Glorious Fifty Years of Wisdom and Service

A Souvenir released on Swami Krishnananda's 50th Birthday

Table of Contents

Invocation and Prayers

Message from Swami Krishnananda

Pushpanjali

Preface

Maha Mrityunjaya Mantra

Cardinal Doctrines of the Main Religions of the World

Twenty Important Spiritual Instructions

Quotes from Swami Krishnananda

Photos in the Souvenir

MEDITATION—ITS THEORY AND PRACTICE BY SWAMI KRISHNANANDA

The Meaning and Method of Meditation

Impediments in Meditation

Spiritual Experiences

The Groundwork of Self-Knowledge

The Problem of Self-Alienation

The Method of Self-Integration

Self-Withdrawal and Self-Discovery

ARTICLES ABOUT SWAMI KRISHNANANDA

Swami Chidananda on Swami Krishnananda by Sri Swami Chidananda

I Marvel at Krishnanandaji! by Swami Sivananda

Krishnananda—The Ideal for All by Sri Swami Chidananda

A Divine Messenger by Sri Swami Shankarananda, Durban, S Africa

The Great Transmitter by Sivananda-Valentina

The Upadesh of Swami Krishnananda by Siva Kiekens, Aalst

The Dynamic Saint in the Sivananda Ashram by Hans Franke and Mother Margret

An Illustrious Disciple by N. Ananthanarayanan

Swami Krishnananda—Portrait by Lisette Mathieu

Swami Krishnanandaji, One of the Greatest Thinkers and Sages of this Century by Naray
ana Kiekens

Yoga by Correspondence—A Success Story by William H. Swanberg

Swami Krishnananda, the Glorious One by Guy Des Pinades

Spiritual Wizard by Dr. Shivananda Adhvaryoo

A Divine Personality by Davinder Kumar, New Delhi

The Neo Vidyaranya by S. Subba Rao, Secunderbad

Sri Gurudev's Vedanta Kesari by Sri Har Datt Sharma, New Delhi

Swami Krishnananda—The Consolidator by A.V. Kuppuswami

H.H. Sri Swami Krishnananda by Sri N.S.V. Rao, Tanuku

H.H. Sri Swami Krishnanandii Maharaj—An Iceberg of Divine Love by Sri U.V. Swadia, B
aroda

Believe It or Not by Sri Chamanlal Sharma, Delhi

A Few Moments with the Great Jnani Saint of Sivanandashram by M. Kasipathy and Chandr
a Sekhar Das, Roukela

Swami Krishnananda: Philosopher and Saint by Sudarshan Sharma, Nagaur-Marwar

The Living Sankaraby Sivanand-Kripalani, New Delhi

The Temple Worship by Smt. Vimala Sankar, Gandhidham

Swami Krishnananda by T.M. Sreenivasan, Bangalore

The Light of Sivananda Mission by Sri Indrajit Sharma, Simla

智慧與服務的光輝五十年

斯瓦米·克里希納南達 50 歲生日時發行的紀念品

目錄

祈求與祈禱
斯瓦米·克里希納南達的消息

普什潘賈利

前言

摩訶彌瑞雲佳亞真言

世界主要宗教的基本教義

二十條重要的精神指導

斯瓦米·克里希納南達的引述

紀念品中的照片

克里希納南達 (SWAMI KRISHNANANDA) 的冥想——理論與實踐

冥想的意義和方法

冥想的障礙

精神體驗

自知之明的基礎

自我異化的問題

自我整合法

自我退縮和自我發現

關於斯瓦米·克里希納南達的文章

奇達南達 (Swami Chidananda) 談斯瓦米克里希納南達 (Sri Swami Chidananda)

我對克里希南南達吉感到驚嘆！作者：斯瓦米‧悉瓦南達

克里希納南達－所有人的理想 斯瓦米‧奇達南達 (Sri Swami Chidananda)

神聖的使者，斯瓦米‧商卡拉南達 (Sri Swami Shankarananda)，南非德班

悉瓦南達-瓦倫蒂娜的《偉大的傳送者》
克里希納南達 (Swami Krishnananda) 的烏帕德什 (Upadesh) 作者：西瓦基肯斯 (Siva Kiekens)，阿爾
斯特

漢斯·弗蘭克和瑪格麗特修女在悉瓦南達靜修處的充滿活力的聖人

N. Ananthanarayanan 的《傑出門徒》

斯瓦米·克里希納南達 — 莉塞特·馬蒂厄的肖像

斯瓦米·克里希納南達吉 (Swami Krishnanandaji)，本世紀最偉大的思想家和聖人之一 納拉亞

納·基肯斯 (Narayana Kiekens)

對應瑜珈——威廉·H·斯旺伯格的成功故事

斯瓦米·克里希納南達 (Swami Krishnananda)，蓋伊·德·皮納德斯 (Guy Des Pinades) 的光榮

者

Shivananda Adhvaryoo 博士的精神巫師

達文德·庫馬爾（Davinder Kumar）的神聖人格，新德里

《Neo Vidyaranya》作者：S. Subba Rao，塞康德巴德

古魯德夫的吠檀多凱薩裡 (Sri Har Datt Sharma)，新德里

克里希納南達 (Swami Krishnananda)——AV Kuppuswami 的鞏固者

HH Sri Swami Krishnananda by Sri NSV Rao, Tanuku

HH Sri Swami Krishnanandii Maharaj — 神聖之愛的冰山作者：Sri UV Swadia，巴羅達

信不信由你，Sri Chamanlal Sharma，德里

與偉大的 Sivanandashram 智者聖人的短暫交流，作者：M. Kasipathy 和 Chandra Sekhar Das，

Roukela

斯瓦米·克里希納南達：哲學家和聖人 作者：Sudarshan Sharma，Nagaur-Marwar

桑卡拉生活飯店，新德里 Sivanand-Kripalani

Smt 的聖殿崇拜。維摩羅桑卡、甘地丹

Swami Krishnananda，TM Sreenivasan，班加羅爾

悉瓦南達之光使命，西姆拉的斯里‧英德拉吉特‧夏爾馬 (Sri Indrajit Sharma)

Invocation

Om Satguru Paramatmane Namah

OM

Dedicated to Gurudev

Swami Sivananda and His

Devotees and Disciples

All over the World

Also Dedicated

To All Spiritual Seekers

Universal Prayer

O Adorable Lord of Mercy and Love!

