單調，因此世界的
變化在某種程度上是人類的福祉。根據人們的心理構造，世界以不同的方式呈現給人們。對科學
家來說，它以一種方式出現，而對普通人則以另一種方式出現。只有對蘇菲派來說，世界才以真
實的形式出現。精神解放的境界一直是探索者感興趣的問題，因為人作為一個不完美世界中身體
有限的存在，渴望永生。每個人內心深處都渴望純粹的快樂、絕對的自由、不間斷的和平、永生
和痛苦的停止。

蘇菲主義強烈主張，只有當心靈達到法納的狀態時，才能找到人類問題的持久解決方案，因為它
不僅意味著透過無選擇的意識來停止心理活動，而且意味著從已知中解脫出來，這意味著心靈已
經擁有了自由。在完全的寂靜中融合在一起。當我們了解自己的一切時，就會有那種空虛，在那
種狀態下就會有智慧，而當悲傷結束時，智慧就開始了。蘇菲主義強調過純潔的生活和實踐精神
紀律的重要性，以便求知者的整個身心構造得到改變和淨化。這種自律賦予探索者必要的力量來
承受內心鬥爭的壓力。冥想或 Muraqabah 意味著一種沒有思想幹擾的警覺狀態，在這種狀態下，
我們不僅探索心靈的各個方面，而且探索自我的秘密，這帶來了超心智的不斷新的維度。狀態，
超越感官的層次。通常我們的行為是出於意見、結論，或是出於推測意圖；但我們必須認識到，
冥想是靜默的行為。冥想使神經系統正常化，增強大腦的有序功能，促進綜合思維並調節行動和
行為。

專注是將不同的心靈光芒集中到一點的初步過程。但冥想是沉思的最高形式，是最終使我們的思
想沉默的神聖方法。這種冥想意識的狀態不僅有助於我們與真主交流，也能將心靈從不安中釋放
出來。所有形式的精神紀律都旨在平靜心靈，幫助糾正功能障礙和精神疾病。心身醫學和精神病
學專家對冥想表現出了極大的興趣，因為它試圖消除心理緊張並抵消導致人格解體的不良影響。
在我們所處的這個快速變化的世界中，精神和身體上的放鬆變得越來越重要。

蘇菲主義認為，在我們之外尋找平靜或放鬆是沒有用的。它必須來自於內在的冥想生活。只有在
安靜的心靈中，一個人才能獲得充分的精神滿足。獲得自由的最好方法是透過無我的愛、無我的
工作、無我的沉思和無我的知識，這意味著一個人必須放棄和犧牲一切。在當今世界，當品格危
機侵蝕人類的生命線時，我們的神聖職責是透過強調精神生活的重要性，將人類意識從永久衝突
的束縛中解放出來。要認識到，只有靜心的人才能做出正確的行為，其中不會有遺憾、困惑或矛
盾。
在冥想中，我們生活在這個沒有快樂或痛苦圖像的世界，在穆拉卡巴的深刻狀態中，我們實際上
發現了思維的起源。然後我們進入一個新的維度，其中觀察者和被觀察者之間不存在區分。蘇菲
派確實是自由而幸福的，他生活在一種完美的狀態，一種無我的狀態，在這種狀態下，他能夠理
解和欣賞生命的無盡之美。

Some Reminiscences of Swami Krishnananda

by Swami Shivapremananda

Over a time-span of twentyone years and from a vast distance, it is not easy to visualise a person. Yet, I could h
onestly say that hardly anyone had evoked a greater feeling of regard and respect in me than Swami Krishnanan
daji, during my residence of sixteen years in the Sivanandashram. Going back there, in 1968 and 1975, I found
Swamiji to be the same decent, compassionate, understanding and honest soul that I knew him to be. Time and
position had not changed him. Gandhiji used to say, "If you want to know the nature of a person, give him pow
er". In Swamiji's case, his executive authority and being showered by praise and acclaim in recognition of his le
arning and wisdom, did not turn his head. Lord Acton, a prime minister of Britain at the turn of this century, on
ce remarked, "All power corrupts, and absolute power corrupts absolutely." Swamiji has not fallen a victim to it.
What I liked best about him, when living in the Ashram next to the room he then occupied in the Yoga-Vedant
a Forest Academy building, was his unpretentious nature and that he was not a "glory-hopper."

In the first year of my stay, Swamiji (then known by his former secular name) was a resident of about two year
s' standing. We were insignificant novices in every sense, trying to find our feet in the Ashram, and seeking to f
igure out a meaning to our life and the purpose of being there at all. Even then he was a detached soul, a renunc
iate, as he showed in wanting to withdraw from the Ashram and enter into the deeper Himalayas. But fortunatel
y, he returned after a few days, realising that there was more to life than in the mental struggle of the moment.
Sometime or the other, most of us have passed through such phases. It is said that "your first duty is to face you
rself" and that a person lacks strength of mind because he is neither to himself, nor honest with others. This is a
remarkable thing about Swamiji: at least he tries to be honest with himself and with others.

When I joined the Ashram, Chidanandaji (also known by his former secular name at that time) and Krishnanan
daji always helpful to their juniors. Krishnanandaji was then in the correspondence department and Chidanandaj
i the an editor of The Divine Life magazine. Both used to ghost-write replies to the letters from spiritual aspiran
ts on behalf of Gurudev Sivanandaji. Krishnanandaji's answers were forthright, with a no-nonsense approach, e
ven to the point of having cutting edges for the sake of avoiding self-delusion. Although Krishnanandaji seeme
d unimportant to the then authorities of the Ashram, I found him to be clear-headed, lucid in expression and an
inspired spiritual seeker. And I could see traces of these qualities in the manuscripts of his first-ever literary wo
rk, Mariner in Tempest, so far unpublished, which he once gave me to read. It is about the spiritual struggles of
a man who eventually found his master.

Salient Qualities

The two great qualities of Sivanandaji that have found their identity in Krishnanandaji are: boundless patience a
nd a profound understanding of the generally comples human nature. Sivanandaji was out-going, with an inner
reserve of calm, rarely losing his balance. I saw him really angry only twice during the entire length sixteen yea
rs of living and working with him, and it can be said so only in one case among hundreds of thousands. As to K
rishnanandaji, I have seen him provoked many times and he was irritated of course, including by me, but I neve
r saw him rattled, even once.

Animus is unknown to Swamiji. For his big heart, life is far too precious and the focus of human relationship to
o transitory to be sullied by little grudges and pettiness. It is refreshing to see also that he is not image-consciou
s, and does not have the predilection to be a performing holy man; for self-image, carefully shined up, can be m
ercilessly contradicted by one's actions that reflect upon it. This explains as well the reason for his competence,
both in spiritual and temporal fields, because people are incompetent due to their inclination to self-delusion, th
e main impediment to learning anything good.

Just as simple peasants cannot distinguish between intelligence and cunning, or between dignity and vanity, the
spiritually primitive cannot differentiate between tolerance and indifference, or detachment and being impervio
us to responsibility. Ethics is the essence of spirituality, because it is only integrity with oneself and with others
that makes integration with God viable at all. I have found an abiding honesty in Krishnanandaji. Duplicity is a
bsent in his deep intelligence, and his tolerance of the defects of others is full of compassion, while his inner de
tachment makes his sense of responsibility all the more effective.

By western standards, Swamiji can be rated as a traditional interpreter of Indian philosophy, who tries to bring i
ts substance into focus, unlike some other philosophers, ancient and modern, who are like sculptors whose mate
rial is fog. He is not an addict to false modesty and does not have the unfortunate habit of an elaborate display
of humility to impress others. Vanity and arrogance are the twin companions of renown and power. I have not f
ound them by the side of Swamiji, not even dressed up in a more presentable form.

Distinction of Progress
During the time I lived in the Ashram, Krishnanandaji mostly kept to himself, minding the work that was given
him. He was almost never seen among the entourage of Sivanandaji, was too honest to be a court panegyrist, an
d never performed to the gallery for self-enhancement. The Master regarded him highly for his personal qualitie
s as well as for his learning. By 1957, circumstances pushed Krishnanandaji to administrative responsibility, an
d in 1959, he became the General Secretary of The Divine Life Society, a position he still holds. To the surprise
of many, he proved himself to be an able administrator. He did not become an ego-balloon, and this is among t
he best of his memories I retain. Pressure of work did not make him lose sight of spiritual values, which he pou
red out in his writings. As a teacher of the Vedanta philosophy, even as early as 1948, when he first started givi
ng classes, he made such an impression that Sivanandaji himself made it a point to attend his classes.

It is said that there are two levels of progress in a person's life: the outer and the inner. Outer progress is a prod
uct of ambition and will, and an insatiable hunger for renown and achievement. It is a result of initiative and tir
eless perseverance, as well as the capacity to exploit the circumstances to one's best advantage. I have found su
ch an urge to be absent in Krishnanandaji. The inner progress consists in the cultivation of a spiritual conscienc
e, and in being true to it in one's daily life. Life is what one makes of it, with the resources one has within ones
elf and utilising the circumstances which are, in part, a self-creation. Swamiji's is an example good enough as to
what life can be, on the inner level.

In 1949, I succeeded Chidanandaji as editor of The Divine Life magazine. When Sivanandaji sent me to the We
st in 1961, Krishnanandaji took over the editorship rather reluctantly, not because he did not like that kind of w
ork, but because it was to be another burden on top of his many other duties. I could not think of anyone but hi
m in my recommendation to Gurudev, although the latter's preference was another Swami. In 1968, when I was
visiting the Ashram, Krishnanandaji still complained to me that I had put the magazine on his "head" and left!

In 1975, I found him to be in ill health, valiant and stoical, and yet laden with ad-ministrative chores. Left to hi
mself, he would probably be happiest in a contemplative life, peacefully engaged in writing work, giving spiritu
al advice to those who came to him, and occasional classes on philosophy. It is his high sense of duty that has k
ept him tied to the role of a top executive, bearing the burden of running a great Ashram, having to cope with s
o many mundane egos, financial pressures, even the petty conflicts of the rootless. How can this noble soul fail
to evoke one's regard and respect?

Reality Inside Mist

Twenty-one years are a long time for the distant hills of reality to melt into the mist of reminiscences, but I am
sure that those who know Swamiji well, and have been able to break through his rather abrupt exterior into his
kindly heart, would not say that I am exaggerating. It is said that "dreams are private myths and myths are publi
c dreams", both being necessary to communicate between the known and the unknown, between individual and
public psyches and the reality of human nature. Around a public figure, the weaving of myths is inevitable. As l
ong as they do not mislead people, are not blatant lies and are done in good taste, they serve a useful purpose.
But, in any case, I have not tried to be a weaver.

In the spirit of the ancient sages of India and China, Krishnanandaji will probably agree that:

The path is more, important than goal, for if the path is good, so will be the goal.

Walking is more important than reaching, for if you know how to walk sensibily you will surely reach the desti
nation.

Doing is more important than achieving, for if you act well, the result will certainly be good.

Means are more important than the end, for the end will verily bear the consequences of the means.

Being is more important than leading, for if your example is good, it will always draw a following.

斯瓦米·克里希納南達的一些回憶

作者：斯瓦米·希瓦·普雷馬南達

二十一年的時間跨度和遙遠的距離，要想像一個人並不容易。然而，我可以誠實地說，在我住在
Sivanandashram 的十六年裡，幾乎沒有人比斯瓦米·克里希南南達吉 (Swami Krishnanandaji) 更能喚起
我的尊重和尊敬。1968 年和 1975 年，我回到那裡，發現斯瓦米吉和我所認識的一樣正派、富有同
情心、善解人意且誠實。時間和位置並沒有改變他。甘地曾說：「如果你想了解一個人的本質，
就給他力量」。就斯瓦米吉而言，他的行政權威以及對他的學識和智慧的認可和讚揚並沒有讓他
轉過頭來。世紀之交的英國首相阿克頓勳爵曾說：「一切權力都會腐敗，絕對的權力絕對會腐
敗」。斯瓦米吉並沒有成為它的受害者。當我住在靜修處時，我最喜歡他的是他謙遜的本性，而
且他不是一個“榮耀跳躍者”，而他後來在瑜伽吠檀多森林學院大樓裡住的那個房間。

在我入住的第一年，斯瓦米吉（當時以他以前的世俗名字為人所知）是一位居住了大約兩年的居
民。從任何意義上來說，我們都是微不足道的新手，試圖在道場站穩腳跟，並試圖找出我們生活
的意義以及在那裡的目的。即使在那時，他也是一個超然的靈魂，一個放棄者，正如他想要退出
道場並進入喜馬拉雅山深處所表明的那樣。但幸運的是，幾天後他回來了，意識到生活除了當下
的精神鬥爭之外還有更多的事情。有時候，我們大多數人都經歷過這樣的階段。俗話說“第一要
務就是面對自己”，一個人缺乏內心的力量，是因為他既不對自己，也不對別人誠實。對斯瓦米
吉來說，這是一件了不起的事：至少他試圖對自己和他人誠實。

當我加入道場時，奇達南達吉（Chidanandaji）（當時也以他以前的世俗名字而聞名）和克里希納
南達吉（Krishnanandaji）總是為他們的後輩提供幫助。克里希納南達吉當時在通訊部工作，奇達
南達吉是《神聖生活》雜誌的編輯。兩人都曾代表古魯德夫·西瓦南達吉（Gurudev Sivanandaji）代
筆回覆精神追求者的信件。克里希南南達吉的回答很直率，態度嚴肅，甚至為了避免自欺欺人而
採取尖銳的態度。儘管克里希南南達吉對於修道院當時的權威似乎並不重要，但我發現他頭腦清
醒，表情清晰，是一位受啟發的精神追求者。我可以在他的第一部文學作品《暴風雨中的水手》
的手稿中看到這些品質的痕跡，該作品迄今為止尚未出版，他曾經讓我閱讀過。這是關於一個人
最終找到他的主人的精神鬥爭的故事。

顯著品質

西瓦南達吉的兩個偉大特質在克里希那南達吉身上找到了自己的身份：無限的耐心和對普遍複雜
的人性的深刻理解。西瓦南達吉個性外向，內心冷靜，很少失去平衡。在與他一起生活和工作的
整個十六年裡，我只見過他兩次真正生氣，而且在數十萬個例子中，這樣說的也只是其中一例。
至於克里希南南達吉，我多次看到他被激怒，當然他也很生氣，包括我，但我從未見過他發怒，
甚至一次也沒有。

斯瓦米吉不知道阿尼姆斯。對他寬廣的心來說，生命太寶貴，人際關係的焦點太短暫，不能被小
恩怨和小事玷污。令人耳目一新的是，他沒有形象意識，也沒有成為表演聖人的偏好；因為，精
心修飾的自我形象可能會被一個人的反思行為無情地反駁。這也解釋了他在精神和世俗領域的能
力的原因，因為人們由於自欺欺人的傾向而無能，這是學習任何好東西的主要障礙。

正如單純的農民無法區分聰明與狡猾、尊嚴與虛榮一樣，精神上原始的人也無法區分寬容與冷漠、
超然與不負責任。道德是靈性的本質，因為只有對自己和他人的正直才能使與上帝的融合成為可
能。我在克里希南南達吉身上發現了持久的誠實。他的深刻智慧中沒有口是心非，他對他人缺點
的寬容充滿了同情心，而他內心的超然使他的責任感更加有效。

按照西方的標準，斯瓦米吉可以被視為印度哲學的傳統詮釋者，他試圖將其實質置於焦點之中，
不像其他一些古代和現代的哲學家，他們就像以霧為材料的雕塑家。他並不沉迷於虛假的謙虛，
也沒有為了給別人留下深刻印象而精心表現出謙虛的壞習慣。虛榮和傲慢是名譽和權力的孿生伴
侶。我沒有在斯瓦米吉身邊找到他們，甚至沒有打扮得更體面。

進步的區別

我住在道場的那段時間，克里希南達吉大部分時間都獨來獨往，專注於交給他的工作。他幾乎從
未出現在西瓦南達吉的隨從中，他太誠實，無法成為宮廷頌詞者，也從未為了自我提升而在畫廊
表演。師父對他的個人品質和學識都給予高度評價。1957 年，情況迫使克里希南南達吉承擔行政
責任，並於 1959 年成為神聖生命協會秘書長，至今仍擔任該職位。令許多人驚訝的是，他證明自
己是一位有能力的管理者。他沒有成為一個自我膨脹的氣球，這是我對他留下的最美好的記憶之
一。工作的壓力並沒有讓他忽視精神價值，他在作品中傾注了這些價值。作為吠檀多哲學的老師，
早在 1948 年，當他第一次開始授課時，他就給人留下了這樣的印象，以至於西瓦南達吉本人也特
意去聽他的課。

據說人的一生有兩個層次的進步：外在和內在。外在的進步是野心和意志的產物，也是對名譽和
成就的永不滿足的渴望的產物。這是主動性和孜孜不倦的毅力以及充分利用環境的能力的結果。
我在克里希南南達吉身上發現了一種缺席的衝動。內在的進步在於精神良知的培養，並在日常生
活中忠於它。生活是一個人利用自己擁有的資源和利用環境所創造的，而這些資源在某種程度上
是一種自我創造。斯瓦米吉的例子足以說明生活在內在層面上可以是什麼樣子。

1949 年，我接替奇達南達吉擔任《神聖生活》雜誌的編輯。1961 年，當西瓦南達吉派我去西方時，

克里希南南達吉相當不情願地接任了編輯一職，不是因為他不喜歡這種工作，而是因為這對他來
說是許多其他職責之外的又一個負擔。在我向古魯德夫的推薦中，我想不出除了他之外的任何人，
儘管後者更喜歡另一個斯瓦米。1968 年，當我參觀道場時，克里希南南達吉仍然向我抱怨我把雜
誌戴在他的“頭上”就走了！

1975 年，我發現他身體不好，雖然英勇堅忍，卻背負著繁重的行政事務。如果留給他自己，他可
能會在沉思的生活中感到最幸福，平靜地從事寫作工作，為來找他的人提供精神建議，偶爾上哲
學課。正是他的高度責任感使他與高階主管的角色聯繫在一起，承擔著管理一個偉大修道院的重
擔，必須應對如此多的世俗自我、財務壓力，甚至無根的小衝突。這樣高貴的靈魂怎能不引起人
們的尊敬和尊敬呢？

迷霧中的現實

二十一年的時間對於現實的遠山融入回憶的迷霧來說是一段漫長的時間，但我相信，那些熟悉斯
瓦米吉，並且能夠突破他那生硬的外表，進入他善良的內心的人，會不要說我誇張。有人說，
“夢想是私人的神話，神話是公共的夢想”，兩者都是溝通已知與未知、個人與公共心理以及人
性現實之間的必要條件。圍繞著公眾人物，編織神話是不可避免的。只要它們不誤導人們，不是
公然的謊言，並且做得有品味，它們就有一個有用的目的。但無論如何，我並沒有試圖成為一名
織布工。

本著印度和中國古代聖人的精神，克里希南南達吉可能會同意：

道路比目標更重要，因為如果道路好，目標也好。

行走比到達更重要，因為如果你知道如何明智地行走，你一定會到達目的地。

做比得到更重要，因為如果你做得好，結果一定會好。
手段比目的更重要，因為手段的後果必然由目的來承擔。

成為比領導者更重要，因為如果你的榜樣很好，它總是會吸引追隨者。

Bhakti through the Ages

by Dr. K. Meenakshi

The earliest written record, the Vedic literature, is mainly concerned with sacrifices for obtaining material objec
ts such as cattle. The Upanishads which are assigned to the next period speculate on the nature of the Atman an
d Brahman, their relationship and the mode of realising the Absolute. The concept of Bhakti, as found in later li
terature, does not appear in the early literature, as the mode of worship itself was different in that early period.
The word 'Bhakti' is attested to for the first time in the Svetasvatara Upanishad. However, the concept is not de
veloped then.

It is generally accepted that the Bhakti cult originated in the South. A beautiful verse occurs in the Mahatmya o
f Bhagavata. Bhakti is said to have narrated the following Sloka:

Aham bhaktir iti khyata…

Utpanna dravide saham

Vriddhim karnatake gata

Kvacit kvacit maharashtre

Gurjare jirnatam gata (I 45 and 48)

Bhakti says that she was born in the Dravida or Tamil country, grew up in Karnataka and became old in Gujara
t!

This Sloka is very significant in tracing the origin of Bhakti. As stated above,
the concept of Bhakti has no room in the early literature. It is probable that this concept originated in the South
and travelled to the North as indicated by this Sloka.

The earliest written record of the South is in the Sangam classics of Tamil. The literary theme in this is classifie
d into two types—Aham and Puram poetry. The former deals with the love theme. It is claimed that the love fo
r God or Bhakti has been developed from the Aham theme. Bhakti finds its first and fullest expression in the wr
itings of the Tamil devotees called the Alvars and the Nayanmars. The Vaishnavite devotees are known as Alva
rs and the Saivites are Nayanmars.

The Bhakti of the Tamil land is intense universal love. The Bhakta styles himself as Thondan, one who serves o
r as Adiyan, a slave of God. And the Bhaktas are referred to as "the family of the servants". The devotees deriv
e pleasure in service.

The beginning of Bhakti literature in Tamil is said to be the 6th Century A.D. These works are classified under
two heads, the Thevaram for Saivite poetry and the Divyaprabandham for Vaishnavite poetry.

Putattalvar, the earliest of the Alvars, defines Bhakti as follows:—

"Love is the lamp-dish, pining for the Lord is the Ghee therein, the blissful melting heart is the wick, I have lig
hted this light of knowledge."

The most important ones in the clan of Alvars are Periyalvar and his daughter Andal. Periyalvar's compositions
mostly deal with the childhood sports of Krishna. The Alvar imagines himself as Yasoda and each stage of the
childhood of Krishna has been admirably described by him. Vatsalya-Bhava finds its fullest expression in his p
oems.

Andal, the daughter of Periyalvar, is considered as the foremost of the devotees of Vishnu. She is credited with
two works, viz., Nachchiyar Tirumozhi and Tiruppavai. The central theme of her songs is the love of the Nayik
a for her Beloved i.e., Krishna.
The young girls in ancient Tamil land used to observe a Nonbu or Vrata called Pavainonbu. They used to get u
p before sunrise in the Tamil month of Margazhi, collect all the girls of the village, go to the river and take bath.
While going to the river, they would sing the praise of Krishna. After taking bath, they would pray for the han
d of the son of Nandagopa. A similar kind of Vrata has been referred to in the Bhagavata also. The description
of the Vrata and its purpose are identical in both Bhagavata and Tiruppavai.

Amongst the Saivite devotees, Manickavachakar is the foremost. He has composed several devotional hymns. I
n one of his poems, he has attempted a bold theme wherein the entire situation is reversed. The devotee is depic
ted as the Nayika in "Tirukkovaiyar".

Another important Saivite devotee, Sundarar, was called Tambiran Tozhar or "the Lord's friend". The tone he u
ses is that of a licensed friend. He is referred to as Vantondar, the insolent friend', as his address to God is alwa
ys of a demanding nature.

The Bhakti cult, as it developed in the South, has influenced the other parts of the country too, to a great extent,
and have poems of devotional nature in all languages.

Sankara, the greatest exponent of Advaita philosophy, has been credited a with a large number of devotional hy
mns. If they are accepted as his own composions, one may be surprised to note therein expressions which are n
ot in tune with being a staunch monist.

Bhagavata Purana, which is considered as the best protagonist of Bhakti, deals with various kinds of Bhakti. Ac
cording to the Bhagavata, Bhakti is a state complete dedication of life, mind, and everything else to God. The G
opis' devition to Lord Krishna stands testimony this.

The great Acharyas like Ramanuga, Madhya, and Vallabha are the greatest propounders of Bhakti. The traditio
n been continued by many devotees, born in subsequent periods in different parts of the country, who have enri
ched the Bhakti literature in different languages.

古往今來的巴克提

作者：K. Meenakshi 博士
最早的書面記錄，即吠陀文獻，主要涉及為獲得牲畜等物質而進行的犧牲。分配到下一個時期的
《奧義書》推測了阿特曼和婆羅門的本質、它們的關係以及實現絕對的模式。在後來的文獻中發
現的巴克提的概念並沒有出現在早期的文獻中，因為早期的崇拜方式本身是不同的。「巴克提」
一詞首次在《斯維塔斯瓦塔拉奧義書》中得到證實。然而，這個概念當時還沒有發展起來。

人們普遍認為巴克提崇拜起源於南方。《博伽梵歌》的《大雄》中有一首優美的詩句。據說巴克
蒂講述了以下的斯洛卡：

Aham bhaktir iti khyata…

Utpanna dravide saham

Vriddhim karnatake gata

Kvacit kvacit maharashtre

Gurjare jirnatam gata（I 45 和 48）

巴克蒂說她出生在達羅毗荼或泰米爾國家，在卡納塔克邦長大，在古吉拉特邦變老！

這個斯洛卡對於追溯巴克提的起源非常重要。如上所述，

巴克提的概念在早期文學中沒有立足之地。正如斯洛卡所表明的那樣，這個概念很可能起源於南
方並傳播到北方。

關於南方的最早的書面記錄是在泰米爾語的《Sangam》經典中。其中的文學主題分為兩種－阿罕
姆詩和普蘭詩。前者涉及愛情主題。據稱，對上帝或巴克提的愛是從阿罕姆主題發展而來的。巴
克提（Bhakti）在被稱為阿爾瓦爾（Alvars）和納揚馬爾（Nayanmars）的泰米爾奉獻者的著作中找
到了它的第一個也是最充分的表達。外什納維派信徒被稱為阿爾瓦爾 (Alvars)，而賽維特 (Saivite)
信徒被稱為納揚馬爾 (Nayanmars)。
泰米爾土地的巴克提是強烈的普遍之愛。巴克塔（Bhakta）稱自己為桑丹（Thondan），一個服務
者或阿迪揚（Adiyan），上帝的奴隸。Bhaktas 被稱為「僕人的家庭」。奉獻者從服務中獲得快樂。

泰米爾語巴克提文學的起源據說是在公元 6 世紀。這些作品分為兩個類別：賽維派詩歌的《Theva
ram》和外士納維派詩歌的《Divyaprabandham》。

普塔塔瓦爾（Putattalvar）是阿爾瓦爾家族中最早的一位，他對巴克蒂（Bhakti）的定義如下：

「愛是燈盤，思念主是其中的酥油，幸福融化的心是燈芯，我點燃了這知識之光。」

阿爾瓦爾斯氏族中最重要的是佩里亞爾瓦爾和他的女兒安達爾。佩里亞爾瓦的作品主要涉及克里
希納的童年運動。阿爾瓦爾把自己想像成雅首達，他對克里希納童年的每個階段都做了令人欽佩
的描述。Vatsalya-Bhava 在他的詩歌中得到了最充分的表達。

安達爾（Andal）是佩里亞瓦爾（Periyalvar）的女兒，被認為是毘濕奴（Vishnu）最重要的奉獻者。
她創作了兩部作品，分別是《Nachchiyar Tirumozhi》和《Tiruppavai》。她歌曲的中心主題是納伊
卡（Nayika）對她心愛的人，即克里希納（Krishna）的愛。

古代泰米爾地區的年輕女孩常常觀察一種稱為 Pavainonbu 的 Nonbu 或 Vrata。他們過去常常在泰米

爾語的馬爾加吉月日出前起床，召集村裡所有的女孩，到河邊洗澡。當他們去河邊時，他們會歌
頌奎師那。沐浴後，他們會祈求南達戈巴的兒子手牽手。《薄伽梵歌》中也提到了類似的瓦拉塔。
《博伽瓦譚》和《蒂魯帕瓦伊》中對瓦拉塔的描述及其目的是相同的。

在賽維特信徒中，馬尼卡瓦查卡（Manickavachakar）是最重要的。他創作了幾首虔誠的讚美詩。
在他的一首詩中，他嘗試了一個大膽的主題，其中整個情況被顛倒了。這位奉獻者在《Tirukkovai
yar》中被描述為 Nayika。
另一位重要的賽維派奉獻者桑達拉（Sundarar）被稱為坦比蘭·托扎爾（Tambiran Tozhar）或「主的
朋友」。他使用的語氣是有執照的朋友的語氣。他被稱為“無禮的朋友萬通達爾”，因為他對上
帝的稱呼總是帶有苛刻的性質。

巴克提崇拜在南方發展起來，也在很大程度上影響了該國的其他地區，並在所有語言中都有虔誠
的詩歌。

桑卡拉是不二論哲學最偉大的倡導者，被譽為創作了大量虔誠的讚美詩。如果它們被接受為他自
己的作品，人們可能會驚訝地發現其中的表達方式與堅定的一元論者不一致。

《薄伽梵往世書》被認為是巴克提的最佳主角，它涉及各種類型的巴克提。根據《薄伽梵歌》的
說法，巴克提是一種將生命、思想和其他一切完全奉獻給上帝的狀態。牧牛女對主奎師那的忠誠
證明了這一點。

拉馬努加、瑪迪亞和瓦拉巴等偉大的阿查亞是巴克提最偉大的倡導者。這項傳統被後來出生在該
國不同地區的許多奉獻者延續，他們用不同的語言豐富了巴克提文獻。

The Amazing Expansion of Yoga in the West

by Swami Sangitananda

In my long life, the expansion of Yoga in my own country and in all Western countries in the unbelievably shor
t time of twenty-five years has been one of the greatest experiences. It is nothing else but a miracle.

On the invitation of H.H. Swami Sivananda, I visited the Ashram of the Divine Society in Rishikesh in Novem
ber 1955 and learned there what Yoga was and how to lead a spiritual life.

At that time, there were only seven foreigners in the Ashram, who like myself had come to discover Yoga. Ther
e were also a number of Gurudev's disciples, young Swamis, of whom no one had yet travelled abroad. On leav
ing the Ashram, the Master charged me to open a branch of the Divine Life Society in Perth (W. Australia). It
was in 1956 that I started to speak on Yoga and of what I had learned of it to friends and strangers, but found v
ery little interest and even rejection on the ground that Yoga was an Indian product and not

suitable for the West. The first question always asked was: "Is Yoga a religion?" But when I told them that Yog
a was not a religion but a means of life which gave better health and relaxation, their attitude changed at once, a
nd when Gurudev sent out the first of his Swamis to assist me, large audiences attended to see and hear the first
Swami in ochre robe. This Swami brought with him books with illustrations of many army postures and explan
ations how to do them and those books were quickly sold. The Swami also taught a number of people how to b
ecome a Yoga teacher, so that they were able to start classes.

This was only the first visit by a Swami. There came afterwards one Swami after another who visited not only
Australia, but many countries all over the world, bringing the knowledge of Yoga to millions of people.

Now, two and a half decades after I started Yoga in Australia, there are Yoga classes, schools and colleges all o
ver the world. In the telephone book of Perth alone are not less than twenty names of Yoga Schools. Yoga and
meditation have become fashionable and have become part of the life of many Westerners. Even doctors recom
mend Yoga to their patients. In 1956 there were no books on Yoga or Indian philosophy in our bookshops, but
now there are many shelves of such books. There are even shops specialising in occult, spiritual and metaphysi
cal subjects. The newspapers contain regular advertisements for Yoga and meditation by a number of societies s
imilar to ours. Visiting Swamis are interviewed by the papers, television and radio. Also, a number of Ashrams
after the model of Indian Ashrams have been opened in many places of the West and a number of young Weste
rn boys have taken to Sannyas and wear the ochre robe in public.

From all over the world, young people travel continually to India, visiting the Ashrams and saints, and deeply i
nterested in Indian philosophy. Evidently Yoga came as a necessity to the West, in order to balance the one-sid
ed external outlook on life by the discovery of the inner divine nature of man.

瑜珈在西方的驚人擴張

作者：斯瓦米·桑吉塔南達

在我漫長的一生中，瑜珈在我自己的國家和所有西方國家在短短二十五年的時間裡得到了擴展，
這是最偉大的經歷之一。這無非是一個奇蹟。
1955 年 11 月，應斯瓦米·悉瓦南達尊者的邀請，我參觀了位於瑞詩凱詩的神社靜修處，在那裡了
解了什麼是瑜伽以及如何過精神生活。

當時，道場裡只有七名外國人，他們和我一樣是來發現瑜珈的。還有一些古魯的弟子，年輕的斯
瓦米斯，他們中還沒有人出國旅行過。離開道場時，師父吩咐我在柏斯（澳洲西部）開設神聖生
命協會的分會。1956 年，我開始向朋友和陌生人談論瑜伽以及我對瑜伽的了解，但發現很少有人
感興趣，甚至拒絕，因為瑜伽是印度產品，而不是印度產品。

適合西方。人們總是問的第一個問題是：“瑜珈是一種宗教嗎？” 但是當我告訴他們瑜珈不是一
種宗教，而是一種可以帶來更好健康和放鬆的生活方式時，他們的態度立刻改變了，當古魯傑夫
派出他的第一個斯瓦米斯來幫助我時，大批觀眾前來觀看和聆聽第一個穿著赭色長袍的斯瓦米。
這位斯瓦米帶來了書籍，其中有許多軍隊姿勢的插圖以及如何做這些姿勢的解釋，這些書很快就
被賣掉了。斯瓦米也教了許多人如何成為瑜珈老師，以便他們能夠開始上課。

這只是斯瓦米第一次來訪。隨後，一位又一位斯瓦米不僅訪問了澳大利亞，還訪問了世界許多國
家，將瑜伽知識帶給了數百萬人。

現在，在澳洲開始瑜珈二十五年後，世界各地都有瑜珈課程、學校和學院。光是珀斯的電話簿中
就有不少於二十所瑜伽學校的名字。瑜珈和冥想已經變得時尚，並成為許多西方人生活的一部分。
甚至醫生也向患者推薦瑜伽。1956 年，我們的書店裡沒有瑜珈或印度哲學的書，但現在有很多書
架上有這樣的書。甚至還有專門販售神秘、精神和形而上學主題的商店。報紙上定期刊登一些與
我們類似的社團的瑜珈和冥想廣告。來訪的斯瓦米人受到報紙、電視和廣播的採訪。此外，西方
許多地方仿照印度道場的模式開設了一些道場，一些年輕的西方男孩開始皈依桑雅生，並在公共
場合穿著赭色長袍。

來自世界各地的年輕人不斷前往印度，參觀道場和聖人，並對印度哲學產生了濃厚的興趣。顯然，
瑜珈對西方來說是一種必需品，目的是透過發現人的內在神性來平衡片面的外在人生觀。
Divine Life in Action

by Prof. T.K. Narayanan

Gita is our scripture. Gurudev is our Master.

As we contemplate over Gita and our Gurudev, who lived it in his daily life, the dedicated personality of revere
d Sri Swami Krishnanandaji, the dynamic General Secretary of our Ashram for the past many decades, comes b
efore our mind. In Swami Krishnananda we see an ideal Karma Yogin and a great Jnani, as portrayed by Bhaga
van Sri Krishna in the Gita.

Swami Krishnanandaji is an embodiment of sincerity and simplicity. Any visitor to our Ashram, new or old, ca
n have firsthand experience about this. Anybody can have easy access to Swamiji, simply because of the fact th
at there is none to prevent one from entering his room. There one can see Swamiji working busily amidst a hea
p of files and letters. Even in the midst of heavy work, inclement weather, or himself feeling not well physicall
y, one can see Swamiji always in a humorous state, bubbling with energy, enthusiasm and inspiration. A variety
of visitors will be seen squatting on the floor before Swamiji. It is an enjoyable experience indeed to see how S
wamiji educates and inspires each one according to one's taste and temperament.

To Swami Krishnananda, Gurudev is all and Sivanandashram is the whole world. When devotees invite him aff
ectionately to visit their places at least once, quick will come the reply from Swamiji : "Why should I come to d
ifferent places, when I have got so much work of Gurudev to do here? This is my Vaikuntha or Kailasa". In this
respect, Swamiji resembles our Sad-gurudev, who never moved out of the Ashram throughout his life, except d
uring All-India Tour in 1950.

The following inspiring words of Swami Krishnanandaji spoken on the inaugural day of the 30th All India Divi
ne Life Conference held at Shivananda Nagar during September 1976, convey his concept Divine Life and true
service:

"The Divine Life Society is not any kind of social organisation: it is not a show of buildings, gardens or motor
cars, equipments and flying planes. It is an ardent fervour that you feel within you; I have heard with my own e
ars Gurudev Sri Swami Sivanandaji Maharaj telling us in a small Satsang that every devotee of God is a Branch
of the Divine Life Society It is not in Orissa, it is not in Lucknow it is not in New York. It is in the heart of eve
ry searcher or seeker of the truth of things. A person, who really leads a truly religious life, is a Branch of the D
ivine Life Society, which does not mean Hinduism or any kind of religion in the commonly accepted character
of denomination. It was the imperative emphasis of the Founder of the Divine Life Society that Divine Life is n
ot Hinduism; and in a sense, it is not even religion, if you are associating religion with a cult or a creed or a fait
h or anything that has to abrogate something other than itself. It is an all-embracing, absorbing, oceanic parent
which is ready to redeem anything that requires succour and which establishes a friendship with creation as a w
hole. The life of Swami Sivanandaji Maharaj himself was an ostensible commentary on the gospel of Divine Li
fe".

What Swamiji means by this is that Divine Life is something to be lived and not merely to be talked about, and
Swamiji himself is the best exemplar of Divine Life before us.

Our life in general will be more peaceful and blissful than what it is now, if there is a better coordination betwe
en our words and deeds, are public utterances and private life. The more the gulf between what we talk and wha
t we do, the more restless and peace less are life becomes. It is because of the splitting of our inner personality t
hat we are peace less and restless. In other words, we become the 'hollow-men' of T.S. Eliot, while holy men li
ke our Swamiji remained the same both internally and externally, ever calm, serene and peaceful. We say that
we are all disciples of our holy Satgurudev. Alright. But are we his true disciples? Says Swami Krishnanandaji:
“To be true disciples of this great Miracle of this Modern Age, revered Swami Sivanandaji Maharaj, would be
to live as he lived and to think as he thought”. This is the definition of a true disciple of a great Master. Now l
et us ask ourselves a simple question: do we think as our Gurudev thought? Do we live as our Gurudev lived?
”

When one part of our mind things like this, another part will immediately – against it by raising a voice of dou
bt: “where is our Gurudev on top of the Himalayas, and where am I at the bottom of the Pacific Ocean? Can I
ever live as he lived? Can I ever think as he thought? Practically impossible. He was a Jivanmukta a liberated s
oul, while I am a Baddha Jiva, of soul in bondage”. Like this, our own mind will start pulling us down by its
perverted arguments. At such times, we must remember that we are in the pitiable and pathetic position of Arju
na of the First Chapter of the Gita, who put forward seemingly plausible arguments before the Lord, in order to
desist from war, shirking from his duty, and supporting his weakness and dejection. But what did the Lord do?
He simply smiled at his ignorance and infatuation, turned down his arguments, bestowed upon him true knowle
dge, and enabled him to fight and win the battle and thereby perform his Svadharma successfully.

In the same way, Swami Krishnanandaji reminds us of our first and foremost duty, in the following words:

"We really feel like shedding tears, if we even think of him, not because he gave us bread and butter and jam to
eat or gave us anything comfortable in the material sense of the term, but because he demonstrated before us a
possibility of living in the presence of God by an example which he set before himself—an art which human be
ings are not usually acquainted with. God is the greatest giver. He takes the least, perhaps He takes nothing. An
d in my humble opinion, Sri Swami Sivanandaji Maharaj was a replica of this oceanic flood of giving. Again le
t each one of you think for yourself, within yourself, dive into yourself, go into your feelings, your souls and se
e to what extent you have been able to appreciate and live by this great gospel and the practical living of Sri Gu
rudev. If your soul turns a deaf ear to this inward spiritual gospel of the great Founder, you would not be a true
disciple or even a devotee of God. If this gospel can be planted in our hearts, even in the heart of a single perso
n, God will be immensely satisfied and the blessings of Sri Gurudev will be abundant".

Let us all listen to these inspiring words of Sri Swami Krishnanandaji, understand their meaning and try to live
accordingly in order to justify that we are true disciples of our great Master.

行動中的神聖生命

作者：TK Narayanan 教授

梵歌是我們的經文。古儒吉是我們的師父。

當我們沉思《薄伽梵歌》和在日常生活中實踐它的古儒吉時，我們腦海中浮現出受人尊敬的斯瓦
米·克里希納南達吉（Sri Swami Krishnanandaji）的奉獻精神，他是我們靜修院過去幾十年來充滿活
力的秘書長。在斯瓦米·克里希納南達身上，我們看到了一位理想的業力瑜伽士和一位偉大的智者，
正如薄伽梵·斯里·克里希納在《薄伽梵歌》中所描繪的那樣。

斯瓦米·克里希納南達吉 (Swami Krishnanandaji) 是真誠和樸素的化身。任何來到我們道場的訪客，

無論新舊，都可以對此有第一手的體驗。任何人都可以輕鬆接近斯瓦米吉，因為沒有人可以阻止
他進入他的房間。在那裡，人們可以看到斯瓦米吉在一堆文件和信件中忙碌地工作。即使在繁重
的工作、惡劣的天氣或身體不適的情況下，斯瓦米吉始終處於幽默的狀態，充滿活力、熱情和靈
感。人們會看到各種各樣的遊客蹲在斯瓦米吉面前的地板上。看到斯瓦米吉如何根據每個人的品
味和氣質來教育和激勵每個人，這確實是一種令人愉快的經歷。

對斯瓦米·克里希納南達來說，古儒吉就是一切，而西瓦南達什拉姆就是整個世界。當奉獻者深情
地邀請他至少訪問他們的地方一次時，斯瓦米吉很快就會回复：“當我在這裡有古儒吉的那麼多
工作要做時，為什麼我要去不同的地方？這是我的外琨塔或凱拉薩」 。在這方面，斯瓦米吉很像
我們的薩德古魯德夫，除了 1950 年的全印度巡迴演出之外，他一生中從未離開過靜修所。

斯瓦米·克里希南南達吉(Swami Krishnanandaji) 在 1976 年 9 月於希瓦南達納加爾(Shivananda Nagar)

舉行的第 30 屆全印度神聖生命會議開幕日發表的以下鼓舞人心的話語，傳達了他的神聖生命和真
正服務的概念：

「神聖生命協會不是任何一種社會組織：它不是建築物、花園或汽車、設備和飛行飛機的展示。
它是你內心感受到的熱忱；我親耳聽到古儒吉聖斯瓦米·西瓦南達吉·馬哈拉吉在小型薩特桑中告訴
我們，每一位神的奉獻者都是神聖生命協會的一個分支。它不在奧裡薩邦，不在勒克瑙，也不在
紐約。它在每個追尋者或人的心中。尋求事物真相的人。真正過著真正宗教生活的人是神聖生命
協會的一個分支，這並不意味著印度教或任何一種普遍接受的教派特徵的宗教。這是當務之急的
強調神聖生命協會創始人的說法是，神聖生命不是印度教；從某種意義上說，如果你將宗教與邪
教、信條、信仰或任何必須廢除其本身以外的東西聯繫起來，它甚至不是宗教。它是一位包容一
切、引人入勝、海洋般的父母，隨時準備拯救任何需要救援的事物，並與整個創造物建立友誼。
斯瓦米·西瓦南達吉·馬哈拉吉本人的一生表面上是對神聖生命福音的評論」。

斯瓦米吉的意思是，神聖生命是要經歷的，而不僅僅是談論的，而斯瓦米吉本人就是我們面前神
聖生命的最佳典範。

如果我們的言行、公開言論和私人生活能夠更好地協調，我們的生活總體上會比現在更加平靜和
幸福。我們所說和所做的差距越大，生活就會變得越不安寧、越不平靜。正是因為我們內在人格
的分裂，我們才變得不安寧。換句話說，我們變成了 TS 艾略特的“空心人”，而像我們的斯瓦米
吉這樣的聖人，無論內在還是外在，都保持著同樣的平靜、安詳與平和。我們說我們都是我們神
聖的薩古魯德夫的弟子。好吧。但我們是他真正的弟子嗎？斯瓦米·克里希南南達吉說：「尊敬的
斯瓦米·西瓦南達吉·馬哈拉吉，要成為這個現代偉大奇蹟的真正門徒，就要像他一樣生活，像他一
樣思考」。這就是大師真正弟子的定義。現在讓我們問自己一個簡單的問題：我們的想法是否符
合古儒吉的想法？我們的生活是否像我們的古魯那樣生活？”

當我們頭腦的一部分這樣想時，另一部分會立即發出懷疑的聲音來反對它：「我們的古儒吉在喜
馬拉雅山之巔的哪裡，而我在太平洋底部的哪裡？我能像他那樣生活嗎？我能像他想的那樣想嗎？
實際上不可能。他是一個 Jivamukta，一個解放了的靈魂，而我是一個 Baddha Jiva，一個受束縛的
靈魂」。像這樣，我們自己的思想會開始用它扭曲的論點來拖垮我們。在這種時候，我們必須記
住，我們處於《梵歌》第一章中阿朱那的可憐和可悲的境地，他在至尊主面前提出了看似合理的
論點，以停止戰爭，逃避他的職責，並支持他的軟弱和沮喪。但主做了什麼？他只是對他的無知
和癡心一笑，駁斥了他的論點，賜予他真知，使他能夠去戰鬥，去打勝仗，從而成功地施展他的
斯瓦達摩。

同樣，斯瓦米·克里希南南達吉用以下的話提醒我們首要的職責：

「如果我們想到他，我們真的很想流淚，不是因為他給了我們麵包、黃油和果醬吃，或者給了我
們任何物質意義上的舒適的東西，而是因為他向我們展示了生活的可能性在上帝面前，他為自己
樹立了榜樣，這是人類通常不熟悉的藝術。上帝是最偉大的給予者。他索取最少，也許他什麼也
不索取。以我的拙見，斯瓦米·西瓦南達吉馬哈拉吉是這海洋般的給予的複製品。再次讓你們每個
人為自己思考，在自己的內心深處，深入到自己的內心，進入你的感受，你的靈魂，看看你能夠
在多大程度上欣賞並以此為生。偉大的福音和古儒吉的實際生活。如果你的靈魂對這位偉大創始
人的內在靈性福音充耳不聞，你就不是神的真正門徒，甚至不是神的奉獻者。如果這個福音能植
根於我們心中，即使在一個人的心中，上帝也會感到極大的滿足，古儒吉的祝福也會豐富」。

讓我們大家聆聽聖斯瓦米·克里希南南達吉這些鼓舞人心的話語，理解其含義，並努力據此生活，
以證明我們是偉大師父的真正弟子。

Vichara and Upasana

by Swami Jyotirmayananda

On the path to Self-realisation, two basic paths can be chosen—Vichara (reflection) and Upasana (devout medit
ation). In Vichara, one's intellect is disciplined to pursue the nature of the Self with vigilance and tenacity. It in
cludes Manana (critical reflection) and Nididhyasana (one-pointed meditation on Brahman). In Upasana, the mi
nd is allowed to focus itself on either a personal God (Saguna Upasana) or the impersonal God (Nirguna Upasa
na).
Vichara is the practice of reflection on the nature of Brahman as He is with the aid of the teachings of the Upan
ishads. But when a person practises Upasana, his practice does not depend upon Brahman as He is, but upon th
e meditator's choice. And since Upasana is dependent on the worshipper or the meditator while Vichara is depe
ndent on the object itself, for most people there is a greater sense of freedom in the practice of Upasana than in
the practice of Vichara.