Saluatations and Prostrations unto Thee.

Thou art Satchidananda (Existence-Knowledge-Bliss Absolute)

Thou art Omnipresent, Omnipotent, Omniscient;

Thou art the Indweller of all beings.

Grant us an understanding heart,

Equal vision, balanced mind,

Faith devotion and wisdom.

Grant us inner spiritual strength

To resist tempations and to control the mind.

Free us from egoism, lust, anger, greed, hatred and jealousy.

Fill our hearts with divine virtues.

Let us behold Thee in all these names and forms,

Let us serve Thee in all these names and forms.

Let us ever remember Thee.

Let us ever sing Thy Glories.

Let Thy Name be ever on our lips.

Let us abide in Thee for ever and ever.

A Prayer

In Life and in death, in pain and in pleasure

Oh God, I am Thine; Thou art mine.

I cling to Thee, I depend upon Thee,

For I seek only Thee, I want only Thee.

The things of this world give to Thy friends;

The things of the other world give to Thy devotees;

Thou alone come to me, for I want only Thee.

I seek not wealth or health;

Name or fame, joy or happiness.

But I seek Thee to be with me.

At all times, in all circumstances, in all lives.

That is my one prayer, my one request, my one wish.

For without Thee

My life is not worth living.

Thou art the soul of my soul,

The life of my life, the power behind my function,

The spirit behind my body

And I worship Thee through all that I do

During day and during night;

With my body and my mind;

With my intellect and my senses.

All that I do with my own nature

I offer unto Thee.

Glory be to Thee, Oh Lord

Glory be to Thee.

All love to Thee my Lord. All love to Thee.

祈求

OM Satguru Paramatmane Namah

OM

獻給古魯德夫‧斯瓦米‧悉瓦南達 (Gurudev

Swami Sivananda) 和他 在世界各地的

奉獻者和弟子 ，也獻給 所有靈性尋求者

普世祈禱

哦，慈悲與慈愛的可愛主啊！

向您致敬和頂禮。

你是 Satchidananda（臨-知識-極樂），

你是無所不在、無所不能、無所不知的；

你是眾生的居住者。

賜給我們理解心、

平等眼、平衡心、
信心和智慧。

賜給我們內在的精神力量

來抵抗誘惑並控制思想。

讓我們擺脫利己主義、慾望、憤怒、貪婪、仇恨和嫉妒。

讓我們的心充滿神聖的美德。

讓我們以所有這些名字和形式來注視您，

讓我們以所有這些名稱和形式來服務您。

讓我們永遠記念你。

讓我們永遠歌頌祢的榮耀。

讓你的名字永遠掛在我們的嘴唇上。

讓我們永遠住在你裡面。

一個祈禱者

無論生與死，無論痛苦或快樂

，上帝啊，我是祢的；你是我的。

我緊緊抓住你，我依靠你，

因為我只尋求你，我只想要你。

世上的事物給了你的朋友；

另一個世界的事物給你的奉獻者；

你獨自來到我身邊，因為我只需要你。

我不追求財富或健康；

名字或名譽，快樂或幸福。

但我尋求你與我同在。
在所有的時間、所有的情況、所有的生命中。

這是我的一個祈禱，我的一個請求，我的一個願望。

因為沒有你，

我的生活就沒有價值。

你是我靈魂中的靈魂，

我生命中的生命，我功能背後的力量，

我身體背後的精神，我透過 白天和黑夜

所做的一切來敬拜你； 用我的身體和我的思想； 用我的智慧和感官。 我將我本性所做的一切 奉

獻給你。 榮耀歸給你，主啊， 榮耀歸給你。 一切都愛你，我的主。一切都愛你。

Pushpanjali

by Swami Jnanananda Sarswati, Sanskrit Scholar, Shivananda Ashram

Mantra 1

तृष्णाहीनः सकलविषयेष्वैहिके ष्वात्मविद्या- निष्णातः श्रीनलिननयनध्यानकमै 'कतानः कृ ष्णानन्दः कृ तसुकृ तचयः कृ ष्टिले काग्रगण्यः पुष्णात्यस्मान्
सततममितज्ञानपीयूषदानैः

Swami Krishnananda who is extremely dispassionate in all worldly things, who is expert in expounding Vedant
ic truths, who is engrossed in the meditation of Lord Vishnu, who has done many meritorious deeds and who is
the foremost of all learned men nourishes by giving the divine nectar of wisdom,

Mantra 2

पंचाशदब्दगतयोगिपुरे गमेाऽयं * पंचास्वन्निगमकाननसं चयेषु

संचारमन्वहमुदारमुदा करे। ति संचारुवाग्विभवतेोषितसर्व लोक :

This great Yogi who has today completed his 50th birthday is always just like a lion travelling in the forest of
Vedanta with great joy and pleases all the people with his sweet speeches.