The difference between the two can be explained with the help of an illustration: Upasana is like a piece of art,
as, for example, a painting. A painter has a great amount of freedom in expressing his feelings and his visions t
hrough his painting. But in the case of Vichara, it is like solving a mathematical problem, which does not rest o
n the student's feelings, but on the universally adopted laws of mathematics. However, just as what is needed on
the part of the student of mathematics is to be receptive to the instructions of mathematics and then to exercise
his intellect until the problem is solved, in the same way what is needed on the part of one who practises Vichar
a is to be receptive to the teachings of the Guru and then to practise critical reflection according to his guidance,
until his intellect is able to discover the Self.

Although these two processes are different, in practice it is sometimes difficult to know where Upasana ends an
d Vichara begins. Therefore, the difference can be further explained through another illustration: When a mothe
r thinks of her child while engaged in various activities, she not practising enquiry, but a form of who Upasana.
But when she begins to enquire the welfare of the child and begins to try to understand his problems, she is pra
ctising a form of enquiry.

On the path to Self-realisation, one must first have a certain degree of faith based upon good Karmas of the past.
Lead by this faith, an aspirant acquires an direct knowledge of the Self by listening to the teachings of the scrip
tures or studying them under the guidance of a Guru. Then, having acquired the indirect knowledge of the Self,
he may take up the practice of Vichara in order to attain the direct knowledge of Brahman (intuitional realisatio
n of the Self ). But if his intellect is clouded by the presence of subtle ego desires and impurities in the form of
impressions of anger, greed and other gross sentiments, he must first take recourse Upasana in order to remove
them. Then when these impurities are removed, he effectively take up the practice of Vichara. But further again,
Vichara cannot be practised unless the person's intellect is willing to pursue the critical analysis of his own per
sonality until the innermost Self is revealed.

In a normal sequence, Upasana must in lead an aspirant to Vichara, and Vichara will enable him to attain Intuiti
ve Realisation. However, the followers of Upasana assert that a devotee can attain Bramakara Vritti (the intuitiv
e flow of mind towards Brahman) by the force of Upasana alone. Though Upasana is, in fact, an indirect metho
d, if pursued with faith and tenacity, it will enable the aspirant to attain the goal of Self-realisation.
The practice of Upasana requires Bhavana (feeling or mental attitude) on the part of the meditator. In this proce
ss, the mind is allowed to be moulded into the object of meditation (i.e., the limited form of Brahman characteri
sed by negative or positive attributes). It is much like a person who has been attracted to a gleam of light proce
eding from a gem—although he only goes after the light, he is invariably led to the gem. In the same way, Upa
sana lures one by presenting a gleam from the gem of Brahman, and continues to do so until he is led to his trea
sure of Self-realisation.

Saguna Upasana is meditation on a personal God appearing as the Creator, Sustainer or Destroyer of the world t
hrough the veil His Maya; this is the main theme of the path of Bhakti or devotion. Even though the personal
Brahman appears in a limited form, yet a devotee enters into universal expansion through that form. The person
al Brahman can be compared to the crystallisationn of humidity in the form of snowflakes which assume differe
nt forms to suit conditions of the atmosphere. Just as snowflakes can assume different forms, in the same way,
devotees are able to experience personal Brahman in different forms: those who are devoted to Rama have the
vision of Rama; those who are devoted to Krishna, Brahman appears to them in the form of Krishna; and the sa
me is true with Jesus or Buddha, Vishnu, Siva or the Goddess. Brahman appears as the personal Deity by the f
orce of one's devotion, and enlightens the devotee.

Nirguna Upasana, on the other hand, is meditation on Brahman through symbolic attributes. Here one chooses a
n attribute, or many of them, and allows his mind to meditate on them. They can be either negative, such as 'for
mless', 'nameless', `endless', 'deathless', 'bodiless', and so forth, or positive, such as 'existence', 'knowledge', `blis
s', 'eternity', 'infinity' and the like. When the mind is allowed to focus itself on them without thinking of anythin
g else, it prepares the intellect to practise Vichara, thus leading to Self-realisation.

Upasana is further classified into these types: 1. Ahamgraha Upasana or identifying oneself with the object of
meditation. This is the special feature of Nirguna Upasana wherein an aspirant, while meditating upon Brahman,
tries to identify himself with Brahman. 2. Murti Upasana or meditating upon the images and statues of the Deit
y. 3. Pratika Upasana or meditating upon a symbol of the Divine Self, which can take the form of the sound sy
mbol Om or a Yantra (mystic diagram).

Meditation on Om is adopted in Saguna as well as in Nirguna Upasana. For a Saguna meditator (Or worshippe
r), Om symbolises his personal Deity, while for the Nirguna meditator, Om is symbolic of the impersonal Absol
ute.

From a practical point of view, however, an aspirant must learn the techniques of both Upasana and Vichara, an
d he should practise them according to his convenience. Then when the mind is not inclined to enquire, he shou
ld engage it in Upasana; but if the mind is inclined to the practice of reflection and subtle rationalisation, he sho
uld adopt Vichara. Thus, each method will supplement the other until the aspirant is able to practise intense Vic
hara leading to the intuitive realisation of Brahman.

維查拉和烏帕薩那

作者：斯瓦米‧喬蒂瑪亞南達

在自我實現的道路上，可以選擇兩條基本道路－Vichara（反思）和 Upasana（虔誠的冥想）。在維
查拉，一個人的智力受到訓練，以警惕和堅韌的態度追求自我的本質。它包括 Manana（批判性反
思）和 Nididhyasana（對婆羅門的專一冥想）。在 Upasana 中，心靈可以專注於人格化的神（Sagun
a Upasana）或非人格化的神（Nirguna Upasana）。

維查拉（Vichara）是在《奧義書》教義的幫助下反思婆羅門本性的修行。但是，當一個人練習 Up
asana 時，他的練習並不取決於梵天本身，而是取決於禪修者的選擇。由於 Upasana 依賴崇拜者或
冥想者，而 Vichara 依賴於對象本身，因此對大多數人來說，練習 Upasana 比練習 Vichara 有更大的
自由感。

兩者之間的差異可以用一個例子來解釋：Upasana 就像一件藝術品，例如一幅畫。畫家在透過繪畫
表達自己的感受和願景時有很大的自由。但就維查拉而言，這就像在解決一個數學問題，並不取
決於學生的感受，而是取決於普遍採用的數學定律。然而，正如數學學生所需要的是接受數學的
指導，然後運用他的智力直到問題得到解決一樣，同樣地，實踐者也需要接受數學的指導，然後
運用他的智力直到問題得到解決。維查拉要接受上師的教誨，然後根據他的指導進行批判性反思，
直到他的智力能夠發現真我。

儘管這兩個過程不同，但在實踐中有時很難知道 Upasana 在哪裡結束，Vichara 在哪裡開始。因此，

可以透過另一個例子來進一步解釋這種差異：當母親在從事各種活動時想到她的孩子時，她不是
在練習詢問，而是在練習一種烏帕薩納（Upasana）。但當她開始詢問孩子的福祉並開始嘗試了解
他的問題時，她正在練習一種詢問形式。

在覺悟真我的道路上，首先必須對過去的善業有一定程度的信心。在這種信念的引導下，求道者
透過聆聽經典的教導或在古魯的指導下學習它們，獲得對自我的直接認識。然後，在獲得了對本
我的間接認識之後，他可以開始修習維查拉，以獲得對梵天的直接認識（對本我的直覺認識）。
但是，如果他的智力被微妙的自我慾望和以憤怒、貪婪和其他粗俗情緒的印象形式出現的不潔所
蒙蔽，他必須首先求助於 Upasana 以消除它們。當這些雜質被去除後，他就有效地開始修持維查
拉。但更進一步，除非人的智力願意對自己的個性進行批判性分析，直到最內在的自我被揭示，
否則無法練習維查拉。

按照正常的順序，Upasana 必須引導求道者達到 Vichara，而 Vichara 將使他獲得直覺證悟。然而，

烏帕薩那的追隨者聲稱，奉獻者僅透過烏帕薩那的力量就可以達到 Bramakara Vritti（心智向婆羅
門的直覺流動）。儘管 Upasana 實際上是一種間接的方法，但如果懷著信心和毅力去追求，它將
使求道者達到自我實現的目標。

修習 Upasana 需要禪修者有 Bhavana（感覺或心理態度）。在這個過程中，心靈被允許塑造成冥想

的對象（即以消極或積極屬性為特徵的婆羅門的有限形式）。就像一個人被寶石發出的一道光所
吸引一樣，雖然他只是追尋那道光，但他總是被引向寶石。以同樣的方式，烏帕薩那透過呈現婆
羅門寶石的光芒來引誘一個人，並繼續這樣做，直到他被引導到他的自我實現的寶藏。

Saguna Upasana 是冥想一位人格化的上帝，透過祂的瑪雅面紗顯現為世界的創造者、維持者或毀滅

者；這是巴克提（Bhakti）或奉獻之路的主題。儘管個人婆羅門以有限的形式出現，但奉獻者卻透
過這種形式進入宇宙擴張。個人婆羅門可以比喻為雪花形式的濕度結晶，雪花呈現不同的形式以
適應大氣條件。正如雪花可以呈現不同的形狀一樣，奉獻者也能夠以不同的形式體驗個人的婆羅
門：那些虔誠於羅摩的人有羅摩的願景；對於那些忠誠於奎師那的人來說，婆羅門以奎師那的形
像出現在他們面前。耶穌或佛陀、毘濕奴、濕婆或女神也是如此。婆羅門透過個人奉獻的力量顯
現為個人神，並啟發奉獻者。

另一方面，Nirguna Upasana 是透過象徵屬性對婆羅門進行冥想。在這裡，人們選擇一個或多個屬

性，並讓他的思想冥想它們。它們可以是負面的，如「無形」、「無名」、「無盡」、「無死」、
「無體」等等，也可以是正面的，如「存在」、「知識」、「極樂」、 「 「永恆」、「無限」等
等。當心能夠專注於它們而不去想任何其他事情時，它就為修行維查拉做好了智力準備，從而導
致了悟大我。
Upasana 進一步分為以下類型： 1. Ahamgraha Upasana 或認同冥想的對象。這是涅爾古納烏帕薩那
（Nirguna Upasana）的特色，求道者在冥想梵天時，試圖將自己與梵天認同。2. Murti Upasana 或冥
想神的圖像和雕像。3. Pratika Upasana 或冥想神聖自我的象徵，可以採用聲音符號 Om 或 Yantra
（神秘圖）的形式。

Saguna 和 Nirguna Upasana 都採用 Om 冥想。對薩古納冥想者（或崇拜者）來說，唵象徵他的個人

神性，而對尼爾古納冥想者來說，唵象徵著非人格的絕對。

然而，從實踐的角度來看，行者必須學習 Upasana 和 Vichara 的技巧，並且應該根據自己的方便來

練習。然後，當心不想詢問時，他應該將其投入 Upasana；但如果心傾向於修習反思和微妙的合理
化，他應該採用維查拉。因此，每種方法都會補充另一種方法，直到求道者能夠練習強烈的維查
拉，從而直觀地實現婆羅門。

Humility—The Hallmark of True Wisdom

by Swami Madhavananda

Prostrations to Sri Satguru, who is Consciousness, eternal and peaceful. My salutations, again and again, to Lor
d Sri Krishna, the son of Vasudeva, the delighter of Devaki and Yasoda, the darling of Nandagopa. My prostrat
ions to Radhapati, the source of supreme bliss, whose grace makes the dumb eloquent and the cripple cross mo
untains.

In Sri Swami Krishnanandaji Maharaj, we have a saint of the old Rishi type; and his life, it may be said, is a co
mmentary on the high ideals of service, love and goodness. His practical life holds aloft a blazing torch of right
eous living to aspirants so as to dispel the darkness in the path. It is beholden on all aspirants in particular, and
his admirers and well-wishers in general, to keep in mind the facts, the principles and the lessons indicated by t
he Swamiji's life and utterances with a sense of gratitude for the invaluable benefits conferred by them. On this
holy and auspicious occasion, let all aspirants, as far as possibly can, exert themselves to study and assimilate h
is life and teachings and make them the working principle of their daily life.

It is a truism that a Jnani alone, of all men, knows God as He is—the perfect Infinite Spirit, who is like the sun
after darkness, than whom nothing is greater, nothing more subtle, and nothing older. It was divine dispensation
and the blessing of the all-merciful Lord that our beloved Sri Swami Krishnanandaji relinquished the mundane l
ife at a very young age and took to a life of renunciation; influenced by the great saint, our blessed Gurudev, set
tled down at Rishikesh and practised austerities and took to intense studies, as a result of which Swamiji not onl
y qualified himself for the purpose of ministering to the souls of men, but also bloomed into a great Vedantin,
Yogi and saint. To my observation, Sri Krishnanandaji is a qualified Vedantin and displays in his life the simpli
city and humility of a man endowed with true spiritual knowledge. Any new aspect of knowledge, spiritual or s
ecular, which he is not conversant with, though it may be very ordinary, is all wonder to him; and childlike he
wants to know more and more about it. This is admirable indeed.

I have used the word 'wonder' in the last sentence and it means to ponder, to question, to be aware of ignorance,
to be surprised, to marvel, to be curious. When we are filled with wonder, we necessarily open our minds and b
ecome willing to listen. The child is full of wonder and awe, because it is not yet become too sophisticated to se
e the beauty, the good, in the smallest, most commonplace things. As the years pass, we grow our know-it-allne
ss and become progressively blind to what is real and good in our world. We often fail to realise the purity and
the good that is in all things. Is not the child, looking for the good, healthier in mind and body than the adult w
ho looks at the unfamiliar with fear or distrust? The child looks at life through the mind-glass with pristine purit
y and sees clearly, not bringing imperfection into what it views. But later in life, we are apt to look through the
mind-glass darkly. It is only when we are in the wondering process that we begin to really understand the majes
ty, orderliness, and divine origin of all that exists. How can one possibly look beyond what is before his eyes an
d ears without a sense of wonder?

The great spiritual leaders have always said that humility is the surest sign of true understanding. What is meant
by humility or meekness? Are we not talking about humility when speaking of a sense of wonder? Can any ma
n who stands in wonder of anything be other than humble! The truly humble man recognises his own uniquenes
s, but he also recognises that he has a way to go. Through his sense of wonder he is aware that there are still ne
wer vistas of knowledge, still greater heights to climb. The meekness, too, is not being meek to the things of th
e earth, not grovelling before the idols of the world. On the contrary, the meek man is meek in his wonderment
of the glorious knowledge that must be behind outer appearances. He is full of wonder, knowing that much trut
h remains invisible to his sensory system. Humility and meekness both enable us to wonder, to ponder, to be in
awe.

Perhaps our first step towards wisdom, towards God-consciousness is getting rid of our know-it-allness and ado
pting an attitude of true humility. We should begin to stand in awe, to wonder at the infinite good, orderliness a
nd unity that exist in the universe. We shall never take the first step if we close our minds and hearts to the visi
ble in the invisible, says a thinker. Humbly we must look with eyes that see, and ears that hear, rather than with
the superior attitude of “I know all that.” It is a sign of self-destroying egotism never to be impressed, never
to be moved to wonder by anything or anyone. It is a sign of wisdom to question, to wonder. We learn only thr
ough the process of wondering. He is foolish who believes that he must always act in a sophisticated manner as
if he is in possession of all knowledge; the wise man recognises that he knows not. God gave us three essential
abilities to develop the total consciousness: to reason, to know that we know, and to know that we know not. T
he man who hopes to raise his consciousness should develop his reasoning power, and ability to sort and analys
e what he knows, and should know that he still has much to learn. The humble man knows this and comes into
a higher consciousness. Why do we lose our sense of wonder and humility? Because of the fear of appearing na
ive. If one has real faith in God-force, one should express all the more clearly one's sense of wonder. If we appr
oach anything in life with contempt due to familiarity and assumption of know-it-allness, we are kept in ignora
nce. We have to be humble to be creative or to rise to a higher level of consciousness. The person who is conte
mptuous dwells in the lowest level of his consciousness, and he suffers much, as all men suffer who leave their
humility buried in the mud of ignorance in which they are wallowing. In what manner do we begin to reactivate
this child-like, but very mature and wise sense of wonder? The strength to sustain a sense of wonder with humil
ity against the great pull of habit does not come easily; it has to be willed by conscious action over and over ag
ain. It takes very real effort and patience, but it is most rewarding and it will spark our creativity, and new horiz
ons will be opened to us,—a great new awareness and a higher consciousness.

On the sacred and auspicious occasion of Swamiji's Diamond Jubilee, as his true admirers, let us emulate his lif
e principle and humble ourselves before God and He will lift us up in due time. My humble suggestion to one a
nd all is: Dedicate yourselves afresh to his teachings, to his wise counsels. Give your thought to his sublime me
ssage—as revealed through his ideal life—of peace, service, goodwill, love towards all beings, purification and
refinement; and cultivation of all that is positive and desirable and effacement of all that is crude, coarse and im
pure in thought, word and deed. May Swamiji's sublime, ideal and dedicated life be prolonged for a long time t
o come so that he may continue to guide aspirants and be a source of inspiration to one and all. Hari Om Tat Sa
t.

謙虛——真正有智慧的標誌

作者：斯瓦米‧馬達瓦南達

向薩古魯頂禮，他是意識，永恆而平靜。我一次又一次向瓦蘇代瓦的兒子斯里·克里希納勳爵致敬，
他是德瓦基和雅首達的喜悅者，南達戈帕的寵兒。我向拉達帕提頂禮，他是至高無上的幸福之源，
他的恩典使啞巴能言善辯，使瘸子越過山脈。

在聖斯瓦米·克里希南南達吉·馬哈拉吉（Sri Swami Krishnanandaji Maharaj）中，我們有一位古老的

聖人類型的聖人；可以說，他的一生是對服務、愛和善良的崇高理想的詮釋。他的現實生活，為
有誌之人高舉正義生活的熊熊火炬，驅散道路上的黑暗。特別是所有有求者，以及他的崇拜者和
祝福者，有責任牢記斯瓦米吉的生活和言論所表明的事實、原則和教訓，並對他們所賦予的無價
利益表示感激。 。在這個神聖吉祥的時刻，讓所有的求道者，盡可能地努力學習和吸收他的生活
和教義，並將其作為他們日常生活的工作原則。

不言而喻的是，在所有人之中，只有智者知道上帝的本來面目──完美的無限精神，祂就像黑暗
之後的太陽，沒有什麼比祂更偉大、更微妙、更古老的了。我們敬愛的聖人克里希納南達吉在很
小的時候就放棄了世俗的生活，過著棄絕的生活，這是神聖的安排和全仁慈的主的祝福。受到偉
大聖人、我們神聖的古魯德夫的影響，他在瑞詩凱詩定居下來，實行苦行並進行深入的學習，結
果斯瓦米吉不僅使自己有資格服務於人類的靈魂，而且成長為偉大的 Vedantin，瑜伽士和聖人。
據我觀察，聖克里希南南達吉是一位合格的吠檀多，並在他的生活中表現出一個擁有真正靈性知
識的人的簡單和謙遜。任何他不熟悉的新知識，無論是精神的還是世俗的，儘管可能很平常，但
對他來說都是驚奇的。他像孩子一樣想要了解越來越多。這確實令人欽佩。

我在最後一句中使用了「wonder」這個詞，它的意思是思考、質疑、意識到無知、驚訝、驚嘆、
好奇。當我們充滿驚奇時，我們必然會敞開心扉並願意傾聽。孩子充滿了驚奇和敬畏，因為他還
沒有變得太成熟，無法看到最小、最平常的事物中的美、善。隨著歲月的流逝，我們的自知之明
越來越多，對世界上真實美好的事物逐漸視而不見。我們常常無法體認到一切事物的純潔性和美
好性。尋求美好事物的孩子難道不比帶著恐懼或不信任的眼光看待陌生事物的成年人在身心上更
健康嗎？孩子透過心靈之鏡以原始的純潔性看待生活，看得很清楚，不會為他所看到的事物帶來
不完美。但在往後的人生中，我們很容易透過心靈的鏡子看到黑暗。只有當我們處於好奇的過程
中時，我們才開始真正理解一切存在的威嚴、秩序和神聖起源。一個人怎麼可能看到眼前和耳朵
之外的事物而不感到驚奇呢？

偉大的精神領袖總是說，謙卑是真正理解的最可靠標誌。謙卑或溫柔是什麼意思？當我們談論驚
奇感時，我們不是在談論謙卑嗎？任何一個對任何事物都感到驚奇的人，還能不謙虛嗎！真正謙
虛的人認識到自己的獨特性，但他也意識到自己還有很長的路要走。透過他的好奇心，他意識到
還有更新的知識前景，還有更高的高度需要攀登。溫柔也不是對世上的事物溫柔，不在世上的偶
像面前卑躬屈膝。相反，溫柔的人對隱藏在外表背後的光榮知識感到驚訝。他充滿了驚奇，知道
許多真相對他的感官系統來說仍然是看不見的。謙卑和溫柔都使我們能夠好奇、沉思、敬畏。

也許我們走向智慧、走向上帝意識的第一步就是擺脫我們的萬事通，採取真正謙卑的態度。我們
應該開始敬畏，對宇宙中存在的無限美好、有序和統一感到驚奇。一位思想家表示，如果我們對
不可見的可見事物關閉思想和心靈，我們永遠不會踏出第一步。我們必須謙卑地用眼睛看，用耳
朵聽，而不是用「我知道這一切」的優越態度。這是自我毀滅的自我主義的標誌，永遠不會被任
何事物或任何人所感動，也不會感到好奇。質疑、好奇是智慧的標誌。我們只能透過思考的過程
來學習。如果他認為他必須始終以老練的方式行事，彷彿他擁有所有知識，那麼他是愚蠢的。智
者認識到他不知道。上帝賦予我們三種基本能力來發展整體意識：推理、知道我們知道、知道我
們不知道。一個希望提高自己意識的人應該發展自己的推理能力，以及對自己所知道的事物進行
整理和分析的能力，並且應該知道自己還有很多東西需要學習。謙卑的人知道這一點並進入更高
的意識。為什麼我們會失去好奇心和謙卑感？因為害怕顯得幼稚。如果一個人真正相信上帝的力
量，就應該更清楚地表達自己的驚奇感。如果我們因為熟悉和假設萬事通而輕蔑地對待生活中的
任何事情，我們就會陷入無知。我們必須謙虛才能具有創造力或提升到更高的意識水平。輕蔑的
人處於意識的最低層次，他會遭受很多痛苦，就像所有將謙卑埋藏在無知泥沼中的人一樣。我們
以什麼方式開始重新激活這種孩子般但非常成熟和明智的好奇心？克服習慣的巨大影響，要保持
謙遜的好奇心並不容易。它必須透過一次又一次有意識的行動來實現。這需要非常真實的努力和
耐心，但它是最有價值的，它將激發我們的創造力，並將為我們打開新的視野——一種偉大的新
意識和更高的意識。

在斯瓦米吉登基五十週年這一神聖而吉祥的時刻，作為他真正的崇拜者，讓我們效仿他的生活原
則，在上帝面前謙卑自己，他會在適當的時候提升我們。我對所有人的謙卑建議是：重新獻身於
祂的教導和祂明智的建議。思考祂崇高的信息－透過祂的理想生活所揭示的－和平、服務、善意、
對眾生的愛、淨化和提煉；培養一切積極的、令人嚮往的事物，並消除思想、言語和行為中一切
粗鄙、粗糙和不純潔的事物。願斯瓦米吉崇高、理想和奉獻的一生能夠長久地延續下去，以便他
能夠繼續指導有志者並成為所有人的靈感源泉。Hari Om Tat Sat。

A Rare Personality of Remarkable Wisdom

by B. Rudre Gowda

There can be no doubt that the formative influences in the life of Sri Swami Krishnan
andaji Maharaj are threefold. First, his own deep education in his early years under
the care and direction of his family elders and school teachers. His erudition in San
skrit and English flowered even during those early years of his life. The second phas
e is that of the great influence he was singularly fortunate to receive from his clos
e discipleship under the worshipful Master Sri Swami Sivanandaji Maharaj, which has m
oulded him into a lucid thinker and a great Vedantin. Thirdly, it is his own dedicate
d and austere living—the main motto of it being simple living and high thinking—whi
ch has ingrained in him the Vairagya Purusha. These three influences have combined to
make Swamiji what he is today. Every word of his utterances marks him out as a rare p
ersonality of remarkable wisdom.
May Almighty God and Holy Master Sri Swami Sivanandaji Maharaj keep our beloved Swami
ji amidst us for a very long time with perfect health, so that he could continue to g
uide and administer the affairs of this great spiritual institution to bring peace an
d spiritual awakening to all corners of this world.

具有非凡智慧的罕見人物

作者：B. Rudre Gowda

毫無疑問，聖人斯瓦米·克里希南達吉·馬哈拉吉的一生受到三重影響。首先，他自己早年在家
庭長輩和學校老師的關懷和指導下接受了深刻的教育。即使在他生命的早年，他對梵語和英語的
博學就已經開花結果。第二階段是他非常幸運地從受人尊敬的大師斯瓦米·西瓦南達吉·馬哈拉
吉的親密弟子中獲得的巨大影響，這將他塑造成一個清醒的思想家和偉大的吠檀多。第三，正是
他自己奉獻和簡樸的生活——其主要座右銘是簡單的生活和崇高的思想——這使 Vairagya Purus
ha 在他心中根深蒂固。這三種影響共同造就了斯瓦米吉的今天。他所說的每一句話都表明他是一
位罕見的具有非凡智慧的人物。

願全能的上帝和聖師斯瓦米·西瓦南達吉·馬哈拉吉讓我們敬愛的斯瓦米吉·馬哈拉吉在我們身
邊很長一段時間保持完美的健康，以便他能夠繼續指導和管理這個偉大的精神機構的事務，為各
個角落帶來和平和精神覺醒這個世界的。

Under My Skin

by Siva Kiekens

"Besmear your eyes with the ointment of wisdom, you will be rooted in the Bliss of 't
he Supreme." —Swami Sivananda

The first years of my Yoga practice were very fascinating. I devoured books and scrip
tures. Everything that stimulated my imagination was intensely practised. At first I
was very happy with the results, but as the years passed by, there grew in me a deep
dissatisfaction, a gap between my poor experiences and the great promise of Yoga, as
if I was starving, while smelling the most delicious food. The only instrument that I
really knew was my will power, while God was something, somewhere. My will power fail
ed over and over again; I felt despondent.

Through the grace of worshipful Sri Swami Chidanandaji, I went to Sivanandashram for
attending a Yoga and meditation course. From Makara Sankaranti upto Sivaratri in 1970,
I was engaged full time in Yoga, encouraged by a man who was visibly established in
Self-consciousness, like the Sthitaprajna in Chapter II of the Bhagavad Gita, but who
at the same time seemed to have a vivid recollection of the problem of seekers like m
e. That wonderful man was Pujya Sri Swami Krishnanandaji.

Every morning Swamiji entered the Satsang-hall in a deep, say, transcendental conscio
usness, a kind of absence (or sublime presence) that inspired me to a hundred per cen
t receptive listening. After some prayers, which he sang in a sublime, almost inimita
ble rhythm, Swamiji would take a deep breath and open his eyes. And with his look in-
turned, slowly, slowly his words began to flow from the depth of his being. Little by
little he got into his swing and there poured out a tremendous stream of words, stirr
ing and overwhelming, but giving little pricks now and then to get hold of the one th
read in all his lessons, leading to a receptive listening and to a looking within, on
the spot by the listener to see what Swamiji's words meant as an experience.

I usually sat in front of Swamiji, nearly within arm's reach, as if we were all alone,
as if each word was meant for me.

Slowly every lesson became a real meditation, in which Swamiji thoroughly broke down
so many old opinions, prejudices, ideas and images, so much so that sometimes I felt
completely empty, so empty as to be confronted with some bitter lack, some painful lo
neliness. Swamiji seemed to feel what I felt and put his finger on the sore spot, thr
owing me in aloneness, cutting the threads of many relations and taking me out of the
mind-computer, to show me that I was a myth only, that love and hatred were similar a
nd that every thought was a cry for... for what?

It was about that time that Swamiji asked us to practise Mouna, a strange experience
that, for the first time in my life, made me continuously conscious of what was going
on in me. I observed thoughts and feelings as clouds in the sky and was again and aga
in confronted with aloneness.

At the same time, we took our seat in a mental spaceship, exploding the psychological
infinite". We became restfully conscious of the Satsang-hall, Mother Ganga, the Himal
ayas, the sky, the stars... It was that particular meditation that made me gather pea
ce with my aloneness, that made me understand that the Self is transpersonal and that
Yoga is an inquiry into the fundamental relation between all things.

“Seeing cannot be explained” said Swamiji, “unless we accept the existence of cons
ciousness that is immanent in the seen, and all parts and bits of the process of seei
ng and in the seer, and transcending them all”. Somehow, at once I understood that a
nd explored the oneness of consciousness in looking at Swamiji and at the Ganga in my
spare time.

“An analytical Adhibhautik research is not relevant to discover your relation with t
he without,” said Swamiji, “Yoga begins with on Adhyatmik research without any borr
owed instruments”.

I understood that I had to be choice loosely and restfully aware and stand at the edg
e, as it were, of all inner experiences, inquiring into who the experiencer was. Then
and there Yoga began, as the Self or God was no longer something somewhere, and as th
e goal of Yoga was no longer somewhere in the future, but here and now.

That was followed by an Adhibhautik enquiry, learning to see something – Swamiji or

mother Ganga, of course – in its own status, as it was, without mental images, feeli
ngs and attitudes.

Thus I saw two things: firstly they mental process of seeing, defining, naming, takin
g attitudes etc., and secondly, there transpersonal fact of Seeing itself. The very s
ame day I read a book of Ramana Maharshi: “The act of seeing is the highest Truth”.
That was quite a revelation, though I felt that some mistake had been made in transla
ting Ramana's words, because seeing was never an act, but an unchangeable fact.

Swami Krishnanandaji's classes continued. The stream of words kept on flowing, in con
nection with the Self and with the one Consciousness immanent in everything. But some
day, I was most deeply touched when Swamiji said: "Yoga is seeing like the Adidaiva s
ees; Yoga is seeing like God sees". What at first was merely a philosophical thought,
became a meditation and an experience, seeing the Adibhuta (the without) in its own s
tatus and observing the fullness of the Adhyatmika experiences. While being aware of
Swamiji or Mother Ganga, I tried to remain aware of the mental process of seeing, imp
ressions making ripples in the lake of the mind, memories, feelings and attitudes. Wh
ile receptively looking, I was aware of the play of the mind and the intellect and fe
lt attracted towards That in which the within, the without and the above are one. Onl
y one thought remained: "Narayana Paro Dhyata Dhyanant Narayana Parah".

Such most blissful moments became a memory. God became a vivid Presence. I was richer
than a king when Sivaratri came nearer, though I felt very sick by that time, and tho
ugh so much was still too vague, too ununderstood, too unexperienced. When after a Pa
da Puja at the Samadhi shrine of Worshipful Gurudev, I took leave of Swami Krishnanan
daji, I burst out in tears; tears of true happiness, tears of pain for the separation
of a beloved one whom I had felt under my skin for many weeks, tears of fear to retur
n home with a tender treasure.

Coming home was agreeable and yet it was not. Old relations entered my skin and the P
resence of God melted away as snow before the heat of the sun.

But nothing was forgotten. All the seeking was to be done over and over again.

In my Sadhana room and at least a hundred times a day I engaged myself in seeing. And
some day I found something replacing Swamiji: the most holy Bhagavad Gita.

In Adhyatmika, Adhibhautika and Adidaivika meditation I was once again instructed, ma

inly through the 13th Discourse, about the distinction between the field and the Know
er of the field: "He sees who sees the Supreme Lord, existing equally in all beings,
the unperishing within the perishing". God is shining brightly in all the senses, He
is the enjoyer of all actions and only His very Presence is real Samatva.

In His Presence, we are myths only. In His Presence, we are without will and we accep
t everything happening as they happen. In His Presence only we can discover what is r
eally meant by “Yoga Kamasu Kaushalam”. In His Presence, the whole Bhagavad Gita re
veals the highest Truth. Living in his presence is the highest Sadhana.

What Swami Krishnanandaji meant me cannot be expressed in words though I have given i
t a try. He knows that I am a myth only, an emptiness craving for His continuous Pres
ence. He is one who showers that grace in abundance upon all seekers. May the 60 Day
s' Programme the occasion of the holy Shashtyabdapurti of H.H. Revered Sri Swami Kris
hnananda Maharaj be a period in which numberless seekers may find the sublime lasting
treasure of living in God's Presence. Krishnananda Maharaj ki... Jai!

我的皮膚下

作者：西瓦‧基肯斯

「用智慧的藥膏塗抹你的眼睛，你將紮根於‘至尊’的極樂之中。” ——斯瓦米·悉瓦南達

我瑜珈練習的最初幾年非常令人著迷。我如飢似渴地閱讀書籍和經文。一切激發我想像的事情都
得到了深入的練習。起初我對結果非常滿意，但隨著歲月的流逝，我內心深處產生了深深的不滿，
我糟糕的經歷和瑜伽的偉大前景之間存在著差距，就好像我在挨餓，同時聞到了最美味的食物一
樣。我真正了解的唯一工具是我的意志力，而上帝是某個東西，某個地方。我的意志力一次又一
次地失效；我感到沮喪。

在崇敬的斯瓦米·奇達南達吉 (Sri Swami Chidanandaji) 的恩典下，我前往 Sivanandashram 參

加瑜伽和冥想課程。從 Makara Sankaranti 到 1970 年的 Sivaratri，我全職從事瑜伽，受到一
個明顯建立在自我意識中的人的鼓勵，就像《博伽梵歌》第二章中的 Sthitaprajna，但同時他似
乎也有對像我這樣的尋求者的問題記憶猶新。那個了不起的人就是 Pujya Sri Swami Krishnanan
daji。

每天早上，斯瓦米吉都會帶著一種深深的、超然的意識進入薩特桑大廳，這種不在場（或崇高的
存在）激勵我百分之百接受傾聽。斯瓦米吉以莊嚴、幾乎無法模仿的節奏唱完一些祈禱詞後，他
會深吸一口氣，睜開眼睛。隨著他的目光轉向，他的話語開始慢慢地、慢慢地從他的存在深處流
淌出來。漸漸地，他開始了他的揮桿動作，滔滔不絕地說出一連串的話語，激動人心，勢不可擋，
但時不時地給他一點點刺激，以抓住他所有課程中的一條線索，導致人們接受傾聽和觀看。聽者
當場了解斯瓦米吉的話意味著什麼，作為一種體驗。

我通常坐在斯瓦米吉面前，幾乎伸手可及，彷彿我們都是孤獨的，彷彿每個字都是為我而說的。
慢慢地，每一堂課都變成了一次真正的冥想，斯瓦米吉在其中徹底打破了許多舊的觀點、偏見、
想法和形象，以至於有時我感到完全空虛，空虛到要面對一些痛苦的缺乏，一些痛苦的孤獨。斯
瓦米吉似乎感受到了我的感受，他把他的手指放在我的痛處，讓我陷入孤獨，切斷了許多關係的
線索，把我從思維計算機中帶出來，向我表明我只是一個神話，愛和愛仇恨是相似的，每一個想
法都是為了…為什麼而哭泣？

大約就在那個時候，斯瓦米吉要求我們練習莫納，這是我一生中第一次奇怪的經歷，它讓我持續
意識到自己內心正在發生什麼事。我觀察思想和感受就像天空中的雲彩一樣，一次又一次地面對
孤獨。

同時，我們坐在一艘精神太空船上，爆炸了心理上的無限。」我們平靜地意識到薩特桑大廳、恆
河母親、喜馬拉雅山、天空、星星……正是這種特殊的冥想讓我與孤獨融為一體，讓我明白自我
是超個人的，瑜珈是對萬物之間基本關係的探究。

斯瓦米吉說：「視覺無法被解釋，除非我們接受內在於所見的意識的存在，以及視覺過程的所有
部分和點點滴滴，並超越它們」。不知何故，我立刻明白了這一點，並在閒暇時觀察斯瓦米吉和
恆河，探索意識的統一性。

「分析性 Adhibhautik 研究與發現你與外界的關係無關，」斯瓦米吉說，「瑜珈從 Adhyatmik 研

究開始，無需任何借用的儀器」。

我明白，我必須鬆散、平靜地意識到，站在所有內在經驗的邊緣，探究體驗者是誰。瑜珈就在那
時開始了，因為自我或上帝不再是某個地方的東西，瑜珈的目標也不再是未來的某個地方，而是
此時此地。

接下來是 Adhibhautik 詢問，學習如何看待某些事物——當然是斯瓦米吉或恒河母親——以其本

來的狀態，沒有心理圖像、感覺和態度。

因此，我看到了兩件事：首先，它們是觀看、定義、命名、採取態度等的心理過程，其次，是觀
看本身的超個人事實。就在同一天，我讀了拉馬納·馬哈希的一本書：「觀看的行為是最高的真
理」。這是一個相當大的啟示，儘管我覺得在翻譯拉瑪那的話時犯了一些錯誤，因為看到從來不
是一種行為，而是一個不可改變的事實。

斯瓦米·克里希納南達吉的課程繼續進行。話語的溪流不斷流動，與本我和內在於一切事物中的
單一意識連結在一起。但有一天，當斯瓦米吉說：「瑜珈是像阿代瓦人看到的那樣；瑜珈是像上
帝看到的那樣」時，我深受感動。最初只是一種哲學思想，後來變成了一種冥想和一種體驗，看
到 Adibhuta（外在）的自身狀態並觀察 Adhyatmika 體驗的完整性。在意識到斯瓦米吉或恆河母
親的同時，我試圖保持對看到、在心靈、記憶、感受和態度湖中激起漣漪的印象的心理過程的意
識。當我接受地觀看時，我意識到心靈和智力的發揮，並感到被內在、外在和之上合一的事物所
吸引。只剩下一個念頭：「Narayana Paro Dhyata Dhyanant Narayana Parah」。

這樣最幸福的時刻成為了回憶。上帝成為一個生動的存在。當西瓦拉特里接近時，我比國王還要
富有，儘管那時我已經感到非常不舒服，儘管很多事情仍然太模糊、太不理解、太缺乏經驗。當
我在古魯德夫的三摩地聖地舉行帕達普加（Pada Puja）之後，向斯瓦米·克里希南南達吉（Swam
i Krishnanandaji）告別時，我淚流滿面。真正幸福的淚水，為與親人分離而流下的痛苦淚水，
我已經在皮膚下感受了好幾個星期了，還有為帶著溫柔的寶貝回家而感到恐懼的淚水。

回家是令人愉快的事，但事實並非如此。舊日的關係進入了我的皮膚，上帝的臨在像雪在陽光下
融化。

但什麼也沒有忘記。所有的尋找都需要一遍又一遍地進行。

在我的修行室裡，我每天至少觀看一百次。有一天，我發現了一些東西可以取代斯瓦米吉：最神
聖的《薄伽梵歌》。

在 Adhyatmika、Adhibhautika 和 Adidaivika 冥想中，主要是透過第 13 次開示，我再次得到關

於領域和領域知者之間區別的教導：滅亡者」。神在所有感官中都閃耀著光芒，祂是所有行動的
享受者，只有祂的臨在才是真正的薩瑪特瓦。
在他面前，我們只是神話。在祂面前，我們沒有意志，我們接受一切發生的事。只有在他的存在
下，我們才能發現「瑜珈卡馬蘇考沙拉姆」的真正意義。在他面前，整部《薄伽梵歌》揭示了最
高的真理。生活在他面前是最高的修行。

儘管我已經嘗試過，但斯瓦米·克里希南達吉對我的意思無法用言語表達。他知道我只是一個神
話，一個渴望他持續存在的空虛。祂是一位將豐富的恩典傾倒給所有尋求者的人。願尊崇的斯瓦
米·克里希納南達·馬哈拉吉尊者的 60 天計劃神聖的 Shashtyabdapurti 之際成為無數尋求者可
以找到生活在神的存在中的崇高持久寶藏的時期。克里希納南達·馬哈拉吉 ki...Jai！

Happy Felicitations!

by Swami Pranavananda

According to the ancient tradition of Bharatavarsha, the completion of sixty years of

mundane life, or Shashtyabdapurti, is an event of great significance, especially when
it applies to saintly personages who have dedicated themselves entirely to the servic
e of God, to the Preceptor and humanity as a whole. His Holiness Swami Krishnanandaji,
one of the seniormost disciples of Gurudev Swami Sivanandaji, belongs to category o
f saints and completes his' Sixtieth Birthday on 25th April, 1982. This is a unique o
ccasion to the Divine

Life Society and its numerous branches in all parts of the world and to the thousands
of his devotees and admirers. In keeping with the importance of the occasion, the Soc
iety's headquarters has announced Swami Krishnanandaji's Shashtyabdapurti will be obs
erved for sixty days to mark the completion of sixty years.