普什潘賈利
作者：Swami Jnanananda Sarswati，梵文學者，Shivananda Ashram

咒語 1

不渴，精通所有世俗主題的自知之明，聖那利納那亞納·Dhyanakamai 'Katana，克里希納·阿南達，
積累了善行，被認為是該領域的佼佼者，他不斷地以無量知識的甘露禮物來滋養我們

斯瓦米·克里希那南達(Swami Krishnananda) 對一切世俗事物極其冷靜，擅長闡釋吠檀多真理，全神

貫注於主毘濕奴(Vishnu) 的冥想，做了許多功德，是所有有學問的人中最重要的，藉由給予神聖
甘露來滋養的智慧，

咒語 2

這位偉大的瑜珈修行者今天剛度過了他的 50 歲生日，他總是像一頭獅子，充滿喜悅地在吠檀多森
林中行走，並用他甜蜜的演講取悅所有人。

Preface

"Freed from attachment, fear and anger, absorbed in Me, taking in Me, purify by the fire of knowledge, many h
ave attained MY Being" says Bhagavan Krishna in the fourth chapter of the Srimad Bahgavad Gita.

This statement of the Lord Krishna verily applies to Sri Swami Krishnanandaji Maharaj. This is not an exagger
ation. But those who have seen Swami Krishnanandaji Maharaj and lived with him for sometime will surely cor
roborate this truth.

Swami Krishnanandaji has served the great Guru Swami Sivananandaji Maharaj and His Mission for more than
28 years in various capacities and now he is functioning as the General Secretary of this great Mission. He will
be completing his 50th year on the 25th April of this year. We thought to observe this joyous occasion in a befit
ting manner.

Until recently we had no plans of any celebration as Swami Krishnanandaji Maharaj is averes to all such honou
rs and recognitions. During the recent tour of worshipful Swmai Chidanandaji Maharaj, (our venerable Presiden
t of the Divine Life Society Headquarters) in Gujarat, we approached him and gave a hint about our plan to cele
brate Swami Krishnananda's Birthday at the Headquarters. Revered Swamiji Maharaj gave his consent and his b
lessings. Then immediately we wrote to all devotees and informed about this happy event.

Swami Krishnananda will always be regarded with respect and gratitude because of his spiritual service to the
Mission of his great Master Swami Sivananda and the humanity at large. Swamiji has done great service to the
spiritual world by his unique writings. His writings reveal the soul of a man, and his actions speak of the qualiti
es of his character.

In this present volume a number of contribution from his admirers have been included on the "Life and Work"
of Swami Krishnananda and every one of the article will speak for itself.

Sivananda Adhvaryoa

Virnagar

April 16th, 1972

前言

「從執著、恐懼和憤怒中解脫出來，全神貫注於我，接受我，透過知識之火淨化，許多人已經獲
得了我的存在」薄伽梵·克里希納在《聖巴加瓦德·吉塔》第四章中說道。

主克里希納的這句話確實適用於聖斯瓦米·克里希納南達吉·馬哈拉吉。這並不誇張。但那些見過斯
瓦米·克里希南南達吉·馬哈拉吉並與他一起生活過一段時間的人肯定會證實這個事實。

斯瓦米·克里希納南達吉以各種身份為偉大的古魯斯瓦米·西瓦納南達吉·馬哈拉吉及其使命服務了
超過 28 年，現在他擔任這個偉大使命的秘書長。今年 4 月 25 日，他將迎來自己的 50 歲生日。我
們想以適當的方式慶祝這個歡樂的時刻。

直到最近，我們還沒有任何慶祝活動的計劃，因為 Swami Krishnanandaji Maharaj 非常榮幸地獲得了

所有此類榮譽和認可。最近，在古吉拉特邦崇拜的斯邁·奇達南達吉·馬哈拉吉（我們尊敬的神聖生
命協會總部主席）訪問期間，我們找到了他，並暗示了我們計劃在總部慶祝斯瓦米·克里希納南達
的生日。受人尊敬的斯瓦米吉·馬哈拉吉給予了他的同意和祝福。然後我們立即寫信給所有信徒，
告知這件喜事。

斯瓦米·克里希那南達將永遠受到尊重和感激，因為他對偉大大師斯瓦米·悉瓦南達的使命和整個人
類的精神服務。斯瓦米吉以其獨特的著作為精神世界做出了巨大的貢獻。他的著作揭示了一個人
的靈魂，他的行動講述了一個人的品格品質。

在本書中，斯瓦米·克里希納南達的《生活與工作》中收錄了他的崇拜者的許多貢獻，每一篇文章
都會說明一切。

悉瓦南達·阿德瓦爾約亞

·維爾納加爾

1972 年 4 月 16 日

Maha Mrityunjaya Mantra

ॐ त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम् ।

उर्वारुकमिव बन्धनान् मृत्योर्मुक्षीय मामृतात् ॥

Om Tryambakam Yajamahe Sugandhim Pushtivardhanam

Urvaarukamiva Bandhanat Mrityormuksheeya Maamritat

ॐ 我們向至尊人格首神致敬，祂散發芳香，增強我們的吉祥。

請將我從死亡的束縛中解放出來，就像您將我從死亡的甘露中解放出來一樣。

Meaning

We worship the three-eyed One ( Lord Siva ) Who is fragrant and Who nourishes well all beings; may He
liberate us from death for the sake of Immortality even as the cucumber is severed from its bondage ( to the
creeper).

Benefits

1. This Maha-Mrityunjaya Mantra is a life-giving Mantra. In these days, when life is very complex and
accidents are everyday affair, this Mantra wards off death by snake-bite, lightning, motor-accidents. fire-
accidents, cycle-accidents, water-accidents, air-accidents and accidents of all descriptions. Besides, it has a
great curative effect. Again, diseases pronounced incurable by doctors are cured by this Mantra when chanted
with sincerity, faith and devotion. It is a weapon against disease. It is a Mantra to conquer death.

2. It is also a Moksha Mantra. It is Lord Siva's Mantra. It bestows long life (Deergha Ayus), peace (Shanti),
wealth (Aishvarya), prosperity (Pushti) satisfaction (Tushti) and Immortality (Moksha).

3. On your birthday, repeat one Iakh of this Mantra or at least 50, 000; perform Havan and feed Sadhus, the
poor and the sick. This will bestow on you long life, peace and prosperity.

摩訶彌瑞雲佳亞真言

ॐ त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम् ।

उर्वारुकमिवबन्धनान्मृत्योर्मथकृ त्योर्मथकृ थ

Om Tryambakam Yajamahe Sugandhim Pushtivardhanam

Urvaarukamiva Bandhanat Mrityormuksheeya Maamritat

ॐ 我們向至尊人格首神致敬，祂散發芳香，增強我們的吉祥。

請將我從死亡的束縛中解放出來，就像您將我從死亡的甘露中解放出來一樣。

意義

我們崇拜三眼獨一者（主希瓦），祂芳香四溢，滋養一切眾生；願祂為了不朽而將我們從死亡中
解放出來，就像黃瓜擺脫了（爬山虎）的束縛一樣。

好處

1. 此 Maha-Mrityunjaya 真言是賦予生命的真言。如今，生活變得非常複雜，意外司空見慣，這句
咒語可以防止蛇咬傷、閃電、車禍造成的死亡。火災事故、自行車事故、水災事故、空難和各種
事故。此外，它還有很大的療效。同樣，當以真誠、信心和虔誠念誦此咒時，醫生宣布無法治癒
的疾病就會被治癒。它是對抗疾病的武器。這是戰勝死亡的咒語。
2. 它也是解脫咒。這是主希瓦的咒語。它賦予長壽（Deergha Ayus）、和平（Shanti）、財富（Ais
hvarya）、繁榮（Pushti）、滿足（Tushti）和不朽（Moksha）。

3. 在你生日那天，念誦此咒一千遍或至少五十千遍；表演哈文並餵飽苦行僧、窮人和病人。這將
帶給你長壽、平安和繁榮。

Cardinal Doctrines of the Main Religions of the World

Know the Self and be free. —Hindusim

The Kingdom of Heaven is within you. —Christianity

There is no God but Allah, and Mohammed is the prophet of Allah. —Islam

For the whole world this is the law, All is impermanent. —Buddhism

Non-Injury is verily the only religion. —Jainism

Purity of thought, word and deed is the essence of religion. —Zoroastrianism

I am that I am. —Judaism

He who has overcome himself is mighty. —Taoism

Blame yourself as you would blame others. Excuse others as you would excuse yourself.
—Confucianism

There is but one God and His name is truth; wonderful is the Guru. —Sikhism
I am that Real. —Sufism

See no evil. Hear no evil. Speak no evil. —Shintoism

All religions are one. They teach a Divine Life. Love all. Serve all. Practise Ahimsa,
Satya, Brahmacharya. Be selfless. Seek the Immortal. —Divine Life.

世界主要宗教的基本教義

了解自我並獲得自由。——印度教

天國就在你之內。-基督教

除安拉外，別無上帝，穆罕默德是阿拉的先知。-伊斯蘭教

對整個世界來說，這是法則，一切都是無常的。-佛教

無傷確實是唯一的宗教。——耆那教

思想、言語和行為的純潔是宗教的本質。-拜火教

我就是我。——猶太教

戰勝自己的人是強大的。-道教
責怪自己就像責怪別人一樣。原諒別人就像原諒自己一樣。-儒

只有一位神，他的名字是真理；偉大的是古魯。——錫克教

我就是那個真實的我。——蘇菲主義

不見惡事。不聞惡事。別嚼舌根。——神道教

所有宗教都是一。他們教導神聖的生活。愛所有。服務所有人。練習非暴力、薩蒂亞、禁慾。無
私。尋求不朽。——神聖的生命。

Twenty Important Spiritual Instructions

Get up at 4 a.m. daily. Do Japa and Meditation.

Sit on Padma or Siddha Asana for Japa and Dhyana.

Take Sattvic food. Do not overload the stomach.

Do charity 1/10 of your income or one anna per rupee.

Study daily one chapter of the Bhagavad-Gita.

Preserve Veerya ( Vital force ). Sleep separately.

Give up smoking, narcotics, intoxicant drinks and Rajasic food.

Fast on Ekadasi days or take milk and fruits only.

Observe Mouna for two hours daily and during meals also.

Speak the truth at any cost. Speak a little and sweetly.

Reduce your wants. Lead happy, contented life.

Never hurt the feelings of others. Be kind to all

Think of the mistakes that you have done (self-analysis).

Do not depend upon servants. Have self-reliance.

Think of God as soon as you wake up and when you go to bed.

Have always a Japa-mala on your neck or in your pocket.

Adhere to the motto: "Simple living and high thinking. "

Serve the Sadhus, Sannyasins and the poor, the sick and the suffering.

Have a separate meditation room under lock and key.

Keep a daily spiritual diary. Stick to your routine. These 20 instructions contain the essence of Yoga and
Vedanta. Follow them strictly. Do not be lenient to your mind. You will attain supreme happiness.

—Swami Sivananda

Quotes from Swami Krishnananda

It is not easy to know what the Will of God is. Many a time we make the mistake of thinking that our convictio
ns and confirmed opinions must be in consonance with the Divine Will. But it need not necessarily be so. We a
re often convinced of our rectitude and justice of conduct, while we are blatantly in the wrong. That the voice o
f the public is the voice of God is not an altogether puerile view. There is great truth in this, and many times the
world discovers in us what we ourselves cannot see in a state of prejudice.

The common idea that a little effort on our part due to a spiritual enthusiasm that has arisen in us has taken us s
ufficiently distant on the Inner Path is a grave error and we reach through our weaker nature the moment we are
scratched by the ways of the world. We are quite good Sadhakas when the sun shines bright upon us, but 'scratc
h the Russian, and you see the Tartar', the purification should go sufficiently deep.