When we take a backward glance of the Divine Life Society's progress during the ninet
een forties, we will come across an outstanding miracle that occurred at Ananda Kutir
on the banks of the holy Ganges at the foot of the mighty Himalayas; it was the gathe
ring of a band of young erudite men in their twenties around the sage Swami Sivananda
ji Maharaj and their dedicating themselves to his holy feet and to the service of the
Divine Life Mission which was then slowly expanding beyond the shores of sacred Indi
a. Among those so drawn to the Worshipful Master were Swami Paramananda, Swami Chidan
anda, Swami Narayananandaji, Swami Vishnudevanandaji, Swami Venkatesanandaji, and nei
ther the last nor the least, Swami Krishnanandaji whose Diamond Jubilee is being fitt
ingly celebrated now.
Swami Krishnanandaji is a born saint and philosopher. He is a great Sanskrit scholar.
His knowledge of the scriptures is unfathomable. He has been Professor of Vedanta in
the Yoga Vedanta Forest Academy since its inception and his expositions on Vedanta Ph
ilosophy are superb. Swamiji was called "Vedanta Kesari". He is a dynamic synthetic Y
ogi, and primarily a Jnana Yogi and a practical Vedantin. His books on philosophy are
authoritative. Among them, "The Realisation of the Absolute" is considered a masterpi
ece. It is not easy to understand the profound depth of his expressions at one or two
readings, unless the reader is a philosopher like him. His Guru Bhakti and Guru Seva
are unsurpassable. Gurudev is reported to have said, "Swami Krishnananda and Swami Ch
idananda have attained heart-to-heart union with me". They are indeed the beacon ligh
ts of Divine Life embodying in themselves Gurudev's divine traits.

Swami Krishnanandaji is by nature introspective, reticent and deeply contemplative. L

ike Nachiketas of Upanishadic fame, he is a Para-Vairagi. When speaking at Swamiji's
33rd Birthday Celebration in 1954, Gurudev characterised him as a "modern Dakshinamur
ti". Swamiji never moved out of Rishikesh for over twenty years since joining the Hea
dquarters Ashram, and then only visited some places in India, being unable to resist
the pressure brought upon him by some sincere disciples of Gurudev. He preferred to r
emain immersed in the serene atmosphere of Shivananda Nagar. Swamiji's lectures are h
ighlights at all Satsangs, conferences and other important functions in the Ashram. H
e is most endearing, kind and affectionate.

In Swami Krishnanandaji we have a rare combination of spiritual eminence and administ

rative ability. The former needs no emphasis. The latter was amply demonstrated durin
g the absence of Gurudev on his Indo-Ceylon tour in 1950; and again during the absenc
e of Swami Chidanandaji on overseas tours in 1962-63, when Swami Krishnanandaji acted
as the General Secretary. In 1968-71, and on subsequent occasions also, Swamiji acted
as President with conspicuous success. Gurudev is reported to have said once : "Swami
Krishnanandaji is a treasure, Swami Chidanandaji is a treasure. God has been gracious
that he has given me so many precious gems". Like Gurudev, Swami Krishnanandaji is ve
ry prompt in answering correspondence and systematic in administrative details. Indee
d, he is a complement and a supplement to His Holiness Swami Chidanandaji at the DLS
Headquarters.

The devotees in Malaysia happily join in the chorus of hearty congratulations, greeti
ngs and messages of felicitations to Pujya Swami Krishnanandaji from all over the glo
be. We invoke the boundless grace of the Almighty and the benedictions of all sages a
nd saints, ancient and modern, as well as that of our Worshipful Gurudev, for Pujya S
wamiji's radiant health and strength so that He may be blessed with a Vedic age to se
rve the Master's noble mission.

祝您節日快樂！

作者：斯瓦米·普拉納瓦南達

根據巴拉塔瓦爾沙的古老傳統，完成六十年的世俗生活（Shashtyabdapurti）是一件具有重大意
義的事件，特別是當它適用於完全奉獻自己為上帝、導師和人類服務的聖人時作為一個整體。尊
者為古魯德夫·克里希南南達吉(Swami Krishnanandaji) 是古魯德夫·斯瓦米·西瓦南達吉(Gur
udev Swami Sivanandaji) 最資深的弟子之一，屬於聖人範疇，並於 1982 年 4 月 25 日完成了
他的六十歲生日。這是神聖的一個獨特的時刻

生命協會及其在世界各地的眾多分支機構以及成千上萬的他的奉獻者和崇拜者。為了配合這一場
合的重要性，協會總部宣布將慶祝斯瓦米·克里希納南達吉 (Swami Krishnanandaji) 的 Shashty
abdapurti 活動六十天，以紀念六十週年的結束。

當我們回顧十九世紀四十年代神生命會的發展歷程時，我們會發現發生在雄偉的喜馬拉雅山腳下
的神聖恒河岸上的阿南達庫提爾的一個非凡的奇蹟；這是一群二十多歲博學的年輕人聚集在聖人
斯瓦米·西瓦南達吉·馬哈拉吉周圍，他們獻身於他的聖足，並為當時正在慢慢擴展到神聖印度
海岸之外的神聖生命使命服務。在那些被尊貴的師父所吸引的人中，有斯瓦米·帕拉馬南達(Swam
i Paramananda)、斯瓦米·奇達南達(Swami Chidananda)、斯瓦米·納拉亞南達吉(Swami Naraya
nanandaji)、斯瓦米·維什努德瓦南達吉(Swami Vishnudevanandaji)、斯瓦米·文卡特薩南達吉
(Swami Venkatesanandaji)，以及最後一位也不是最不重要的斯瓦米·克里希南南達吉(Swami Kr
ishnanandaji)，他的鑽禧慶典現在正在恰如其分地慶祝。

斯瓦米·克里希南南達吉 (Swami Krishnanandaji) 是一位天生的聖人和哲學家。他是一位偉大

的梵文學者。他對經文的了解深不可測。自從瑜珈吠檀多森林學院成立以來，他一直擔任吠檀多
教授，他對吠檀多哲學的闡述非常出色。斯瓦米吉被稱為“Vedanta Kesari”。他是一位充滿活
力的綜合瑜伽士，主要是一位智慧瑜伽士和一位實用的吠檀多瑜伽士。他的哲學著作具有權威性。
其中，《絕對的實現》被認為是代表作。除非讀者是像他這樣的哲學家，否則讀一兩遍就很難理
解他的表達的深刻深度。他的古魯巴克提（Guru Bhakti）和古魯塞瓦（Guru Seva）是無與倫比
的。據報道，古魯傑夫曾說：「斯瓦米·克里希納南達和斯瓦米·奇達南達與我達成了心與心的
結合」。它們確實是神聖生命的燈塔，體現了古儒吉的神聖特質。
斯瓦米·克里希南南達吉生性內省、沉默寡言且善於沉思。與奧義書中著名的納奇克塔斯一樣，
他也是帕拉瓦拉吉（Para-Vairagi）。1954 年，古魯在斯瓦米吉 33 歲生日慶典上發表演說時，
將他描述為「現代的達克希那穆提」。斯瓦米吉自從加入總部道場二十多年以來，從未離開過瑞
詩凱詩，之後只到過印度的一些地方，無法抗拒古魯傑夫的一些真誠弟子給他帶來的壓力。他更
喜歡沉浸在希瓦南達納加爾的寧靜氛圍中。斯瓦米吉的演講是靜修中心所有薩特桑集會、會議和
其他重要活動的亮點。他是最可愛、善良和深情的。

在斯瓦米·克里希納南達吉（Swami Krishnanandaji）身上，我們罕見地兼具了精神卓越和行政
能力。前者無需強調。後者在 1950 年古魯傑夫缺席印度-錫蘭之旅期間得到了充分的證明；196
2-63 年斯瓦米·奇達南達吉 (Swami Chidanandaji) 缺席海外訪問期間再次擔任秘書長。1968-7
1 年以及隨後的幾次，斯瓦米吉擔任總統並取得了顯著的成功。據報道，古魯德夫曾說：「斯瓦
米·克里希納南達吉是一個寶藏，斯瓦米·奇達南達吉是一個寶藏。上帝很仁慈，給了我這麼多
珍貴的寶石」。和古魯傑夫一樣，斯瓦米·克里希南達吉（Swami Krishnanandaji）回覆信件非
常迅速，並且有系統地處理管理細節。事實上，他是 DLS 總部斯瓦米·奇達南達吉尊者的補充和
補充。

馬來西亞的奉獻者高興地加入了來自世界各地對普賈·斯瓦米·克里希納南達吉 (Pujya Swami K

rishnanandaji) 的衷心祝賀、問候和祝福的合唱。我們祈求全能者的無限恩典和古代和現代所有
聖賢和聖人以及我們尊敬的古魯德夫的祝福，祈求普賈·斯瓦米吉的健康和力量煥發光芒，以便
他能夠在吠陀時代服務於人類。師父的崇高使命。

古魯·馬希瑪

卡維亞辦公桌

詩桌

古魯，接受知識並將其作為布施給予。

許多愚蠢的人被同胞的驕傲所沖昏了頭腦。॥1॥

說明：透過奉獻你的頭腦從古魯那裡接受知識。但許多愚人沒有遵循這一教訓，並為自己的身體、
財富等感到自豪，因此脫離了世界，沒有加入上師的行列。

上師的命令來了，上師的命令去了。

據說卡比爾是聖人，交通令人陶醉。

說明：即使在行為上，苦行僧也應該按照古魯的命令來去。悲傷的古魯說，聖人是透過靈修超越
生死的人。

了解古魯帕拉斯，所有聖人都知道。

讓那塊鐵被拋光，Mahant 會做到的。॥3॥

說明：古魯和點金石之間是有區別的，所有聖人都知道這一點。哲學家點鐵成金，古魯則使弟子
與自己一樣偉大。

母親的弟子是泥，上師的知識是水。

生生世世的泥沼瞬間被沖走。4॥

說明：弟子充滿了愚昧之泥，上師的知識是水，可以將其洗淨。古儒吉瞬間摧毀了許多生的邪惡。

Guru Kumhar Shish 是 Kumbh，Garhi-Gadhi Kadhai Khot。

內側的手提供支撐，外側的手受傷。

說明：上師是陶工，弟子是投手，透過擊打、制壺從裡到外加持，弟子的邪惡就出來了。

不是像古魯那樣的給予者，而是像乞丐頭。

三個世界的財富只能透過布施給予上師。॥6॥

說明：沒有像古魯那樣的施與者，也沒有像弟子那樣的乞丐。古魯所給予的知識比三個世界的財
富還要多。

居住在海洋之首巴納拉西的古魯。

無論身體具有什麼品質，一個眼皮都不應該散開。॥7॥

說明：如果上師居住在瓦拉納西，弟子在海邊，但弟子的身體具有上師的功德，他一刻也不會忘
記上師。

恭敬上師並聽從命令。

卡比爾對達斯說，不存在三個世界的恐懼。॥8॥

說明：將上師視為你的王冠並遵循他的命令。卡比爾‧薩希布說，這樣的弟子僕人不害怕凡人世
界。
古魯是一位充滿愛心的人，他是一位聖人。

愛是毫不猶豫的遠方，愛是近古魯康德॥9॥

說明：按照你的意願保持對上師和聖人的愛。儘管很近，但沒有愛，他們還是很遠，如果有愛，
那麼古魯斯瓦米就在附近。

上師的偶像是月亮，僕人的眼睛是方的。

八小時沉默，向 Guru 的偶像。॥10॥

說明： 上師的偶像如月亮，僕人的眼睛如方。因此，要時時刻刻注視上師的偶像。

宗師神像站在前面，兩者沒有任何差別。

只要念誦他，所有的黑暗都會消失。॥11॥

說明：上師的偶像站在前面，不要考慮與它有什麼不同。只為祂服務，那麼所有的黑暗都會消失。

知識累積愛心幸福善良奉獻信仰。

透過服務上師，你可以到達真正上師腳下的住所॥12॥

說明：知識、與聖人交往、對所有人的愛、永恆的幸福、仁慈、對真實形象的奉獻以及在真正上
師庇護下的居住——所有這些都源於對上師的服務。
我會把整個地球變成紙，一切都會被記錄下來。

如果我遊遍七大洋，就不應該寫上師的功德。13॥

說明：即使整個大地都用紙寫，所有的森林都用筆寫，所有的七大洋都用墨寫，也無法寫出上師
的功德。

如果班智特學習，他就會成為一個有德行的人，沒有古魯，他就不會獲得知識。

沒有知識就沒有救贖，Sat Shabd Paraman॥14॥

說明：偉大的學者聲稱透過閱讀和背誦經典而獲得知識，但如果沒有上師，他們就無法獲得知識。
沒有知識就沒有救贖。

卡比爾說：“塔吉·巴拉特，他是個小孩子。”

Taji aham guru charan ghu, jamson bachai jeev॥15॥

說明：卡比爾‧薩赫卜說，要離開幻象，成為一個小孩子，喝古魯話語的牛奶。這樣，放棄你的
自我，皈依上師足下，你才能免於生命。

Soi soi dance dance，上師之愛所在之處。

卡比爾說，古魯，沒有愛，怎麼可能沒有繁榮？16॥
說明：運用你的思想和感官來增加你對古魯的愛。卡比爾‧薩希布說，沒有古魯的愛，就沒有繁
榮。

這就是為什麼 Guru Priya Ban 說，我的愛增加了。

你說，Guru Sanmukha，我什麼時候才能不還給你？17॥

說明：上師只有在看到弟子心中的愛增加之後才會宣講救恩。因此，要留在上師面前，切勿疏遠。

Abuddh Subudh Sut Matu Pitu，Pratipal 做一切事。

走自己的路，Sikh Sut Gahi Nij Chal ॥18॥

說明： 父母保護所有的兒子，無論是聰明的還是愚蠢的。就像一個兒子一樣，古儒吉用他的尊嚴
取悅門徒。

遠離無知，向未知傳授知識。

那些犧牲的受害者給古魯帶來了笑聲。

說明： 透過應用神聖的知識線索，弟子的無知缺陷被消除。對於救度未來世眾生的老師，有讚譽。

可憐的肥皂該怎麼辦？
水不是手無寸鐵的人，為什麼一定是水？॥20॥

說明：劣質肥皂打結後該怎麼辦？不沾水，布怎能光亮。如果你記住了感官知識的言語，但不思
考它們，那麼你的心怎麼可能清淨呢？

從國王那裡偷東西，躲在乞丐後面。

卡比爾說他為什麼能從困難時期恢復過來？

說明：如果有人想從王宮偷竊並投靠窮人來逃脫，他將如何逃脫？同樣地，透過向真正的上師掩
面並皈依想像中的男神和女神，眾生如何能夠免受想像的嚴重打擊？

沒有人能與薩特古魯、七盞燈和九個部分相提並論。

不要得到三個世界，而只能得到一個 Brahmanad॥22॥

說明：在七座島嶼、九大洲、三個世界、二十一位婆羅門達中，你不會找到像悲傷上師那樣有益
的人。

Satguru 是真正的精神，他可以告訴你這個區別。

擁有如此財富的弟子是有福的。॥23॥

說明：悲傷古魯是一位能夠區分真理和感受的人。透過上師認識到自己真實本質的弟子是有福的，
他的命運也是有福的。
你知道，當你遇到薩特古魯時，就會有知識之光。

打破幻想的容器並保持獨特。24॥

說明：你已經找到了你真正的上師——只有當知識之光在你心中破曉，你打破了幻象的面紗並獲
得了獨特的知識形式時，你才知道這一點。

付出了我的心，但沒有付出一切，身體和思想。

現在剩下什麼留給德夫了，卡比爾這樣說。25॥

說明：如果你已經把你的思想交給了上師，那麼你就知道你已經付出了一切，因為與思想一起的
是身體，它已經自動臣服了。現在還剩下什麼可以給予？

每當梵天感到疲倦時，他就會成為偉人和神。

聽卡比爾說，薩德瓦，讓我服務薩特古魯。26॥

說明：梵天、聖賢、諸神在尋求救贖的過程中都感到疲倦。聖人啊，服務真正的古魯以獲得它。

世上有一種獨特的策略，即上師與聖人的知識。

你是完全獨一無二的，Satguru 聽了你的意見。27॥

說明：世上沒有任何比擬的解脫痛苦的方法，就是與聖人為伴，以及上師的知識。最好的事情就
是聆聽 Satguru 的話。

如果沉到那裡或不浮在那裡，就有被引誘的恐懼。

那人睡在哪裡，在羅布河的水流中？28॥

說明： 淹死在泥裡的人無法生存。我懷疑人類啊，你們在貪婪的河流裡長眠於何處？

Kete Padhi Guni Pachi Muye，瑜珈 Yagya 帶來了苦修。

沒有 Satguru，一個人就無法實現任何目標，一個人必須嘗試許多解決方案。29॥

說明：有多少人透過閱讀經文、練習古納和瑜珈禁食來假裝變得有知識，但如果沒有薩特古魯，
無論採取多少措施，都無法獲得知識與和平。

聖人尋求薩特古魯，想要一生的工作。

Meto Bhava 點，Aava Gavan Nivarahu॥30॥

說明：聖人啊－如果你想要生命的福祉，那麼就尋找薩特古魯，並藉由消除生命的印記，即痕跡、
污點或罪孽，擺脫出生和死亡。

這是薩特古魯的建議，令人難以置信。

讓我們繼續放棄所有的行為和幻想，願我們在水中取得勝利。31॥
說明：這是薩特古魯的真正建議，如果心相信，那麼按照薩特古魯的建議進行的行動，放棄幻象，
就會被世界的海洋淹沒。

既然老師是安陀羅，弟子就是真正的尼蘭德陀。

瞎子遇見了瞎子，陷入了死亡的陷阱。

解釋：老師不理智，他的弟子自己也會很不理智。不講道理的弟子們遇到了不講道理的老師，結
果兩人都落入了想像的手中。

賈妮塔沒有熄滅它，也沒有把它帶走。

盲人遇見盲人，誰能帶路？॥33॥

說明：沒有從明智的古魯那裡有意識地、有意識地遵循布施之道。如果盲人找到了盲人那麼誰能
為他指路呢？

गुरु-महिमा

Kavya Desk

काव्य डेस्क

गुरु सो ज्ञान जु लीजिये, सीस दीजये दान।

बहुतक भोंदू बहि गये, सखि जीव अभिमान॥१॥

व्याख्या: अपने सिर की भेंट देकर गुरु से ज्ञान प्राप्त करो | परन्तु यह सीख न मानकर और तन, धनादि का अभिमान धारण कर कितने ही मूर्ख संसार
से बह गये, गुरुपद - पोत में न लगे।
गुरु की आज्ञा आवै, गुरु की आज्ञा जाय।

कहैं कबीर सो संत हैं, आवागमन नशाय॥२॥

व्याख्या: व्यवहार में भी साधु को गुरु की आज्ञानुसार ही आना - जाना चाहिए | सद् गुरु कहते हैं कि संत वही है जो जन्म - मरण से पार होने के लिए
साधना करता है |

गुरु पारस को अन्तरो, जानत हैं सब सन्त।

वह लोहा कं चन करे, ये करि लये महन्त॥३॥

व्याख्या: गुरु में और पारस - पत्थर में अन्तर है, यह सब सन्त जानते हैं। पारस तो लोहे को सोना ही बनाता है, परन्तु गुरु शिष्य को अपने समान
महान बना लेता है।

कु मति कीच चेला भरा, गुरु ज्ञान जल होय।

जनम - जनम का मोरचा, पल में डारे धोया॥४॥

व्याख्या: कु बुद्धि रूपी कीचड़ से शिष्य भरा है, उसे धोने के लिए गुरु का ज्ञान जल है। जन्म - जन्मान्तरो की बुराई गुरुदेव क्षण ही में नष्ट कर देते हैं।

गुरु कु म्हार शिष कुं भ है, गढ़ि - गढ़ि काढ़ै खोट।

अन्तर हाथ सहार दै, बाहर बाहै चोट॥५॥

व्याख्या: गुरु कु म्हार है और शिष्य घड़ा है, भीतर से हाथ का सहार देकर, बाहर से चोट मार - मारकर और गढ़ - गढ़ कर शिष्य की बुराई को निकलते
हैं।

गुरु समान दाता नहीं, याचक शीष समान।

तीन लोक की सम्पदा, सो गुरु दीन्ही दान॥६॥

व्याख्या: गुरु के समान कोई दाता नहीं, और शिष्य के सदृश याचक नहीं। त्रिलोक की सम्पत्ति से भी बढकर ज्ञान - दान गुरु ने दे दिया।

जो गुरु बसै बनारसी, शीष समुन्दर तीर।

एक पलक बिखरे नहीं, जो गुण होय शारीर॥७॥

व्याख्या: यदि गुरु वाराणसी में निवास करे और शिष्य समुद्र के निकट हो, परन्तु शिष्ये के शारीर में गुरु का गुण होगा, जो गुरु लो एक क्षड भी नहीं
भूलेगा।

गुरु को सिर राखिये, चलिये आज्ञा माहिं।

कहैं कबीर ता दास को, तीन लोकों भय नाहिं॥८॥

व्याख्या: गुरु को अपना सिर मुकु ट मानकर, उसकी आज्ञा मैं चलो | कबीर साहिब कहते हैं, ऐसे शिष्य - सेवक को तनों लोकों से भय नहीं है |

गुरु सो प्रीतिनिवाहिये, जेहि तत निबहै संत।

प्रेम बिना ढिग दूर है, प्रेम निकट गुरु कं त॥९॥

व्याख्या: जैसे बने वैसे गुरु - सन्तो को प्रेम का निर्वाह करो। निकट होते हुआ भी प्रेम बिना वो दूर हैं, और यदि प्रेम है, तो गुरु - स्वामी पास ही हैं।

गुरु मूरति गति चन्द्रमा, सेवक नैन चकोर।

आठ पहर निरखत रहे, गुरु मूरति की ओर॥१०॥

व्याख्या: गुरु की मूरति चन्द्रमा के समान है और सेवक के नेत्र चकोर के तुल्य हैं। अतः आठो पहर गुरु - मूरति की ओर ही देखते रहो।

गुरु मूरति आगे खड़ी, दुतिया भेद कु छ नाहिं।

उन्हीं कूं परनाम करि, सकल तिमिर मिटि जाहिं॥११॥

व्याख्या: गुरु की मूर्ति आगे खड़ी है, उसमें दूसरा भेद कु छ मत मानो। उन्हीं की सेवा बंदगी करो, फिर सब अंधकार मिट जायेगा।

ज्ञान समागम प्रेम सुख, दया भक्ति विश्वास।

गुरु सेवा ते पाइए, सद् गुरु चरण निवास॥१२॥

व्याख्या: ज्ञान, सन्त - समागम, सबके प्रति प्रेम, निर्वासनिक सुख, दया, भक्ति सत्य - स्वरुप और सद् गुरु की शरण में निवास - ये सब गुरु की सेवा से
निलते हैं।

सब धरती कागज करूँ , लिखनी सब बनराय।

सात समुद्र की मसि करूँ , गुरु गुण लिखा न जाय॥१३॥

व्याख्या: सब पृथ्वी को कागज, सब जंगल को कलम, सातों समुद्रों को स्याही बनाकर लिखने पर भी गुरु के गुण नहीं लिखे जा सकते।

पंडित यदि पढि गुनि मुये, गुरु बिना मिलै न ज्ञान।

ज्ञान बिना नहिं मुक्ति है, सत्त शब्द परमान॥१४॥

व्याख्या: बड़े - बड़े विद्व।न शास्त्रों को पढ - गुनकर ज्ञानी होने का दम भरते हैं, परन्तु गुरु के बिना उन्हें ज्ञान नही मिलता। ज्ञान के बिना मुक्ति नहीं
मिलती।

कहै कबीर तजि भरत को, नन्हा है कर पीव।

तजि अहं गुरु चरण गहु, जमसों बाचै जीव॥१५॥

व्याख्या: कबीर साहेब कहते हैं कि भ्रम को छोडो, छोटा बच्चा बनकर गुरु - वचनरूपी दूध को पियो। इस प्रकार अहंकार त्याग कर गुरु के चरणों की
शरण ग्रहण करो, तभी जीव से बचेगा।

सोई सोई नाच नचाइये, जेहि निबहे गुरु प्रेम।

कहै कबीर गुरु प्रेम बिन, कितहुं कु शल नहिं क्षेम॥१६॥

व्याख्या: अपने मन - इन्द्रियों को उसी चाल में चलाओ, जिससे गुरु के प्रति प्रेम बढता जये। कबीर साहिब कहते हैं कि गुरु के प्रेम बिन, कहीं कु शलक्षेम
नहीं है।

तबही गुरु प्रिय बैन कहि, शीष बढ़ी चित प्रीत।

ते कहिये गुरु सनमुखां, कबहूँ न दीजै पीठ॥१७॥

व्याख्या: शिष्य के मन में बढ़ी हुई प्रीति देखकर ही गुरु मोक्षोपदेश करते हैं। अतः गुरु के समुख रहो, कभी विमुख मत बनो।

अबुध सुबुध सुत मातु पितु, सबहिं करै प्रतिपाल।

अपनी ओर निबाहिये, सिख सुत गहि निज चाल॥१८॥

व्याख्या: मात - पिता निर्बुधि - बुद्धिमान सभी पुत्रों का प्रतिपाल करते हैं। पुत्र कि भांति ही शिष्य को गुरुदेव अपनी मर्यादा की चाल से मिभाते हैं।

करै दूरी अज्ञानता, अंजन ज्ञान सुदये।

बलिहारी वे गुरु की हँस उबारि जु लेय॥१९॥

व्याख्या: ज्ञान का अंजन लगाकर शिष्य के अज्ञान दोष को दूर कर देते हैं। उन गुरुजनों की प्रशंसा है, जो जीवो को भव से बचा लेते हैं।

साबुन बिचारा क्या करे, गाँठे वाखे मोय।

जल सो अरक्षा परस नहिं, क्यों कर ऊजल होय॥२०॥

व्याख्या: साबुन बेचारा क्या करे,जब उसे गांठ में बांध रखा है। जल से स्पर्श करता ही नहीं फिर कपडा कै से उज्जवल हो। भाव - ज्ञान की वाणी तो कं ठ
कर ली, परन्तु विचार नहीं करता, तो मन कै से शुद्ध हो।

राजा की चोरी करे, रहै रंक की ओट।

कहै कबीर क्यों उबरै, काल कठिन की चोट॥२१॥

व्याख्या: कोई राजा के घर से चोरी करके दरिद्र की शरण लेकर बचना चाहे तो कै से बचेगा| इसी प्रकार सद् गुरु से मुख छिपाकर, और कल्पित देवी -
देवतओं की शरण लेकर कल्पना की कठिन चोट से जीव कै से बचेगा|

सतगुरु सम कोई नहीं, सात दीप नौ खण्ड।

तीन लोक न पाइये, अरु इकइस ब्रह्मणड॥२२॥

व्याख्या: सात द्वीप, नौ खण्ड, तीन लोक, इक्कीस ब्रह्मणडो में सद् गुरु के समान हितकारी आप किसी को नहीं पायेंगे |

सतगुरु तो सतभाव है, जो अस भेद बताय।

धन्य शिष धन भाग तिहि, जो ऐसी सुधि पाय॥२३॥

व्याख्या: सद् गुरु सत्ये - भाव का भेद बताने वाला है| वह शिष्य धन्य है तथा उसका भाग्य भी धन्य है जो गुरु के द्वारा अपने स्वरुप की सुधि पा गया
है|

सतगुरु मिला जु जानिये, ज्ञान उजाला होय।

भ्रम का भाँडा तोड़ी करि, रहै निराला होय॥२४॥

व्याख्या: सद् गुरु मिल गये - यह बात तब जाने जानो, जब तुम्हारे हिर्दे में ज्ञान का प्रकाश हो जाये, भ्रम का भंडा फोडकर निराले स्वरूपज्ञान को प्राप्त
हो जाये|
मनहिं दिया निज सब दिया, मन से संग शरीर।

अब देवे को क्या रहा, यो कथि कहहिं कबीर॥२५॥

व्याख्या: यदि अपना मन तूने गुरु को दे दिया तो जानो सब दे दिया, क्योंकि मन के साथ ही शरीर है, वह अपने आप समर्पित हो गया| अब देने को रहा
ही क्या है|

जेही खोजत ब्रह्मा थके , सुर नर मुनि अरु देव।

कहैं कबीर सुन साधवा, करू सतगुरु की सेवा॥२६॥

व्याख्या: जिस मुक्ति को खोजते ब्रह्मा, सुर - नर मुनि और देवता सब थक गये| ऐ सन्तो, उसकी प्राप्ति के लिए सद् गुरु की सेवा करो|

जग में युक्ति अनूप है, साधु संग गुरु ज्ञान।

तामें निपट अनूप है, सतगुरु लगा कान॥२७॥

व्याख्या: दुखों से छू टने के लिए संसार में उपमारहित युक्ति संतों की संगत और गुरु का ज्ञान है| उसमे अत्यंत उत्तम बात यह है कि सतगुरु के वचनों
पार कान दो|

डू बा औधर न तरै, मोहिं अंदेशा होय।

लोभ नदी की धार में, कहा पड़ा नर सोय॥२८॥

व्याख्या: कु धर में डू बा हुआ मनुष्य बचता नहीं| मुझे तो यह अंदेशा है कि लोभ की नदी - धारा में ऐ मनुष्यों - तुम कहां पड़े सोते हो|
के ते पढी गुनि पचि मुए, योग यज्ञ तप लाय।

बिन सतगुरु पावै नहीं, कोटिन करे उपाय॥२९॥

व्याख्या: कितने लोग शास्त्रों को पढ - गुन और योग व्रत करके ज्ञानी बनने का ढोंग करते हैं, परन्तु बिना सतगुरु के ज्ञान एवं शांति नहीं मिलती, चाहे
कोई करोडों उपाय करे|

सतगुरु खोजे संत, जीव काज को चाहहु।

मेटो भव के अंक, आवा गवन निवारहु॥३०॥

व्याख्या: ऐ संतों - यदि अपने जीवन का कल्याण चाहो, तो सतगुरु की खोज करो और भव के अंक अर्थात छाप, दाग या पाप मिटाकर, जन्म - मरण से
रहित हो जाओ|

यह सतगुरु उपदेश है, जो माने परतीत।

करम भरम सब त्यागि के , चलै सो भव जलजीत॥३१॥

व्याख्या: यही सतगुरु का यथार्थ उपदेश है, यदि मन विश्वास करे, सतगुरु उपदेशानुसार चलने वाला करम भ्रम त्याग कर, संसार सागर से तर जाता है|

जाका गुरु है आँधरा, चेला खरा निरंध।

अन्धे को अन्धा मिला, पड़ा काल के फन्द॥३२॥

व्याख्या: जिसका गुरु ही अविवेकी है उसका शिष्य स्वय महा अविवेकी होगा| अविवेकी शिष्य को अविवेकी गुरु मिल गया, फलतः दोनों कल्पना के
हाथ में पड़ गये|

जनीता बुझा नहीं बुझि, लिया नहीं गौन।

अंधे को अंधा मिला, राह बतावे कौन॥३३॥

व्याख्या: विवेकी गुरु से जान - बुझ - समझकर परमार्थ - पथ पर नहीं चला| अंधे को अंधा मिल गया तो मार्ग बताये कौन|

As I Know Him

by Sushila Kakar

I have been in close association with the holy Sivananda ashram from the time of my c
hildhood. And when I think of Krishnanandaji, a picture arises in my mind of a saint
who carries a mighty intellect, ever discoursing and writing on religion and the phil
osophy of life.

in my early years I dared not approach Swami Krishnananda for fear of exposing myself
as an ignorant person. But as time passed, andI grew up and joined college and took l
iterature as a subject,I developed a keen fascination for Swami K. He also blessed me
and guided me. He holds in admiration for those who read literature. As a person, he
is always very kind and deeply concerned for the welfare of others. He values the imp
ortance of time and never spends an idle moment in gossip or small talk. whenever he
speaks, he speaks with the purpose and his word sparkle with wisdom

I have seen Swami K in his unguarded moments also and found him a man who pines for n
othing but the attainment of supreme bliss and the joy of living under the lotus feet
of Lord Narayana. When Swamiji speaks about his love and adoration for Lord Narayana,
his eyes fill with tears.

Swamiji has a perfect memory, and like Benjamin Franklin, he never forgets anything w
hich he reads once. Swamiji has a limitless treasure of divine wisdom in him. He is a
were the disciple of the word or the Guru Swami Sivananda. In spite of all learning,
he is always humble and attributes everything to the will of God. He is a simple pers
on who believes in simple living and high thinking. May he live long is my humble pra
yer to God.

據我了解他

通過蘇西拉·卡卡爾

我從童年起就與神聖的悉瓦南達修道院有著密切的聯繫。當我想到克里希南南達吉時，我腦海中
浮現出一位聖人的畫面，他擁有強大的智慧，不斷談論和寫作宗教和人生哲學。

早年我不敢接近斯瓦米·克里希那南達，因為害怕暴露自己是個無知的人。但隨著時間的推移，
我長大了，上了大學，把文學當作一門學科，我對斯瓦米·K 產生了濃厚的興趣。他也祝福我，
引導我。他對那些讀文學的人懷有欽佩之情。作為一個人，他總是非常善良並且深切關心他人的
福祉。他重視時間的重要性，從不閒聊或閒聊。每當他說話時，他都是有目的的，他的話語閃爍
著智慧的光芒

我也見過斯瓦米·K 在他毫無防備的時刻，發現他是一個只渴望獲得至高無上的幸福和生活在主
納拉亞納蓮花足下的快樂的人。當斯瓦米吉談到他對納拉亞納勳爵的愛和崇拜時，他的眼睛充滿
了淚水。

斯瓦米吉擁有完美的記憶力，就像班傑明·富蘭克林一樣，他永遠不會忘記他讀過的任何東西。
斯瓦米吉身上蘊藏著無限的神聖智慧寶藏。他是古魯斯瓦米·悉瓦南達（Swami Sivananda）的弟
子。儘管學識淵博，他始終謙虛，將一切都歸於上帝的旨意。他是個簡單的人，崇尚簡單的生活
和崇高的思想。願他長壽是我對上帝的謙卑祈禱。

On Bhakti Yoga Sadhana

by Sita Frenkel

Bhakti stands for devotion, love of God, love of the ultimate goal of life. In spite
of fact that our nature is the birthplace, deathless Atman, the Being that is Satchid
ananda Brahman, we experience ourselves caught up in the body-mind-ego context, and f
ind ourselves in a helpless condition subject to all the changes. In this unavoidable
condition of helplessness in ignorance, every human being is looking for help and lov
e, strength and support. This inescapable psychological condition makes us most suite
d for the path of devotion and love, the approach that centres round a personal God s
uitable to our emotions and inclinations. Thus our concept of God stands as that sour
ce of love, strength and support; and the devotee, according to the ability of his un
derstanding and level of development, feels inclined to a concept of God that satisfi
es his needs and tries to establish a relationship with that God.

With the help of his own concept of God and his established relationship with Him, th
e devotee tries to live a God-oriented life.

In the path of devotion, prayer, the practice of the Name of God, meditation on the f
orm of God or mental worship, worship of God with material things, association the ho
ly, company of devotees, dedication of all activities, and self-surrender are the var
ious disciplines that lead to love of God.

Prayer is one of the most effective tools for developing the personality. It involves
a psychology, a way of working with our own mind and can be seen, from this perspecti
ve, as an instrument to change our attitudes rather than an appeal to receive somethi
ng. It is a surprisingly effective technique for reshaping personality. In prayer, th
e devotee opens his heart to God, exposes its content to God, cleanses it of all impu
rities, and reinforces it with healthy resolutions which he acts upon with the help o
f God's grace. Thus he relieves himself of the burden of impurities acquired by daily
acts of omission and commission, and strengthens himself with a firmer commitment to
virtues and righteous living.

With the practice of God's Name he quiets his mind, makes it one-pointed and slowly d
evelops love of God. This discipline, if practised regularly, leads to meditation and
a deeper absorption in God. This love of God expresses itself also through mental wor
ship of God with material things.

Study of holy books and scriptures, and hearing religious talks and sermons, can be c
onsidered as an important kind of keeping holy company. But the company of a holy man
has a very different effect. In him the spiritual teachings become living, pulsating
realities. Since love of God in a holy man suffuses his whole personality and goes ou
t as a powerful current, it awakens the potential but dormant divine love in those ar
ound him. Service to the teacher rendered with great humility and love, and service t
o the devotees of God establish a spiritual fellowship which becomes mutually encoura
ging and inspiring to all participants. The devotee considers himself and everything
that he owns as belonging to God. As God is the supreme goal of his life, as he knows
and feels that God is the creator and thus the real owner of everything, he considers
himself just an agent or a custodian holding in trust the things that really belong t
o God. He therefore dedicates everything to the Lord, surrenders himself, his everyth
ing, all his actions and all the results to God, his Supreme Lord.

In that dedication, he maintains an equanimity of mind without being affected by the

outcome of his activities in the form of pain or pleasure. He transfers everything to
God and remains calm in God-thought. He remains in humility and detachment, performs
all his duties and responsibilities to the very best of his ability, and offers them
all unto God. This is called surrender.

As his practice and disciplines become more steady and regular, he develops a great l
ove for God's Name. He sees God's hand in everything and takes life as it comes witho
ut being affected. He may get some visions and experiences as indications of his prog
ress, of the correctness of his path or as assurances of the reality of Godhead. Stre
ngthened by these he becomes more and more established in his spiritual path and begi
ns to feel God's presence.

Such a person lives, moves has his being in God.

論巴克提瑜珈修行

通過西塔·弗蘭克爾

巴克提代表奉獻、對神的愛、對生命終極目標的愛。儘管事實上我們的本性是誕生地，不死的阿
特曼，即薩奇達南達婆羅門，但我們體驗到自己陷入了身體-心智-自我的背景中，並發現自己處
於一種無助的狀態，受制於所有的變化。在這種不可避免的無知無助的情況下，每個人都在尋求
幫助和愛、力量和支持。這種不可避免的心理狀況使我們最適合走奉獻和愛的道路，這種方法以
適合我們情感和傾向的人格上帝為中心。因此，我們對上帝的概念是愛、力量和支持的來源；奉
獻者根據他的理解能力和發展水平，感覺傾向於滿足他的需要的上帝概念，並試圖與該上帝建立
關係。
在自己對神的概念以及與神建立的關係的幫助下，奉獻者試圖過著以神為導向的生活。

在奉獻的道路上，祈禱，實踐上帝的名字，冥想上帝的形像或精神崇拜，用物質崇拜上帝，與聖
者交往，與奉獻者為伴，奉獻所有活動，並自我臣服是導致愛上帝的各種紀律。

祈禱是發展人格最有效的工具之一。它涉及一種心理學，一種與我們自己的思想合作的方式，從
這個角度來看，它可以被視為改變我們態度的工具，而不是呼籲接受某些東西。這是重塑人格的
一種非常有效的技巧。在祈禱中，奉獻者向上帝敞開心扉，向上帝揭露其內容，清除其中的所有
雜質，並透過在上帝恩典的幫助下採取行動的健康決心來強化它。這樣，他就擺脫了日常不作為
和行為所帶來的不潔負擔，並透過更堅定地致力於美德和正義的生活來增強自己。

透過實踐神的聖名，他的心安靜下來，專一並慢慢發展出對神的愛。如果經常練習這種紀律，就
會導致冥想並更深入地專注於上帝。這種對神的愛也透過用物質事物對神進行精神崇拜來表達。

學習聖書和經文，聆聽宗教講座和講道，可以被認為是與聖人作伴的重要方式。但與聖人為伴卻
有截然不同的效果。在他身上，精神教義變成了活生生的、脈動的現實。由於聖人對神的愛充滿
了他的整個人格，並以一股強大的電流的形式散發出來，它喚醒了他周圍人潛在但休眠的神聖之
愛。以極大的謙卑和愛心為老師提供服務，以及為上帝的奉獻者提供服務，建立了一種精神上的
團契，這種團契對所有參與者來說都是相互鼓勵和啟發的。奉獻者認為自己和他所擁有的一切都
屬於上帝。由於上帝是他生命的最高目標，因為他知道並感受到上帝是創造者，因此是一切的真
正所有者，所以他認為自己只是真正屬於上帝的事物的代理人或保管人。因此，他將一切奉獻給
至尊主，將他自己、他的一切、他所有的行動和所有結果都交給他的至尊主真主。

在這種奉獻中，他保持內心的平靜，而不會受到他的活動結果（痛苦或快樂的形式）的影響。祂
把一切都交給神，並在神的思想中保持平靜。他保持謙卑和超然的態度，盡其所能地履行他所有
的職責和責任，並將它們全部奉獻給上帝。這就是所謂的投降。

隨著他的練習和紀律變得更加穩定和規律，他對上帝的聖名產生了極大的熱愛。他在一切事物中
都看到上帝的手，並且不受影響地接受生命。他可能會得到一些異象和經歷，作為他進步的標誌、
他道路的正確性或神首真實性的保證。受到這些力量的加強，他在自己的靈性道路上變得越來越
穩固，並開始感受到上帝的存在。

這樣的人生活、行動都在神之中。

Yoga Sadhana—A Mirror in Man's Life

by B.K.S. Iyengar

The life of each individual is based on nature (Prakriti), soul (Jivatma) and Univers
al God (Paramatma). Nature shoots out Mahat or cosmic intelligence. The Jivatma is a
part of Paramatma, existing as Purusha or human souls. The Jivatma has a vehicle in t
he form of Chitta, which is the off-shoot of cosmic intelligence. Chitta is constitut
ed of Ahankara (Tness or ego), Buddhi (reason) and Manas (mental faculty of Chintan,
i.e., thinking or thought). Hence, Chitta is the subtlest form of Prakriti or matter.
Jivatma is pure consciousness. Though pure, the Jivatma has two facets. When the Jiva
tma moves in the spirit, it is spiritual, pure and divine; it is Antaryamin. When it
moves in mind-matter-energy, it becomes Buddhisattva or mental consciousness, which i
s called the Chitta. This is the vehicle of the Jivatma, which often appears as the p
ure Self, but in actuality, is the instrument of the Atma.

Yoga has been defined as "Chitta Vritti Nirodhah". That is to say, to stop all intern
al and external forms of thinking which may sprout with or without volition is Yoga.
'Chitta' stands for several things like inspiration, aspiration, drive, willpower, i
ntelligence, reason, consciousness and so forth. In Yogic terminology, Chitta stands
distinctly for three things. They are mind (Manas), intelligence (Buddhi), and the T
maker or the state which ascertains, 'I know' (Ahankara). Mind has the power of gathe
ring and feeling. It has no discriminative power. Intelligence discriminates, reasons
and comes to determinative knowledge. This being the nearest vehicle to the Self, it
prides itself as the true Self. This is the creator of 'I' and 'Me' in man. Hence, o
ne should know this as the vehicle of the true Self the true Self.