The world can turn against you the moment it is unable to understand you. Beware! On what precarious way y
ou live in this world! Be prepared to meet the way in which God chooses to work the Divine Law: without givi
ng you any notice of His Plan.

Physical union is no union; Psychological union is real union. Physical separation is no separation: psychologic
al separation is real separation.

It is blessedness to belong to the spiritual fold. And it consist in viewing things from a different angle of vision
altogether. The external becomes the universal and the difference between the seer and the seen gets sublimated
into an intuitive comprehension of spiritual consciousness, where the objects we love and hate lose their individ
ualistic significance and assume the contour of phases of Divinity. Here the Jivahood in us rises to Godhood.

"God is in Heaven, and all is well with the world" and this declaration may be a hard saying of the poet, and hu
ngry stomachs and distressed minds may not be in a position to appreciate this as a practical truth. But the poe
t's imagination is based in the profound realisation that the Divine View is the correct viewpoint and the human
view of things need not necessarily be the right one.

The saying of the Veda that the One is in the many does not mean that the One and the many stand separately li
ke father and son. The one is the many and the many forms are only the phases of the One. The One alone exist
s and the many are the One. What we see with our eyes as the vast universe outside is the expanse of the One, a
nd we, too, as these seers of the outer universe are forms of the One.

It is lack of common sense to expect perfection in this world. Even your own notion of perfection, either in wor
k or in idealogy, cannot be implemented in practical life successfully. Since, unfortunately, your life is wound u
p with the idiosyncrasies shortcomings of several others. Hence it is essential to formulate a flexible and adapta
ble ideology which can adapt itself to the existing conditions of life and which can assimilate into itself the fact
s of life.

Life is service. Life is sacrifice. Life is duty. Life is Will. Life is action. Life is a battle. Life is a voyage. Life is
pilgrimage. Life is aspiration. Life is renunciation. Life is meditation.

Divine Life is not rejection of normal life and its activities. It is, in fact, the normal life.

Repeat the name of God with intense bhakti. Pray to Him like a guileless child. Open your hearts' troubles to th
e Indweller. He alone is the one physician for all the ills of life. He will instil in you spiritual strength and peac
e.

Make God-realisation the goal of your life. Have this aim always before you day and night. Day and night you
must dream of this goal. Attainment of perfection is the only supreme duty you have in life. The rest of the duti
es are only secondary. Every minute consciously move towards this great Ideal.

No religious practice is possible without character. Character is the bedrock upon which one can build the religi
ous life. Therefore, Gurudev used to hammer into the minds of his followers this one point. Ethical discipline is
the foundation to practice any religion. No religious life is possible without ethics and morals. Therefore, cultiv
ate ethical discipline.

No amount of theory will make you a Truth seeker. An ounce of practice is better than tons of theories. Therefo
re, put into to practice what you know. Practice makes you a true seeker in the real sense.

Make God the polestar of your life. Feel His presence wherever you go for He is everywhere. There is no place
where He is not. He is in you and you are in Him. Feel this consciously every moment.

—Swami Krishnananda

二十條重要的精神指導

每天凌晨 4 點起床。進行日本和冥想。

坐在 Padma 或 Siddha Asana 上進行 Japa 和 Dhyana。

吃聖泛食物。不要讓胃超負荷。

將收入的 1/10 或每盧比 1 安娜用於慈善事業。

每天學習《薄伽梵歌》的一章。

保護 Veerya（生命力）。分開睡。

戒菸、戒毒、戒酒和拉賈克食物。

在 Ekadasi 日禁食或只吃牛奶和水果。

每天觀察莫納兩小時，吃飯時也觀察莫納。

不惜任何代價說真話。說一點點甜言蜜語。

減少你的慾望。過著幸福、滿足的生活。

永遠不要傷害別人的感情。善待所有人

想想你所犯的錯誤（自我分析）。

不要依賴僕人。有自力更生。

當你醒來和睡覺時，立即想起上帝。

脖子上或口袋裡總是掛著 Japa-mala。

恪守座右銘：“簡單的生活，崇高的思考。”

為聖人、桑雅生以及窮人、病人和受苦者服務。

有一個單獨的冥想室，並上鎖。

每天寫靈性日記。堅持你的日常習慣。這 20 條指示包含了瑜珈和吠檀多的精髓。嚴格遵循它們。
不要對你的思想寬容。你將獲得無上的幸福。

——斯瓦米·悉瓦南達

斯瓦米·悉瓦南達的引述

神就是愛。唯一真正的宗教是愛的宗教、心靈的宗教。感受他人就像感受自己一樣。這種普世宗
教將帶來世界和平與幸福。

瑜珈是一種完美的實用自我修養體系。瑜珈是個體靈魂與至尊靈魂的結合。

瑜珈帶給孤獨者希望，帶給沮喪者歡樂，為一週帶來力量，為無知者帶來知識。
瑜珈並不意味著盤腿坐幾個小時，或將自己埋在地下幾週或幾個月。瑜珈的意義遠不止於此。

瑜珈的練習會帶給你快樂和幸福。它為您帶來各行各業的成功。瑜珈將為您注入新的力量和信心。
瑜珈練習將為您帶來容光煥發的健康和長壽。

——斯瓦米·悉瓦南達

Quotes from Swami Sivananda

God is love. The only true Religion is the religion of love of the religion of the heart. Feel for others as you feel
for yourself. This universal religion will bring world-peace and happiness.

Yoga is a prefect system of practical Self-Culture. Yoga is the union of the individual soul with the Supreme So
ul.

Yoga brings a message of hope to the forlorn, joy to the depressed and strength to the week, and knowledge to t
he ignorant.

Yoga does not consist in sitting cross-legged for hours together or getting himself buried underneath the ground
for weeks and months. Yoga is much more than this.