Man cannot be separated from the body, just as the trunk of a tree cannot exist witho
ut a root. The physical body is a part of man from time immemorial.

This body has three layers. They are known as causal body (Karana Sarira), subtle bod
y (Sukshma Sarira) and gross body (Karya Sarira). As the tree has branches, leaves, f
lowers and fruits, this body of man functions in mind, matter, energy and pure consci
ousness as the anatomical sheath (Annamaya Kosa), the intellectual sheath (Vijnanamay
a Kosa) and the bliss sheath (Anandamaya Kosa).

The cause body or the Karana Sarira is the sheath of the soul. This is incorruptible
and non-decaying. When man is not in this body, he loses his own Svarupa dwells in th
e Chitta. This is the subtle body or the psycho-physiological sheath (Sukshma Sarira).
The senses of perception and action are the vehicles of the Karya Sarira. This sheat
h of perception and action is dependent on the mind. Without the mind, the outer body
cannot function. The gross and the subtle bodies are interdependent upon each other.
Man uses his senses to enjoy the demands of the mind. Like the spokes of the wheel, t
hese enjoyments revolve between pleasures and pains and he is caught in the web of th
ese worldly desires. He becomes a victim of circumstances and environments, which cre
ate dual consciousness or a dual personality. This state in man is the seed of separa
tion or Viyoga or Duhkha. It is interesting at this juncture to note that the Art and
Science of Yoga starts with the philosophy of sorrow or affliction. Sage Patanjali na
rrates the causes for this dual personality, viz., nescience (Avidya), egoism (Asmit
a), attachment (Raga), aversion (Dvesha) and selfishness to enjoy the pleasures of li
fe and the fear of losing them (Abhinivesha).

As both afflictions and feelings of joy and pleasure belong to the movements of the m
ind, the practice of Yoga sublimates the mind and will through conscious effort, to r
elease the Self from the web of pains and pleasures, and lead him to experience that
state which is beyond pains and pleasures. That is the pristine pure state known as t
he real, Sa-Svarupa or Jivatma-Svarupa in man.

Our consciousness (Chitta) has two facets. One is the intellectual consciousness and
the other is the emotional consciousness. In the former, one acquires just knowledge.
It is called Vidya or objective knowledge, and the latter is the knowledge understood
by experiences. It is called buddhi or subjective knowledge. Intellectual consciousne
ss is developed through Pranama (direct perception), Viparyaya (false perception), Vi
kalpa (imagination), Nidra (sleep) and Smriti (memory). Emotional consciousness is un
derstood and developed by experiencing pleasures and pains, heat and cold, honour and
dishonour, joys and sorrows, contentment and elation. The spokes of pleasures and pai
ns move alternately and disturb the state of consciousness, creating imbalance or il
l-health, physically, emotionally and intellectually.

Patanjali, the father of Yoga, has given two Sutras to develop harmony, balance and c
oncord in physical health as well as emotional and intellectual health. He says that
it is possible to achieve these either by Abhyasa (practice) and Vairagya (dispassio
n) or by total surrender to the Supreme (Isvara Pranidhana).

For an average man, total surrender is not only difficult, but an impossibility. Henc
e, sage Patanjali insists on Abhyasa and Vairagya as the two wings of the Sadhaka to
fly from the world of matter to the world of the spirit. Abhyasa (practice) is to do
the Sadhana over long durations, without interruption and with dedication and devotio
n; and Vairagya is to learn to minimise physical wants and emotional desires, so that
sooner or later, the Sadhaka develops total desirelessness and gets attached to the S
upreme or God.

Through Abhyasa, the intellectual consciousness is stabilised; and by Vairagya, the e

motional consciousness is controlled. With a motive to develop harmony between the in
tellectual and the emotional sides, man begins Yoga Sadhana. When harmony is achieved,
then the disciplines (Abhyasa and Vairagya) which were forced as regimental discipli
ne become a natural process, and the practitioner continues these practices without a
ny motive or desire. From then on, his Sadhana is without any motive or desire. It be
comes Vairagyabhyasa.

In this state, he develops stability in mind and steadfastness in his intellect. He h

as no more disparities within himself or his envelope—the body. His Sadhana becomes
all in one and one in all. This is the true nature of one's self. This state of Sadha
na can be called Prajnana Yoga. This is twofold—Samprajnata and Asamprajnata. In Sam
prajnata, the person is cut off from all external things and impressions, but he is a
lert internally. He is aware of his Svarupa. In Asamprajnata, all the internal and ex
ternal vibrations cease and the Yogi loses the awareness of his very self as his cons
ciousness becomes cosmic.

Due to intensive Sadhana in their previous lives, some are born as Prakriti-Layas whi
le others are born as Videha-Muktas.

Jada Bharata was born as a Prakriti-Laya. Ramana and Ramakrishna were born as Videha
Muktas. Videhas are Muktas in this cycle or Kalpa. Prakriti-Layas are the ones perfec
ted in the previous life. They have the balanced mind and they look on things and eve
nts evenly without perturbation. They are called as Samahita-Chittas. As they have ca
lm and composed minds, they are fit for Dhyana; and they exhort others to follow the
same line of thought without giving importance to the other aspects of Yoga. But, Pat
anjali warns them too to maintain all aspects of Yoga so that they may cultivate and
maintain the essence of the other aspects of Yoga too to become perfect Yogis.

For ordinary men like us, we have to start definitely from the principles of Yama, Ni
yama, Asana, Pranayama, Pratyahara and so on. And also, we have to start by being fri
endly to all, compassionate towards those who are suffering, glad about those who are
virtuous, indifferent to both, good and evil, happiness and misery. Then, our Sadhana
should be coupled with Sraddha (faith), Virya (courage and energy), Smriti (good rete
ntive power), Samadhi (contemplation) and Prajna (wisdom).

Success in Yoga depends upon our earnest practice. If our practice is casual, the eff
ects are casual; and if it is religious, the effect too is religious. It all depends
upon the amount of energy one puts forth with faith, determination and discrimination.
Both seriousness and sincerity are required.

What is faith? Faith is not just a belief. Faith is trust, confidence, veneration or
respect. Faith at once creates the zeal to act. It is a way a key to Sadhana; whereas,
belief is an acceptance of views of what one has said or heard. Acceptance being ver
bal, it may or may not ignite or incite the zeal to act. So, it does not become a key
to Sadhana. Faith, being a quality of trust and veneration, demands not only confiden
ce in Sadhana, but also reverence to God. Patanjali calls Him ISVARA—THE SUPREME— T
HE GURU of all Gurus.

He defines Isvara as "Klesa-karma-vipakasayair aparamrishtah purusha-visesha Isvarah".

He is God who is untouched by cause and effect, action and fruition. He is free of a
ffliction, action and fruition.

Due to our dual ways of thinking and acting, obstacles like ailments (Vyadhi), languo
r or physical weakness (Styana), doubt (Samsaya), heedlessness (Pramada), laziness (A
lasya), sensuality (Avireti), philosophy of illusion (Bhranti-Darsana), not being abl
e to pursue after experiencing (Alabdhabhumika), and instability (Anavastha) take a h
eavy toll on our spirits. They are further aggravated by pains (Duhkha), weakness of
mind (Daurmanasya), shakiness (Angamejayatva) and non-harmonious respiration (Svasa-p
rasvasa). These are the symptoms distracting the mind from its one-pointed attention
to Self-realisation. All these are impurities in one form or the other. They are to b
e checked, controlled, and eradicated by the practice of Yoga. Then the light of this
intelligence reaches discriminative knowledge.
Intuitive power and clarity dawn on the Yoga practitioner; he perseveres in his path
and develops a singleness of purpose whether he be in the waking, sleeping or in the
dreamy state. He becomes as clear as crystal. No tinge of doubt remains. The mind bec
omes free from the objects and it becomes a thing by itself. It does not depend upon
the organs of perception or senses of action. Time, place and space lose their identi
ties. Habits are broken. The Sadhaka has reached the highest state and tasted the tru
e essence of Yoga. You may call it Hatha Yoga, Raja Yoga, Rajadhi Raja Yoga or Kshetr
a-Kshetranja Yoga. It all means the same.

The body and the mind are like fallow lands lying untilled and unsowed. A wise farmer
ploughs the land, provides water fertiliser, plants the best of the seeds, carefully
tends the crops and at the end reaps the best of harvest. Likewise, for a Yogic pract
itioner, the body, the mind and the intellect constitute the field. He ploughs his bo
dy and mind with Yama and Niyama, removes weeds by Asanas, waters it with energy thro
ugh Pranayama, uses the thoughts and actions of Pratyahara as fertilizer, sows the be
st of seeds—Dharana—through the Mantra Aum, and tends it with Dhyana to reap the ha
rvest of harmony and peace—Samadhi or Kaivalya.

Thus, the art of Yoga deals with the purification of the body, mind and self. Yoga is
Tapas, as it involves blazing effort involving discipline of the physical body (Sthul
a or Karya Sarira), psycho-physiological body (subtle and Prana Sarira) and self (Lin
ga or Karana Sarira). Yoga is Swadhayaya or study of the Self, from the skin to the S
elf and from the Self to the skin. Yoga is Isvara Pranidhana—a total surrender to th
e Supreme. Thus Tapas, Swadhayaya and Isvara Pranidhana are the golden keys that unlo
ck the gates of the Self.

Body represents a nation in the individual. When the nation is careless and weak in d
efence, the aggressor attacks and occupies it. Similarly, diseases are just waiting o
utside our skin to enter the inner frontier of the body when its defensive energy is
at a lower level and creates psychosomatic illnesses causing disharmony within and wi
thout. Daily practice of Yoga not only destroys the obstacles—whether they are physi
cal, moral, emotional, intellectual or spiritual—but also prevents the symptoms that
come in the way of the light of illumination. The Yogi masters his body, mind and spi
rit. He bridges the gaps between the body and the mind, and the mind and the soul. Fr
om this stage on, for the Sadhaka, the Self which remained as an object so far become
s the subject itself. The knower, the knowable and the known become one. The journey
of the seeker searching the seer comes to an end. The goal and the soul unite and bot
h merge losing their separate identity. There is neither the observer nor the observe
d.
Thus, by the constant culture of Yoga, from Yam, to Dhyana, he gets civilised and bec
omes an adept—a Kushala, a true owner of the sacred body. The light of wisdom dawns
on him like Dharma Megha. As the Dharma or duty of the clouds is to pour rain, the Yo
gi's light of wisdom pours out knowledge which is ever pure, ever green and continues
to live for posterity.

His way of living reflects on humanity, like the reflection of the mirror, and trans-
forms them. Thus, the culture of a Yogi becomes the civilisation of the world.

瑜珈修行－人生的一面鏡子

作者：BKS 艾揚格

每個人的生命都基於自然（Prakriti）、靈魂（Jivatma）和宇宙神（Paramatma）。大自然射出
瑪哈特或宇宙智慧。Jivatma 是超靈的一部分，以 Purusha 或人類靈魂的形式存在。Jivatma 有
一輛 Chitta 形式的載具，它是宇宙智慧的分支。Chitta 由 Ahankara（Tness 或 ego）、Buddhi
（理性）和 Manas（Chintan 的心理能力，即思考或想法）組成。因此，Chitta 是 Prakriti 或
物質最微妙的形式。Jivatma 是純粹的意識。雖然 Jivatma 很純粹，但它有兩個方面。當 Jivatm
a 在靈中移動時，它是靈性的、純淨的和神聖的；它是安塔亞明。當它在名色能量中移動時，它
就變成了佛薩埵或心識，稱為“Chitta”。這是吉瓦特瑪 (Jivatma) 的載體，它常常表現為純粹
的自我，但實際上，它是阿特瑪 (Atma) 的工具。

瑜伽被定義為“Chitta Vritti Nirodhah”。也就是說，停止一切內在和外在的思維形式，無論

有或無意志，都可能萌芽，這就是瑜珈。「Chitta」代表靈感、願望、動力、意志力、智慧、理
性、意識等。在瑜伽術語中，Chitta 明顯代表三件事。它們是心靈（Manas）、智力（Buddhi）
和 T 製造者或確定「我知道」（Ahankara）的狀態。心有聚集和感受的力量。它沒有任何歧視性
的權力。智力能夠辨別、推理並得出決定性的知識。這是最接近自我的載體，它以真正的自我為
榮。這是人類「我」和「我」的創造者。因此，人們應該知道這是真我的載體。

人不能離開身體，就像樹幹不能沒有根一樣。自古以來，肉體就是人類的一部分。

這個身體有三層。它們被稱為因果身（Karana Sarira）、精身（Sukshma Sarira）和粗身（Kary

a Sarira）。正如樹有枝、葉、花和果，人的身體在心、物質、能量和純粹意識中發揮作用，作
為解剖鞘（Annamaya Kosa）、智力鞘（Vijnanamaya Kosa）和極樂鞘（Anandamaya Kosa） 。

因身或 Karana Sarira 是靈魂的鞘。這是不朽的。當人不在這個身體時，他就失去了自己在 Chit

ta 中的 Svarupa 住所。這是精微體或心理生理鞘（Sukshma Sarira）。知覺和行動是行舍利的
載體。這種感知和行動的鞘依賴於頭腦。沒有頭腦，外在的身體就無法運作。粗糙體和精體是相
互依存的。人用他的感官來享受心靈的需求。就像車輪的輻條一樣，這些享受在快樂和痛苦之間
旋轉，他陷入了這些世俗慾望的網中。他成為環境和環境的受害者，環境和環境創造了雙重意識
或雙重人格。人的這種狀態是分離或 Viyoga 或 Duhkha 的種子。值得注意的是，瑜珈的藝術和科
學始於悲傷或痛苦的哲學。聖人帕坦伽利講述了這種雙重性格的原因，即無知（Avidya）、利己
主義（Asmita）、執著（Raga）、厭惡（Dvesha）和自私地享受生活的樂趣和害怕失去生活的樂
趣（Abhinivesha ）。

由於煩惱和愉悅感都屬於心靈的活動，所以練習瑜伽可以透過有意識的努力來昇華心靈和意志，
使自我從痛苦和快樂的網中解脫出來，引導他體驗到一種狀態。是超越痛苦和快樂的。這就是人
類中被稱為真實的 Sa-Svarupa 或 Jivatma-Svarupa 的原始純淨狀態。

我們的意識（Chitta）有兩個面向。一是理智意識，二是情感意識。在前者中，人們只獲得知識。
它被稱為 Vidya 或客觀知識，後者是透過經驗理解的知識。它被稱為“buddhi”或主觀知識。智
力意識是透過 Pranama（直接知覺）、Viparyaya（錯誤知覺）、Vikalpa（想像）、Nidra（睡
眠）和 Smriti（記憶）發展起來的。情感意識是透過體驗快樂和痛苦、冷熱、榮譽和恥辱、歡樂
和悲傷、滿足和高興來理解和發展的。快樂和痛苦的輪輻交替移動，擾亂意識狀態，造成身體、
情緒和智力上的不平衡或不健康。

瑜伽之父帕坦伽利（Patanjali）賜予了兩部佛經，以促進身體健康以及情感和智力健康的和諧、
平衡與和諧。他說，透過 Abhyasa（練習）和 Vairagya（冷靜）或完全臣服於至尊（Isvara Pran
idhana）可以實現這些目標。

對於一個普通人來說，完全屈服不僅是困難的，而且是不可能的。因此，聖人 Patanjali 堅持將

Abhyasa 和 Vairagya 作為 Sadhaka 的兩隻翅膀，從物質世界飛向精神世界。Abhyasa（練習）是指
長時間、不間斷地、全心全意地進行修行；Vairagya 是要學習最小化身體需求和情感慾望，這樣
修行者遲早會發展出完全的無欲，並依戀至尊或上帝。

透過 Abhyasa，理智意識得以穩定；透過 Vairagya，情緒意識被控制。出於在智力和情感方面發
展和諧的動機，人們開始瑜伽修行。當達到和諧時，作為團紀律而強制執行的紀律（Abhyasa 和
Vairagya）就成為一個自然的過程，練習者會在沒有任何動機或願望的情況下繼續這些練習。從
那時起，他的修行就沒有任何動機或慾望了。它變成了 Vairagyabhyasa。

在這種狀態下，他的心變得穩定，智力也變得堅定。他自己或他的外殼——身體——不再有任何
差異。他的修行變得合而為一。這就是一個人自我的真實本性。這種修行的狀態可以稱為般若瑜
珈。這是雙重的——Samprajnata 和 Asamprajnata。在 Samprajnata 中，人與所有外在事物和印
象隔絕，但他的內心是警覺的。他知道他的斯瓦茹帕。在 Asamprajnata 中，所有內部和外部的振
動都停止了，瑜伽士隨著他的意識變得宇宙化而失去了他的自我意識。

由於前世進行了密集的修行，有些人出生為 Prakriti-Layas，而另一些人則出生為 Videha-Mukta

s。

賈達·巴拉塔 (Jada Bharata) 出生時是原質拉亞 (Prakriti-Laya)。羅摩那（Ramana）和羅摩克

里希那（Ramakrishna）出生時名為維德哈·穆克塔斯（Videha Muktas）。Videhas 是這個週期
或劫中的 Muktas。Prakriti-Layas 是前世完善的。他們擁有平衡的心態，他們平靜地看待事物
和事件，沒有乾擾。他們被稱為 Samahita-Chittas。心性平靜，所以適合禪定；他們勸告其他人
遵循同樣的思路，而不重視瑜珈的其他方面。但是，帕坦伽利也警告他們要保持瑜伽的各個方面，
以便他們也可以培養和保持瑜伽其他方面的精髓，成為完美的瑜伽士。

對我們這樣的普通人來說，我們必須從戒律、修行、體位法、調息、制息等原則開始。而且，我
們必須先對一切眾生友善，對受苦的人慈悲，對有德的人歡喜，對善惡、快樂和痛苦都漠不關心。
然後，我們的 Sadhana 應該與 Sraddha（信心）、Virya（勇氣和能量）、Smriti（良好的保持
力）、Samadhi（沉思）和 Prajna（智慧）結合起來。

瑜珈的成功取決於我們認真的練習。如果我們的修行是隨意的，那麼效果也是隨意的；如果它是
宗教性的，那麼其效果也是宗教性的。這一切都取決於一個人以信心、決心和辨別力所付出的精
力。既需要嚴肅性，又需要誠意。

什麼是信仰？信仰不僅僅是一種信仰。信仰是信任、信心、尊敬或尊重。信念立即產生行動的熱
情。這是修習修行的關鍵之道；而信仰是對一個人所說或所聽的觀點的接受。接受是口頭的，它
可能會也可能不會點燃或激發行動的熱情。因此，它不會成為修行的關鍵。信仰是一種信任和尊
敬的品質，不僅需要對修行有信心，也需要對上帝的敬畏。帕坦伽利稱他為伊斯瓦拉（ISVARA）
－至高無上－所有古魯中的古魯。

他將 Isvara 定義為「Klesa-karma-vipakasayair aparamrishtah purusha-visesha Isvarah」。

他是不受因果、行動和結果影響的神。他遠離煩惱、行動和果報。

由於我們思維和行動的雙重方式，諸如疾病（Vyadhi）、倦怠或身體虛弱（Styana）、懷疑（Sam
saya）、疏忽（Pramada）、懶惰（Alasya）、感官享受（Avireti）、幻覺哲學（Bhranti）等障
礙-Darsana）、經歷後無法追求（Alabdhabhumika）和不穩定（Anavastha）對我們的精神造成沉
重打擊。疼痛 (Duhkha)、精神虛弱 (Daurmanasya)、顫抖 (Angamejayatva) 和呼吸不和諧 (Svas
a-prasvasa) 會進一步加劇症狀。這些症狀會分散心靈對自我實現的專一注意力。所有這些都是
一種或另一種形式的雜質。它們可以透過瑜珈的練習來檢查、控制和根除。然後，此智慧之光到
達分別智。

瑜珈練習者的直覺力量和清晰度逐漸顯現；無論是在醒著、睡著或夢中，他都堅持自己的道路並
發展出一個單一的目標。他變得像水晶一樣清澈。沒有留下任何疑慮。心變得脫離了客體，它本
身就變成了一個東西。它不依賴感知器官或行動感覺。時間、地點和空間失去了它們的身分。習
慣被打破了。修行者已經達到了最高境界，嚐到了瑜珈的真諦。您可以將其稱為哈達瑜伽、拉賈
瑜伽、拉賈迪拉賈瑜伽或 Kshetra-Kshetranja 瑜伽。這一切的意思都是一樣的。

身體和心靈就像未耕種、未播種的休耕地。明智的農民耕耘土地，提供水肥，播下最好的種子，
精心照料莊稼，最後收穫最好的收成。同樣，對瑜珈練習者來說，身體、心靈和智力構成了場域。
他用戒律和修行耕耘自己的身體和心靈，用體式除草，用調息法澆灌能量，用製感法的思想和行
為作為肥料，用奧姆真理教播撒最好的種子——Dharana，並用咒語照顧它。Dhyana 收穫和諧與
和平的收穫——Samadhi 或 Kaivalya。
因此，瑜珈藝術涉及身體、心靈和自我的淨化。瑜珈是 Tapas，因為它涉及身體（Sthula 或 Kary
a Sarira）、心理生理身體（微妙和 Prana Sarira）和自我（Linga 或 Karana Sarira）的紀律
的熾熱努力。瑜珈是 Swadhayaya 或對自我的研究，從皮膚到自我，從自我到皮膚。瑜珈是 Isvar
a Pranidhana－完全臣服於至尊。因此，Tapas、Swadhayaya 和 Isvara Pranidhana 是打開自我
之門的金鑰匙。

身體在個人中代表一個國家。當國家疏於防守時，侵略者就會進攻並佔領它。同樣的，當防禦能
量較低時，疾病就在我們的皮膚外等待進入身體的內緣，並產生心身疾病，導致內外不和諧。每
天練習瑜珈不僅可以消除障礙——無論是身體上的、道德上的、情緒上的、智力上的還是精神上
的——而且還可以預防阻礙光明之光的症狀。瑜伽士掌控自己的身體、心靈和精神。他架起了身
體與心靈、心靈與靈魂之間的橋樑。從這個階段開始，對修行者來說，迄今為止作為客體的自我
就變成了主體本身。知者、可知者和被知者合而為一。探索者尋找先知的旅程結束了。目標和靈
魂結合在一起，兩者融合在一起，失去了各自的身份。既沒有觀察者，也沒有被觀察者。

因此，透過不斷的瑜珈文化，從 Yam 到 Dhyana，他變得文明並成為一個大師——一個 Kushala，

一個神聖身體的真正擁有者。智慧之光照耀在他身上，就像法摩伽一樣。正如雲的佛法或職責是
傾注雨水一樣，瑜珈修行者的智慧之光傾注出永遠純淨、永遠綠色的知識，並為子孫後代繼續存
在。

他的生活方式就像鏡子一樣反映著人類，並改變著人類。因此，瑜伽士的文化成為世界的文明。

Vishada Yoga

by P. Subbaramayya Naidu

You will be wondering that at the end of the First Chapter it is designated as a Yoga,
viz., Arjuna Vishada Yoga. It is a Yoga; a wonder indeed. It is as much a Yoga as an
y other chapter of the Gita is. It is an inseparable vital limb of the entire body of
the doctrine. It is a Yoga and therefore it cannot be escaped or glossed over or pass
ed over."—So says Swami Krishnananda in The Philosophy of the Bhagavad Gita.
The First Chapter of the Bhagavad Gita begins with a dramatic set-up. The armies of t
he Pandavas and the Kauravas assemble at the battle-field of Kurukshetra. Arjuna asks
Sri Krishna, his charioteer, to take his chariot in between the two armies. There he
sees Bhishma, his grandsire, Drona, his teacher, and all his kith and kin. Arjuna is
overpowered with grief and compassion. He throws away his bow Gandiva and tells Sri K
rishna, "I cannot fight and kill these people". Sri Krishna wants to infuse strength
in Arjuna and begins His immortal message of the Bhagavad Gita.

What is Vishada Yoga? All saints have to pass through Vishada Yoga before they attain
illumination. Vishada means affliction, grief. Yoga means restraint of all the modifi
cations of the mind. It means equanimity of mind amidst success and defeat, gain and
loss, praise and censure. But we generally weep from birth to death and from morn til
l night in many a. way for many a thing. Some weep for riches, some for children, som
e for name and fame. Can we call this sort of Vishada or grief as Vishada Yoga? This
craving for mundane things cannot be described as Vishada Yoga, for this craving is d
ue to ignorance of truth. Sri Ramakrishna Paramahamsa is correct when he says, "Men w
eep streams of tears, because a son is not born to them; others wear away their heart
s with sorrow, because they cannot get riches. But how many are there who weep and be
cause they have not seen God? He finds who seeks Him; he who with intense longing wee
ps for God, has found God". This weeping for God is Vishada Yoga. This for Truth is V
ishada Yoga.

Arjuna received Gitopadesa from Sri Krishna as the representative of humanity as a wh

ole. He was no doubt subject to grief and illusion before the commencement of the gre
at war on account of his attachment. But Arjuna did not weep for perishable enjoyment
s of the world. He did not care for kingdom, victory and enjoyment. As a true devotee,
he tells Sri Krishna, "My Lord! I am overpowered by mental weakness. I am in a dilem
ma. My mind is in great confusion. I am not in a position to decide which is Dharma,
which s Adharma. I do not know whether I should fight or not in this war. I am your d
isciple. I surrender myself completely to you. Kindly enlighten and guide me". Arjuna
weep before God in total surrender. This is dr the picture painted in the First Chapt
er. This is Vishada Yoga.

Has not Jesus Christ said: "Blessed are those that, mourn, for they shall be comforte
d. Blessed are they which do hunger and thirst for righteousness; for they shall be f
illed"? Arjuna mourned before God. He was comforted. He hungered and thirsted for rig
hteousness. And his cup was filled. This is Vishada Yoga.

維沙達瑜伽
作者：P. Subbaramayya Naidu

你會想知道在第一章的末尾它被指定為瑜伽，即阿朱那維沙達瑜伽。這是瑜珈；確實是個奇蹟。
它與梵歌的任何其他章節一樣都是瑜伽。它是整個學說不可分割的重要組成部分。它是一種瑜伽，
因此無法逃避、掩飾或忽視。」——斯瓦米·克里希那南達在《薄伽梵歌的哲學》中如此說道。

《薄伽梵歌》的第一章以一個戲劇性的場景開始。潘達瓦人和無尾熊瓦人的軍隊在庫茹柴陀戰場
集結。阿朱那請求他的戰車禦師聖奎師那把他的戰車帶到兩軍之間。在那裡，他看到了他的祖父
彼什瑪（Bhishma）、他的老師德羅納（Drona），以及他所有的親朋好友。阿朱那被悲傷和同情
所壓倒。他扔掉了他的弓甘迪瓦並告訴聖克里希納，「我不能戰鬥並殺死這些人」。聖奎師那想
要為阿朱那注入力量，並開始傳播《薄伽梵歌》的不朽信息。

什麼是維沙達瑜珈？所有聖人在獲得開悟之前都必須經過維沙達瑜伽。Vishada 的意思是痛苦、
悲傷。瑜珈意味著抑制心靈的所有變化。就是對成敗、得失、褒貶等保持平靜的心態。但在許多
情況下，我們通常從出生到死亡，從早到晚都在哭泣。很多事情的方式。有的人為財富而哭泣，
有的人為孩子而哭泣，有的人為名譽而哭泣。我們可以將這種維沙達（Vishada）或悲傷稱為維沙
達瑜伽（Vishada Yoga）嗎？這種對世俗事物的渴求不能被描述為維沙達瑜伽，因為這種渴望是
由於對真理的無知而產生的。室利·羅摩克里希納·帕拉瑪罕薩說得對：「人們流淚，因為他們
沒有生下兒子；其他人因悲傷而心碎，因為他們無法獲得財富。但是有多少人哭泣，因為他們沒
有兒子。」沒有看見上帝？他找到了尋求他的人；那些強烈渴望上帝而哭泣的人，就找到了上
帝」。這種為神哭泣就是維沙達瑜珈。這就是真理的維沙達瑜珈。

阿朱那從聖克里希納那裡接見吉托帕德薩，作為整個人類的代表。毫無疑問，在大戰爆發之前，
他因執著而飽受悲傷和幻想。但阿朱那並沒有為世間易逝的享樂而哭泣。他不關心國度、得勝和
享受。作為一個真正的奉獻者，他告訴聖主奎師那：「我的主！我被精神上的弱點所壓倒。我陷
入了兩難的境地。我的頭腦陷入了極大的混亂。我無法決定哪一個是正法，哪一個是阿法。我不
知道在這場戰爭中我是否應該戰鬥。我是您的弟子，我完全臣服於您，請您開導引導我。” 阿朱
那在上帝面前哭泣，完全臣服。這就是第一章所描繪的圖畫。這就是維沙達瑜珈。

耶穌基督不是說：「哀慟的人有福了，因為他們必得安慰。飢渴慕義的人有福了，因為他們必得
飽足」？阿朱那在上帝面前哀悼。他得到了安慰。他飢渴慕義。他的杯子已經滿了。這就是維沙
達瑜珈。

Fear Not! March On!!

by Hubert Farrington

Yes, my friends, rest assured; the Great Ones love us more than we love ourselves. Th
ey know us better than we know ourselves. Our essence is contained in them. Thus our
assurance of success. What fools we are to believe that we carry our own burdens—the
beginning of our loneliness and misery.

When Swami Sivananda came into my life, I was ready, without my realising it then, to
take a giant step towards the Absolute. From childhood there are remembrances of a pe
rpetual, though oftentimes perverse courting of the Absolute. My own perversities nev
er caused me to waver in this direction one iota, for I realised that vers after vers
of life—traverse, diverse, converse, perverse, reverse—implied in the end always mo
vement towards some end. To what end exactly, I did not know, but that I intended to
find out.

Swami Sivananda came into my life first the form of his innumerable books which I imm
ediately recognised as the substance for which I had been searching such time. He sai
d that the means and the end were one and the same. My Guru had come to me. Subsequen
tly, he came in the form of several of his disciples, whom I had the great honour, pr
ivilege and joy of serving in various capacities. These disciples helped me along the
way, even to the discomfort of themselves. They are all Sivananda to me.

From Swami Chidananda, I learned tolerance, abounding patience, true humility, kindne
ss, appreciation of others, unwavering faith, the perfection of love... and I could g
o on forever.

From Swami Krishnananda, I learned the beauty of logic and truth, loyalty to cause an
d purpose, and the secret of self-contentment.

From Swami Vishnudevananda, I learned self-confidence, courage and daring.

From Swami Shivapremananda, I learned the necessity for meticulous attention to detai
l, precision in the execution of worldly matters.

From Swami Satchidananda, I learned the necessity of good showmanship in steering the
worldly-minded towards God-consciousness.

From Swami Venkatesananda, I learned to enjoy being free and to share myself with oth
ers unstintingly.

From Swami Pranavananda, I, learned to pay respect to all religious content in world
order.

From Swami Hridayananda, I learned that God and Mother's love were one and the same.

From Swami Nadabrahmananda, I learned the deeper import of sound thinking, sound heal
th, and sound advice.

From Swami Vimalananda, I learned that the love of Hanuman for Rama is ever present a
nd alive today, even as all the Holy Teachings.

From Dr. Adhwaryoo, I learned the practical concern for others in day-to-day life.

And altogether I have learnt that life itself is but an endless process of learning.
God protects us in His infinite mercy, even as real knowledge does. Life is the privi
lege we are given to manifest God and make him knowable to ourselves and others.

Fear not! March on!

不要害怕！進軍！！

作者：休伯特法林頓
是的，朋友們，請放心；偉大的人們愛我們勝過我們愛自己。他們比我們更了解自己。我們的本
質就包含在其中。這就是我們成功的保證。我們愚蠢地相信自己背負著自己的重擔──這是我們
孤獨和痛苦的開始。

當斯瓦米·悉瓦南達進入我的生活時，我已經準備好，在我沒有意識到的情況下，向絕對邁出了
一大步。從孩提時代起，人們就對絕對存在著永恆的、儘管常常是不正當的追求。我自己的反常
行為從未讓我在這個方向上有絲毫動搖，因為我意識到，人生的一段又一段——穿越、多樣化、
對話、反常、反向——最終都意味著最終總是朝著某個目標前進。具體目的是什麼，我不知道，
但我想找出答案。

斯瓦米·悉瓦南達首先以他無數書籍的形式進入我的生活，我立刻意識到這些書籍就是我一直在
尋找的實質內容。他說手段和目的是同一個。我的古魯來找我。隨後，他以他的幾位弟子的形式
出現，我非常榮幸、榮幸和快樂地以各種身分為他們服務。這些弟子一路上幫助我，甚至讓他們
自己感到不舒服。他們對我來說都是悉瓦南達。

從斯瓦米·奇達南達那裡，我學會了寬容、充沛的耐心、真正的謙遜、善良、對他人的欣賞、堅
定不移的信念、完美的愛……我可以永遠走下去。

從斯瓦米·克里希納南達那裡，我學到了邏輯和真理之美、對事業和目的的忠誠以及自我滿足的
秘密。

從斯瓦米·維什努德瓦南達那裡，我學會了自信、勇氣和大膽。

從斯瓦米·希瓦普雷馬南達（Swami Shivapremananda）那裡，我了解到在執行世俗事務時必須一
絲不苟地關注細節和精確度。

從斯瓦米·薩奇達南達（Swami Satchidananda）那裡，我學到了良好的表演技巧來引導世俗思想
轉向上帝意識的必要性。
從斯瓦米·文卡特薩南達那裡，我學會了享受自由，並毫不吝惜地與他人分享自己。

從斯瓦米·普拉納瓦南達那裡，我學會了尊重世界秩序中的所有宗教內容。

從斯瓦米·赫里達亞南達那裡，我了解到上帝和母親的愛是同一的。

從斯瓦米·納達布拉馬南達（Swami Nadabrahmananda）那裡，我學到了健全的思維、健全的健康
和健全的建議的更深層次的重要性。

從斯瓦米·維瑪拉南達那裡，我了解到哈努曼對羅摩的愛至今依然存在且鮮活，正如所有的神聖
教義一樣。

從 Adhwaryoo 博士身上，我學到了日常生活中對他人的實際關心。

總而言之，我了解到生活本身就是一個永無止境的學習過程。上帝以無限的仁慈保護我們，就像
真正的知識一樣。生命是我們被賦予的特權，可以彰顯上帝並使我們自己和他人認識祂。

不要害怕！繼續前進！

A Marvellous Web of Spiritual Texture

by Swami Murugananda

At a critical moment in our history, when a serious challenge is posed to religion, w

hich has to be evaluated, re-defined and equated with science, we have amidst us a fi
tting challenge to the sceptics in the wondrous personality of Sri Swami Krishnananda
ji. In history, we have had but a few occasions to meet a human being of his intellec
tual stature. Swami Krishnananda is one of those pious souls who exemplify through th
eir daily lives how we should cultivate the search for God and realise the Absolute T
ruth. Grand and infinitely sweet is his life!

The vastness of his outlook embraces the bizarre multiplicity of all orders and faith
s and discovers therein a unity. It is evident that he has grasped the very kernel of
the truth underlying all major beliefs, which are but different facets of one great m
irror. From personal experience gained by long and varied Sadhana, he is able to asse
rt that the direct unmediated knowledge of the Absolute, which is also identical with
the illuminated consciousness of the spiritual unity of man and the universe, is the
core of all religious disciplines. As a result of his realisation, he adores all sect
s and creeds which have honeycombed the religious life of India and the world.

Pujya Sri Swamiji, whom we all revere, belongs to the glorious lineage of Bharata-var
sha's seers and sages, who have appeared now and then on the world arena with the mes
sage of the Eternal Man. Endowed with a synthetic intellectualism, an aesthetic intui
tionism, and a living ecstatic faith, Swamiji is a wonderful integration of all that
is noble and best in the realm of the spirit. To us, this transcendental spiritual ge
nius appears to be an explorer par excellence of the inner realm. We see in him the h
unger for a regenerating and re-awakening of the essentially spiritual values of huma
n life. I prostrate to this sanctifying personality, through whom the soul of India h
as started to speak more fervently and eloquently that ever before.

It is no exaggeration to say that Swamiji's life is one of utmost simplicity serious

Sadhana. It has attracted the admiration, respect and reverence, not only of all tho
se who have had the bless opportunity to be near him, but also of many distinguished
scholars in far-off lands. Whenever invitations were extended to Swamiji to visit tho
se foreign countries, he has very politely turned them down, saying that there is no
necessity for such movement, as "everything is everywhere at every time in every for
m".

Revered Swamiji's life is a manifestation of the working of the gospel of Vedanta. It

shines as a crystal-clear self-expression of a person thoroughly impregnated with the
dynamic Divine Power operative in the whole cosmic process. Swamiji is a preacher of
the gospel of Divine Life—dynamic universal love and selfless service—and the essen
tial divinity of all created beings. This the seers, savants and sages of Bharat have
been teaching the world even from the Vedic times, the aim of the teaching being to r
aise man from out of the deep waters of egoism, sectarianism, dogmatism and fanaticis
m.
This wonder-child of worshipful Gurudev H.H. Sri Swami Sivanandaji Maharaj is one of
those rare spiritual flowers that has blossomed in this sacred land. The fringe of hi
s life may touch the material environment about him, and this may be mistakenly inter
preted in terms of the sense world; but the bulk of his life's contents wherein light
beauty, grandeur, power and significance belongs to a region beyond the ken of the or
dinary biographer. The grandeur and majesty of his life lies more in the unfathomable
depths of the mind. Though he breeze the same air as we do, his thoughts and feelings
well up from the super-sensuous depths of his mind and make his whole personality res
plendent with divine glow of beatitude his entire being, from the centre right up to
the ever-enlarging circumference, is a marvellous web of spiritual texture, and unrav
eled mystery. However, when an ordinary lay visitor comes to meet him, within moments,
Swamiji scales down from the Himalayan heights of his intellectual roaming's, and wi
th his subtle humour, taunts and retorts as though he too is a simple, ordinary commo
n man. What a marble he is!

The present-day crisis-written world requires Swami Krishnanandaji's master-minded er

udition and for many, many decades to come. May Lord fish would not endow him with pe
rfect health, long life and opportunities to serve the world of spiritual seekers.

奇妙的精神質感之網

作者：斯瓦米·穆魯加南達

在我們歷史的關鍵時刻，當宗教受到嚴峻挑戰，必須對宗教進行評估、重新定義並與科學等同時，
我們中間的懷疑論者對聖斯瓦米·克里希納南達吉的奇妙人格提出了適當的挑戰。在歷史上，我
們只有幾次機會見到像他這樣的知識分子。斯瓦米·克里希納南達（Swami Krishnananda）是那
些虔誠的靈魂之一，他們透過日常生活舉例說明我們應該如何培養對上帝的探索並認識絕對真理。
祂的人生是偉大而無限甜蜜的！

他廣闊的視野包容了所有秩序和信仰的奇異多樣性，並在其中發現了統一性。顯然，他已經掌握
了所有主要信仰背後的真理的核心，而這些信仰只是一面鏡子的不同面向。從長期而多樣的薩達
納（Sadhana）所獲得的個人經驗中，他能夠斷言，對絕對的直接無中介的知識，也與人與宇宙的
精神統一的啟發意識相同，是所有宗教學科的核心。由於他的認識，他崇拜所有已經融入印度和
世界宗教生活的教派和信條。
我們所有人都尊敬的普佳·斯里·斯瓦米吉（Pujya Sri Swamiji）屬於巴拉塔瓦爾沙（Bharata-
varsha）的先知和聖人的光榮血統，他們時不時地帶著永恆之人的信息出現在世界舞台上。斯瓦
米吉被賦予了綜合理智主義、美學直覺主義和活生生的欣喜若狂的信仰，是精神領域所有高貴和
最佳事物的完美融合。對我們來說，這位超然的精神天才似乎是一位卓越的內在領域探索者。我
們在他身上看到了對人類生活本質精神價值的再生和重新覺醒的渴望。我向這位神聖的人物頂禮
膜拜，透過他，印度的靈魂開始比以往更加熱情和雄辯地說話。

可以毫不誇張地說，斯瓦米吉的一生是最簡單、最嚴肅的修行生活之一。它不僅引起了所有有幸
接近他的人的欽佩、尊重和崇敬，也引起了遠方許多傑出學者的欽佩、尊重和崇敬。每當有人邀
請斯瓦米吉訪問這些國家時，他都非常有禮貌地拒絕，並說沒有必要進行這樣的活動，因為「一
切都在任何時間、任何形式」。

受人尊敬的斯瓦米吉的一生是吠檀多福音運作的體現。它閃耀著水晶般清澈的自我表達，是一個
在整個宇宙過程中完全浸透了動態神聖力量的人的自我表達。斯瓦米吉是神聖生命福音的傳播者
——充滿活力的普世之愛和無私的服務——以及所有受造物的本質神性。甚至從吠陀時代起，巴
拉特的先知、學者和聖人就一直在教導世界，教導的目的是將人類從利己主義、宗派主義、教條
主義和狂熱主義的深淵中提升出來。

這位崇敬的古儒吉大師的奇蹟之子是這片神聖土地上綻放的稀有靈性花朵之一。他生命的邊緣可
能會觸及他周圍的物質環境，這可能會被錯誤地解釋為感官世界；但他一生的大部分內容，其中
的光美、宏偉、力量和意義，都超越了普通傳記作家的視野。他一生的偉大與威嚴，更多在於深
不可測的心靈深處。雖然他和我們吹著同樣的空氣，但他的思想和感受從他心靈的超感官深處湧
出，使他的整個人格閃耀著神聖的幸福光芒，他的整個存在，從中心一直到不斷擴大圓週，是一
張奇妙的精神結構之網，也是未解之謎。然而，當一位普通的外行訪客來迎接他時，片刻之內，
斯瓦米吉就從他的知識漫遊的喜馬拉雅高地降下來，用他微妙的幽默、嘲諷和反駁，彷彿他也是
一個簡單、普通的普通人。他真是一塊大理石啊！

當今的危機四伏的世界需要斯瓦米·克里希納南達吉（Swami Krishnanandaji）的博學多才，而
且在未來的幾十年裡也是如此。願魚主不會賜予他完美的健康、長壽和服務精神追求者世界的機
會。
Philosopy is a Need

by Prof. Shashi Khosala

The central fact of man's being is his Divinity. To live only on the pleasure-plane o
f the senses is to be truly dead. To be awake in God-consciousness and withdrawn from
the outer world is to be really alive, for this is the true state of the Being, the S
oul. The importance of philosophy in the life of man lies in its ability to show the
way, clear the doubts and take man to the Divine realm.

The word 'Philosophy' is usually misunderstood by the common man who thinks that it h
as nothing to do with life, that it is barren and empty speculation. It is a wild-goo
se chase and a time-wasting pastime, because it simply discusses such metaphysical pr
oblems as are intellectually uncertain and practically useless. But, all these notion
s are completely wrong.

Philosophy is love for wisdom. When this is so, how can it be a mad man's business or
a useless affair? It is the most sublime of human pursuits engaged in by the wisest m
en of the world. It is not a peculiar business of the gods, or of the specially endow
ed; it is human business; it is everyone's business.

Philosophy is the sum-total of one's beliefs, ideas and opinions, and so, naturally,
everyone has his philosophy, however ignorant he may be of scientific lore. Philosoph
y is concerned with Truth—the discovery of what is true and the practice of that whi
ch is good are the two most important objects of philosophy.

Of course, philosophy has certain spheres which deal with super-sensual things, but i
t is not completely divorced from practical utility. That is why Hume says: "Be a phi
losopher, and amidst all your philosophy, be still a man". Actually, philosophy is a
goddess whose head is in heaven but whose feet are upon earth.