The practice of Yoga will bring you joy and happiness. It brings you success in every walk of life. Yoga will in
fuse in you new strength and confidence. The practice of Yoga will confer on you radiant health and longevity.

—Swami Sivananda

斯瓦米·克里希納南達的引述

要知道神的旨意是什麼並不容易。很多時候，我們錯誤地認為我們的信念和確認的觀點必須與神
聖意志一致。但事實並非一定如此。我們常常堅信自己的行為是正直和正義的，但實際上我們卻
明目張膽地犯了錯。大眾的聲音就是上帝的聲音，這並不是一個完全幼稚的觀點。這其中有很大
的道理，很多時候，世界會在我們身上發現我們自己在偏見中看不到的東西。

人們普遍認為，由於我們內心升起的靈性熱情，我們的一點努力就足以讓我們在內在道路上走得
足夠遠，這是一個嚴重的錯誤，當我們被外在的方式所抓傷時，我們就透過我們較弱的本性到達
了。世界。當陽光燦爛地照在我們身上時，我們都是很好的修行者，但是“刮開俄羅斯人，你就
會看到韃靼人”，淨化應該足夠深入。

當世界無法理解你的時候，它就會反對你。謹防！你在這個世界上的生活是多麼的不穩定啊！準
備好迎接上帝選擇實施神聖律法的方式：不給你任何關於祂的計劃的通知。

肉體上的結合並不是結合；心理上的結合才是真正的結合。身體上的分離並不是真正的分離，心
理上的分離才是真正的分離。

屬於精神界是有福的。它在於從完全不同的視角來看事物。外在變得普遍，看見者和被看見者之
間的差異被昇華為對精神意識的直觀理解，我們所愛和所恨的物體失去了其個體意義，並呈現出
神性階段的輪廓。在這裡，我們內心的靈魂上升為神性。

“上帝在天，人間萬事如意”，這句話對詩人來說可能是一句很難的話，飢餓的胃和痛苦的心靈
可能無法理解這作為一個實際的真理。但詩人的想像力是基於這樣一種深刻的認知：神觀是正確
的觀點，而人對事物的觀點不一定是正確的。

吠陀經中所說的「一在多中」並不意味著「一」和「多」像父子一樣分開。一即是多，而多種形
式只是一的階段。獨一存在，眾即是一。我們用眼睛看見的外在浩瀚宇宙是「一」的廣闊，而我
們這些外在宇宙的先知也是「一」的形式。

在這個世界上期望完美是缺乏常識的。即使是你自己的完美觀念，無論是在工作上或思想上，都
無法成功地落實到實際生活中。不幸的是，你的生活充滿了其他人的特質缺點。因此，必須制定
一種靈活的、適應性強的意識形態，使其適應現有的生活條件，並吸收生活的事實。

生活就是服務。生命就是犧牲。生命就是義務。生命就是意志。生命在於行動。生命就是一場戰
鬥。生命是一次航行。人生就是朝聖。人生在於抱負。生命就是放棄。生活就是冥想。

神聖生命並不是對正常生命及其活動的拒絕。事實上，這就是正常的生活。

以強烈的奉愛重複神的名。像一個天真的孩子一樣向他祈禱。向內住者敞開你內心的煩惱。他是
解決生活中所有疾病的唯一醫生。祂會向你灌輸精神力量與平安。

讓成道成為你的人生目標。日日夜夜始終把這個目標擺在你面前。你必須日日夜夜地夢想著這個
目標。實現完美是你一生中唯一的至高職責。其餘的職責只是次要的。每分鐘都自覺地朝著這個
偉大的理想前進。

沒有品格，任何宗教實踐都是不可能的。品格是一個人建立宗教生活的基石。因此，古魯常常向
他的追隨者灌輸這一點。道德紀律是信奉任何宗教的基礎。沒有倫理和道德，就不可能有宗教生
活。因此，要培養道德紀律。

再多的理論也不能使你成為真理尋求者。一盎司的實踐勝過大量的理論。因此，要把你所知道的
付諸實踐。實踐使你成為真正意義上的真正的尋求者。

讓神成為你生命的北極星。無論你走到哪裡，都能感受到祂的存在，因為祂無所不在。沒有一個
地方是他不在的。他在你裡面，你也在他裡面。每時每刻都有意識地感受這一點。

——斯瓦米·克里希納南達
Photos in the Souvenir

H.H. Sri Swami Sivanandaji Maharaj H.H. Sri Swami Krishnanandaji Maharaj

H.H. Sri Swami Sivanandaji Maharaj and H.H. Sri Swami Krishnanandaji Maharaj

Swami Sivananda and Swami Krishnananda

Amongst great souls

Smile from within

Smile from within

In various thought expressions In various thought expressions

In various thought expressions

Catch the principles firmly

Catch the principles firmly

Vedanta principles being simplified

Vedanta principles being simplified

Please understand this point clearly

Please understand this point clearly

Develop universal vision

Develop universal vision

Saluting the one Divinity

Saluting the one Divinity that pervades in one and all

Deeply engrossed

Deeply engrossed in the higher realm

紀念品中的照片

斯里·斯瓦米·西瓦南達吉·瑪哈拉吉殿下 斯里·斯瓦米·克里希南南達吉·馬哈拉吉殿下

斯里·斯瓦米·西瓦南達吉·馬哈拉吉殿下和斯里·斯瓦米·克里希南達吉·馬哈拉吉殿下

斯瓦米·悉瓦南達和斯瓦米·克里希納南達

在偉大的靈魂之中

發自內心的微笑

發自內心的微笑

在各種思想表達中 在各種思想表達中

在各種思想表達中

牢牢抓住原則

牢牢抓住原則

吠檀多原則被簡化
吠檀多原則被簡化

請清楚地理解這一點

請清楚地理解這一點

發展普遍願景

發展普遍願景

向獨一的神致敬

向瀰漫在萬有之中的獨一神性致敬

全神貫注

深深沉浸在更高的境界

Meditation—Its Theory and Practice by Swami Krishnananda

Articles About Swami Krishnananda

Swami Chidananda on Swami Krishnananda

by Sri Swami Chidananda

Great is my happiness to express my homage and high regards to our most revered Swami Krishnananda Saras
wati, my beloved spiritual brother and fellow-disciple at the feet of our most worshipful Guru Sri Swami Sivan
andji Maharaj, upon this joyful and auspicious anniversary of his 50th Birthday, which, we at the Ashram, are c
elebrating as his Golden Jubilee Jayanti Utsav.