Philosophy is as old as human thought. Modern philosophy has its start in the spirit
of doubt. Philosophy, when superficially studied, excites doubt, and when thoroughly
explained, dispels it. Plato thought that philosophy began in wonder. Primitive man,
when confronted with the bewildering elements of nature, could not but look at them w
ith curiosity and wonder as the child's mind would do. The child-like, naïve Greek mi
nd had the first incentive to philosophical enquiry in the feeling of wonder. Plato v
ery rightly emphasised an eternal truth—a truth which holds good times and climes—w
hen he said

that administrators should first and foremost be philosophers, not merely lovers of w
isdom but possessors of wisdom in a practical way, and then the world would certainly
march towards real progress, peace and harmony, leaving behind conflict, chaos, distr
action and disaster.

Philosophy has a great significance in human life; human life needs it. Man is a refl
ecting or thinking animal. He not only lives, but knows that he lives. Not only does
he act, but knows that certain ways of acting are expedient or right. The reflective
side of man is his chief convenience and chief glory. His inconvenience lies in his u
neasiness and his constant effort to find out the answers to those problems which he
cannot avoid and which transcends his powers. The reflective capacity of the human mi
nd is a glory, because from it springs the magnificent achievements in culture and ci
vilisation. It is out of this reflective capacity that philosophy originates. Man doe
s not live only by bread and technological discoveries. He lives by values and realit
ies which are above time. Aristotle remarked, when asked what good his philosophy did
him, "It enabled me to do willingly what other men did out of fear of the law". That
man is free who is the author of the principles and laws by which he lives and which
are good for humanity at large. Hence, philosophy is well considered dear delight of
reason, the of understanding. True philosophy is not confined to the intellectual cat
egories merely; it is the solace of the human heart, the peace of man's mind and also
his refuge.

In this modern society, we have made a lot of material progress, but morally we have
lagged quite behind. We have become more civilised, but less cultured. We have made s
cientific and industrial progress, but this progress is more prone to distraction tha
n to construction. Hence, we need in our lives philosophy which can motivate our choi
ces in better ways. Divorced from philosophy, religion degenerates into superstition,
economics into exploitation and politics into tyranny.

It is a philosophy of a comprehensive spirituality, rational and practical, that man

the modern age needs to rescue himself from his stagnation of worldliness and place h
imself on the high road to creative living and ultimate fulfilment and perfection.
The human being is a changing and growing process of personality and experience and p
hilosophy is a need for human advancement. Especially, the emphasis in Eastern philos
ophy busies itself with the process of the unfoldment of Reality through the valuable
vehicles of human thought and body.

It is only in the daring declarations of perfect philosophy, the philosophy that disc
usses the vital and final experience of man in the realms of the spiritual, the Vedan
ta, that we find an unequivocal and emphatic declaration that man is God.

A great philosopher in his perfection is but That. As That, he has once for all dropp
ed all his wrong identifications with his body and his psychological entity. He has b
ecome pure Spirit, and as Spirit, his relationship with the Absolute is one of perfec
t identity. Though the Vedantic philosopher seeks Truth within himself, yet in the di
scovery of It, as though in his bosom, he experiences himself as the Whole. That larg
e-heartedness which is uncanny and unveiled in a personality of this type, very few o
f us can have.

Through intense Tapas and Vedantic meditation, our saintly philosopher, His Holiness
Sri Swami Krishnanandaji, the popular and beloved General Secretary of the Divine Lif
e Society, has attained that exalted and blissful stage to a great extent as we can j
udge. His philosophy is more and more of practice and less and less of theory. He can
be called as the harbinger of a better new world fashioned in accordance with our anc
ient spiritual values. As it seems, his happiness is within, relaxation within, light
within; he tries to see the One in the all and the all in the One, and very often his
equal vision does not apparently make any distinction between the high and the low, t
he rich and the poor.

The secret of India's spiritual life still exists despite storms of political agitati
ons and industrial strikes. Saintly philosophers like Swamiji are the back-bone of In
dia's spiritual glory and purposeful prosperity. May the God Almighty and Satgurudev
Swami Sivanandaji Maharaj bless Swami Krishnananda with long life and glorious health
to guide humanity for decades to come is my prayer.

哲學是一種需要

作者：Shashi Khosala 教授
人存在的中心事實是他的神性。僅僅活在感官的快樂層面上就等於真正的死亡。在上帝意識中覺
醒並從外在世界中抽身才是真正的活著，因為這是存在、靈魂的真實狀態。哲學在人類生活中的
重要性在於它能指明道路，消除疑慮，將人類帶入神聖境界。

「哲學」這個字常被一般人誤解，認為它與生命無關，是貧瘠而空洞的思辨。這是一種徒勞的追
逐和浪費時間的消遣，因為它只是討論一些在智力上不確定且實際上毫無用處的形而上學問題。
但是，所有這些想法都是完全錯誤的。

哲學是對智慧的熱愛。既然如此，這怎麼可能是瘋子的事或無用的事呢？這是世界上最聰明的人
所從事的最崇高的人類追求。這不是諸神或有特殊天賦的人所特有的事。這是人類的事；這是每
個人的事。

哲學是一個人的信仰、思想和觀點的總和，因此，自然地，每個人都有他的哲學，無論他對科學
知識多麼無知。哲學關注真理－發現真理和實踐善是哲學的兩個最重要的目標。

當然，哲學有一定的領域涉及超感性的事物，但它並沒有完全脫離實際功利。這就是為什麼休謨
說：「成為哲學家，在你所有的哲學之中，仍然是一個人」。其實，哲學是一位頭在天、腳在地
的女神。

哲學與人類思想一樣古老。現代哲學始於懷疑精神。哲學如果被膚淺地研究，就會引起懷疑，如
果徹底解釋，就會消除懷疑。柏拉圖認為哲學始於驚奇。原始人面對令人眼花撩亂的自然元素時，
不能不像孩子一樣用好奇和驚奇的眼光來看待它們。孩子般天真的希臘人的頭腦在好奇的感覺中
最有動力進行哲學探究。柏拉圖非常正確地強調了一個永恆的真理——這個真理適用於美好的時
代和氣候——當他說

管理者首先應該是哲學家，不僅是智慧的愛好者，而且是實際智慧的擁有者，然後世界就一定會
走向真正的進步、和平與和諧，而留下衝突、混亂、幹擾和災難。

哲學對人類生活具有重大意義；人類的生命需要它。人是一種反思或思考的動物。他不但活著，
而且知道自己活著。他不僅行動，而且知道某些行動方式是權宜之計或正確的。人的反思性的一
面是他主要的便利和主要的榮耀。他的不便在於他的不安和他不斷努力尋找那些他無法避免且超
出他能力範圍的問題的答案。人類心靈的反思能力是一種榮耀，因為它產生了文化和文明的輝煌
成就。哲學正是源自於這種反思能力。人類不僅靠麵包和技術發現生存。他以超越時間的價值觀
和現實為生。當被問及他的哲學對他有什麼好處時，亞里斯多德說：「它使我能夠出於對法律的
恐懼而心甘情願地做其他人所做的事情」。一個人是自由的，他是他賴以生存的原則和法律的製
定者，這些原則和法律對整個人類都有好處。因此，哲學被認為是理性和理解的珍貴樂趣。真正
的哲學不僅限於知識範疇；它也包括哲學範疇。它是人心的慰藉，心靈的安寧，也是人心的歸依。

在這個現代社會，我們在物質上取得了巨大的進步，但在道德上我們卻相當落後。我們變得更文
明，但文化程度卻降低了。我們已經取得了科學和工業進步，但這種進步更容易受到干擾而不是
建設。因此，我們的生活中需要能夠以更好的方式激勵我們做出選擇的哲學。脫離了哲學，宗教
就會墮落為迷信，經濟就會墮落為剝削，政治就會墮落為暴政。

這是一種綜合的靈性、理性和實踐的哲學，現代人需要將自己從世俗的停滯中解救出來，走上創
造性生活和最終實現和完美的大道。

人類是個性和經驗不斷變化和成長的過程，哲學是人類進步的需要。特別是，東方哲學的重點是
透過人類思想和身體的寶貴載體來展開現實的過程。

只有在完美哲學的大膽宣言中，這種哲學討論了人在精神領域、吠檀多中至關重要和最終的體驗，
我們才能找到一個明確而有力的宣言：人就是神。

一位完美的偉大哲學家不過如此。就這樣，他一勞永逸地放棄了對自己的身體和心理實體的所有
錯誤認同。他已經成為純粹的精神，作為精神，他與絕對的關係是一種完美的身份關係。儘管吠
檀多哲學家在自己內心尋找真理，但在發現真理的過程中，就像在他的懷抱中一樣，他體驗到自
己是整體。這種性格中所表現出來的不可思議的寬宏胸懷，是我們很少人能夠擁有的。

透過強烈的塔帕斯和吠檀多冥想，我們神聖的哲學家、神聖生命協會廣受歡迎和敬愛的秘書長斯
里·斯瓦米·克里希納南達吉尊者，在很大程度上達到了我們可以判斷的崇高和幸福的階段。他
的哲學越來越多地涉及實踐，越來越少地涉及理論。他可以被稱為根據我們古老的精神價值塑造
的更美好新世界的先驅。看來，祂的快樂在裡面，輕鬆在裡面，光明在裡面；他試圖在一切中看
到“一”，在“一”中看到一切，而他的平等視野常常不會明顯區分高低、富人和窮人。

儘管經歷了政治騷動和工業罷工的風暴，印度精神生活的秘密仍然存在。像斯瓦米吉這樣的神聖
哲學家是印度精神榮耀和有目的繁榮的支柱。我祈禱，願全能的上帝和薩特古魯德夫·斯瓦米·
西瓦南達吉·馬哈拉吉保佑斯瓦米·克里希納南達長壽和健康，在未來幾十年指導人類。

The Tranquil Bliss of Divinity

by N.C. Ghosh

High stands the name of Vedanta Kesari Sri Swami Krishnanandaji Maharaj in the roll o
f India's sages and saints.

It is a proud privilege for me to express my felicitations to Swamiji on his completi

ng the 60th year of his life. Generally speaking, this age is considered to be an age
of retirement, and many persons do keenly desire to retire at this stage, but I am gl
ad to find that instead of cherishing any idea of retirement, Swamiji has now started
active work in the field of Yoga and Vedanta.

Like Gautama Buddha, Swamiji was a thoughtful boy from his childhood. He inherited fr
om his parents the rich treasure of piety, purity and a natural inclination for relig
ious life. Vairagya attained its natural culmination very early in his life and his b
urning inner urge took him to Rishikesh where he found his Guru in Sri Swami Sivanand
aji Maharaj, under whose personal guidance he has scaled lofty heights of spiritual e
xperience. Call it the peace that passeth all understanding or a glimpse of the Etern
al if you like. He has been Professor of Vedanta in the Yoga-Vedanta Forest Academy s
ince its inception in 1948. He has written several illuminating books on the Upanisha
ds and India's spiritual culture. The vast learning and education of the saintly auth
or has combined with inspirational fervour which reverberates in every page of his bo
oks.

Apart from revered Swami Krishnanandaji's exceptionally high spiritual attainments, h

e is well known as a hard and conscientious worker; and his noble activities as the e
xalted General Secretary of the Divine Life Society for about a quarter of a century
have been extremely and highly appreciated. Divine life radiates from His Holiness an
d the strength born of spiritual devoutness is writ large on his face. His genuine hu
mility, simplicity and eagerness to help the struggling aspirants have commanded univ
ersal admiration.

Swami Krishnanandaji knows no rest. Much of the expansion and popularity of the Divin
e Life Society of Swami Sivananda and its success and grandeur are due to his hercule
an activity. Under Swamiji's inspiration and guidance, the Yoga-Vedanta Forest Academ
y has been doing very work. May we hope that, in the year* come, this Academy will gr
ow from its present humble beginnings into a full-fledged and ideal spiritual institu
tion capable of catering to the growing number of spiritual seekers from everywhere a
round the globe.

I wish our revered and beloved Swamiji many happy returns of his Birthday and a long
life of health and happiness in the service of the Lord.

神性的寧靜幸福

透過 NC 戈什

韋丹塔·凱薩裡·斯瓦米·克里希南南達吉·馬哈拉吉的名字在印度聖賢名錄中赫赫有名。

我很榮幸能夠在斯瓦米吉誕辰 60 週年之際向他表示祝賀。一般來說，這個年齡被認為是退休年
齡，很多人在這個階段確實迫切希望退休，但我很高興地發現，斯瓦米吉現在並沒有懷有任何退
休的想法，而是開始在該領域積極工作瑜伽和吠檀多。

和釋迦牟尼一樣，斯瓦米吉從小就是個有思想的男孩。他從父母那裡繼承了虔誠、純潔和對宗教
生活的自然傾向的豐富財富。Vairagya 在他生命的早期就達到了自然的頂峰，他內心燃燒的衝動
把他帶到了瑞詩凱詩，在那裡他找到了他的古魯斯瓦米·西瓦南達吉·馬哈拉吉，在他的個人指
導下，他攀登了精神體驗的崇高高度。如果你願意的話，可以稱之為超越一切理解的平安或永恆
的一瞥。自 1948 年瑜伽-吠檀多森林學院成立以來，他一直擔任該學院的吠檀多教授。他撰寫了
多本關於奧義書和印度精神文化的啟發性書籍。這位神聖作者廣博的學識和教育與鼓舞人心的熱
情相結合，在他的書中的每一頁都迴盪著。

除了受人尊敬的斯瓦米·克里希納南達吉 (Swami Krishnanandaji) 極高的精神造詣外，他還是

眾所周知的勤奮而認真的工作者。他作為神聖生命會總書記近四分之一個世紀的崇高活動受到了
極大的讚賞。神聖的生命從尊者身上散發出來，精神虔誠所產生的力量在他的臉上顯而易見。他
真誠的謙遜、簡單和熱心幫助掙扎的有志者贏得了普遍的欽佩。

斯瓦米·克里希納南達吉不知道休息。斯瓦米·悉瓦南達神聖生命協會的擴張和受歡迎及其成功
和宏偉很大程度上歸功於他的大力活動。在斯瓦米吉的啟發和指導下，瑜珈-吠檀多森林學院做了
很多工作。希望在新的一年*裡，這所學院能夠從目前卑微的開端發展成為一個成熟且理想的精神
機構，能夠滿足來自世界各地越來越多的精神追求者的需求。

我祝福我們尊敬和敬愛的斯瓦米吉生日快樂，並在為主服務中健康長壽。

The Art of Living

by Baldeo Sahai

The art of living lies in ensuring happiness and avoiding pain. The happiness sought
should be continuous and of high quality. It is other than pleasure derived from indu
lgences like tasting a delicious dish or watching a cricket match. Nor should tempora
ry happiness paves the way for future pain. Pain is not always avoidable and there ar
e circumstances over which we have little or no control – like in clemency of weathe
r, accidents and diseases that do cause discomfort and pain. But, a way has to be fou
nd that enables man to develop his faculties to the maximum and enjoy his sojourn on
earth.

The question arises how far man is a free agent to fashion his life as he wants. In I
ndia, there are millions who believed that how they act and what they feel is already
determined and there is really not much that they can do on their own. If they are de
stined to suffer during a certain period, then there thinking also gets clouded and t
hey become liable to commit mistakes.
Once an elderly gentleman likened the goings-on in the world to a film being shown on
the silver screen. “Can you make any change in what is being shown?” He asked, and
added, “The film roles are shot, you can only watch the show. So is the case on the
world stage. Man can merely watch, everything is already determined and decided for h
im”.

For all those who think that way, there is no art or science of living. Man is a mere
spectator unable to make any change in his surroundings and circumstances. Whatever h
e does, he is destined to do and cannot act otherwise. It is therefore first examined
this attitude of mind.When anyone strikes a gong, it produces a bang. The quality of
the sound depends upon the metal of the gong, the material of the mallet, the force w
ith which it is struck and the contact of the gong with any other material. The gong
may be made of a thick or thin sheet of brass, bronze or any other material. The mall
et may be of iron or wood, and the force applied, strong or weak. If the gong is hang
ing free, the sound shall be sharp; if its surface is in contact with another metal o
r a wooden plank, the sound produced may be a mere thud. But, no supernatural power i
s necessary, or called for, to make the gong go. The sound is potentially present in
the gong.

Similarly, when one strikes a match to dry cinder or wood, the latter will go up in f
lames. If the wood is wet or the matchstick damp, fire may not be produced at all, or
it may just simmer and cause smoke—all depending on the quality and quantity of wood.
But no supernatural power is required to cause fire. Fire is inherent in the wood.

Even so, a tiny seed has the potentiality of sprouting and growing into a huge tree.
Its foliage, flowers and fruits depend on the quality of the seed, the soil, the manu
re and the environs, and not on the intervention of any supernatural power to tend it
and make it grow.

The clouds thunder, forest fires occur, luxuriant vegetation grows, and there is no h
uman or superhuman agency involved in all these. Sound is inherent in the clouds, fir
e in the wood, and the tree in the seed. Similarly, thinking and acting are inherent
in man. When a man is there, he shall think, plan, imagine, will, feel and act. His t
hinking, etc., shall depend upon his family and social atmosphere, education and stud
ies. The total environment will determine his objectives in life which will govern hi
s attitude towards others. On the basis of those views he shall act, and on the way h
e executes his plans shall depend the results. The potentiality to think and act lies
latent in every man, woman and child. It does not need any supernatural power to make
it tick.
The cause-and-effect sequence in the case of human beings is not as simple as in stri
king a gong, or setting fire to cinder, or sowing a seed. Here, thinking is also acti
on—in a subtle form—so is imagining, feeling and willing. A court of law does not t
ake cognisance of what goes on in one's mind, but the Law of Karma does. If a person
is harbouring ill feelings, he will suffer for them even though he may not translate
them into action. Most of us, most of the time, are involved in conflicting thinking,
one idea cancelling the other, getting nowhere.

Another feature of human actions is that they are not a one-time act like striking a
gong. Even sowing a seed and then looking after it over weeks or years is simple enou
gh compared to a vast variety of actions in human life. Interaction with a large numb
er of other human beings—first the family members, then the neighbours, class fellow
s, office colleagues, the life companion and innumerable others in whom we run into,
make the whole warp and woof of human relationship so complex and confusing, that oft
en it is difficult to evolve a pattern.

Thirdly, actions are of several types. There are actions which give immediate results
—like taking food, listening to music or watching a match. There are others whose re
sults accrue later, say sowing a seed, passing an examination, taking a medicine or a
tonic, and so on. There is yet another category of actions of which we are unable to
reap the results in this life-span. These unrewarded accumulated actions constitute t
he Prarabdha or destiny. The point to ponder here is that Prarabdha is nothing else e
xcept the reward for our own actions.

Once, King Milinda asked his teacher, "We find inequality prevailing everywhere. Are
born rich, others poor: some are beautiful, others ugly; some are intelligent, others
witless. What is the reason of this ?". His teacher replied that the anomaly was due
to the Karma of each being in his former life and quoted the words of Buddha in suppo
rt: "Every living being has Karma as its master, its inheritance, its congenital caus
e, its kinsman, its refuge. It is Karma that differentiates all beings into low and h
igh states". He further explained that a Karma or deed might be mental, oral or physi
cal.

Most revered Swami Sivanandaji Maharaj succinctly summed up his teachings in four wor
ds: BE GOOD, DO GOOD. That shows that a man is free to BE what he wants—good or bad,
it is his choice— and is equally free to DO good. Says revered Swami Chidanandaji in
his book, The Path Beyond Sorrow: "If man is not a free doer, then the very Law of Ka
rma becomes absurd. This is a very vital point which we have to understand. The Law o
f Karma does not make man just a puppet, helpless under the law".

How to Act

Once it is established that a man is free to act the way he chooses, we may then cons
ider how he should act so as to ensure abiding happiness in life. For example, it is
not a matter of destiny if one decides to get up at five in the morning and tries to
establish contact with the source of all energy in the universe for at least twenty m
inutes, if not longer. A few moments' contact with the source of power shall energize
his body and soul to face the world during the day. And, as the saying goes, well beg
un is half done.

During the day—and night—let him be what he is. Man unnecessarily complicates matte
rs by posing to be what he is not, by misrepresenting thoughts and feelings, by one t
hing while thinking something quite different. Let him see what he sees and speak wha
t he thinks— it is as simple as that. But instead, when he meets someone, he immedia
tely and automatically connects him with a specific nationality, caste and creed and
his past associations with people. "He is a Sardarji, a Sardarji had once cheated me,
this man too must be a cheat." So runs the train of thought, and even before an intro
duction takes place, prejudices come into play. We look at a thing, and immediately a
relationship of attachment, aversion or indifference is established. That is, we look
at things not as they are but with a jaundiced eye, not as the manifestations of the
self-same Reality, but as real in themselves coloured with our own preconceived notio
ns.

If we deal with matters as they occur, we will escape entanglement, involvement, atta
chment. And attachment in action is the source and seed of pain. Perform your duty wi
th application and vigour to the best of your ability—and that is its own reward. Th
e moment there is attachment, association shall afford happiness, and separation, pai
n. Advises Lord Krishna in his Song Celestial: "Perform action, O Arjuna, steadfast i
n Yoga, abandoning attachment and balanced in success and failure. Evenness of mind i
s called Yoga" (II: 48). The same advice is tendered at several other places (III: 7,
19; IV: 10; V: 10). Or else, he would like us "to act with mind fixed on Me" (VIII: 7;
III: 30; IV: 10; XII: 8, 10).

The basic idea in both these approaches is to 'roast' the seed of action before it is
sown, scotching all possibilities of its sprouting and proliferation in a luxuriant g
rowth. If one performs an act as he deems right without attaching his ego to the act,
or he offers that act to a higher, supreme power, he does not get entangled in the me
shes of its linkages, cross-linkages and consequences. He remains aloof from it all.

That does not mean that a person shall have no time-table of activities, no objective
s, no plans. No one can withdraw from actions, even if he wants to. Or, he should act
in a sloppy, slipshod, careless, absent-minded fashion. Whatever he does, he should d
o to the best of his ability. This applies to all actions—reading, writing, talking,
praying, sewing, cooking, lecturing, doing work in office, farm or factory, resting,
and so on. At the same time, one should always strive to excel, to improve his effici
ency, always eager to do better than before. That will enable a person to develop his
latent powers and charge his potentialities.

May I emphasise that there is no clash between performing one's actions without attac
hment and performing one's duties or achieving one's objectives; the two are compleme
ntary. Rather, the secret of achieving abiding happiness is to extend one's contact w
ith the reservoir of all happiness and keep that contact intact while performing acti
ons.

生活的藝術

作者：巴爾迪奧·薩海

生活的藝術在於確保幸福並避免痛苦。追求的幸福應該是持續的、高品質的。它不同於品嚐美味
佳餚或觀看板球比賽等放縱帶來的快樂。暫時的幸福也不該為未來的痛苦鋪路。疼痛並不總是可
以避免的，有些情況我們幾乎無法控制，例如惡劣的天氣、事故和疾病確實會引起不適和疼痛。
但是，必須找到一種方法，使人類能夠最大限度地發展自己的才能並享受在地球上的生活。

問題在於，人在多大程度上可以自由地按照自己的意願塑造自己的生活。在印度，有數百萬人相
信他們的行為和感受已經被確定，他們自己無能為力。如果他在某個時期注定要受苦，那麼他的
思想也會變得模糊，他就容易犯錯。

曾經有一位年長的紳士將世界上發生的事情比作銀幕上放映的電影。“你能對所展示的內容做出
任何改變嗎？” 他問道，又補充道：「電影角色都拍完了，你只能看戲。世界舞台上的情況也是
如此。人只能看著，一切都已經為他注定和決定了」。
對於所有這樣想的人來說，生活並不存在藝術或科學。人只是一個旁觀者，無法改變他周圍的環
境和狀況。無論他做什麼，他都是注定要做的，不能不做。因此，首先要檢查這個心態。當有人
敲鑼時，就會發出一聲巨響。聲音的品質取決於音簧的金屬、木槌的材料、敲擊的力度以及音簧
與任何其他材料的接觸。鑼可以由厚的或薄的黃銅、青銅或任何其他材料製成。木槌可以是鐵的，
也可以是木頭的，施加的力也可以強弱。如果鑼是自由懸掛的，那麼聲音應該是尖銳的；如果其
表面與其他金屬或木板接觸，產生的聲音可能只是一聲重擊。但是，不需要或不需要任何超自然
力量來使鑼運轉。聲音可能存在於鑼中。

同樣，當人們劃一根火柴來乾燥煤渣或木頭時，後者就會著火。如果木頭是濕的或火柴棍是濕的，
火可能根本不會生，或者可能只是小火冒煙——這一切都取決於木頭的品質和數量。但引起火災
並不需要超自然力量。火是木頭固有的。

即便如此，一粒微小的種子也有可能發芽，長成參天大樹。它的葉子、花朵和果實取決於種子、
土壤、肥料和環境的質量，而不是依靠任何超自然力量的干預來照顧和生長。

雲雷轟鳴，森林火災，植被茂盛，這一切都沒有人類或超人的力量參與。聲音是雲中固有的，火
是木中固有的，樹是種子中固有的。同樣，思考和行動是人與生俱來的。當一個人在那裡時，他
會思考、計劃、想像、意志、感覺和行動。他的思想等等，取決於他的家庭和社會氛圍、教育和
學習。整體環境將決定他的人生目標，進而決定他對他人的態度。他將根據這些觀點採取行動，
而他執行計劃的方式將取決於結果。每個男人、女人和兒童都潛藏著思考和行動的潛能。它不需
要任何超自然的力量來讓它運作。

人類的因果順序並不像敲鑼、放火、撒種那麼簡單。在這裡，思考也是行動——以一種微妙的形
式——想像、感覺和意願也是如此。法庭不會了解一個人的想法，但業力法則會。如果一個人懷
有惡意，即使他可能不會將其轉化為行動，他也會為此而受苦。我們大多數人，大多數時候，都
陷入了相互衝突的思維之中，一個想法相互抵消，結果一事無成。

人類行為的另一個特點是，它們不是像敲鑼那樣一次性的行為。與人類生活中各種各樣的行為相
比，即使是播下一顆種子，然後在數週或數年的時間裡照顧它，也很簡單。與大量其他人的互動
——首先是家庭成員，然後是鄰居、同學、辦公室同事、生活伴侶以及我們遇到的無數其他人，
使整個人際關係變得如此復雜和混亂。 ，通常很難演化出一種模式。

第三，行動有多種類型。有些行為可以立即產生效果，例如吃東西、聽音樂或觀看比賽。還有一
些結果是後來產生的，例如播種、通過考試、服用藥物或補充品等等。還有一類行為是我們無法
在此生獲得果報的。這些無回報的累積行為構成了 Prarabdha 或命運。這裡要思考的一點是，Pr
arabdha 只不過是對我們自己行為的獎勵。

有一次，米蘭達國王問他的老師：「我們發現到處都存在著不平等。生來富有，有些人貧窮；有
些人美麗，有些人醜陋；有些人聰明，有些人無知。這是為什麼？」。他的老師回答說，這種異
常是由於每個眾生前世的業力造成的，並引用佛陀的話來支持：「一切眾生都有業力作為其主人，
其繼承，其先天因，其親屬，其皈依處。業力將一切眾生區分為低等和高等狀態」。他進一步解
釋說，業力或行為可能是精神的、口頭的或身體的。

最受尊敬的斯瓦米·西瓦南達吉·馬哈拉吉用四個字簡潔地總結了他的教義：行善、行善。這表
明一個人可以自由地做他想做的事——好或壞，這是他的選擇——並且同樣可以自由地行善。受
人尊敬的斯瓦米·奇達南達吉 (Swami Chidanandaji) 在他的《超越悲傷之路》一書中說道：
「如果人不是一個自由的行動者，那麼業力法則就變得荒謬。這是我們必須理解的一個非常重要
的觀點。業力法則並不使人只是一個傀儡，在法律面前無能為力」。

如何行動

一旦確定一個人可以自由地按照他選擇的方式行事，我們就可以考慮他應該如何行事，以確保生
活中持久的幸福。例如，如果一個人決定早上五點起床，並嘗試與宇宙中所有能量的來源建立至
少二十分鐘（如果不是更長）的聯繫，那麼這並不是命運的問題。與能量之源的片刻接觸將為他
的身體和靈魂注入能量，以面對白天的世界。而且，正如俗話所說，好的開始就成功了一半。

無論白天或晚上，讓他做他本來的樣子。人透過偽裝自己、扭曲思想和感受、在做一件事的同時
思考完全不同的事情，不必要地使事情複雜化。讓他看到他所看到的，說出他所想到的，就這麼
簡單。但相反，當他遇到某人時，他會立即自動將他與特定的國籍、種姓和信仰以及他過去與人
的交往聯繫起來。“他是薩達吉人，薩達吉人曾經欺騙過我，這個人一定也是個騙子。” 想法就
是這樣，甚至在介紹之前，偏見就開始發揮作用。我們看著一件事，立刻就會建立起執著、厭惡
或冷漠的關係。也就是說，我們看待事物的方式並不是事物原本的樣子，而是帶著偏見的眼光，
不是同一現實的表現，而是被我們自己先入為主的觀念所渲染的真實本身。

如果我們在事情發生時就處理它們，我們就會擺脫糾纏、捲入和執著。而行動上的執著是痛苦的
根源和種子。盡你最大的能力，用勤奮和活力履行你的職責——這就是它本身的回報。一旦有執
著，交往就會帶來快樂，分離就會帶來痛苦。主克里希納在他的天歌中建議：「執行行動，阿朱
那，堅定地從事瑜伽，放棄執著並在成功和失敗中保持平衡。心靈的平靜稱為瑜伽」（II：48）。
其他幾個地方也提出了同樣的建議（III：7、19；IV：10；V：10）。否則，祂希望我們「以專注
於我的心行事」（VIII：7；III：30；IV：10；XII：8、10）。

這兩種方法的基本思想都是在播種之前「烘烤」行動的種子，扼殺其發芽和繁茂生長的所有可能
性。如果一個人按照他認為正確的方式執行一項行為，而不將他的自我附加到該行為上，或者他
將該行為提供給更高的、最高的權力，那麼他就不會陷入其聯繫、交叉聯繫和後果的網格中。他
對這一切保持冷漠。

這並不意味著一個人沒有活動時間表、沒有目標、沒有計劃。沒有人可以退出行動，即使他願意。
或者說，他應該表現得草率、馬虎、粗心、心不在焉。無論做什麼，他都應該盡力而為。這適用
於所有的行為——閱讀、寫作、談話、祈禱、縫紉、烹飪、演講、在辦公室、農場或工廠工作、
休息等等。同時，一個人應該永遠努力超越，提高自己的效率，永遠渴望比以前做得更好。這將
使一個人能夠開發他的潛在力量並激發他的潛力。

我想強調的是，不執著地做事與履行自己的職責或實現自己的目標並不衝突；兩者是互補的。相
反，獲得持久幸福的秘訣是擴大一個人與所有幸福之源的接觸，並在採取行動時保持這種接觸完
好無損。

Dakshinamurty

by A.V. Kupuswami

Different religions depict God in different ways. God is worshipped as Mother, Father,
 Master, Teacher, and as everything noble and auspicious. Among them the Dakshinamurt
i worship adores God as the Preceptor.

Dakshinamurti is one of the many Saguna forms of Lord Siva. Uma Mahesvara, Rishabarud
a, Nataraja, Kala Bhairava and Somaskanda are some among these many forms. Dakshinamu
rti idols are mostly found in stone sculptures and are generally installed in the nic
hes in one of the four walls of the sanctum sanctorum of Siva temples; although, in a
few temples like those at Alangudi and Tiruvarur in South India, separate small shrin
es also are built for Dakshinamurti worship.

These idols always face the South and so go by the name "Dakshinamurti", the Sanskrit
word 'Dakshina' meaning 'south'. The word `Dakshina' also means 'wisdom', in addition
to its more popular connotation, namely, 'south'. This would indicate that Dakshinamu
rti is the God who bestows wisdom or Jnana on His devotees.

The different Saguna Murti idols of Lord Siva are classified into three groups, viz.,
Bhoga Murti, Yoga Murti and Ananda Murti. For example, the Somaskanda form is a Bhoga
Murti, the Nataraja form is an Ananda Murti and the Dakshinamurti form is a Yoga Murt
i.

The Visual Form

The Dakshinamurti sculptural pieces, whether in granite or in bronze, are nomally abo
ut one and a half to two feet in height, carved as seated under a banyan tree, in Vee
rasana pose. While the right leg is shown hanging, the left leg is bent, its foot pla
ced over the right thigh. Below the right foot, the demon Muyalaka is shown as being
trampled. There are four arms in the Dakshinamurti figures, the front right hand show
ing the Chin-mudra, the rear right hand carrying either the Rudraksha Mala or a book,
the front left hand showing Abhaya or Varada Mudra, and the rear left hand carrying f
ire or the cobra. These idols always depict an erect gait without bends and curves, s
ignifying that the backbone should be kept erect for undisturbed deep meditation. The
hair over the head, aesthetically tied a into big knot, resembles a crown. The cresce
nt moon and Ganga Devi peep out from this hairdo. Serenity and wisdom shine forth fro
m the face and spread peace all around. Deep meditation is visible in the poise of th
e eyes, the sight pivoted on the tip of the nose.
The Four Forms of Dakshinamurti

When Sanaka, Sanathana, Sanandana and Sanat Kumara, the four mind-born sons of Brahma,
the Creator, wanted to know the esoteric meaning of the Vedas, they performed intens
e austerities to invoke Lord Siva. Pleased with their one-pointed devotion, Lord Siva
appeared before them in the Vyakyana Dakshinamurti form and revealed to them the Agam
as which contain the inner meaning of the Vedas.

The four sages were still not satisfied, as they were not yet able to control the min
d. They once again performed penance. This time the Lord appeared before them in the
Yoga Dakshinamurti form and taught them the intricacies of Yoga-Marga by which the Vi
kalpa of the mind could be calmed. Medha Dakshinamurti and Veena Dakshinamurti are tw
o other forms in which the Dakshinamurti idol is found. In the former form, the Lord
bestows Jnana; and in the latter form, He chants the Vedas and teaches them to the di
sciples, playing the tune simultaneously on the Veena.

Significance OF the Chin-Mudra

In all the four forms mentioned above, the right hand invariably shows the Chin-Mudra.
Chit-Mudra or Chin-Mudra is the Jnana emblem. Jnana is symbolised in Chin-Mudra. Her
ein, the index finger is fully bent down so as to touch the base of the thumb. Withou
t the aid of the thumb, the other four fingers in the hand cannot perform any work. T
he thumb therefore is significant.

In Chin-Mudra the thumb represents the Almighty God, the index finger represents the
Jivatma or the individual soul, and the other three fingers represent, according to t
he Saiva Siddhanta philosophy, Anavam, Kanmam, and Mayai, the three obstacles to libe
ration. As long as the individual, signified by the index finger, does not free himse
lf from the bondage of attachment and ignorance, as are signified by the other three
fingers, there is no hope of salvation. The moment the aspirant (Pasu) tries to get a
way from these bondages, casts off his attachment and ego and attempts to walk toward
s God (Pati) signified by the thumb, the Lord Himself comes to him and rescues him fr
om the clutches of Samsara.

He is our Dakshinamurti", said H.H. Swami Sivanandaji once, when H.H. Sri Vighuti Jyo
ti Nityanandaji Maharaj pointed to Swami Krishnanandaji and wondered, "Who knows how
many Sankaracharyas have gone into our young Swami!" Truly so, for at the feet of thi
s (young) saint, many grey-heads have bowed in reverence and imbibed the wisdom of an
cient Upanishadic lore.

—SWAMI VENKATESANANDA

(in the book "Essays on Upanishads and Other Essays”)

The Dakshinamurthi Symbols and Their Meaning

For meditation, we have to face either east or north. But Dakshinamurti faces south.
This is to point out that the Lord is beyond the regulations prescribed for men. The
serpent crawling on his body signifies the Kundalini Sakti, which is to be aroused in
Yoga Sadhana. The banyan tree and its shade signify Maya. The Rudraksha Mala in His h
and reminds us about the thirty-six Tattvas, about the efficacy of Japa Yoga, and of
the Panchakshara Mantra which is to be done with the Rudraksha Mala. The demon Muyala
ka being pressed under the Lord's foot, tells us that the Lord quells the vicious and
protects the virtuous. The Abhaya Mudra assures us of succour from evil forces.

Devotees visiting Siva temples, after they offer worship in the main sanctum sanctoru
ms of the Lord and the Devi, do Pradakshina. And when they come near the southern rou
nd, they offer worship at the feet of Dakshinamurti. They sit there in front of the M
urti, facing north or east, and do meditation for some time. Complete silence is obse
rved at this place. Those who are conversant with the Dakshinamurti Ashtakam recite t
he eight stanzas and prostrate at the conclusion of each stanza and seek the blessing
s of the Lord for granting them spiritual wisdom.

May Lord Dakshinamurti endow us with spiritual enlightenment.

達克希納穆蒂

通過 AV 庫普斯瓦米
不同的宗教以不同的方式描繪上帝。上帝被尊崇為母親、父親、主人、老師以及一切高貴和吉祥
的事物。其中達克西那穆提崇拜崇拜上帝作為導師。

達克希那穆提 (Dakshinamurti) 是濕婆神的眾多薩古納形態之一。Uma Mahesvara、Rishabaruda、

Nataraja、Kala Bhairava 和 Somaskanda 都是其中的一些形式。達克希那穆提 (Dakshinamurti)
神像大多出現在石雕中，通常安裝在濕婆神廟聖所四壁之一的壁龕中；不過，在印度南部的阿蘭
古迪（Alangudi）和蒂魯瓦魯（Tiruvarur）等一些寺廟中，也為達克西那穆提（Dakshinamurt
i）崇拜建造了單獨的小神殿。

這些神像總是面向南方，因此被稱為“Dakshinamurti”，梵文單字“Dakshina”的意思是“南
方”。「Dakshina」一詞除了更流行的含義「南方」之外，還意味著「智慧」。這顯示達克西那
穆提（Dakshinamurti）是賜給他的奉獻者智慧或智慧的神。

濕婆神的不同薩古納穆爾蒂神像分為三組，分別為博加穆爾蒂、瑜伽穆爾蒂和阿南達穆爾蒂。例
如，Somaskanda 形式是 Bhoga Murti，Nataraja 形式是 Ananda Murti，Dakshinamurti 形式是
Yoga Murti。

視覺形式

Dakshinamurti 雕塑作品，無論是花崗岩還是青銅，通常高度約一英尺半到兩英尺，雕刻成坐在
榕樹下，擺出 Veerasana 姿勢。當右腿懸掛時，左腿彎曲，腳放在右大腿上。右腳下方，惡魔穆
亞拉卡被踐踏。Dakshinamurti 人物有四隻手臂，右手前部顯示 Chin-mudra，右手後部攜帶 Rudr
aksha Mala 或一本書，左前部顯示 Abhaya 或 Varada Mudra，左後部則攜帶火或書。眼鏡蛇。這
些神像總是描繪出一種直立的步態，沒有彎曲和曲線，這意味著脊椎應該保持直立，以便不受干
擾的深度冥想。頭上的頭髮，美觀地紮成一個大結，就像一頂王冠。新月和恆河女神從這個髮型
中露出來。平靜和智慧從臉上閃耀出來，並將和平傳播到周圍。深刻的冥想可以從眼睛的平靜看
出，視線以鼻尖為中心。

Dakshinamurti 的四種形式
當造物主梵天的四個心生兒子薩納卡（Sanaka）、薩納塔納（Sanathana）、薩南達納（Sanandan
a）和薩納特·庫馬拉（Sanat Kumara）想要了解吠陀經的當深奧意義時，他們進行了激烈的苦行
以祈求主希瓦（Siva）。主希瓦對他們專一的奉獻感到高興，以維亞納·達克西那穆提(Vyakyana
Dakshinamurti) 的形像出現在他們面前，並向他們揭示了包含吠陀經內在含義的阿伽瑪( Agama
s)。

四位聖人還不滿足，因為他們還無法控制心神。他們再次進行了懺悔。這次，至尊主以瑜珈達克
西那穆提（Yoga Dakshinamurti）形態出現在他們面前，並教導他們瑜珈瑪伽（Yoga-Marga）的
複雜性，透過瑜珈瑪伽（Yoga-Marga）可以平靜心靈的維卡爾帕（Vikalpa）。Medha Dakshinamu
rti 和 Veena Dakshinamurti 是 Dakshinamurti 雕像的另外兩種形式。在前一種形式中，主賜智
慧；在前一種形式中，主賜智慧；在後一種形式中，他吟誦吠陀經並將其教導給門徒，同時在維
納琴上演奏曲調。

下巴手印的意義

在上述四種形式中，右手都無一例外地顯示下巴手印。Chit-Mudra 或 Chin-Mudra 是 Jnana 的象

徵。Jnana 在 Chin-Mudra 中被象徵。這裡，食指完全向下彎曲以接觸拇指根部。如果沒有拇指
的幫助，手中的其他四根手指就無法進行任何工作。因此，拇指很重要。

在 Chin-Mudra 中，拇指代表全能神，食指代表 Jivatma 或個人靈魂，根據 Saiva Siddhanta 哲

學，其他三個手指代表 Anavam、 Kanmam 和 Mayai，即解脫的三個障礙。只要食指所代表的個人不
能像其他三根手指所代表的那樣，擺脫執著和無明的束縛，就沒有得救的希望。當求道者（Pas
u）試圖擺脫這些束縛，擺脫他的執著和自我並試圖走向拇指所代表的上帝（Pati）時，主就會親
自來到他身邊並將他從輪迴的魔掌中拯救出來。

他是我們的達克希那穆提”，斯瓦米·西瓦南達吉殿下曾經說過，當斯里·維古提·喬蒂·尼提
阿南達吉·馬哈拉傑指著斯瓦米·克里希那南達吉並想知道，「誰知道有多少桑卡拉查亞進入了
我們年輕的斯瓦米！」確實如此，因為在這個（年輕的）聖人，許多白髮蒼蒼的人都尊敬地鞠躬
並吸收了古代奧義書知識的智慧。
——斯瓦米·文卡特·薩南達

（在《奧義書散文及其他散文》一書中）

Dakshinamurthi 符號及其意義

冥想時，我們必須面向東方或北方。但達克西那穆提朝南。這是指出主超越人的規定。爬在他身
上的蛇象徵昆達里尼薩克蒂，它在瑜珈修行中被激發。榕樹及其樹蔭象徵瑪雅。他手中的金剛菩
提讓我們想起三十六法、Japa Yoga 的功效，以及用金剛菩提修行的 Panchakshara Mantra。惡
魔穆亞拉卡被壓在至尊主的腳下，告訴我們至尊主平息邪惡，保護善良。無畏手印保證我們能免
受邪惡勢力的侵害。

奉獻者參觀濕婆神殿，在主和女神的主聖所進行崇拜後，進行普拉達克希納 (Pradakshina)。當
他們接近南輪時，他們會在達克希那穆提 (Dakshinamurti) 腳下進行崇拜。他們坐在穆爾蒂前面，
面向北方或東方，冥想一段時間。這個地方完全安靜。熟悉《Dakshinamurti Ashtakam》的人會
背誦八節經文，並在每節結束時頂禮膜拜，尋求至尊主的祝福，賜予他們靈性智慧。

願達克西那穆提勳爵賜給我們靈性啟蒙。

A Taste of God-love

by Radha Rao

The life of a saint cannot be described easily. The biographic landmarks as are seen
in the case of great men in this mundane world are not found in a saint's life. The s
aint's life is an inner life and this inner life is a closed book and is not open to
the public. The outward symbols associated with saints, their behaviour and the way t
hey live are all that we can look into. Generally, even the messages of saints are no
t understood well, as their real purport or significance is lost or missed. And it is
only very rarely that we can get a glimpse into the recesses of the inner depths of s
aints and that is when we can commune with their real being.
It was indeed a rare opportunity, a real blessing that I had, to hear Sri Swami Krish
nanandaji's discourse on the 26th January, 1976. Even now, sitting here in my room, I
can visualise with deep feeling the way in which Swamiji expounded the three states o
f Bhakti (in Raja Yoga philosophy) on that particular Republic Day. About that time h
e had been giving a series of discourses on the Raja Yoga philosophy in his own room.
The small room was invariably fully crowded with listeners with quite a spill-over ou
tside the room also. That day Swamiji was describing the three states of Samvega—mil
d, middling and intense. The first two states, viz., mild and middling, he just menti
oned in passing, but when he came to intense Bhakti, he began painting a picture with
a very deep and intense feeling. That day Swamiji transmitted to the audience his hid
den love, something unusual with him, because his hidden love is usually coated over
or covered up by his Jnana. Swamiji's explanation of intense Bhakti or "Tivra Samveg
a" was so very emotional that day that for me, it was difficult to resist the profuse
ly flowing tears.

Usually, our love of God only a fraction of our mind is given over to Him. The other
portion is reserved for the world, where the mind sees personal, social and other val
ues. Only when a man is hit by resentment, due to some strong shake-up in his worldly
life, does his life really change direction and move towards God. From that point in
life onwards, the different powers that God has endowed him with (viz., physical, vit
al, mental, intellectual, moral and emotional) begin to be utilized in one channel fo
r the highest purpose of attaining God. All the feelings towards the world begin to b
e withdrawn and made to return to the real Source. This pushing back of the main curr
ent towards the Source intensifies the thrust of the current, the potentiality of the
current, which is otherwise used to getting scattered and diluted in diverse worldly
directions. If this spiritual pressure is sustained for a long time, at one time or t
he other, the worldly barrier between God and devotee is broken and the devotee's min
d runs automatically towards God. And the devotee surrenders himself completely to Go
d with all that he has and all that he is.

Here Swamiji gave many examples of how love for God arose. God, when He wants to call
you to Him, often brings about cataclysmic changes in your life, gives you frustratio
n, bereavement, losses, a sense of helplessness and so on. He does not call you alway
s with an embrace or a smile. Sama, Dana, Bheda and Danda—all four methods are emplo
yed by Him to wean the mind of people away from the and towards Him.

Then Swami Krishnanandaji explained what was meant by intense feeling or “Tivra Samv
ega". Tivra Samvega is the same as the Ananya Bhakti of the Bhagavad Gita (Ananya Che
tah Satatam Yo Mam Smarati Nityasah) and the Kathopanishad (Ananya Prokte Gatiratra N
asti). Ananya Bhakti is purest love and also intense. This intense love has only one
object before it and it does not demand any return either. When one is intensely atta
ched to anything, he has no time even for sleep. There hunger also is absent. To be
"Ananya", Bhakti must not merely be one-pointed, but be present always, all the twen
ty-four hours. It is difficult for the mind to conceive this single-minded love for G
od.

Swamiji then proceeded to describe two types of Bhakti. One is Apara or Gauna Bhakti;
the other is Para Bhakti or Ragatmika Bhakti. In the first instance, certain accessor
ies are necessary to strengthen the love for God; but, for the second type of Bhakti,
there is no need for any accessory. Even social restrictions on individual behaviour
have no relevance here. We may say that Para Bhakti is, in a sense, shameless Bhakti.
It is whole-souled love. Taste inundates the personality of the devotee who is under
the spell of Ragatmika Bhakti or Para Bhakti. He becomes the same thing as his Belove
d. Here, as Swamiji described the love of the Gopis for Lord Krishna, feelings rose t
o a climax. The Gopis themselves were the lovers and they also became the Beloved. Lo
ver and Beloved became one! Two became one! Swamiji described how, even in recent tim
es, many Bhaktas like Mirabai, Tukaram and Chaitanya Mahaprabhu gave up their everyth
ing for the sake of this God-love.

In the Bhagavad Gita, at the end of the Eleventh Chapter, the Lord says that nothing,
except Bhakti, can enable one to see Him. Even Sankara has written many verses explai
ning this love for God. This love for God also is due to His Grace only. "Isvaranugra
had-eva pumsam-advaita vasana." On the one hand, there must be active love of God, an
d on the other, passive submission to allow ingress of that love. By whatever means,
this God-love must come about. This is the surest way to reach God. No other way exis
ts. This is the glorious consummation of Yoga. Swami Krishnanandaji expressed all thi
s that day with so much emotion that the whole atmosphere was surcharged and transfig
ured. All in the audience were taken to the portals of Divinity Itself. For a time th
ere seemed to be none but God only! Swamiji's intense love for the all-pervading God
was tangibly felt at that time.

Swami Krishnanandaji is outwardly a rough and blunt personage, but with a heart which
wrings with compassion at the slightest sorrow of others. He does everything for thos
e who are in need or distress, without ever caring for his own physical condition, wh
ich is very precarious, going out of the way to help and serve them immediately. To p
ut it in his own words, "The voice of the heart is the final decision". He is like Sw
ami Vivekananda, who was a Jnani in his outward behaviour, but who was immersed in th
e sweetness of the intense love for God bubbling within. Swami Vivekananda said, "Whe
re there is a conflict between the head and the heart, give way always to the heart".
May God grant Swami Krishnanandaji Maharaj sound health.

神的愛的滋味

通過拉達·拉奧

聖人的一生是無法輕易描述的。在世俗世界的偉人身上看到的傳記里程碑在聖人的一生中是找不
到的。聖人的生活是一種內在的生活，而這種內在的生活是一本封閉的書，不對外開放。與聖人
相關的外在像徵、他們的行為和他們的生活方式都是我們可以研究的。一般來說，即使是聖人的
信息也沒有被很好地理解，因為它們的真正主旨或意義已經丟失或錯過了。我們很少能一窺聖徒
內心深處的秘密，並能與他們的真實存在溝通。

1976 年 1 月 26 日，聽到聖斯瓦米·克里希納南達吉(Sri Swami Krishnanandaji) 的開示，確

實是一個難得的機會，一個真正的祝福。即使是現在，坐在我的房間裡，我仍能深切地想像斯瓦
米吉闡述三者的方式。在那個特定的共和國日，巴克蒂（Bhakti）（在王王瑜伽哲學中）的狀態。
大約在那個時候，他在自己的房間裡進行了一系列關於王瑜伽哲學的演講。小房間裡總是擠滿了
聽眾，房間外面也擠滿了聽眾。那天斯瓦米吉描述了 Samvega 的三種狀態——溫和、中等和強烈。
前兩種狀態，即溫和和中等，他只是順便提到，但當他來到強烈的巴克提時，他開始畫出一幅非
常深刻和強烈的感覺的圖畫。那天斯瓦米吉向觀眾傳達了他隱藏的愛，這對他來說是不尋常的，
因為他隱藏的愛通常被他的智慧所覆蓋或掩蓋。那天，斯瓦米吉對強烈的巴克提（Bhakti）或「T
ivra Samvega」的解釋非常情緒化，對我來說，很難抗拒大量流下的眼淚。

通常，我們對神的愛只有一小部分奉獻給了神。另一部分是為世界保留的，在那裡心靈看到個人、
社會和其他價值。只有當一個人因世俗生活中的強烈震動而受到怨恨的打擊時，他的生活才會真
正改變方向並走向上帝。從生命的這一點開始，上帝賦予祂的不同力量（即身體、生命、心智、
智力、道德和情感）開始在一個管道中被利用，以達到達到上帝的最高目的。所有對世界的感情
開始撤回並回歸真正的源頭。這種將主電流向源頭推回的過程增強了電流的推力和電流的潛力，
否則電流會被分散和稀釋到不同的世俗方向。如果這種精神壓力持續很長時間，無論何時，神與
奉獻者之間的世俗障礙就會被打破，奉獻者的思想會自動奔向神。奉獻者將自己連同他所擁有的
一切和他的一切完全奉獻給上帝。
斯瓦米吉在這裡舉了許多例子來說明對神的愛是如何產生的。當神要呼召你歸向祂時，祂常常會
為你的生活帶來災難性的改變，給你挫敗感、喪親之痛、失落感、無助感等等。祂並不總是用擁
抱或微笑來呼喚你。薩瑪（Sama）、布施（Dana）、貝達（Bheda）和丹達（Danda）——這四種
方法都被他用來使人們的心遠離他並轉向他。

然後斯瓦米·克里希南南達吉 (Swami Krishnanandaji) 解釋了強烈感覺或“Tivra Samvega”的

含義。Tivra Samvega 與《薄伽梵歌》中的 Ananya Bhakti ( Ananya Chetah Satatam Yo Mam S
marati Nityasah ) 和 Kathopanishad ( Ananya Prokte Gatiratra Nasti )相同。Ananya Bhak
ti 是最純粹的愛，也是最強烈的。這種強烈的愛面前只有一個對象，也不求任何回報。當一個人
強烈執著於某件事時，他連睡覺的時間都沒有。飢餓也就不存在了。 “Ananya”，巴克提不僅必
須專一，而且必須二十四小時始終在場。頭腦很難想像對神的這種專一的愛。

斯瓦米吉接著描述了兩種類型的巴克提。其一是阿帕拉（Apara）或高納·巴克蒂（Gauna Bhakt
i）；另一個是 Para Bhakti 或 Ragatmika Bhakti。首先，某些配件對於加強對神的愛是必要的；
但是，對於第二種類型的巴克提來說，不需要任何配件。即使是對個人行為的社會限制在這裡也
無關緊要。我們可以說，帕拉巴克提在某種意義上是無恥的巴克提。這是全心全意的愛。品味淹
沒了受 Ragatmika Bhakti 或 Para Bhakti 迷惑的奉獻者的個性。他變得和他的愛人一樣。在這
裡，當斯瓦米吉描述牧牛女孩對克里希納勳爵的愛時，感情上升到了高潮。牧牛女孩本身就是戀
人，他們也成為了摯愛。愛人和心愛的人合而為一了！兩個變成一個了！斯瓦米吉描述了即使在
最近，許多奉獻者，如米拉拜、圖卡拉姆和柴坦亞·瑪哈帕布，如何為了這種對神的愛而放棄了
一切。

在《薄伽梵歌》第十一章結尾處，至尊聖主說，除了巴克提之外，沒有任何東西可以使人看見祂。
甚至桑卡拉也寫了許多詩句來解釋對神的愛。這種對神的愛也僅僅歸功於祂的恩典。「Isvaranug
rahad-eva pumsam-advaita vasana」。一方面，必須對上帝有積極的愛，另一方面，必須有被動
的順服，以允許這種愛的進入。不管怎樣，這種對神的愛必須發生。這是到達神的最可靠的方法。
沒有其他辦法存在。這是瑜珈的光榮圓滿。斯瓦米·克里希南南達吉那天非常興奮地表達了這一
切，以至於整個氣氛都充滿了活力和變化。所有觀眾都被帶到了神性本身的門戶。有一段時間，
似乎除了上帝之外，別無他物！斯瓦米吉對無所不在的上帝的強烈愛在那時是顯而易見的。

斯瓦米·克里希納南達吉（Swami Krishnanandaji）外表粗魯、直率，但內心卻因他人最輕微的
悲傷而產生同情心。他所做的一切都是為了那些有需要或有困難的人，從不關心自己的身體狀況
很不穩定，立即不遺餘力地幫助和服務他們。用他自己的話來說，「內心的聲音才是最終的決
定」。他就像斯瓦米·維韋卡南達（Swami Vivekananda）一樣，外表上是一位智者，但內心卻沉
浸在對神的強烈愛的甜蜜之中。斯瓦米·維韋卡南達 (Swami Vivekananda) 說：「當頭腦和心靈
之間存在衝突時，永遠讓位給心靈」。

願上帝賜下斯瓦米·克里希南達吉·馬哈拉吉健康。

On Violence and Love

by Swami Hridayananda

Since joining the Ashram in 1956, I have had the privilege of knowing and learning fr
om Sri Krishnananda Swamiji and have always held a high regard for his character. He
is a shining light and example for those who come into contact with him and is a grea
t expounder, teacher and writer of every aspect of Yoga and philosophy.

On this, his 61st birthday, one remembers especially to pay homage to a great soul. S
wamiji serves Gurudev and the Divine Life Society, in thought, word and deed in spite
of his indifferent health and in adverse circumstances. Swamiji is admired for his in
tegrity, honesty and intellectual ability. He lives his life in the true Yogic spirit.

The other day there was a heated discussion going on over the question of violence an
d how to put an end to violence.

As I was hearing this discussion, I was thinking to myself, "But who is asking these
questions ?". Is it possible, without understanding who you are, to decide what you s
hould do? Each one was asking a question—yet, if I had asked them, "Who are you?", t
hey would have answered, "I am Mr X, or Mrs Y." But, who is that "I" who is agitated
all day, who is trying to decide if he should do this or that? How do you put an end
to this daily conflict within yourself?

You have a clue in your daily lives. Once you go into the deep sleep state, are you w
orried about any of these things? You are the very same person who was arguing so muc
h during the day, who was wanting to do so much for the others. But, once you enter t
he deep sleep state, even though you are still alive, you are still there, are you co
ncerned about what went on in the day? No, you are absolutely peaceful. So, what is t
he change that has taken place in you? Why are you not worried in that state? What is
the change that has taken place in you? You have the same body and sense organs, but
it is your mind that has stopped functioning. The "I" which you call yourself during
the day disappears in deep sleep. It is this changeable factor, which you call “I”
throughout the day, that can have one opinion today and another opinion tomorrow and
can make different decisions at different times.

The mind, your mind, which you call "I", has so many layers to it—the conscious, the
sub-conscious and the un-conscious layers. In each of these layers there are innumera
ble impressions. When you act, it is one of these impressions, from one of these laye
rs, which gets stimulate. Therefore, it is with a conditioned mind that you are actin
g. So, it is this conditioned mind that has decided to put an end to all the violence
in the world. But how can this mind, which is changeable, make a correct decision?

We are born in certain conditionings and cultures, our education is superficial and t
eaches us nothing about ourselves, so everyone is a selfish entity—unaware of the tr
uth. The truth is that we are all connected by a certain consciousness. From our chil
dhood, however, all our conditioning works contrary to this truth. We are taught to a
ct for our own benefit. Of course, it is in different degrees in different people, bu
t when we decide to put an end to violence and improve the world, we are doing it fro
m our conditioned level, and therefore, we can only succeed in creating more conflict,
trouble and violence; because is the basis of our subconscious impressions. And viol
ence can only breed more violence; it has never brought peace. When we bring peace, i
t is only superficial and temporary and the violence verse out later. It can never br
ing permanent peace. With this violence as the foundation, it is a waste of energy to
try and bring about peace in this world.

If a man is really interested in helping others, and improving the world, he must dis
cover himself. Man does not know who he is. He thinks he is just the mind, body and i
ntellect. But these are his changeable and perishable factors. There is a deeper cons
ciousness in every man and that is permanent and unchangeable.

The individual intellect is only a part of the Cosmic Intellect, which is concerned w
ith harmony. The individual intellect, however,, is caused by the whirlpools we creat
e by our own thought-waves; it is these constant oscillations which are preventing us
from using that beautiful, pure and harmonious Cosmic Intellect.
The first thing is to discover what is beyond the mind and find what you are in reali
ty. Then you will not argue, you will just act. There will be no doubt or conflict in
your mind. You will have the inner spiritual strength to just act. You no longer doub
t whether it is right or wrong— you do not ask anyone else's opinion— because you a
re convinced that it is right. This is the Yoga which is taught in the Bhagavad and G
ita.

The conditioned mind has accumulated all sorts of impressions in the subconscious min
d, and each time we try to make a decision, it is this subconscious which gets stimul
ated and gives the answer. So, we have to uncondition the mind and find ways to exhau
st these impressions and go beyond the mind-layers to the truth, the connecting, abso
lute consciousness.

People say they love someone—they really think they do—but it is not pure love. Lov
e based on desire or on intellectual understanding is not love. True love can only ha
ppen by going beyond the individual intellect and back to truth or absolute conscious
ness. True love was seen in the lives of Gandhiji and Christ. Even imminent death did
not perturb them, because they were convinced that what they were doing was correct a
nd they had gone deep into themselves and reached the cosmic, connecting consciousnes
s and realised the body's worthlessness.

Instead of arguing the whys and wherefores of violence, let us rather learn to go dee
p within ourselves and see the cosmic, connecting consciousness and act from that lev
el.

So by Swamiji's example and by reading deeply into Swamiji's books, and watching the
way he lives his day-to-day life, let us aim to live this true Yogic way of life—rem
aining balanced at all times—and so will the love flow from us to all who come withi
n our aura.

I pray that Swamiji will have good health so that he can continue to radiate his puri
ty and love for many more years upon this earth-plane.

論暴力與愛
作者：斯瓦米‧赫里達亞南達

自 1956 年加入靜修院以來，我有幸認識並向聖克里希納南達斯瓦米吉學習，並且一直高度尊重他
的品格。對於那些接觸過他的人來說，他是一盞明燈和榜樣，也是瑜伽和哲學各個方面的偉大詮
釋者、導師和作家。

在他 61 歲生日之際，人們特別記得向一位偉大的靈魂致敬。儘管斯瓦米吉的健康狀況不佳且處境
不利，但他在思想、言語和行為上為古儒吉和神聖生命協會服務。斯瓦米吉因其正直、誠實和才
智而受到欽佩。他以真正的瑜珈精神生活。

前幾天，人們就暴力問題以及如何結束暴力展開了激烈的討論。

當我聽到這個討論時，我在想，「但是是誰在問這些問題？」。在不了解自己是誰的情況下，是
否有可能決定自己該做什麼？每個人都在問一個問題，但是，如果我問他們“你是誰？”，他們
會回答：“我是 X 先生或 Y 女士。” 但是，那個整天焦躁不安、猶豫不決的「我」是誰？你如
何結束自己內心的這種日常衝突？

你在日常生活中就有了線索。一旦你進入深度睡眠狀態，你是否擔心這些事情？你還是那個白天
爭吵那麼多、想為別人做那麼多事的人。但是，一旦進入深度睡眠狀態，即使你還活著，你還在，
你會關心白天發生的事情嗎？不，你絕對平靜。那麼，你身上發生了哪些變化呢？為什麼在那種
狀態下你不擔心呢？你身上發生了什麼變化？你有相同的身體和感覺器官，但你的思想已經停止
運作。白天你稱呼自己的「我」在深度睡眠中消失了。正是這種可變的因素，你在一天中稱之為
“我”，今天可以有一種意見，明天有另一種意見，並且可以在不同的時間做出不同的決定。

頭腦，你的頭腦，你稱之為“我”，有很多層——意識層、潛意識層和無意識層。每一層都有無
數的印象。當你採取行動時，來自這些層之一的這些印象之一會受到刺激。因此，你是帶著受制
約的心來行動的。因此，正是這種受制約的頭腦決定結束世界上所有的暴力。但這顆多變的心如
何做出正確的決定呢？
我們出生在一定的條件和文化中，我們的教育是膚淺的，沒有教我們任何關於我們自己的知識，
所以每個人都是一個自私的實體——不了解真相。事實是，我們都透過某種意識連結在一起。然
而，從我們的童年開始，我們所有的條件角色都與這個事實背道而馳。我們被教導要為自己的利
益行事。當然，不同的人有不同的程度，但當我們決定結束暴力、改善世界時，我們是在我們的
條件層面上這樣做的，因此，我們只能成功地製造更多的衝突、麻煩和衝突。暴力; 因為這是我們
潛意識印象的基礎。暴力只會滋生更多暴力；它從未帶來和平。當我們帶來和平時，這只是表面
和暫時的，暴力稍後就會消失。它永遠不能帶來永久的和平。以這種暴力為基礎，試圖為這個世
界帶來和平是浪費精力。

如果一個人真的有興趣幫助別人、改善世界，他就必須發現自己。人不知道自己是誰。他認為他
只是思想、身體和智力。但這些都是他易變易逝的因素。每個人都有一個更深層的意識，它是永
久的、不可改變的。

個體智力只是宇宙智力的一部分，宇宙智力與和諧有關。然而，個人的智力是由我們自己的思想
波造成的漩渦所引起的。正是這些不斷的振盪阻礙了我們使用美麗、純潔和和諧的宇宙智慧。

首先，要發現頭腦之外的東西，並找到現實中的你。那你就不會爭論，你只會行動。你的心中不
會有任何疑問或衝突。你將擁有行動的內在精神力量。你不再懷疑它是對是錯——你不會詢問任
何人的意見——因為你確信它是對的。這就是《薄伽梵歌》和《薄伽梵歌》中所教導的瑜伽。

受制約的頭腦在潛意識中累積了各種各樣的印象，每次我們試圖做出決定時，正是潛意識受到刺
激並給出答案。因此，我們必須解除心靈的製約，找到方法來耗盡這些印象，並超越心靈層面，
到達真理、相互連結的絕對意識。

人們說他們愛某人——他們確實認為他們愛某人——但這不是純粹的愛。基於慾望或理智理解的
愛不是愛。真正的愛只有超越個人智力並回到真理或絕對意識才能發生。真愛在甘地和基督的生
命中隨處可見。即使是即將到來的死亡也沒有讓他們感到不安，因為他們堅信自己所做的事情是
正確的，他們已經深入自我，到達宇宙，連接意識，認識到身體的毫無價值。

與其爭論暴力的原因和原因，不如讓我們學會深入自己的心，看到宇宙，從那個層面連結意識和
行動。

因此，透過斯瓦米吉的榜樣，深入閱讀斯瓦米吉的書籍，觀察他的日常生活方式，讓我們致力於
過這種真正的瑜伽生活方式——始終保持平衡——愛也將如此流動從我們到所有進入我們光環的
人。

我祈禱斯瓦米吉身體健康，以便他能夠在這個地球上繼續散發他的純潔和愛很多年。

A Living University

by J.A. Gunasekaran

In the month of August, 1968, I had Darshan of His Holiness Sri Swami Krishnanandaji Maharaj. I heard his V
edanta lectures. During his lectures, some devotees asked questions. Swamiji cleared the doubts in one word. It
was my first visit to the Ashram. His English writings are in the style of Aurobindo. When we read and hear his
philosophy, we are reminded of Veda Vyasa, Patanjali, Buddha, Adi Sankara and the four Saivite saints of Tam
il Nadu. The vast knowledge and erudition of Swami Krishnananda, surely, is not just the knowledge gained in
this birth alone. A lot of it must be previous-birth knowledge.

In 1969, one day before Guru Purnima, I met Swamiji before the Ashram Samadhi Mandir. I introduced myself
and told him that I studied in a Christian school and followed Christianity. At once he replied that God was one.
It was my first meeting with him. I was so lucky to become his disciple and to receive Mantra Diksha from hi
m.

In Swami Sivananda's "Universal Prayer", we pray, "Free us from egoism, lust, greed, hatred, anger and jealous
y. Fill our Malts with divine virtues". His Holiness Swami Krishnanandaji is already freed from egoism, lust, gr
eed, hatred, anger and jealousy. His heart is already filled with divine virtues. His room and office doors are al
ways open for devotees to enter. He does not like fame, name and wealth. The eighteen 'ities I read in Gurude
v's well-known song I find in Swamiji's life. His life is full of the eighteen 'ities. Gurudev

mentions in the last line of the song, “You can't attain this in the university." But we are very lucky to see and
know these virtues by having Darshan of Swamiji and observing his life. He is himself a living university. His l
ife is very simple, but his thinking is very high. I learned punctuality from Swamiji. He is a lamp lighting all la
mps. He is a Gitacharya. Lord Krishna cleared Arjuna's doubts. Now. Swamiji is clearing our doubts.

In his book, "Resurgent Culture”, Swamiji says: "A successful life, and a happy life, is possible only when on
e is able to adjust and adopt the different sides of the personality in a harmonious way and the entire personality
with the others that form the constituents of the world". If we follow these words, our life is bound to turn out s
uccessful and happy.

Kanchi Ka.makoti Jagadguru Sri Chandrasekharendra Swamigal says: "God has created some souls to serve oth
ers only”. I have no doubt that God has created Swamiji to serve us.

But the digging also raises a lot of dust which can even blind one's eyes, and hard stones and pricking thorns m
ay not infrequently be found side by side with the treasure that is buried in the deeps. The spiritual urge can sud
denly wane, being beclouded by the dust and dirt which may be kicked up by the forces insisting on an attachm
ent diversity, which may for a time even eclipse the brilliance of the sun of the Supreme Spirit planted in the he
art of man as his very Self and beckoning him from outside as the illimitable Infinite. A lethargic condition, on
e of torpidity, callousness, and sleep may be the stage immediately following the upsurge of religious enthusias
m and longing for spiritual liberation, with which the seeker may enter a monastery or find a place in the vicinit
y of a Master. A falling back upon the principle of least resistance and least action can be the outcome of this st
ate of mind. The spiritual urge gets pressed down at once by the cumulative effect of a dark and cloudy reaction
set up by the powers of desire, otherwise normal to a human individual, which have been relegated to the limbo
all the while when the spiritual urge was predominant, though for a short period. The sense and the ego are like
the devil and the deep sea, between which the seeking individual is likely to get caught, and whichever of the t
wo ways one moves, one's fate is sure to be destruction.

After a lull of inertia and sleep for a few years, there can arise an irresistible desire for sense-enjoyment, the ver
y thing which looked undesirable years ago when a fit of renunciation drove the seeker to the hermitage or the
monastery. The usual form of desire is actively sensory and herein it is that one may become prone to yield to t
he pressure of the subhuman side of passions that insist on having their fill. These are the impetuous instincts of
the animal world, the savage nature, which have no regard for the good of the individual concerned, because th
eir objective is only physical satisfaction. This is the immoral nature, so much condemned in the science of ethi
cs, since it has no concern with the welfare of others. The seeker may become neurotic and eccentric when the
outlets for his feelings and urges are blocked by the regulated atmosphere outside. The greatest enemies of the s
piritual aspirant are wealth, sex, fame and anger. A craving for silly satisfaction through even the pettiest object
s of sense, of play and diversion, may rise to the surface and press for fulfilment. There is always an interplay o
f inertia (Tamas) and craving (Rajas) in the mind of the seeker who is still on the path of struggle and is gropin
g in darkness. The achievement, if at all there has been any, upto this stage, is a suppression of desire simultane
ously consequent upon the burning of the fire of renunciation and love for God, which showed its head in an ea
rlier stage. It is something like an ocean sweeping over dust-bins and locations of drainage and sewage, floodin
g them with its overwhelming rush and force and submerging them for a while, but not actually transmuting the
m into purer substances. The initial spiritual urge of the jubilant enthusiast, our youthful hero on the path, is of t
his nature. The dust and dirt and rubbish are all there when the oceanic waves recede and when the daylight of
sense activity falls upon them, reverting them to their original form of rot and stink. Spiritual seekers, beware! I
t is not all rose-bed or milk and honey that is the path you are treading. A razor's edge, verily, it is!

一所充滿活力的大學

通過 JA 古納塞卡蘭

1968 年 8 月，我見到了聖人斯瓦米·克里希南南達吉·馬哈拉吉 (Sri Swami Krishnanandaji Maharaj) 的

達顯 (Darshan)。我聽過他的吠檀多講座。在他的講座中，一些信徒提出了問題。斯瓦米吉一言消
除了疑慮。這是我第一次參觀道場。他的英文著作具有奧羅賓多的風格。當我們閱讀和聽到他的
哲學時，我們會想起吠陀·維亞薩（Veda Vyasa）、帕坦伽利（Patanjali）、佛陀、阿迪·桑卡拉（Ad
i Sankara）和泰米爾納德邦的四位賽維特聖人。斯瓦米·克里希那南達的廣博知識和博學當然不僅
僅是在這次出生中獲得的知識。其中很多肯定是前世知識。

1969 年，也就是古魯滿月日的前一天，我在靜修處三摩地寺廟前遇見了斯瓦米吉。我自我介紹並
告訴他我在一所基督教學校學習並信仰基督教。他立刻回答說，上帝是獨一的。這是我第一次見
到他。我很幸運能夠成為他的弟子並從他那裡接受真言。

在斯瓦米·悉瓦南達 (Swami Sivananda) 的《普世祈禱》中，我們祈禱：「讓我們擺脫自私、慾望、

貪婪、仇恨、憤怒和嫉妒。讓我們的麥芽充滿神聖的美德」。尊者斯瓦米·克里希南南達吉已經擺
脫了利己主義、色欲、貪婪、仇恨、憤怒和嫉妒。他的心中已經充滿了神德。他的房間和辦公室
的門總是敞開著供信徒進入。他不喜歡名譽、名聲和財富。我在古魯傑夫的著名歌曲中讀到的十
八個要素，是我在斯瓦米吉的生活中找到的。他的一生充滿了十八種力量。古魯德夫

在歌曲的最後一句中提到，「你無法在大學裡獲得這些。」但我們很幸運能夠透過斯瓦米吉的達
顯並觀察他的生活來看到和了解這些美德。他本身就是一所活著的大學。生活很簡單，但他的思
想很高。我從斯瓦米吉那裡學到了守時。他是一盞照亮所有燈的燈。他是吉塔查亞。主克里希納
消除了阿朱那的疑慮。現在，斯瓦米吉正在消除我們的疑慮。

斯瓦米吉在他的《復興文化》一書中說：「只有當一個人能夠以和諧的方式調整和採用人格的不
同方面以及與他人的整個人格時，成功的生活和幸福的生活才有可能。如果我們遵循這句話，我
們的生活一定會成功和幸福。

Kanchi Ka.makoti Jagadguru Sri Chandrasekharendra Swamigal 說：「上帝創造了一些靈魂，只是為了

服務其他人。」我毫不懷疑上帝創造了 Swamiji 來為我們服務。

但挖掘過程中也會揚起大量灰塵，甚至會蒙蔽人的眼睛，而且在埋藏在深處的寶藏旁邊，也時常
會發現堅硬的石頭和刺痛的荊棘。精神衝動可能會突然減弱，被灰塵和污垢所遮蔽，而這些灰塵
和污垢可能是由堅持依戀多樣性的力量所激起的，這甚至可能會暫時遮蔽種植在人類心中的至尊
精神的太陽的光輝作為祂的本我，並從外部召喚祂作為無限的無限。一種昏昏欲睡的狀態，一種
遲鈍、冷漠和睡眠的狀態，可能是緊隨宗教熱情高漲和對精神解放的渴望之後的階段，尋求者可
以進入修道院或在明師附近找到一個地方。這種心態的結果可能是退回到最小阻力和最少行動的
原則。精神衝動立即被慾望力量產生的黑暗和陰暗反應的累積效應所壓制，否則對人類個體來說
是正常的，當精神衝動占主導地位時，慾望一直被降級到地獄邊緣，雖然時間很短。感覺和自我
就像魔鬼和深海，尋求者很可能被困在兩者之間，無論走哪一條路，他的命運都注定是毀滅。

經過幾年的惰性平靜和睡眠之後，可能會出現一種不可抗拒的對感官享受的渴望，而幾年前，當
尋求者突然放棄自我並前往隱修院或修道院時，這種渴望似乎是不可取的。慾望的通常形式是積
極的感官，在這裡，人們可能會變得容易屈服於堅持要滿足的激情的非人類方面的壓力。這是動
物世界的浮躁本能，野蠻的本性，不顧個人的利益，因為他們的目標只是身體的滿足。這就是不
道德的本性，在倫理學中受到如此多的譴責，因為它不關心他人的福祉。當尋求者的感受和衝動
的出口被外界調節的氣氛所堵塞時，他可能會變得神經質和古怪。精神追求者最大的敵人是財富、
性、名譽和憤怒。即使是透過最微不足道的感官、遊戲和消遣來獲得愚蠢的滿足感的渴望也可能
會浮出水面，並迫切需要滿足。在仍在掙扎的道路上、在黑暗中摸索的求知者的心中，總是存在
著慣性（Tamas）和貪愛（Rajas）的相互作用。到這個階段為止，如果有任何成就的話，那就是
對慾望的抑制，同時伴隨著對上帝的放棄和愛之火的燃燒，這在早期階段就顯現出來了。它就像
一片海洋，掃過垃圾箱、排水溝和污水處，以壓倒性的衝力和力量淹沒它們，並淹沒它們一段時
間，但實際上並沒有將它們轉化為更純淨的物質。興高采烈的狂熱者、我們道路上的年輕英雄最
初的精神衝動就是這種性質。當海浪退去，當感官活動的日光照射到它們身上時，灰塵、污垢和
垃圾就都在那裡，恢復到腐爛和發臭的原始形式。精神追求者，要小心！你所走的道路並不全是
玫瑰花壇或牛奶和蜂蜜。確實是剃刀的邊緣！

The Grand Concept of Idol Worship

by N.S.V. Rao

Worship is of two types, viz., Saguna Aradhana or idol worship and Nirguna Aradhana or abstract worship. We
usually start with idol worship, which ultimately leads us to Nirguna Aradhana. Let us illustrate.

An electrical engineer will tell you that it is possible to create an electric field, which is capable of illuminating
a tube-light when the latter is introduced into the zone of the electric field, without there being any connecting
wires between the tube-light and the supply mains.

Even so, an idol in a temple is surcharged with divinity. The sanctum sanctorum is permeated by the flux of spi
rituality radiated by the idol. Leaving aside the initial consecration ceremony at the time of installing the idol,
many saints visit the temple and generate high frequency spiritual currents which charge the very atmosphere in
the sanctum sanctorum, and more especially the idol, with infinite spiritual energy.

Now, let us review a more concrete example. Suppose a devotee goes on a pilgrimage from, say, Delhi to Tirup
ati. It is a long and tedious journey, which he bears up with equanimity, because he is full of enthusiasm at the
prospect of a unique experience lying ahead. He reaches Tirupati, and after a refreshing bath, joins the long que
ue for the Darshan of the Lord of the Seven Hills. Bearing the tedium of the queue with patience, he finally ent
ers the sanctum sanctorum. He is thrilled at the sight of the glorious Lord Sri Venkateswara. His hairs stand on
end. Unfortunately, he is allowed to stand in the sanctum sanctorum for a very brief period of only a minute or
two, as the queue has to move on. Strangely, even within this brief period, he sees the Lord for half the period a
nd closes his eyes for the remaining half. What is the matter? Is it to close the eyes at the most crucial moment
that he has come all the way from Delhi? Is he mad? Certainly not! A strange thing has happened. He catches u
p the divine vibrations and instantly gets illumined (like the tube-light referred to earlier). There is a thorough tr
ansformation of his personality. He forgets his individuality. His eyes get extinct. The idol concept disappears.
The idol and the devotee become one. There is no duality. Dvaita has become Advaita. This is the grand concep
t of idol worship, if properly and scientifically understood.
偶像崇拜的宏大概念

透過 NSV 饒

崇拜有兩種類型，即 Saguna Aradhana 或偶像崇拜和 Nirguna Aradhana 或抽象崇拜。我們通常從偶

像崇拜開始，最終將我們引向涅古那·阿拉達那 (Nirguna Aradhana)。讓我們舉例說明。

電氣工程師會告訴您，可以創建一個電場，當將管燈引入電場區域時，該電場能夠照亮管燈，而
管燈和燈管之間無需任何連接線。電源。

即便如此，寺廟裡的神像還是充滿了神性。聖所充滿了偶像所散發的靈性之流。撇開安裝神像時
最初的開光儀式不談，許多聖人來到聖殿，產生高頻的靈性電流，使聖所的氣氛，尤其是神像，
充滿了無限的靈性能量。

現在，讓我們回顧一個更具體的例子。假設一位信徒從德里到蒂魯帕蒂進行朝聖。這是一段漫長
而乏味的旅程，但他平靜地承受著，因為他對即將到來的獨特經歷充滿了熱情。他到達蒂魯帕蒂，
洗了個清爽的澡後，加入了前往七山之主達顯的長隊。他耐心地忍受著排隊的乏味，終於進入了
至聖所。當他看到光榮的斯里·文卡特斯瓦拉勳爵時，他感到非常興奮。他的汗毛都豎起來了。不
幸的是，他被允許在聖所站立很短的時間，只有一兩分鐘，因為隊列必須繼續前進。奇怪的是，
即使在這短暫的時間內，他也有一半時間看到主，剩下一半時間閉上眼睛。什麼事？是從德里千
里迢迢趕來，在最關鍵的時刻閉上了眼睛嗎？他瘋了嗎？當然不是！發生了一件奇怪的事。他捕
捉到了神聖的振動並立即被照亮（就像前面提到的管燈一樣）。他的性格發生了徹底的轉變。他
忘記了自己的個性。他的眼睛快要失明了。偶像的概念消失了。偶像和信徒合而為一。不存在二
元性。Dvaita 變成了 Advaita。如果正確且科學地理解的話，這就是偶像崇拜的宏大概念。

A Perfectionist

by Swami Premananda

India is one country in this world which, all along, has based its culture and civilisation on the foundation of spi
ritual values. For an Indian, even today, the ideal continues to be the realisation of the Self or God-consciousne
ss; a man of renunciation therefore still commands greater respect than a political potentate. In times of yore, th
e emperors, ministers and administrators used to approach sages and saints for their blessings, guidance and Up
adesh. And even today, the presidents and prime ministers in this blessed land continue to seek the blessings of
great saints and realised souls.

This is one reason why even when waves after waves of foreign invaders with different value systems struck at
the frontiers and shores of this land, the inhabitants were not swept off their feet. They clung to their values and
continued their spiritual pursuits. And when violent storms threatened to swallow them, some great souls appea
red on the scene to stand as a bulwark against the frantic fury of an alien culture. The people rallied round them
and considered no sacrifice great to safeguard their ideal.

This country has been very fortunate indeed to have had a long and unbroken line of saints and sages to keep its
traditions intact. Rather, whenever there has been great danger threatening the spiritual way of life, equally grea
t has been the number of saints emerging in different parts of the country to irrigate the roots of spiritualism wh
ich were being scorched by the heat of proselytisation. Perhaps the danger was the greatest during the reign of s
ome of the alien rulers from the 13th to the 16th centuries, when this country saw the largest number of saints.

There were Ramanujacharya and Vallabhacharya in the south, Guru Nanak in the Punjab, Chaitanya Mahaprab
hu in Bengal, Sant Kabir and Sant Tulsidas in Uttar Pradesh, Samarth Guru Ramdas in Maharashtra and several
others at different places.

That unbroken line has continued in modern times also. Sri Ramakrishna Paramahamsa, Maharshi Swami Daya
nanda Sarasvati and Sri Swami Sivanandaji formed organisations which blossomed into numerous branches the
world over. Likewise, the lives and teachings of Sri Swami Vivekanandaji, Sri Swami Ramatirthaji, Sri Swami
Chidanandaji and many others will provide unbroken inspiration and guidance to the modern world for their upl
ift and welfare.

Sri Swami Krishnanandaji is one of the great saints in the above line who has appeared on the world stage to sp
read the message of spiritualism and inspire the devotees of various lands. Impressed by his penance. renunciati
on, dedication, simplicity, sharp intellect, deep learning, Vedantic approach and application, Sri Gurudev Sivan
andaji Maharaj conferred on him the title of "Vedanta Kesari". His ability and knowledge have attracted to the
Ashram numerous Sadhakas in quest of Truth and they have gained spiritual advancement under Swamiji's care
and able guidance.
My Relationship with Swamiji

I came in touch with Sri Swami Krishnanandaji in July, 1955 and our contacts continued in 1956 and 1957. Th
ose days he mostly remained in solitude and did not like to mix with people, but did give talks which revealed t
he depth of his vast studies, contemplation and Sadhana. Our relationship grew in October 1958 when I was lai
d up with typhoid in the Ashram and he often called on me to enquire about my health and requirements. Since
November 1958 I was mostly busy in the Punjab and met him only when I came to the Ashram to take the bles
sings of Sri Gurudev Swami Sivanandaji Maharaj. After the Divine Life Conference at Chandigarh in 1964, I re
turned to the Ashram in 1965 when we came closer to each other. For over a decade we collaborated in managi
ng the Ashram affairs and that gave me a chance to be very close to him as Secretary of The Divine Life Societ
y. Naturally, I had the privilege to see his way of working and dealing with people, government officials and in
mates of the Ashram. He is a good and able administrator. He feels his responsibility and a sort of attachment t
o his duty, which he performs intelligently, diligently and delightfully. He is prompt in taking decisions and im
plementing the same. He senses what to say, how to say and when to say and what to leave unsaid.

Orthodox and Disciplined

Swamiji is strictly orthodox in his ways and behaviour. His each and every action is in complete conformity wit
h scriptural injunctions. His present has deep roots in the past and the two together fashion his future. He takes
meals and drinks at the appointed hour in a measured way and does not accept anything in between. A wonderf
ul self-control he has. He is simple in dress and manners, very much like a true Sannyasin. He is a punctual per
son who hates to be late. His is a well-regulated, systematic and disciplined life, combined with regular spiritual
practices even at this stage.

Sri Swamiji's love for solitude continues unabated. Even in company, he is measured in his talk. Yet, he often c
ombines wisdom in his personal and informal talks. He is a man of few words and believes in the eloquence of
silence neither ebullient nor a go-getter. Therefore he does not rush to shake hands or embrace or even pat; he
would rather not touch anybody if he could avoid it. That might give a false impression of his being cold or sel
f-centred. But he is full of warmth and affection equally for all who come in contact with him. His is the love o
f a recluse who has renounced all to seek Godhead.

A Consummate Philosopher

Swamiji is an intellectual giant. He is a great scholar of Bharatavarsha's original language Sanskrit as well as of
the philosophy of the East and the West. His personality, in fact, is many-sided and his knowledge is very vast.
He has great command over the English language. His vocabulary, selection of words, and way of expression ar
e so appropriate and perfect that there can be no substitute for them. He has his own his style of talking and wri
ting. He is on inspiring and fine orator and a distinguished writer, who touches heights of eloquence and beauty
and depth. Although he has never been abroad, his talks on tapes and his writings have attracted foreigners in g
ood number. He has a good following. He has brought spiritual awakening in the lives of many through his illu
minating personal talks, discourses and books. He is the author of more than a dozen books on philosophy, relig
ion and Yoga. I am sure that in the days to come his inspiring discourses and writings will influence more and
more people in the world.

The perfect God being his goal, Swamiji seeks perfection in everything he does. Whatever he may be doing—r
eading, writing giving a discourse, or managing the affairs of the holy Ashram—he would like to do the job in
hand as best as possible. Naturally, some may think that he is a taskmaster. But it is not so. The standards he ha
s set for himself he likes to apply to others also. Not unoften, therefore, may not be satisfied with what others ar
e able to achieve. That is the reason why he does not appear to depend entirely on others, because whatever is d
one must be done perfectly. He therefore prefers to do every job himself.

The greatness of a man is to be measured not by the span of life or by the adulation accorded to him or by the n
umber of admirers and followers he has, but by the worthy impact of his life upon others. When such a yardstic
k is applied, the place of His Holiness Sri Swami Krishnanandaji Maharaj is quite apparent.