Sri Swami Krishnanandaji is the foremost spiritual personality of our Gurudev's holy Ashram, who has inspired,
guided and enlightened countless spiritual seekers ever since his advent at this Headquarters of the Divine Life
Society in the year 1944. He has drawn to himself innumerable fortunate spiritual aspirants by the sublime spiri
tual quality of his lifeand his deep knowledge and rare wisdom.
Today, Swami Krishnanandaji is enshrined in the hearts of countless Sadhakas and Students of Yoga and Veda
nta all over the World by his loving disposition, his kindness to them and his genuine keen interest in their spiri
tual progress and welfare. Thus, it is not only we, at holy Sivananda Ashram, but also many thousands of spirit
ual people in many countries all over the world who will be rejoicing upon this very happy occasion of his Gol
den Jubilee Birthday.

Beloved Swami Krishnanandji shines as the leading light of our monastic brotherhood at Sivannada Ashram an
d as the foremost amongst the spiritual teacher of Divine Life Society, whom worshipful Gurudev left behind to
carry forward his spiritual work in this latter half of the 20th century. That he was born for this spiritual work a
nd that he was a man with a Mission in this Modern Age becomes clearly evident by the way in which he grew
up in his young age and showed unmistakable signs of what was to come right from the very beginning of his li
fe.

It makes a most interesting as well as a rewarding study to look into the early life of this eminent spiritual son o
f India shining with highest knowledge, supreme dispassion, unequalled renunciation, simplicity, austerity, desir
elessness and dedication. Swami Krishnanandji is Vedanta and Virakti personified and as such an embodiment
of Dharma, of Gurubhakti and of Samadrishti (equal vision) that the very presence of this truly Great-souled M
ahatma adds lustre to the order of Sanyas today.

In his Purvashrama, Swami physically hails from South Kanara district on the Western Coast of South India. H
e was the eldest son of a family of 6 children, four of them being his younger brothers and one a sister named R
atnavathi who was the fourth child in the family. His brothers Keshava, Ananda, Rajgopala and Satysundra are
indeed most fortunate and blessed to have as their elder brother a sage and saint of such exceptional spiritual ill
umination as Sri Swami Krishnanandji who shines as the vedantic light of our times known not only in India bu
t in numerous other countries across the seas. Known by the name Subbaraya, he was born of orthodox Shivaral
li Brahmin parents, his father being Sri Kombrenje Shankara Narayana Puthuraya and his mother named Kaveri
Amma. The family belongs to the Angirasa Gotra. Subbaraya, their eldest son was named after his grandfather
Subbrarya Puthuraya. This ancestor was an ideal Grahastha strictly following the noble Dharma of Grahasthash
rama. He was a very pious man and most compassionate and generous hearted. He spent most of his income in
charity and was so kind and generous that he even sold away some of his property in order to do charity and hel
p those who were less fortunate than himself.

It is related how being without male issue and being greatly concerned with his family line might come to an en
d without male lineage, this pious Subbaraya Puthuraya took a vow to feed holy Brahmins for one month durin
g the Makara Masa every year throughout his life at the local Shanmukha temple at his village Kemminji near P
uttur.

During this holy month, he was doing Pradakshinas (circumambulations) to the temple shrines, prostrating agai
n and again before the deity so much so that his knees and elbows became bruised and began to bleed. This cha
rity and austerity bore the desired fruit and he was blessed with a son as well as a daughter. This son named Sh
ankara Narayana, is the poorvashrama father of Swami Krishnanandaji. Interestingly enough, Swamiji as the yo
ung child, Subbaraya spent the first years of his childhood often in the neighbourhood of the Shanmukha templ
e where his pious grantfather had done penance in the past and wherein during little Subbaraya's childhood his
mother's father Sri Narasimha Kudraytaya was conducting daily worship of the Lord as the Archaka.

The forefathers of Swamiji belong to one of the respected Brahmin families settled in Tuluva (South Kanara dis
trict) by Maharaja Mayura Velma ruler of Banavasi. This family was well-versed in the performance of Karma-
kanda and in the knowledge of Tantrashastra and was one amongst those authorised by the above ruler to practi
ce Paurohitya and Tantra as their services to the religious life of the community. As such, devotion and worship
of God was very much a tradition in the family and it was no wonder therefore, that this highly evolved soul to
ok its birth in such a pious, devout and religious family.

Swamiji's great-grandfather Keshava Puthuraya was at Mercara, the capital of Coorg in the 18th century as Arc
haka or priest-in-charge of the Omkareshwara temple in that place. So very sincere and earnest were the membe
rs of this family about carrying out the regular worship of the family Deity, that when one Gangadhara Puthura
ya, another member of the same family living at the time in Kemminje village died a premature death, Sri Kesh
ava Puthuraya was requested by the bereaved mother of Gangadhara to leave Mercara and go over and settle do
wn in Kemminje in order to continue the performance of the regular Nitya Pooja (daily worship) and the Viniy
ogas of the family deities. At the family house, there is Nitya pancha pooja besides the due observance of all th
e religious festivals that are prominent in the Hindu Religious Calendar. Keshava Puthuraya thus left Coorg and
came down and took up his residence at Kemminje.