完美主義者

作者：斯瓦米‧普雷馬南達

印度是世界上一個始終將其文化和文明建立在精神價值上的國家。對印度人來說，即使在今天，
理想仍然是實現自我或上帝意識；因此，放棄信仰的人仍然比政治統治者更受尊重。昔日的帝王、
大臣、行政官員常向聖人求加持、指導和賜福。即使在今天，這片福土上的總統和總理仍在繼續
尋求偉大聖人和自覺靈魂的祝福。

這就是為什麼即使一波又一波具有不同價值體系的外國入侵者襲擊這片土地的邊境和海岸，居民
也沒有被淹沒的原因之一。他們堅守自己的價值觀並繼續他們的精神追求。當猛烈的風暴威脅要
吞噬他們時，一些偉大的靈魂出現在現場，作為抵禦外來文化瘋狂憤怒的堡壘。人民團結在他們
周圍，認為為捍衛他們的理想而做出的犧牲是再大不過的了。
這個國家確實非常幸運，擁有源遠流長、不間斷的聖賢世系，以保持其傳統的完整性。相反，每
當精神生活方式面臨巨大危險時，全國各地就會出現同樣數量的聖徒，以澆灌因傳教熱度而被燒
焦的招魂術根基。也許在 13 世紀到 16 世紀的一些外來統治者統治期間，這個國家的聖人數量最
多，危險最大。

南方有 Ramanujacharya 和 Vallabhacharya，旁遮普邦的 Guru Nanak，孟加拉的 Chaitanya Mahaprabhu，

北方邦的 Sant Kabir 和 Sant Tulsidas，馬哈拉施特拉邦的 Samarth Guru Ramdas 和其他幾個不同地方
的人。

這條不間斷的路線在現代也一直延續著。由室利·羅摩克里希納·帕拉瑪罕薩、馬哈希·斯瓦米·達亞
南達·薩拉斯瓦蒂和室利·斯瓦米·西瓦南達吉創立的組織在世界各地發展成眾多分支機構。同樣，
斯瓦米·維韋卡南達吉、斯瓦米·拉馬蒂爾塔吉、斯瓦米·奇達南達吉和其他許多人的生活和教誨將
為現代世界的提升和福祉提供不間斷的靈感和指導。

斯瓦米·克里希南南達吉是上述系列中最偉大的聖人之一，他出現在世界舞台上傳播招魂術的信息
並激勵各地的奉獻者。對他的苦行印象深刻。放棄、奉獻、簡單、敏銳的智力、深度學習、吠檀
多方法和應用，古魯德夫·西瓦南達吉·馬哈拉吉授予他“吠檀多凱薩裡”的稱號。他的能力和知識
吸引了許多尋求真理的修行者來到道場，他們在斯瓦米吉的照顧和得力指導下獲得了精神上的進
步。

我與斯瓦米吉的關係

我於 1955 年 7 月與聖斯瓦米·克里希南南達吉(Sri Swami Krishnanandaji) 取得聯繫，我們的聯繫在 19

56 年和 1957 年繼續。那些日子裡，他大多獨處，不喜歡與人交往，但確實發表了演講，揭示了他
廣泛研究的深度，沉思和薩達納。我們的關係是在 1958 年 10 月發展起來的，當時我因傷寒住院，
他經常來拜訪我，詢問我的健康狀況和需求。自 1958 年 11 月以來，我大部分時間都在旁遮普邦
忙碌，只有當我來到道場接受聖古魯德夫·斯瓦米·西瓦南達吉·馬哈拉吉的祝福時才見到他。1964
年昌迪加爾神聖生命會議結束後，我於 1965 年回到道場，當時我們的關係更加親密了。十多年來，
我們合作管理道場事務，這讓我有機會與他作為神聖生命協會的秘書保持密切聯繫。當然，我有
幸看到他的工作方式以及與人民、政府官員和道場囚犯打交道的方式。他是一位優秀且能幹的管
理者。他感到自己的責任和對自己職責的一種依戀，他聰明、勤奮、愉快地履行職責。他迅速做
出決定並執行。他知道該說什麼、如何說、何時說、什麼不該說。

正統而有紀律

斯瓦米吉的方式和行為都是嚴格正統的。他的一舉一動都完全符合經典的訓示。他的現在深深植
根於過去，兩者共同塑造了他的未來。他按時吃飯、喝水，有節制，不接受任何中間的東西。他
有極佳的自製力。他的衣著和舉止很簡單，很像一個真正的桑雅生。他是個守時的人，討厭遲到。
即使在這個階段，他的生活也是有規律的、系統的和有紀律的，並與定期的精神實踐相結合。

斯里·斯瓦米吉對孤獨的熱愛依然有增無減。即使在公司裡，他說話也很謹慎。然而，他經常在個
人和非正式的談話中結合智慧。他是個沉默寡言的人，相信沉默的雄辯，既不熱情也不積極進取。
因此他不急於握手、擁抱甚至拍拍；如果可以的話，他寧願不碰任何人。這可能會給人留下他冷
漠或以自我為中心的錯誤印象。但他對所有與他接觸的人都同樣充滿溫暖和感情。他的愛是一位
隱士的愛，他放棄了一切去尋求神性。

一位完美的哲學家

斯瓦米吉是一位知識巨人。他是巴拉塔瓦爾沙母語梵文以及東西方哲學的偉大學者。事實上，他
的性格是多面向的，他的知識也非常廣泛。他對英語有很好的掌握。他的用詞、選詞、表達方式
都恰如其分、完美無缺，無可取代。他有自己的說話和寫作風格。他是一位鼓舞人心的優秀演說
家和一位傑出的作家，達到了雄辯、美麗和深度的高度。儘管他從未出過國，但他的演講錄音和
著作吸引了大批外國人。他有很好的追隨者。他透過啟發性的個人演講、演講和書籍為許多人的
生活帶來了精神覺醒。他是十幾本有關哲學、宗教和瑜伽的書籍的作者。我相信，在未來的日子
裡，他鼓舞人心的演講和著作將影響世界上越來越多的人。

斯瓦米吉的目標是完美的上帝，他所做的一切都追求完美。無論他在做什麼——閱讀、寫作、演
講，或管理神聖道場的事務——他都想盡可能地做好手邊的工作。當然，有些人可能會認為他是
個監工。但事實並非如此。他為自己設定的標準也喜歡應用在他人身上。因此，很多時候，人們
可能對其他人所取得的成就不滿意。這就是為什麼他看起來不完全依賴別人，因為無論做什麼都
必須做得完美。因此，他更喜歡自己做每項工作。

衡量一個人的偉大之處，不是用壽命的長短，也不是用他受到的崇拜，也不是用他的崇拜者和追
隨者的數量來衡量，而是用他的一生對他人產生的有價值的影響來衡量。當應用這樣的標準時，
尊者斯瓦米·克里希南南達吉·馬哈拉吉的地位就非常明顯了。

Touching the Absolute by Sivananda-Sobha

by Sivananda-Sobha

The very idea that I am going to write on Swami Krishnananda is awe-inspiring. It is like touching the Absolute,
and so, must also fill one with bliss.

I reached the lotus-feet of Sri Gurudev in 1954 and was immediately lost in the ocean of love that Gurudev was.
He showered his love and grace on this lowly creature and I literally swimmed in the ocean of bliss. Even then
we knew Swami Krishnananda as a great Vedantin, but, as Sri Gurudev was with us and was also easily accessi
ble to us, we felt no need to go anywhere else. When, however, Sri Gurudev was not with us in his physical for
m, we felt like orphans. It was then that we felt the need of a divine physical presence. It is true that Gurudev's
Divine Spirit still pervades every atom of the Ashram. We can always feel it. Moreover, he has left his Vibhutis
behind in the divine forms of Swami Chidananda and Swami Krishnananda. As Swami Chidanandaji Maharaj i
s often out of the Ashram on very pressing demands, Swami Krishnananda has very kindly condescended to obl
ige us with his divine company for an hour or so every day. Perhaps Sri Gurudev inspired him or actually instru
cted him to do so. Who knows? But it is a fact that we actually feel that we are in Gurudev's presence while we
are with Swami Krishnananda. Like Gurudev, Swami Krishnanandaji too goes on seeing the papers, talking to d
evotees, attending to visitors, and throwing pearls of wisdom just in humour. But, that is only the exterior of S
wami Krishnananda. His inner depths are incomprehensible. He is always one with the Absolute. In order to kn
ow and understand what Swami Krishnananda is, one has to see him speak. In previous years, when he used to
deliver lectures in the Bhajan Hall, in front of the beautiful statue of Goddess Sarasvati, one was just wonder-st
ruck to see him in flaming orange robes, pouring forth flaming words of wisdom. All the Upanishads are on his
finger-tips. He has mastery over all the Western philosophers. He is indeed a master in every science. By seeing
him I have realised the truth of the dictum that a Knower of Brahma Vidya knows all the sciences. Bring a mast
er of any science before Swami Krishnananda. In Swamiji's mere presence, the scientist will feel that he knows
nothing. That is Swami Krishnananda, the Shankaracharya of Sivananda Ashram.
觸動絕對（Sivananda-Sobha）

作者：悉瓦南達-索巴

我要寫斯瓦米·克里希納南達 (Swami Krishnananda) 的想法本身就令人敬畏。這就像觸摸絕對，因此，

也必須讓一個人充滿幸福。

1954 年，我到達古儒吉的蓮花足，並立即迷失在古儒吉的愛的海洋中。他向這個卑微的生物傾注
了他的愛和恩典，我真的在幸福的海洋中游泳。即使在那時，我們也知道斯瓦米·克里希那南達是
一位偉大的吠檀多，但是，由於古儒吉傑夫與我們同在，而且我們也很容易接近，所以我們覺得
沒有必要去其他地方。然而，當古儒吉傑夫沒有以他的肉體形式與我們在一起時，我們感覺就像
孤兒一樣。就在那時，我們感到需要神聖的物理存在。確實，古魯的神仍然瀰漫在道場的每一個
原子中。我們總能感覺到。此外，他以斯瓦米·奇達南達（Swami Chidananda）和斯瓦米·克里希那
南達（Swami Krishnananda）的神聖形態留下了他的聖體。由於斯瓦米·奇達南達吉·馬哈拉吉經常因
非常緊迫的要求而離開道場，斯瓦米·克里希納南達非常友善地屈尊每天與我們一起度過一個小時
左右的神聖時光。也許古儒吉啟發了他，或者實際上指示他這樣做。誰知道？但事實是，當我們
與斯瓦米·克里希那南達在一起時，我們確實感覺到我們在古儒吉身邊。和古儒吉一樣，斯瓦米·克
里希南·南達吉也不斷地看報紙、與奉獻者交談、接待來訪者，並以幽默的方式拋出智慧的珍珠。
但是，這只是斯瓦米·克里希納南達的外表。他的內心深處是難以理解的。他總是與絕對者合一。
為了了解和理解斯瓦米·克里希那南達是什麼，我們必須親眼目睹他演講。往年，當他在巴贊堂講
學時，在美麗的薩拉斯瓦蒂女神鵰像前，看到他穿著火紅的橙色長袍，傾吐著火熱的智慧話語，
人們會感到驚訝。所有奧義書都在他的指尖上。他精通所有西方哲學家。他確實是每門科學的大
師。透過見到他，我體認到了「梵天明知者通曉所有科學」這句格言的真實性。把任何科學大師
帶到斯瓦米·克里希納南達面前。只要斯瓦米吉在場，科學家就會覺得自己一無所知。那是斯瓦米·
克里希那南達 (Swami Krishnananda)，悉瓦南達道場 (Sivananda Ashram) 的商卡拉查亞 (Shankarachary
a)。

Swami Krishnanandaji Embodies Vedanta and Yoga in Daily Life

by Swami Chidananda

May God shower Grace upon worshipful and beloved Sri Swami Krishnanandaji on the ausp
icious occasion of his Shashtybdapurti Mahotsava, namely, the Sixtieth Birthday Anniv
ersary. Our Gurudev Sri Swami Sivanandaji's abundant Guru-kripa ever be upon him and
grant him sound good health and long life to radiate love, wisdom and compassion upon
one and all. I offer my loving felicitations and greetings and reverent adorations to
him. May Gurudev confer upon him Divine Peace, supreme joy and the highest blessednes
s.

Swami Krishnanandaji has divine vision in his daily Vyavahara. He beholds the world-p
rocess through the eyes of wisdom and knows it to be just an ever-changing appearance
which has no ultimate reality. In this holy Ashram of our worshipful Gurudev, beloved
Swami Krishnanandaji is like the Sage Dakshinamurti, who by his very presence dispels
doubts and awakens awareness in the heart of the seeker. Verily, therefore, thirsting
spiritual aspirants and seeking souls most eagerly desire to come and sit in his pres
ence every day. They are drawn to his wisdom-filled spiritual personality. Like a pow
erful magnet that exercises its strong attraction, he is a centre of powerful spiritu
al attraction for sincere seekers, Sadhaks and Jijnasus. It is an inexplicable miracl
e and puzzle to me how he manages to harmoniously combine his spiritual ministry with
his onerous official duties and responsibilities. Any other person of a lesser calibr
e would find it an impossible task. The secret of his ability to cope up and to do ju
stice to both these two aspects of his singular life is perhaps his Vedantic vision t
owards his Vyavaharic work and his Yogic approach to daily duties and activities. His
actions are like those of Lord Krishna in the sublime drama of His divine life. Even
though apparently in the midst of activities, yet at the same time he is not in it. H
is consciousness is like the consciousness of the Gita Teacher in the charioteer's se
at of Arjuna's battle-chariot. Sri Swamiji is an astonishing blend of a sage of conte
mplation and a man of action. Like the Ganga and the Yamuna at Prayag, the twin-strea
ms of Divine Wisdom and spiritualised action form a confluence in his rare and integr
ated personality.

Swami Krishnanandaji is a highly venerated modern sage of India. He is today one of t

he foremost spiritual teachers of Uttarakhand for earnest seekers from numerous count
ries abroad. He is an embodiment of holiness and a guiding light to countless devotee
s and Sadhaks. Through his brilliant writings and soul-stirring spiritual talks, he t
ransforms the lives of those who are fortunate enough to come in contact with him. To
me it is a rare spiritual privilege and sanctifying process to live with Sri Swami Kr
ishnanandaji Maharaj in the same holy Ashram of our gracious Gurudev. His godly prese
nce is our supreme asset and wealth and the very life and soul of the Divine Life Soc
iety organisation and its Headquarters Sivanandashram. In him we have a rare spiritua
l Diamond hidden away from public gaze and limelight, in this little Himalayan hamlet
of Muni-ki-reti. It is a blessing and a boon to be his spiritual brother and I feel g
reat happiness to add this tribute of mine to numerous other ones from people all ove
r the world.
The uniqueness of his life is that the knowledge he has imbibed through our Motherlan
d's ancient lore has become so assimilated into his very nature that what he knows, t
hat he has himself become. In him there is no dichotomy between what he knows and wha
t he is. These two are not present in his personality as distinct and separate princi
ples unconnected with each other and without relevance to each other. On the contrary,
they are integrated and form a fusion devoid of conflict or contradiction. This is t
he rare beauty of his nature and human personality. This is the source of the power b
ehind his words. This is the fact that explains the impact of his personality upon th
ose who associate with him and move close to him. Vedanta and Yoga are not subjects w
hich he teaches. Vedanta and Yoga constitute the essence of his life, and of his acti
ons in the daily living of his life. The fortunate observer who has the opportunity t
o witness and watch his spontaneous actions during his normal Vyavahara would discove
r the true implications of Yoga and Vedanta through such observation. His utterances
are educative. His actions are lessons in themselves. Association with him is a proce
ss of gradual enlightenment.

Long may he live to continue to bless, inspire, guide and enlighten all seekers. Homa
ge unto this noble Vedantic Guru and Acharya whom late Revered Gurudev Sri Swami Siva
nandaji Maharaj proclaimed as the Sankaracharya of this modern era. His Sixtieth Birt
hday Anniversary is an occasion both for rejoicing as well as for spiritual renewal.

斯瓦米·克里希南南達吉在日常生活中體現了吠檀多和瑜伽

作者：斯瓦米·奇達南達

願上帝在祂的 Shashtybdapurti Mahotsava 六十週年生日的吉祥時刻，向受人敬愛的聖人克里希

納南達吉 (Sri Swami Krishnanandaji) 賜予恩典。我們的古魯德夫·斯瓦米·西瓦南達吉(Guru
dev Sri Swami Sivanandaji) 的豐富古魯克里帕(Guru-kripa) 永遠降臨在他身上，並賜予他健
康長壽，向所有人輻射愛、智慧和慈悲。我向他致以親切的祝賀、問候和崇敬的崇拜。願古魯賜
給他神聖的平安、至高無上的喜樂和至高無上的祝福。

斯瓦米·克里希南南達吉 (Swami Krishnanandaji) 在他的日常維亞瓦哈拉 (Vyavahara) 中擁有

神聖的願景。他以智慧之眼觀察世界的過程，並知道它只是不斷變化的表象，沒有終極的實在。
在我們敬拜的古儒吉的這個神聖靜修處，敬愛的斯瓦米·克里希南南達吉就像聖人達克希那穆提
一樣，他的存在消除了疑慮並喚醒了求知者心中的意識。因此，確實，飢渴的精神追求者和尋求
的靈魂最渴望每天來到他面前坐在他面前。他們被他充滿智慧的精神人格所吸引。就像一塊強大
的磁鐵，發揮著強大的吸引力，他是真誠的尋求者、薩哈克和吉納蘇斯的強大精神吸引力的中心。
祂如何將祂的屬靈事奉與祂繁重的公務和責任和諧地結合起來，這對我來說是一個無法解釋的奇
蹟和困惑。任何其他能力較低的人都會發現這是一項不可能的任務。他能夠應對並公正地處理他
獨特生活的這兩方面的秘密也許是他對維亞瓦哈工作的吠檀多願景以及他對日常職責和活動的瑜
伽方法。他的行為就像主奎師那在其神聖生命的崇高戲劇中所做的那樣。雖然表面上是在活動，
但同時他卻不在其中。他的意識就像阿朱那戰車御座上的梵歌導師的意識。斯瓦米吉是沉思聖人
與行動者的驚人結合。就像普拉亞格的恆河和亞穆納河一樣，神聖智慧和靈性行動的雙流在他罕
見而完整的個性中形成匯合。

斯瓦米·克里希納南達吉 (Swami Krishnanandaji) 是一位備受尊敬的印度現代聖人。如今，他

是北阿坎德邦最重要的精神導師之一，為來自國外許多國家的熱心尋求者服務。他是神聖的化身，
是無數奉獻者和薩達克的指路明燈。透過他精彩的著作和振奮人心的精神演講，他改變了那些有
幸與他接觸的人的生活。對我來說，與聖人斯瓦米·克里希南南達吉·瑪哈拉吉一起生活在我們
仁慈的古魯德夫的同一個神聖靜修處是一種罕見的精神特權和神聖化過程。祂神聖的存在是我們
至高無上的資產和財富，也是神聖生命協會組織及其總部 Sivanandashram 的生命和靈魂。在他
身上，我們擁有一顆罕見的精神鑽石，隱藏在這個喜馬拉雅山小村莊 Muni-ki-reti 中，遠離公
眾的視線和聚光燈。成為他的精神兄弟是一種祝福和恩惠，我非常高興能夠將我的這一敬意與來
自世界各地的眾多其他人的敬意相加。

他一生的獨特之處在於，他透過祖國古老的傳說所吸收的知識已經融入了他的本性，他所知道的，
他自己就成為了。在他身上，他所知道的和他所是的之間沒有二分法。這兩者在他的人格中並不
是作為彼此互不連結、互不相關的截然不同、獨立的原則而出現的。相反，它們是一體的，形成
一種融合，沒有衝突或矛盾。這是他的本性和人性中罕見的美麗。這就是他這句話背後的力量的
來源。這個事實解釋了他的性格對那些與他交往和親近的人的影響。吠檀多和瑜伽不是他教授的
科目。吠檀多和瑜伽構成了他生命的本質，以及他日常生活中行為的本質。幸運的觀察者如果有
機會在正常的維亞瓦哈拉期間見證和觀察他的自發性行為，就會透過這樣的觀察發現瑜珈和吠檀
多的真正意義。他的言論很有教育意義。他的行為本身就是教訓。與他交往是一個逐漸開悟的過
程。

願他長壽，繼續祝福、激勵、指導和啟發所有的求道者。向這位高貴的吠檀多古魯和阿查里亞致
敬，已故的古儒吉大師斯瓦米·西瓦南達吉·馬哈拉吉宣稱他們是這個現代時代的桑卡拉查亞。
他的六十歲生日既是一個值得慶賀的時刻，也是一個值得精神更新的時刻。
Reflections

by Swami Ramananda

We celebrate Ram Navami, Janmashtami, Buddha Jayanti, Gandhi Jayanti. Christmas. By c

elebrating thus, we are not going to add a bit to the greatness of the gods or saints.
Then, why the celebrations? During the celebrations at least, our mind will dwell up
on their divine traits. Psychologically, the mind assumes the form of what it thinks
of. To that extent, we also will imbibe some of the divine virtues of the saintly sou
ls on whom we necessarily contemplate during the Jaya celebrations. That is the reaso
n why these festivals are there from times of yore.

Swami Krishnanandaji is one of the gems fashioned by Gurudev. According to the great
Master, we should have all-round development. We should have the head of Sankara, the
heart of Buddha and the hand of Janaka. That is the ideal set by Gurudev. And that is
the ideal reached by Krishnanandaji.

As a Jnani, Krishnanandaji is considered a modern Sankara. His lectures are a feast t

o the ears. His books are inspiring, enlightening. He is a man of devotion too, a Bha
kta of Lord Krishna. His Kirtans are soul-stirring. He is a Karma Yogi, the General S
ecretary of an international institution. But no work is unimportant to Swamiji. In e
arlier years, after his Ganges bath, he used to clean his vessels. The way he did tha
t used to attract the attention of many! The vessels used to shine like gold. Lastly,
Krishnanandaji is a Raja Yogi par excellence. His lucid exposition of Patanjali's Ash
tanga Yoga can be possible only if he has touched great pinnacles in its practice. No
wonder, then, that Swamiji is what he is today, verily, a Vibhuti of his great Guru S
wami Sivananda. No wonder.

反思

作者：斯瓦米·拉馬南達

我們慶祝拉姆·納瓦米 (Ram Navami)、建摩斯達密 (Janmashtami)、佛陀佳揚蒂 (Buddha Jayant

i)、甘地佳揚蒂 (Gandhi Jayanti)。聖誕節。透過這樣的慶祝，我們不會為諸神或聖人的偉大增
添一點點。那麼，為什麼要慶祝呢？至少在慶祝活動期間，我們的思想會思考他們的神聖特質。
從心理學上來說，頭腦呈現出它所想到的形式。從這個意義上說，我們也將吸收神聖靈魂的一些
神聖美德，我們在齋戒月慶祝活動中必須沉思這些神聖靈魂。這就是為什麼這些節日自古以來就
存在的原因。

斯瓦米·克里希南南達吉 (Swami Krishnanandaji) 是古魯傑夫塑造的寶石之一。偉大的師父說，

我們應該要全面發展。我們應該有商羯羅的頭、佛陀的心和佳納卡的手。這是古魯設定的理想。
這就是克里希南南達吉所達到的理想。

身為智者，克里希南南達吉被認為是現代商羯羅。他的講座令人耳目一新。他的書鼓舞人心、啟
發性。他也是個虔誠的人，是主奎師那的奉獻者。他的克爾坦（Kirtan）令人振奮。他是一位業
瑜伽士，一個國際機構的秘書長。但對斯瓦米吉來說，沒有什麼工作是不重要的。早年，在恆河
沐浴後，他常常清洗器皿。他的這一做法，曾經吸引了許多人的目光！這些器皿曾經像金子一樣
閃閃發光。最後，克里希南南達吉是一位卓越的王瑜伽士。只有當他在練習中達到了偉大的頂峰
時，他才能對帕坦伽利的阿斯湯加瑜伽進行清晰的闡述。那麼，難怪斯瓦米吉是今天的他，確實
是他偉大的古魯斯瓦米·悉瓦南達的聖人。難怪。

Significance of the Uma Haimavati

by Dr. Satya Prakash Singh

(Episode in the Kena Upanishad)

In the course of explaining the nature of Brahman, the Kena Upanishad abruptly narrat
es an interesting story. According to it, Brahman brought victory to the gods. The go
ds attained greatness through It. But they thought that the victory was actually won
by themselves and that the greatness was their own acquisition. Brahman, however, was
aware of the claim of the gods. It, therefore, made Itself manifest upon them in the
form of a demon. But the gods could not know as to who the demon was. They, therefore,
asked Agni to know on their behalf the identity of the demon. Taking it to be an eas
y task, Agni rushed towards the demon forthwith. But, before he could ask the demon a
bout its identity, the latter asked him about his own. In response to the query, Agni
told the demon that he was Agni, the all-knowing god. Then he was again asked about h
is capability. Agni told the demon that he was capable of reducing to ashes everythin
g whatever there was on the earth. The demon placed before Agni a blade of grass and
asked him to burn it. Agni approached it with all the power at his command, but could
not burn it. He immediately returned and confessed to the gods his inability to know
the identity of the demon.

Then the gods asked Vayu to find out. Vayu also took it easy and rushed towards the d
emon. But, before he could ask the demon anything, he himself was questioned by the l
atter. Proudly he told the demon that he was Vayu, the god who breathed within the Mo
ther. Then he was asked by the demon as to the power that lay in him. Vayu told that
he could blow the demon away together with all that there was on the earth. Then the
demon placed before Vayu a blade of grass and asked him to blow it away. Accepting th
e challenge, Vayu approached it with all the power and speed at his command, but fail
ed to blow it away. He returned immediately and confessed before the gods that he cou
ld not understand the identity of the demon.

Finally they asked Indra, the Lord of plenty, to go and know who the demon was. Accep
ting the challenge, Indra rushed towards the demon, but, dramatically enough, the lat
ter vanished from his sight. Now the space, which earlier was occupied by the demon,
came to be filled by an extremely beautiful woman, Uma Haimavati by name. Indra asked
her about the identity of the demon. She told him that it was Brahman which appeared
in the form of the demon and that it was due to Its victory that they had attained gr
eatness.

That is how, the Upanishad observes, Indra came to know of Brahman. Moreover, it is b
y virtue of coming nearest to the contact of Brahman that Agni, Vayu and Indra are re
garded as higher than the other gods. From amongst these three also, since Indra came
the closest to Brahman, he is regarded as still higher than the other gods. Indeed, i
t is he who first of all came to know of Brahman.

As regards the relevance of the episode in the Upanishad, it has been a matter of con
troversy in modern times, particularly in regard to its antiquity. Both sorts of opin
ion have been expressed, some taking it to be later than the first part of the Upanis
had and some taking it to be even earlier. Hume, for instance, observes:

"The Kena Upanishad consists of two quite distinct parts. The prose portion, 14-34, i
s evidently the simpler and earlier. The portion 1-13 (all in verse, except 9) contai
ns much more elaborated doctrine and would seem to be later in date of composition."
Max Muller, on the other hand, refers to the general opinion amongst the scholars hol
ding it to be a later addition. But he himself is in a fix. On the one hand, in view
of the "Brahmana character" of its prose he considers this latter half of the Upanish
ad as earlier than the first half, and on the other, in view of the irregularity of t
he metrical structure of the verses, he hesitates to assign the former half any later
date. t The contradiction and the hesitation expose the unreliability of the opinions
expressed in regard to the disparate origin of the text. In fact, a mixture of verse
and prose is quite usual to the Upanishadic style. And it is also not that the schola
rs concerned with the problem are in any way less conscious of this fact. What indeed
baffles them is the relevance of the story in the context of the high philosophy of t
he first part. While the abstruseness of the first part is quite evident, the second
part has usually been taken as a legend intended, at the most, to impress upon the st
udent the importance of humility in the knowledge of the Absolute. R.D. Ranade, for i
nstance, observes:

"Unless a man is always humble in his effort after knowledge, it would not ever be po
ssible for him to obtain it. Want of humility implies merely an annihilation of knowl
edge. It is possibly this lesson of humility which is illustrated in the interesting
parable in the latter part of the Kenopanishad." But, such an assessment does not go
well with the brevity of style the sage has adopted in the rest of the Upanishaic pas
sage, both preceding and following the story .

Acharya Sankara sees as many as four alternative purposes behind the introduction of
this story in the Upanishad. In the first place, he takes it to be meant for removing
from the mind of the common man the misgiving that Brahman is a nonentity. The cause
of the possible misgiving, as noted by the Acharya, is the incomprehensibility of Bra
hman. As against this, when it is pointed out as the ruler of all, higher than the go
ds, cause of the victory of the gods and the defeat of the demons, then the positivit
y of its existence as the Reality becomes self-evident. Secondly, it may be introduce
d here with a view to extolling the importance of metaphysical knowledge. If gods lik
e Agni, Vayu and Indra, for instance, became so important in the whole galaxy of gods
and if Indra became still more important by sheer knowledge, how important indeed thi
s knowledge must be! In the third place, the Acharya considers it to be meant for bri
nging home to a person the difficulty involved in the knowledge of Brahman. If the kn
owledge was acquired with so much difficulty even by gods like Agni, Vayu and Indra,
how much more difficult it must be for a man to acquire! Finally, Sankara considers i
t to be intended possibly for impressing upon the mind of the disciple the necessity
of regarding Brahman as the real basis of our existence, doership, victory and indeed
of everything that we are.
The suggestion of as many as four alterrnative reasons by the Acharya for the introdu
ction of the story indicates how enigmatic the story must actually be in its setting.
The sense of mystery attending upon the story, however, is further enhanced by the dr
amatic figuring of Uma Haimavati in it. Acharya Sankara takes her to be Vidya itself
having assumed the form of a woman. He infers by her excessive beauty the unparallell
ed attractiveness of Vidya. In his view, the word Haimavati denotes Vidya's being ado
rned, like a woman, with golden ornaments, as it were. But, not feeling fully satisfi
ed with this interpretation, the Acharya suggests an alternative one also. According
to it, possibly it is Uma herself, the daughter of Himavan, who figures here intentio
nally so as to guide the gods with the knowledge acquired by her by virtue of living
in the constant company of omniscient Siva, her husband.

On account of the twofold polarity of view in the Acharya himself regarding the meani
ng of the story, it is imperative to see if we can bring any precision to the interpr
etation, by any further consideration of the Upanishad as a whole and in the total pe
rspective of Vedic thought. Starting with this end in view, what we find is that prac
tically there are three parts in the text. One of them is the story itself and the ot
hers are those preceding and following the story. Another thing important to note is
that while the setting of the middle part is divine, Adhidaivika, those of the initia
l and the concluding parts are spiritual, Adhyatmika. Between some of the items of th
e two planes also, there is close correspondence. The most important of these is the
correspondence between the sense organs and the Prana mentioned in the first part and
the gods mentioned in the second. Thus, corresponding to the gods Agni, Vayu and Indr
a in the story, we have Vak, Prana and Manas playing the leading role in the first pa
rt of the Upanishad. Just as in the story it is said that the gods were unable to kno
w Brahman on their own, so in the first part, it is variously made out that Brahman c
annot be understood by speech, Prana and Manas, and of course, by the eye and the ear.

Whatever the gods may be in their original form, what the Upanishad is con corned wit
h is their representation in the human personality in the form of the various senses,
the Prana and the mind. In a way, the whole story is a dramatisation of the effort of
the human being to know the Absolute on different levels of cognition. As Agni is the
god of speech, his deployment at the very outset to know Brahman is symbolic of man's
effort to cognise Brahman on the level of speech. Historically speaking, it is intere
sting to note that the word Brahman has been used in the Vedas more frequently in the
sense of a sacred word than in the sense of Reality. But, that is only a representati
ve use, in the same way as any word is representative of the object it is used to den
ote. Accordingly, in the story, Agni comes face to face with the Yaksha, who is just
a representative or epiphany of Brahman. But, being the god of speech, he cannot unde
rstand the reality behind the representation. Psychologically, though capable of bein
g given a name, the Absolute cannot be described exactly through speech. For, speech
itself draws its power of expression from the Absolute. This is what the Upanishad ob
serves in its first section:

"That which is not expressed through speech but by which speech itself is expressed,
know that to be Brahman and not what is ordinarily meditated on." (Kena Up. I. 5)

So is the case with the god Vayu. He is represented in the human personality by the p
rinciple of vitality. Vayu's failure to know Brahman is symbolic of the inaccessibili
ty of the Absolute to vitality. An object can be accessible to a particular organ of
knowledge only when it has some correspondence of nature with the organ. The word Bra
hman denotes in the Vedas a certain force no doubt, and hence, Vayu has a certain cla
im over it in regard to cognition. But, as the Absolute is not a sheer force, whether
physical or vital, the vital with us cannot know its secret. At its best, it can only
have a distant sense of emanation from the Absolute.

As regards Indra, he is represented in us by mind. In regard to the mind's capability

of knowing Brahman, the Upanishad has already said that Brahman cannot be thought abo
ut by the mind; rather the mind itself is thought about by Brahman. As such, mind, in
itself, is incapable of knowing Brahman. While speech and vitality have some sort of
a tangible representation of Brahman in them in the form of word and vital force, min
d at its best can have in it only an abstract image of Brahman. Accordingly, in the s
tory, while the emanation of Brahman comes in close contact with Agni and Vayu and ev
en converses with them, it wholly disappears from Indra when he approaches it. But, w
hile speech and vitality, despite being tangibly connected with Brahman, are unconsci
ous of It owing to lacking in self-consciousness, the mind, though directly unconnect
ed with it, can understand the same reflectively by virtue of its proximity to consci
ousness which in its pure form is the very nature of Brahman. It is this nature of Br
ahman which, in the story, appears in the form of Uma Haimavati. Of course, the conte
xt does not bear out the contention that the beautiful lady appearing here is necessa
rily the wife of Siva and daughter of Himavan. For, if it were she, Indra may be supp
osed either to have had cognition of her beforehand or not to have had any cognition
of her at all. If he had previous cognition of her, the words striyam bahusobhamanam
ought not to have been used for her. Conversely, if he had not cognised her previousl
y, he ought to have enquired of her her name before knowing that she was Uma Haimavat
i. As such, it seems likely that after Haimavatim in the text the word iva is underst
ood, denoting thereby that the lady was as beautiful as Uma Haimavati. In view of the
cryptic style the Upanishad adopts particularly in its prose portion, the above sugge
stion does not seem improbable.

That Indra is symbolic of mind, is also vindicated by the sequel which puts forward t
he sudden flash of lightning as an intimate symbol, adesa, of Brahman, in the face of
which the eyes are closed. In fact, the mind is usually unaware of Brahman. If it is
aware at all, the awareness is as sudden and momentary as the flash of lightning. Jus
t as the eyes are closed when faced by the flash of lightning, and indeed it is the a
fter-effect of the flash on the eyes which is seen by the latter, even so, when the m
ind perchance comes to realise Brahman intuitively, the realisation, though luminous,
is extremely short-lived indeed that it comes to be recognised as such only after it
has passed through the mind. It is in fact the memory of the flash which is taken for
the actual realisation of Brahman. The basis of the memory is the pure consciousness
in which the flash is retained. The flash is brought to memory by the will-power whic
h, in its turn, can be developed through what the Upanishad suggests as Tapas, Dama a
nd Karma. When the will-power is developed through the practice of Tapas, Dama and Ka
rma, and eventually the horizon of the mind is so broadened as to become one with Sat
ya, truth itself, then the realisation of Brahman stays in the mind in all its ramifi
cations as described in the Vedas. This is what is meant by the characterisation of T
apas, Dama and Karma as the support of the Upanishad dealing with Brahman, of the Ved
as as its organs, and of the truth as its abode. Then, instead of being felt as the m
omentary flash of lightning, the realisation of Brahman stays so permanently in the m
ind as if one were observing the sun as an eye in the sky staring upon oneself, as th
e Rig Veda observes with reference to the highest form of Vishnu:

Tad vishnoh paramam padam

Sada pasyanti surayah

Diviva chakshuragatam. (RV.I.22.20)

The above psychology devised by the Upanishad in its last section under the caption A
thadhyatmam, explains well the disappearance of the demon as soon as approached by In
dra and the latter's coming to know of it as Brahman when informed as such by Uma Hai
mavati, the embodiment of pure consciousness, which in its turn can be owned through
Tapas, Dama, Karma, knowledge and truth as is, of course, suggested later on by the a
rchetypal instance of Siva.

烏瑪·海瑪瓦提 (Uma Haimavati) 的意義

作者：薩蒂亞‧普拉卡什‧辛格博士

（《基納奧義書》中的插曲）
《基納奧義書》在解釋婆羅門本質的過程中，突然講述了一個有趣的故事。根據它，婆羅門為眾
神帶來了勝利。眾神透過它而變得偉大。但他們認為勝利實際上是他們自己贏得的，偉大是他們
自己獲得的。然而，婆羅門意識到眾神的要求。因此，它以惡魔的形式向他們顯現。但眾神無法
知道這個惡魔是誰。因此，他們請求阿格尼代表他們了解惡魔的身份。阿格尼以為這是一件輕而
易舉的事，立刻向惡魔衝去。然而，還沒等他詢問惡魔的身份，後者就問起了自己的身份。在回
答這個問題時，阿格尼告訴惡魔，他是阿格尼，全知之神。然後他又被問到他的能力。阿格尼告
訴惡魔，他有能力將地球上的一切化為灰燼。惡魔將一片草葉放在阿格尼面前，要求他燒掉它。
阿格尼用盡全力接近它，但無法燒毀它。他立即返回並向眾神坦白自己無法知道惡魔的身份。

然後眾神請瓦由來找出答案。瓦尤也從容不迫，向惡魔衝去。然而，還沒等他向惡魔詢問什麼，
他自己就遭到了後者的質問。他自豪地告訴惡魔，他是瓦尤，是在母親體內呼吸的神。然後惡魔
詢問他身上蘊藏著怎樣的力量。瓦由告訴他，他可以把惡魔連同地球上的一切都吹走。然後，惡
魔將一片草葉放在 Vayu 面前，並要求他將其吹走。接受挑戰後，瓦尤以他所掌握的全部力量和
速度接近它，但未能將其吹走。他立即返回，並在眾神面前承認自己無法了解惡魔的身份。

最後，他們請求豐饒之神因陀羅去找出惡魔是誰。接受挑戰後，因陀羅衝向惡魔，但戲劇性的是，
後者從他的視線中消失了。現在，先前被惡魔佔據的空間被一位極其美麗的女子所佔據，她的名
字叫烏瑪·海瑪瓦蒂。因陀羅詢問她惡魔的身份。她告訴他，正是婆羅門以惡魔的形式出現，正是
由於婆羅門的勝利，他們才獲得了偉大。

《奧義書》指出，因陀羅就是這樣認識婆羅門的。此外，正是由於最接近婆羅門的接觸，阿格尼、
瓦由和因陀羅被視為高於其他神。在這三位神中，因陀羅也是最接近婆羅門的，所以他被認為比
其他神高。確實，他是第一個認識婆羅門的人。

至於《奧義書》中這一事件的相關性，在現代一直是一個有爭議的問題，特別是在其古代性方面。
兩種觀點都有，有些人認為它晚於《奧義書》第一部分，有些人則認為它更早。例如，休謨觀察
到：

「《基納奧義書》由兩個截然不同的部分組成。散文部分 14-34 顯然更簡單、更早。第 1-13 部

分（除第 9 節外均以詩句形式）包含更詳細的教義，似乎是後來的。組成日期。”

另一方面，馬克斯·穆勒（Max Muller）提到了學者們的普遍觀點，認為它是後來添加的。但他
自己也陷入了困境。一方面，鑑於其散文的“婆羅門性質”，他認為《奧義書》的後半部分早於
前半部分；另一方面，鑑於詩句格律結構的不規則性，他認為《奧義書》的後半部分早於前半部。
猶豫是否要在以後的日期分配前半部。這種矛盾和猶豫暴露了關於文本不同來源所表達的觀點的
不可靠性。事實上，詩歌和散文的混合對於奧義書的風格來說是很常見的。這並不是說關心這個
問題的學者們沒有意識到這一事實。真正讓他們困惑的是這個故事與第一部分的崇高哲學背景的
相關性。雖然第一部分的深奧性是相當明顯的，但第二部分通常被視為一個傳說，最多是為了讓
學生記住謙遜在絕對知識中的重要性。例如，RD Ranade 觀察到：

「除非一個人在追求知識的努力中始終保持謙虛，否則他永遠不可能獲得知識。缺乏謙卑僅僅意
味著知識的毀滅。《謙卑》中有趣的寓言可能說明了這一謙卑的教訓。《Kenopanishad》的後半
部分。” 但是，這樣的評估與聖人在奧義書段落的其餘部分（無論是在故事之前還是之後）所採
用的簡潔風格並不相符。

阿查里亞桑卡拉（Acharya Sankara）認為《奧義書》介紹這個故事背後有多達四個不同的目的。
首先，他認為這是為了消除一般人心中對婆羅門無足輕重的疑慮。正如阿查里亞所指出的，可能
產生疑慮的原因是婆羅門的不可理解性。與此相反，當它被指出是一切的統治者，高於諸神，是
諸神的勝利和惡魔的失敗的原因時，那麼它作為現實存在的積極性就變得不言而喻了。其次，這
裡引入它可能是為了頌揚形而上學知識的重要性。例如，如果像阿格尼（Agni）、瓦尤（Vayu）
和因陀羅（Indra）這樣的神在整個神的銀河系中變得如此重要，並且如果因陀羅（Indra）通過
純粹的知識而變得更加重要，那麼這些知識確實是多麼重要！第三，阿查里亞認為它的目的是要
讓人們了解婆羅門知識的困難。如果連阿格尼、瓦尤和因陀羅這樣的神都很難獲得這些知識，那
麼對於一個人來說，要獲得這些知識就更加困難了！最後，商羯羅認為它可能是為了讓弟子們記
得將梵視為我們存在、行動、勝利甚至我們一切的真正基礎的必要性。

阿查里亞在介紹這個故事時提出了多達四個可供選擇的理由，這表明這個故事的背景實際上是多
麼神秘。然而，故事中烏瑪海瑪瓦蒂 (Uma Haimavati) 的戲劇性人物進一步增強了故事的神秘感。
阿查里亞桑卡拉 (Acharya Sankara) 將她視為維迪亞 (Vidya) 本身，並呈現出女性的形象。他從
她過度的美麗推斷出維迪亞無與倫比的吸引力。在他看來，Haimavati 這個字表示 Vidya 像一個
女人一樣，戴著金色的裝飾品。但是，阿查里亞對這種解釋並不完全滿意，因此也提出了另一種
解釋。根據它的說法，可能是希馬萬的女兒烏瑪本人故意出現在這裡，以便用她通過與她的丈夫
無所不知的希瓦的長期陪伴而獲得的知識來引導眾神。

由於阿查里亞本人對故事意義的看法具有雙重極性，因此有必要看看我們是否可以通過進一步考
慮奧義書作為一個整體並從整體角度來對解釋進行精確的解釋。韋達思想。從這個目的出發，我
們發現文本其實分為三個部分。其中之一是故事本身，其他的是故事之前和之後的內容。另一個
值得注意的重要事情是，雖然中間部分的背景是神聖的，Adhidaivika，但開頭和結尾部分的背景
是精神的，Adhyatmika。兩個位面的一些物品之間也存在著密切的對應關係。其中最重要的是第
一部分提到的感覺器官和普拉納與第二部分提到的神之間的對應關係。因此，對應於故事中的阿
格尼、瓦尤和因陀羅神，我們在《奧義書》第一部分中扮演主角的是瓦克、普拉納和瑪納斯。正
如故事中所說，眾神無法憑自己認識婆羅門，因此在第一部分中，有多種說法認為婆羅門不能透
過言語、普拉納和瑪納斯，當然還有眼睛來理解。和耳朵。

無論神靈的原始形態如何，《奧義書》所關注的是它們以各種感官、普拉納和心智的形式在人類
人格中的表現。在某種程度上，整個故事是人類在不同認知層面上了解絕對的努力的戲劇化。由
於阿格尼是言語之神，他一開始就部署去認識梵，象徵人類在言語層面上認識梵的努力。從歷史
上看，有趣的是，婆羅門這個詞在吠陀經中更頻繁地用於神聖詞的含義，而不是現實的含義。但
是，這只是一種代表性用途，就像任何單字都代表它所用來表示的物件一樣。因此，在故事中，
阿格尼與夜叉面對面，夜叉只是婆羅門的代表或頓悟。但是，作為言語之神，他無法理解表象背
後的現實。從心理學上來說，雖然可以給絕對事物一個名字，但絕對不能用言語來準確描述。因
為，言語本身從絕對中汲取表達的力量。這是《奧義書》第一部分所觀察到的：

「那些不是透過言語表達的東西，而是透過言語本身來表達的東西，知道那是婆羅門，而不是通
常冥想的東西。」（基納向上。I.5）

瓦尤神也是如此。他在人的個性中以生命力的原則來代表。瓦尤無法認識婆羅門象徵絕對無法獲
得活力。只有當一個物件與特定的知識器官有某種自然對應關係時，該物件才能被該器官所接近。
婆羅門這個字在吠陀經中無疑地表示某種力量，因此，瓦由在認知上對它有一定的主張。但是，
由於絕對不是一種純粹的力量，無論是物理性的還是生命的，我們的生命無法知道它的秘密。在
最好的情況下，它只能有一種從絕對中散發出來的遙遠感覺。
至於因陀羅，他在我們心中以心靈為代表。關於心識梵的能力，《奧義書》已經說過，心無法思
考梵；相反，心本身是由婆羅門思考的。因此，心本身無法了解梵。雖然言語和活力以文字和生
命力的形式在某種意義上對婆羅門有形的表現，但心靈在最好的情況下只能擁有婆羅門的抽象形
象。因此，在故事中，雖然婆羅門的化身與火神和瓦由密切接觸，甚至與他們交談，但當他接近
它時，它就從因陀羅身上完全消失了。但是，雖然言語和活力儘管與婆羅門有切實的聯繫，但由
於缺乏自我意識而對它無意識，而心雖然與婆羅門沒有直接聯繫，但由於它與意識的接近性，可
以反思性地理解同樣的內容，而意識在其純粹的形式是婆羅門的本質。在故事中，婆羅門的這種
本質以烏瑪·海瑪瓦蒂的形式出現。當然，上下文並不能證明這裡出現的美麗女士一定是濕婆的
妻子和希馬萬的女兒。因為，如果是她，因陀羅可能被認為要麼事先就認識了她，要麼根本不認
識她。如果他之前對她有認知的話，就不應該用 striyam bahusobhamanam 這個字來形容她。相反，
如果他之前沒有認出她，他應該在知道她是烏瑪·海瑪瓦蒂之前詢問她的名字。因此，文本中 Ha
imavatim 之後的 iva 一詞似乎很可能被理解，從而表示這位女士與 Uma Haimavati 一樣美麗。鑑
於《奧義書》特別是散文部分所採用的神秘風格，上述建議似乎並非不可能。

因陀羅是心智的象徵，續集也證明了這一點，該續集將突然的閃電視為婆羅門的親密象徵阿德薩
（adesa），面對閃電時眼睛是閉上的。事實上，頭腦通常意識不到婆羅門。如果它有意識的話，
這個意識就像閃電一樣突然而短暫。正如面對閃電時眼睛會閉上一樣，眼睛所看到的確實是閃電
對眼睛的後效，即便如此，當心可能直觀地證悟梵時，證悟雖然發光，但它的壽命確實非常短暫，
只有在它經過頭腦之後才會被體認到。事實上，Brahman 的實際實現所採用的是快閃記憶體的記
憶體。記憶的基礎是保留閃現的純粹意識。閃現是由意志力帶入記憶的，而意志力又可以透過
《奧義書》中所說的塔帕斯（Tapas）、達瑪（Dama）和業力（Karma）來發展。當意志力透過塔
帕斯（Tapas）、達瑪（Dama）和業力（Karma）的實踐而得到發展，最終心靈的視野變得如此廣
闊，以至於與薩蒂亞（Satya）、真理本身合而為一時，婆羅門的認識就以其所有的影響留在心靈
中正如吠陀經中所描述的。這就是將塔帕斯（Tapas）、達瑪（Dama）和業力（Karma）描述為
《奧義書》處理婆羅門的支持，將吠陀經視為其器官，將真理視為其居所的含義。然後，對婆羅
門的認識不再被感覺為瞬間的閃電，而是永久地留在心中，就好像一個人將太陽視為天空中的一
隻眼睛凝視著自己一樣，正如《梨俱吠陀》中關於最高的事物的觀察那樣。毘濕奴的形式：

Tad vishnoh paramam padam

Sada pasyanti surayah

Diviva chakshuragatam。(RV.I.22.20)
上述心理學由《奧義書》在其最後一節的 Athadhyatmam 標題下設計，很好地解釋了因陀羅一接近
惡魔就消失的現象，而當因陀羅的化身烏瑪·海瑪瓦蒂( Uma Haimavati) 告知後者時，他才知道
它是婆羅門(Brahman)。純粹的意識，反過來又可以透過塔帕斯（Tapas）、達瑪（Dama）、業力
（Karma）、知識和真理而擁有，當然，正如後來濕婆的原型實例所暗示的那樣。

A Ladder to Salvation

by Jayant B. Dave

In saints we have not only the revelation of the radiant realm of supreme consciousne
ss, but also the shining path-way that leads one to it. To my great good fortune, whe
n I had been on a tour to Rishikesh more than three years back, one of my friends the
re described to me his very touching experience with Swami Krishnananda. He had been
to Sri Swamiji one morning for Darshan. He was immensely impressed by Swamiji's glori
ous spiritual personality and touching intellectual talks. He could not help praising
Swamiji and ended with the following remarks: "Swamiji I We, the Sadhaks, are indeed
indebted to you for providing us invaluable guidance and help to tread the path of th
e higher life". At this, Swamiji seems to have remarked with a smile: "I am just like
a ladder, only an instrument that helps others to reach the realm of immortal peace a
nd bliss, but itself stays unmoved and static". When I heard this, I was literally sp
ellbound. But, constant thinking and careful analysis of the incident revealed to me
that Swamiji had uttered those words on the climax of modesty. I never knew then that
a ladder whose top rungs rest and soak in supreme consciousness, is even more than th
at supreme consciousness, because it is that supreme consciousness plus, the way to t
ake us there.

Swamiji is indeed a very great saint full of fiery aspiration and high attainment. On
the joyous occasion of his Shashtyabdapurti, we offer our deepest Pranams to him and
invoke on him the choicest blessings of Gurudev and the Almighty.

救贖的階梯

作者：Jayant B. Dave

在聖人身上，我們不僅得到了至高意識的光輝境界的啟示，而且還得到了引導人們到達這一境界
的光輝道路。令我非常幸運的是，三年多前，當我去瑞詩凱詩旅遊時，我的一位朋友向我描述了
他與斯瓦米·克里希納南達(Swami Krishnananda) 相處的非常感人的經歷。一天早上，他去斯瓦
米吉（Sri Swamiji）參加達顯（Darshan）。斯瓦米吉光輝的精神人格和感人的知識性演講給他
留下了深刻的印象。他情不自禁地讚揚了斯瓦米吉，並在結尾說道：「斯瓦米吉，我們薩達克人，
確實感謝您為我們提供了寶貴的指導和幫助，讓我們走上更高的生活之路」。對此，斯瓦米吉似
乎微笑著說：「我就像一架梯子，只是一個幫助他人達到不朽的和平與極樂境界的工具，但它本
身卻保持不動和靜止」。當我聽到這句話時，我簡直是著迷了。但是，對這事件的不斷思考和仔
細分析讓我發現，斯瓦米吉是在最謙虛的時候說出這些話的。那時我從來不知道，梯子的頂部橫
檔擱置並浸泡在最高意識中，甚至比最高意識更重要，因為它是最高意識加上，帶我們到達那裡
的方式。

斯瓦米吉確實是一位非常偉大的聖人，充滿了熾熱的願望和崇高的成就。在他的 Shashtyabdapur
ti 的歡樂時刻，我們向他獻上最深的 Pranams，並向他祈求古魯傑夫和全能者最精選的祝福。

Atmic Power and Electric Power

by Swami Andavananda

The marvels of science have captured modern educated minds. Science has advanced so r
apidly that it has almost completely revolutionised the way of living and man can now
live in great comfort and luxury. Science has revealed through research so many secre
ts which have turned out to be most useful, especially in the technological, biologic
al and agricultural fields. On the other hand, some of the discoveries have been used
for destructive and evil purposes. The climax of this was evident in the two great wo
rld wars that this century has seen. The embers of the conflagration were seen flying
and falling into India as well; but their effect was not so damaging because of the p
eaceful efforts of a great soul like Mahatma Gandhi, who was an embodiment of Soul Fo
rce—Atma Sakti. It is common knowledge and a page in history how by the shield of Ah
imsa the followers of Mahatma Gandhi were able to face bullets and swords. It is main
ly by Soul Force that leaders who fought for Indian independence were able to face th
e onslaughts of brutal physical might.

Modern science has given to man television, radio and electricity. The advantages of
how electricity can be made use of in innumerable ways is known to everyone. The anci
ent seers and sages who did research on their own selves, probing into themselves, an
d came in contact with the Soul Force working inside, can equally be considered as sc
ientists. Forces of nature and electricity have been the field of research of scienti
sts. Sages did research by austere penance and obtained intuition and contacted the S
oul Force. The treasure they have handed down is of permanent value and is to the ben
efit of all—the learned and the ignorant, the educated and illiterate, the rich and
the poor man woman. In every century there have appeared great and wise ones, both in
India and abroad, who have kept the torch of wisdom-light bright. Their researches we
re done in mountain caves, lonely huts, temples and Ashrams. Among modern saints are
Sri Ramana Maharshi and Satguru Sivananda. Sage Ramana was found in the cave called P
atala-linga. Swami Sivananda renounced his lucrative medical practice and betook hims
elf to Himalayan jungles. The illumined states of the great ones was possible by thei
r Soul Power.

It is very difficult to understand the Soul Power and what it can do. By comparison w
ith electric power, which is known to everyone, we can have an idea of the Soul Power.
Many things are there common in the working of the two powers. The purpose of this s
hort article is to show how the Soul Force can be better understood when it is compar
ed to electric power. Electric power is generated in the powerhouse and is sent by ne
gative and positive cables to distant places. Saints are like the power generators; a
nd to draw power from them we have the twin cables of Bhakti and Jnana. The switch th
at we put on to draw power from these generators is self-surrender and the light that
we get is the illumination of the Inner Self. The brightness of an electric lamp depe
nds upon the wattage of the bulb and may vary from the dim light of zero watt to the
thousand-watt bulb. Different coloured tube-lights are available—green, red, blue et
c.—, although the electric power is the same. These can be compared to the qualities
of Sattva, Rajas and Tamas manifesting through various emotions like joy, cheerfulnes
s, anger, greed, passion, etc., giving different colours to the light emanating from
the Soul. In the case of electric supply, if the load is too heavy, the fuse-wire goe
s off in the meter box and the lights are put out. We have to put on a new fuse-wire
to get back the current and light the lamps. Likewise, we cannot make use of the Soul
Force beyond a limit. If it is used beyond a limit, as in performing miracles, there
is a great fall, and one has to do spiritual practices all over again to regain the S
oul Force. Insulting the great ones or harming them is like touching the live wire wh
ich can give us a terrible shock and do us damage.

To continue the analogy, the electric locomotive is made use of to draw a train of se
veral coaches to take them to the destination. Similarly, the Master gathers any numb
er of disciples and takes them to Self-realisation. Electricity is made use of for se
nding telegraphic messages to distant places; and Masters also have the capacity to s
end their thoughts to disciples however distant they may be. If the generator is shut
down by the main switch, instantaneously there is darkness, as all lights go off; and
fans, radio sets and cooking appliances also go off. All the gadgets start functionin
g once the mains are on. If the Atmic Power is obstructed, one gets into the darkness
of ignorance, and if it comes on, there is again clarity of mind. We have seen occasi
onally storms, earthquakes and floods causing damage to the power-house itself leadin
g to a complete black-out of towns and cities. Such a state comes when there is Prala
ya and everything comes to an end.

If at all there is any difference between the two powers—Atmic and electric—, it is
in this fact that the former is more a crea¬tive force, rather than a destructive one.
Atmic Power is indestructible, while electric power has an end.

Atmic Power is eternal Brahman.

Atmic Power is indestructible Atma.

Atmc Power is all-pervading.

Atmic Power is supreme controller.

Atmic Power is a creative force.

Atmic Power can overcome evil forces.

Atmic Power confers bliss.

Atmic Power has no end.Hence, one must obtain Knowledge of Atma by hearing it, reflec
ting on it and following the path of righteousness. Thus doing, a person becomes one
with it by obtaining Self-realisation and revels in that supreme experience. Hari Om
Tat Sat. Om Shanti.

(The above is a translation from a Tamil article written by the author in 1955.)

原子能和電力

作者：斯瓦米·安達萬南達

科學奇蹟吸引了現代受過教育的人們。科學進步如此之快，幾乎徹底改變了生活方式，人類現在
可以生活在極大的舒適和奢華中。科學透過研究揭示了許多秘密，這些秘密被證明是最有用的，
特別是在技術、生物和農業領域。另一方面，一些發現被用於破壞性和邪惡的目的。這種情況的
高潮在本世紀發生的兩次世界大戰中表現得很明顯。人們看到大火的餘燼飛揚並落入印度。但它
們的影響並沒有那麼具有破壞性，因為像聖雄甘地這樣偉大的靈魂的和平努力，他是靈魂力量的
化身——阿特瑪·薩克蒂。聖雄甘地的追隨者如何在阿希姆薩的盾牌下面對子彈和刀劍，這是眾
所周知的，也是歷史上的一頁。正是透過靈魂力量，為印度獨立而奮鬥的領導人才能夠面對殘酷
的身體力量的攻擊。

現代科學為人類帶來了電視、廣播和電力。以無數種方式利用電力的優點是眾所周知的。那些對
自己進行研究、探索自己、接觸內在靈魂力量的古代先知和聖人，同樣可以被視為科學家。自然
力和電力一直是科學家研究的領域。聖人透過苦行研究，獲得直覺，接觸靈魂力。他們所傳承的
財富具有永久的價值，造福所有人——有學問的人和無知的人、受過教育的人和文盲、富人和窮
人。每個世紀，印度國內外都會出現偉大而有智慧的人，他們使智慧之光的火炬保持明亮。他們
的研究是在山洞、孤獨的小屋、寺廟和道場進行的。現代聖人包括拉瑪那·馬哈希和薩古魯·悉
瓦南達。聖人拉瑪納 (Ramana) 在名為帕塔拉林加 (Patala-linga) 的洞穴中被發現。斯瓦米·悉
瓦南達 (Swami Sivananda) 放棄了利潤豐厚的行醫生涯，前往喜馬拉雅叢林。偉大人物的光明境
界是透過他們的靈魂力量成為可能的。

想要了解魂力以及它的作用是非常困難的。透過與大家所熟知的電力的對比，我們就能對魂力有
所了解。兩國的運作有許多共同點。這篇短文的目的是展示如何在與電力相比時更好地理解靈魂
力。電力在發電廠產生，並通過負極和正極電纜發送到遙遠的地方。聖人就像發電機；為了從它
們中汲取力量，我們有巴克提（Bhakti）和智慧（Jnana）這對雙索。我們打開從這些發電機汲取
能量的開關是自我投降，而我們得到的光是內在自我的照明。電燈的亮度取決於燈泡的瓦數，可
以從零瓦的微光到千瓦的燈泡。儘管電力相同，但可以使用不同顏色的管燈—綠色、紅色、藍色
等。這些可以與薩特瓦（Sattva）、拉賈斯（Rajas）和塔瑪斯（Tamas）的品質相比，透過各種
情緒表現出來，如喜悅、快樂、憤怒、貪婪、激情等，為靈魂發出的光賦予不同的顏色。在供電
情況下，如果負載過大，電錶箱內的熔絲會熔斷，燈會熄滅。我們必須安裝新的保險絲才能恢復
電流並點亮燈。同樣，我們也不能超越極限地使用靈魂力。如果使用超過限度，就像創造奇蹟一
樣，就會有很大的墮落，必須重新進行精神修煉才能恢復元神。侮辱偉人或傷害他們就像觸摸帶
電的電線一樣，會給我們帶來可怕的震驚並造成傷害。

繼續類比，電力機車被用來牽引一列由幾節車廂組成的火車，將它們帶到目的地。同樣地，明師
聚集任意數量的弟子並帶領他們證悟大我。利用電力向遠方發送電報；明師也有能力將他們的思
想傳遞給弟子，無論他們有多遠。如果發電機被主開關關閉，立刻就會一片黑暗，所有的燈都會
熄滅；風扇、收音機和炊具也會響起。電源接通後，所有小工具都開始運作。如果原子力受到阻
礙，一個人就會陷入無明的黑暗，如果它出現，心就會再次變得清晰。我們偶爾會看到風暴、地
震和洪水對發電廠本身造成損害，導致城鎮完全停電。當有 Pralaya 並且一切都結束時，這種狀
態就會出現。

如果說這兩種力量──原子力和電力──之間有什麼區別的話，那就是前者更多的是一種創造力，
而不是一種破壞性的力量。原子力是堅不可摧的，而電力則是有終結的。

Atmic Power 是永恆的婆羅門。

Atmic Power 是堅不可摧的 Atma。

Atmc Power 無所不在。

Atmic Power 是最高控制者。

Atmic Power 是一種創造力。

Atmic Power 可以戰勝邪惡勢力。

Atmic Power 賦予幸福感。

阿特瑪的力量沒有盡頭。因此，一個人必須透過聽聞、反思並遵循正義之道來獲得阿特瑪的知識。
這樣做，一個人透過獲得自我實現而與它合而為一，並陶醉於這種至高無上的體驗。Hari Om Tat
Sat。唵香提。

（以上是作者 1955 年寫的一篇泰米爾語文章的譯本。）

Guess Who?

by Sister Vandana

On the occasion of the Shashtyabdapurti of revered Sri Swami Chidanandaji Maharaj in

1976, Swami Krishnanandaji described the first step towards renouncing a life that te
thered a person to a local family, community or society, towards leading a life of un
fettered freedom—in these words which, I think, sums up and well describes the life
of a true Sannyasin: "A life that belongs to all in the name of the all".
Renouncing Renunciation Itself

One often imagines that a Sannyasin's life is free—free in the sense that any given
moment he can wander away to the forests or mountains—since he is not supposed to ow
e any obligations to society, not supposed to care for anything or anyone. Sannyasa m
eans renunciation or setting aside (Sam: perfect; nyasa: setting aside). And, true re
nunciation, as the Gita teaches, is the setting aside of the self or Ahankara. This m
ay often imply, in practice, renouncing renunciation itself—setting aside and denyin
g to oneself even that desire of running away and hiding from all men, going to the c
ave to be alone with the Alone. Thus, "A life that belongs to all in the name of the
all" implies what the Lord Jesus required of his disciples: "Anyone who wants to foll
ow me, must put aside his own desires and conveniences and carry his cross with him e
very day and keep close to me" (Luke 9.23. The Living Bible Translation). It means a
daily renunciation, a constant renewal of the promise the Sannyasin makes at his Diks
ha: "I have renounced all the worlds". It implies gladly persevering in the seemingly
unending drudgery, so to speak, demanded of one. Only so can the true Sannyasin live
out that daring protestation made when he started treading that "ancient narrow path"
(Br. Up. 4.4.81. "I have risen beyond all desires...desires for any Loka whatever." H
e has made himself a stranger to all Lokas but one. The only Loka in which he should
himself "at home" is the Atma-Loka (Br Up. 4.4.22). But, where is this Loka to be fou
nd?

When the love-longing for his God grows too strong in the heart of the Sannyasin, he
recalls, perhaps nostalgically, how, when as a candidate for Sannyasa he had gone abo
ut a hundred paces (Satapatha-Narada-Parivrajaka Up. 4.38), the Guru giving the Diksh
a called him back, "Tishtha, Tishtha Mahabhaga!" and conferred on him the insignia of
Sannyasa—the Kamandalu, the Danda and the Kaupina with a saffron cloth. Only the clo
th seemed to be with him now. Oh! Where is the Kamandalu? Where the Danda? How he wou
ld love to pick these up and depart—into solitude, into the Himalayas, with holy ash
on his body and deer-skin for his Asana. But, instead, he now hears: "Tishtha, Tishth
a, Mahabhaga!". Halt, and return to your endless papers, letters, documents to sign;
to your room-allotments, reception-office problems and the nitty-gritty of the daily
routine of trying to run the administrative and domestic life of the Ashram smoothly,
teaching others to have a higher and more efficient standard of integrity, authority,
spirituality. With this comes into the mind of this Sannyasin the words of his extrao
rdinary and broad-minded Master:

"Make
Desirelessness your Danda,

Dispassion your Kamandalu,

Modesty your Kaupina,

Purity your Kavi-covering,

Meditation your holy ash, and

Viveka your deer-skin."

"Let us see Thee in all these names and forms.

Let us serve Thee in all these names and forms."

This is what this sage and savant, this philosopher-Sannyasin knows. He practises wha
t he preaches on Vedanta and Yoga, though in his lighter moments he may joke: "No lon
ger am I having anything to do with God or religion or spirituality—so absorbed am I
in material occupations and preoccupations!".

"A life that belongs to all in the name of the all" means that everyone's problems be
come his problems. No one remains a foreigner, stranger or outsider, as in the case o
f his Master who had taught and practised this gospel of cosmic love. A thousand requ
ests, demands, questionings, pleadings—all are answered with integrity, humour and c
ompassion out of a "heart filled with the unique experience of the Self". (Na. Pa. Up.
4.38)

Integrity, humour and compassion: These seem to me to characterise the Sannyasin. If

a grunt or a mutter, a brisk or even a brusque gesture escapes him, which might surpr
ise or puzzle a newcomer, it would be quickly repaired. No one who has really got to
know him is afraid to approach him. "Abhayam S'arva-bhutebhyo", says the Narada Pariv
rajaka Upanishad. "Let no creature have fear of me." (Na. Pa. Up. 4.38) Is not the Sa
nnyasin supposed to be able to say that to all' When an others want punishment or jus
tice meted out to some culprit, the Sannyasin says spontaneously: "I am a Sannyasin.
I am not here to condemn, but to show him that he is in Avidya". This same integrity
of mind and compassion of heart are seen. day in and day out—in spite of an ailing b
ody which can eat or sleep little—whether his deep and genuine concern is shown to a
sick person, to a foreigner's food troubles. to two women having to come to him from
a nearby village in the early morning biting cold wind, or to someone who desires or
needs a book, some money, or spiritual alms for a serious Sadhaka's anguished search
for God. His capacity for fast-reading. critical grasp of the essentials, and an amaz
ingly retentive memory are matched only by his sense of humour, which enables one to
see things in proportion and therefore in truth. Thus, when his room is so littered w
ith papers and files that the floor can hardly be seen, he uses this God-given wit to
cheer himself and others up. "Come into the Officer's Mess; I am the officer and this
is the mess!" A chuckle or a laugh intermittently assures one that he is human and sa
ne and lovable, though many may think of him primarily as a scholar or a Jnani far-re
moved from the ordinary run of men.

But Who is a Jnani?

Is he not one who realises that "no one is different from or other than myself"? (Na.
Pa. Up. 4.38) He surely is not a Jnani who can merely quote Shakespeare or Shankarach
arya, discourse on Hegelian dialectics or Inter-faith Dialogue, philosophise on death
and deathlessness. He is a Jnani who continues to be fully aware of himself and of al
l around him—even if he seems to interrupt the normal flow of the Spirit. Unmindful
of criticisms he does, helps, supports whomever and whatever seem to him to come from
the One Spirit—irrespective of caste, nationality, sex or religion. Having passed be
yond his 'own' self, his 'own' life, his 'own' being and doing (for, is he not a renu
nciate who has set aside precisely all these precious things?), he finds peace and An
anda only in the Self alone, the only Real Self, the Paramatman, the Holy Spirit who
is LOVE, for "God is Love" (I John 4.8) and Love is all. This, then, is "a life that
belongs to all in the name of the all".

猜猜是誰？

範達娜修女

1976 年，在受人尊敬的聖斯瓦米·奇達南達吉·馬哈拉吉(Sri Swami Chidanandaji Maharaj)

的 Shashtyabdapurti 之際，斯瓦米·克里希南南達吉(Swami Krishnanandaji) 描述了放棄將一
個人與當地家庭、社區或社會捆綁在一起的生活，邁向不受約束的自由生活的第一步——用這些
話我認為，總結並很好地描述了一個真正的桑雅生的生活：「以所有人的名義屬於所有人的生
活」。

放棄放棄本身
人們常常想像托缽僧的生活是自由的──自由是指他在任何特定的時刻都可以漫步到森林或山區
──因為他不應該對社會承擔任何義務，不應該關心任何事或任何人。Sannyasa 的意思是放棄或
擱置（Sam：完美；nyasa：擱置）。而且，正如《薄伽梵歌》所教導的，真正的放棄是放棄自我
或阿漢卡拉。在實踐中，這通常意味著放棄放棄本身——甚至放棄並否認自己想要逃離、躲避所
有人、去洞穴與孤獨者獨處的願望。由此可見，「以眾人的名義，屬於眾人的生命」就是主耶穌
對門徒的要求：「凡要跟從我的人，就必須放下自己的私慾和便利，天天背著他的十字架」。靠
近我」（路加福音 9.23。活聖經譯本）。這意味著每天的放棄，不斷更新桑雅生在他的迪克沙
（Diksha）中所做的承諾：「我已經放棄了所有的世界」。它意味著高興地堅持看似無止盡的苦
差事，可以這麼說，要求一個人。只有這樣，真正的桑雅士才能活出當他開始踏上那條「古老的
窄路」時所做出的大膽聲明（Br.Up.4.4.81。「我已經超越了所有慾望…對任何世間的慾望。」
他已經讓自己對所有 Loka 都變得陌生，除了一個。他自己應該「在家」的唯一 Loka 是 Atma-Lo
ka（Br Up. 4.4.22）。但是，在哪裡可以找到這個 Loka ？

當托缽僧心中對上帝的愛的渴望變得太強烈時，他也許懷舊地回憶起，當他作為托缽僧的候選人
時，他已經走了大約一百步（Satapatha-Narada-Parivrajaka Up . 4.38），給予訓示的古魯叫
他回來，“Tishtha，Tishtha Mahabhaga！” 並授予他薩尼亞薩的徽章－卡曼達魯（Kamandal
u）、丹達（Danda）和帶有藏紅花布的考皮納（Kaupina）。現在似乎只有那塊布和他在一起了。
哦！卡曼達魯在哪裡？丹達在哪裡？他多麼想拿起這些東西然後離開──進入孤獨，進入喜馬拉
雅山，身上沾滿聖灰，用鹿皮做體位法。但是，相反，他現在聽到：「Tishtha，Tishtha，Mahab
haga！」。停下來，回到你無窮無盡的文件、信件、文件上簽字；你的房間分配、接待辦公室問
題以及努力順利管理修道院的行政和家庭生活的日常細節，教導他人在正直、權威和靈性方面擁
有更高、更有效的標準。這位桑雅生的腦海裡浮現出他非凡而寬廣的師父的話：

“讓

無欲成為你的丹達，

冷靜成為你的卡曼達魯，

謙虛你的考皮納，

純潔你的卡維覆蓋，

冥想你的聖灰，
維維卡你的鹿皮。”

“讓我們以所有這些名字和形式看到你。

讓我們以所有這些名字和形式服務你。”

這就是這位聖人和學者、這位哲學家桑雅生所知道的。他實踐著他所宣揚的吠檀多和瑜伽，儘管
在輕鬆的時候他可能會開玩笑說：「我不再與上帝、宗教或靈性有任何關係——我如此專注於物
質職業和關注！」。

「以所有人的名義，屬於所有人的生活」意味著每個人的問題都成為他的問題。沒有人仍然是外
國人、陌生人或局外人，就像他教導和實踐這宇宙之愛福音的師父一樣。一千個請求、要求、質
疑、懇求——所有這些都得到了來自「充滿自我獨特體驗的心」的正直、幽默和同情心的回答。
（納帕向上。4.38）

正直、幽默和同情心：在我看來，這些就是桑雅生的特質。如果他漏掉了一聲咕噥聲、嘀咕聲、
輕快甚至粗魯的手勢，這可能會讓新來的人感到驚訝或困惑，但很快就會修復。真正了解他的人
都不會害怕接近他。《Narada Parivrajaka Upanishad》說：「Abhayam S'arva-bhutebhyo」。
“不要讓任何生物懼怕我。” （Na. Pa. Up. 4.38） 桑雅生難道不應該能夠對所有人說這句話嗎？
當其他人希望對某些罪犯進行懲罰或伸張正義時，桑雅生會自發地說：「我是桑雅生。我不是來
這裡是為了譴責，但也是為了讓他知道他處於阿維迪亞之中」。我們可以看到同樣的正直心和慈
悲心。日復一日，儘管他的身體有病，吃不下飯，睡得很少，但他是否對病人、外國人的飲食問
題表現出深切而真誠的關心。兩個女人不得不在清晨刺骨的寒風中從附近的村莊來到他身邊，或
者一個渴望或需要一本書、一些錢或精神施捨的人，以幫助薩達卡認真地痛苦地尋找上帝。他的
快速閱讀能力。他對要點的批判性把握和驚人的記憶力與他的幽默感相匹配，這使人們能夠按比
例看待事物，從而看到事物的真相。於是，當他的房間裡堆滿了文件和文件，幾乎看不到地板時，
他用這種天賜的智慧給自己和別人打氣。“到軍官食堂來；我是軍官，這裡就是食堂！” 一聲輕
笑或一陣笑聲斷斷續續地讓人確信他是人性的、理智的、可愛的，儘管許多人可能認為他主要是
一位學者或一位遠離普通人的智者。

但誰是智者呢？
難道他不是一個認識到「沒有人與我不同或不同於我」的人嗎？（Na. Pa. Up. 4.38） 他肯定不
是一個僅僅能引用莎士比亞或商羯羅查雅、黑格爾辯證法或宗教間對話、對死亡和不死進行哲學
思考的智者。他是一位智者，對自己和周圍的一切都保持充分的認識——即使他似乎打斷了精神
的正常流動。他不顧一切批評，幫助、支持他認為來自同一精神的任何人和任何事物——無論種
姓、國籍、性別或宗教。超越了他的「自己」的自我、他的「自己的」生命、他的「自己的」存
在和行為（因為，他不是一個已經拋開所有這些寶貴事物的出家者嗎？），他只有在唯有自我，
唯一的真實自我，超靈，聖靈就是愛，因為「神是愛」（約翰一書 4.8），愛就是一切。那麼，
這就是「以所有人的名義屬於所有人的生活」。

Guess Who?

by Sister Vandana

On the occasion of the Shashtyabdapurti of revered Sri Swami Chidanandaji Maharaj in

1976, Swami Krishnanandaji described the first step towards renouncing a life that te
thered a person to a local family, community or society, towards leading a life of un
fettered freedom—in these words which, I think, sums up and well describes the life
of a true Sannyasin: "A life that belongs to all in the name of the all".

Renouncing Renunciation Itself

One often imagines that a Sannyasin's life is free—free in the sense that any given
moment he can wander away to the forests or mountains—since he is not supposed to ow
e any obligations to society, not supposed to care for anything or anyone. Sannyasa m
eans renunciation or setting aside (Sam: perfect; nyasa: setting aside). And, true re
nunciation, as the Gita teaches, is the setting aside of the self or Ahankara. This m
ay often imply, in practice, renouncing renunciation itself—setting aside and denyin
g to oneself even that desire of running away and hiding from all men, going to the c
ave to be alone with the Alone. Thus, "A life that belongs to all in the name of the
all" implies what the Lord Jesus required of his disciples: "Anyone who wants to foll
ow me, must put aside his own desires and conveniences and carry his cross with him e
very day and keep close to me" (Luke 9.23. The Living Bible Translation). It means a
daily renunciation, a constant renewal of the promise the Sannyasin makes at his Diks
ha: "I have renounced all the worlds". It implies gladly persevering in the seemingly
unending drudgery, so to speak, demanded of one. Only so can the true Sannyasin live
out that daring protestation made when he started treading that "ancient narrow path"
(Br. Up. 4.4.81. "I have risen beyond all desires...desires for any Loka whatever." H
e has made himself a stranger to all Lokas but one. The only Loka in which he should
himself "at home" is the Atma-Loka (Br Up. 4.4.22). But, where is this Loka to be fou
nd?

When the love-longing for his God grows too strong in the heart of the Sannyasin, he
recalls, perhaps nostalgically, how, when as a candidate for Sannyasa he had gone abo
ut a hundred paces (Satapatha-Narada-Parivrajaka Up. 4.38), the Guru giving the Diksh
a called him back, "Tishtha, Tishtha Mahabhaga!" and conferred on him the insignia of
Sannyasa—the Kamandalu, the Danda and the Kaupina with a saffron cloth. Only the clo
th seemed to be with him now. Oh! Where is the Kamandalu? Where the Danda? How he wou
ld love to pick these up and depart—into solitude, into the Himalayas, with holy ash
on his body and deer-skin for his Asana. But, instead, he now hears: "Tishtha, Tishth
a, Mahabhaga!". Halt, and return to your endless papers, letters, documents to sign;
to your room-allotments, reception-office problems and the nitty-gritty of the daily
routine of trying to run the administrative and domestic life of the Ashram smoothly,
teaching others to have a higher and more efficient standard of integrity, authority,
spirituality. With this comes into the mind of this Sannyasin the words of his extrao
rdinary and broad-minded Master:

"Make

Desirelessness your Danda,

Dispassion your Kamandalu,

Modesty your Kaupina,

Purity your Kavi-covering,

Meditation your holy ash, and

Viveka your deer-skin."

"Let us see Thee in all these names and forms.

Let us serve Thee in all these names and forms."

This is what this sage and savant, this philosopher-Sannyasin knows. He practises wha
t he preaches on Vedanta and Yoga, though in his lighter moments he may joke: "No lon
ger am I having anything to do with God or religion or spirituality—so absorbed am I
in material occupations and preoccupations!".

"A life that belongs to all in the name of the all" means that everyone's problems be
come his problems. No one remains a foreigner, stranger or outsider, as in the case o
f his Master who had taught and practised this gospel of cosmic love. A thousand requ
ests, demands, questionings, pleadings—all are answered with integrity, humour and c
ompassion out of a "heart filled with the unique experience of the Self". (Na. Pa. Up.
4.38)

Integrity, humour and compassion: These seem to me to characterise the Sannyasin. If

a grunt or a mutter, a brisk or even a brusque gesture escapes him, which might surpr
ise or puzzle a newcomer, it would be quickly repaired. No one who has really got to
know him is afraid to approach him. "Abhayam S'arva-bhutebhyo", says the Narada Pariv
rajaka Upanishad. "Let no creature have fear of me." (Na. Pa. Up. 4.38) Is not the Sa
nnyasin supposed to be able to say that to all' When an others want punishment or jus
tice meted out to some culprit, the Sannyasin says spontaneously: "I am a Sannyasin.
I am not here to condemn, but to show him that he is in Avidya". This same integrity
of mind and compassion of heart are seen. day in and day out—in spite of an ailing b
ody which can eat or sleep little—whether his deep and genuine concern is shown to a
sick person, to a foreigner's food troubles. to two women having to come to him from
a nearby village in the early morning biting cold wind, or to someone who desires or
needs a book, some money, or spiritual alms for a serious Sadhaka's anguished search
for God. His capacity for fast-reading. critical grasp of the essentials, and an amaz
ingly retentive memory are matched only by his sense of humour, which enables one to
see things in proportion and therefore in truth. Thus, when his room is so littered w
ith papers and files that the floor can hardly be seen, he uses this God-given wit to
cheer himself and others up. "Come into the Officer's Mess; I am the officer and this
is the mess!" A chuckle or a laugh intermittently assures one that he is human and sa
ne and lovable, though many may think of him primarily as a scholar or a Jnani far-re
moved from the ordinary run of men.

But Who is a Jnani?

Is he not one who realises that "no one is different from or other than myself"? (Na.
Pa. Up. 4.38) He surely is not a Jnani who can merely quote Shakespeare or Shankarach
arya, discourse on Hegelian dialectics or Inter-faith Dialogue, philosophise on death
and deathlessness. He is a Jnani who continues to be fully aware of himself and of al
l around him—even if he seems to interrupt the normal flow of the Spirit. Unmindful
of criticisms he does, helps, supports whomever and whatever seem to him to come from
the One Spirit—irrespective of caste, nationality, sex or religion. Having passed be
yond his 'own' self, his 'own' life, his 'own' being and doing (for, is he not a renu
nciate who has set aside precisely all these precious things?), he finds peace and An
anda only in the Self alone, the only Real Self, the Paramatman, the Holy Spirit who
is LOVE, for "God is Love" (I John 4.8) and Love is all. This, then, is "a life that
belongs to all in the name of the all".

猜猜是誰？

範達娜修女

1976 年，在受人尊敬的聖斯瓦米·奇達南達吉·馬哈拉吉(Sri Swami Chidanandaji Maharaj)

的 Shashtyabdapurti 之際，斯瓦米·克里希南南達吉(Swami Krishnanandaji) 描述了放棄將一
個人與當地家庭、社區或社會捆綁在一起的生活，邁向不受約束的自由生活的第一步——用這些
話我認為，總結並很好地描述了一個真正的桑雅生的生活：「以所有人的名義屬於所有人的生
活」。

放棄放棄本身

人們常常想像托缽僧的生活是自由的──自由是指他在任何特定的時刻都可以漫步到森林或山區
──因為他不應該對社會承擔任何義務，不應該關心任何事或任何人。Sannyasa 的意思是放棄或
擱置（Sam：完美；nyasa：擱置）。而且，正如《薄伽梵歌》所教導的，真正的放棄是放棄自我
或阿漢卡拉。在實踐中，這通常意味著放棄放棄本身——甚至放棄並否認自己想要逃離、躲避所
有人、去洞穴與孤獨者獨處的願望。由此可見，「以眾人的名義，屬於眾人的生命」就是主耶穌
對門徒的要求：「凡要跟從我的人，就必須放下自己的私慾和便利，天天背著他的十字架」。靠
近我」（路加福音 9.23。活聖經譯本）。這意味著每天的放棄，不斷更新桑雅生在他的迪克沙
（Diksha）中所做的承諾：「我已經放棄了所有的世界」。它意味著高興地堅持看似無止盡的苦
差事，可以這麼說，要求一個人。只有這樣，真正的桑雅士才能活出當他開始踏上那條「古老的
窄路」時所做出的大膽聲明（Br.Up.4.4.81。「我已經超越了所有慾望…對任何世間的慾望。」
他已經讓自己對所有 Loka 都變得陌生，除了一個。他自己應該「在家」的唯一 Loka 是 Atma-Lo
ka（Br Up. 4.4.22）。但是，在哪裡可以找到這個 Loka ？

當托缽僧心中對上帝的愛的渴望變得太強烈時，他也許懷舊地回憶起，當他作為托缽僧的候選人
時，他已經走了大約一百步（Satapatha-Narada-Parivrajaka Up . 4.38），給予訓示的古魯叫
他回來，“Tishtha，Tishtha Mahabhaga！” 並授予他薩尼亞薩的徽章－卡曼達魯（Kamandal
u）、丹達（Danda）和帶有藏紅花布的考皮納（Kaupina）。現在似乎只有那塊布和他在一起了。
哦！卡曼達魯在哪裡？丹達在哪裡？他多麼想拿起這些東西然後離開──進入孤獨，進入喜馬拉
雅山，身上沾滿聖灰，用鹿皮做體位法。但是，相反，他現在聽到：「Tishtha，Tishtha，Mahab
haga！」。停下來，回到你無窮無盡的文件、信件、文件上簽字；你的房間分配、接待辦公室問
題以及努力順利管理修道院的行政和家庭生活的日常細節，教導他人在正直、權威和靈性方面擁
有更高、更有效的標準。這位桑雅生的腦海裡浮現出他非凡而寬廣的師父的話：

“讓

無欲成為你的丹達，

冷靜成為你的卡曼達魯，

謙虛你的考皮納，

純潔你的卡維覆蓋，

冥想你的聖灰，

維維卡你的鹿皮。”

“讓我們以所有這些名字和形式看到你。

讓我們以所有這些名字和形式服務你。”

這就是這位聖人和學者、這位哲學家桑雅生所知道的。他實踐著他所宣揚的吠檀多和瑜伽，儘管
在輕鬆的時候他可能會開玩笑說：「我不再與上帝、宗教或靈性有任何關係——我如此專注於物
質職業和關注！」。

「以所有人的名義，屬於所有人的生活」意味著每個人的問題都成為他的問題。沒有人仍然是外
國人、陌生人或局外人，就像他教導和實踐這宇宙之愛福音的師父一樣。一千個請求、要求、質
疑、懇求——所有這些都得到了來自「充滿自我獨特體驗的心」的正直、幽默和同情心的回答。
（納帕向上。4.38）
正直、幽默和同情心：在我看來，這些就是桑雅生的特質。如果他漏掉了一聲咕噥聲、嘀咕聲、
輕快甚至粗魯的手勢，這可能會讓新來的人感到驚訝或困惑，但很快就會修復。真正了解他的人
都不會害怕接近他。《Narada Parivrajaka Upanishad》說：「Abhayam S'arva-bhutebhyo」。
“不要讓任何生物懼怕我。” （Na. Pa. Up. 4.38） 桑雅生難道不應該能夠對所有人說這句話嗎？
當其他人希望對某些罪犯進行懲罰或伸張正義時，桑雅生會自發地說：「我是桑雅生。我不是來
這裡是為了譴責，但也是為了讓他知道他處於阿維迪亞之中」。我們可以看到同樣的正直心和慈
悲心。日復一日，儘管他的身體有病，吃不下飯，睡得很少，但他是否對病人、外國人的飲食問
題表現出深切而真誠的關心。兩個女人不得不在清晨刺骨的寒風中從附近的村莊來到他身邊，或
者一個渴望或需要一本書、一些錢或精神施捨的人，以幫助薩達卡認真地痛苦地尋找上帝。他的
快速閱讀能力。他對要點的批判性把握和驚人的記憶力與他的幽默感相匹配，這使人們能夠按比
例看待事物，從而看到事物的真相。於是，當他的房間裡堆滿了文件和文件，幾乎看不到地板時，
他用這種天賜的智慧給自己和別人打氣。“到軍官食堂來；我是軍官，這裡就是食堂！” 一聲輕
笑或一陣笑聲斷斷續續地讓人確信他是人性的、理智的、可愛的，儘管許多人可能認為他主要是
一位學者或一位遠離普通人的智者。

但誰是智者呢？

難道他不是一個認識到「沒有人與我不同或不同於我」的人嗎？（Na. Pa. Up. 4.38） 他肯定不

是一個僅僅能引用莎士比亞或商羯羅查雅、黑格爾辯證法或宗教間對話、對死亡和不死進行哲學
思考的智者。他是一位智者，對自己和周圍的一切都保持充分的認識——即使他似乎打斷了精神
的正常流動。他不顧一切批評，幫助、支持他認為來自同一精神的任何人和任何事物——無論種
姓、國籍、性別或宗教。超越了他的「自己」的自我、他的「自己的」生命、他的「自己的」存
在和行為（因為，他不是一個已經拋開所有這些寶貴事物的出家者嗎？），他只有在唯有自我，
唯一的真實自我，超靈，聖靈就是愛，因為「神是愛」（約翰一書 4.8），愛就是一切。那麼，
這就是「以所有人的名義屬於所有人的生活」。