As a child of 2 years of age, Subbaraya (Swami Krishnananda) was taken on a pilgrimage to Talakaveri in Coor
g district. This is a very holy place at the source of sacred river Kaveri in South India. In those days, during the
first quarter of the century, there were neither good roads nor motor bus transport services available. So the pio
us parents trudged on foot the entire distance of the pilgrimage carrying the little child Subbaraya. The very nex
t year, the parents took him to the famous hill shrine 'Lord of Seven Hills' at Tirupathy. Little Subbaraya went o
nce again in the company of his grand-father to the holy Tirupathy and had Darshana of Lord Venkateshwara,
when he was a child of 5 years. From then onward he started his serious school career.

In the edcuational field he surpassed all of his classmates in every class. He had early education at St Francis X
avier's school at Darbe in Puttur town. He studied up to 5th standard in this school and distinguished himself as
an exceptionally intelligent student. His subsequent education up to S.S.L.C was in the Board High school at Pu
ttur. At this time, the family was financially passing through a difficult period. But thanks to young Subbaraya's
brilliance in studies, he was fully exempted from school fees and similar dues by the school authorities who we
re highly pleased with his great proficiency in studies. Subbaraya used to score highest marks and came out as t
he best and first student in the class. He always stood first in English, Mathematics, Science, History and Geogr
aphy and in Sanskrit in the High school. He stood first in the High school examination also. Thus he endeared h
imself to his teachers. 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 the forceful oratory of young Subb
araya and was deeply impressed by the power or expression evidenced by the young scholar.

Sabbaraya had great liking for the Sanskrit language and took keen interest in the study of Sanskrit. This was hi
s second language from the 6th class onwards. Not satisfied with what was taught in the class room, young Kris
hnananda took to earnest self-study of Sanskrit with the aid of the Amara Kosha and other text books. He eager
ly 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 e
ven while at high school he used to compose original poems in Sanskrit. His Sanskrit teacher, the well-known S
anskrit pandit of that area, Sri Kenneppady Parameshwara Shastri, had always a word of praise to say about this
brilliant student of his, to his later students of subsequent years. Subbaraya had great ability and aptitude for stu
dy. He was a Jignyasu right from his earliest days and this trait later on naturally took the form of spiritual Jign
yasa for divine knowledge. Side by side with his studies in the school, he learnt Suktas from the Rigveda, Pava
mana, etc., from his father who was himself well versed in Sanskrit and also in the sacred scriptures. But then,
his was not a case of "all work and no play" and he was no mere book worm. As a young student, Subbaraya w
as fond of playing at Ramayana with his younger brothers and his friends. Subbraya himself took the role of Ra
ma, his brother that of Laxmana or Sita, and the others were given other suitable roles. Thus they formed a trou
pe and he used to lead this play during midday lunch hour recess or after school hours, with bows and arrows p
repared from the branches of trees. He enjoyed this play and so did the others too.

The deeper spiritual side of his nature began to shine in his conduct at this time. After he began studying Sansk
rit he took to the study of Bhagavadgita of his own accord. Such was his intellect and unusual memory that he s
oon learned it by heart and began to repeat the whole of the Gita daily. During holidays, he would explain the
meaning of this sacred text to his mother and his younger brothers. One thing is noteworthy about his spiritual s
tate at this time and that was that though the family belonged to the Madhava sect and the members were follo
wers of Sri Madhavacharya Dwaita Philosophy, yet somehow young Subbaraya began to be gradually more and
more drawn towards Shankaracharya's absolute Adwaita philosophy. He began reading Shankaracharya's Vivek
a Choodamani and Upanishad Bhashyas. He developed monastic tendencies and developed desire for solitude,
aversion to large gatherings or mixing with people. He liked to be 'Vivikia sevi' as described in the Gita.
At that time, there was at Puttur a very cultured and well-read gentleman belonging to the legal profession by n
ame Baindur Shivarama Holla who had a good library of religious books. The aspiring young seeker Sri Subara
ya used to meet Sri Holla the advocate and borrowed from him the Vedas, Upanishads and similar other books
and tried to delve into them and explore their inner meaning. Due to his studious nature, he used to take down n
otes of whatever he studied. Gradually a certain change was being wrought in his nature. The spirit of liberation
and the spirit of renunciation was being awakened in the youth's heart. Subbaraya began to feel more and more
that the only thing worth striving for was Kaivalya Moksha or a divine state of spiritual liberation. Thus he bec
ame convinced this was the highest ultimate goal of human existence. At times, he used to give expression to hi
s feelings by saying that someday he would renounce everything and go away in quest of Kaivalya Moksha. Bu
t the people at home did not take it too seriously or literally coming as it did from a fellow teenager, also becau
se they failed to understand the deep conviction and the firm determination that was behind those youthful expr
essions. Soon however, they learnt how very much in dead earnest their son was and how very serious and firm
his resolutions to follow the path of spiritual quest that leads to the divine realisation of the Absolute.

Sometime in 1943, Subbraya took up Government service at Hospet in Bellary district. But this phase lasted onl
y for a short period. Even during his service the youth was said to have been conducting Gita classes for the ear
nest public. He took leave on grounds of ill health 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 home giving the impression that he would re-join his
Government service at Hospet. But he straightaway went to the sacred city of Varanasi. The divine Government
had claimed his services and young Subbaraya became a servant of God. At Banaras he studied the Vedas and
Sanskrit for a little while. But the call to seclusion 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. The powerful pull of renunciation and monasticism now drew him to itself and t
he spiritual world claimed him once for all.

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 of renunciation young Subbaraya met his worshipful holi
ness Sadguru Sri Swami Sivananda filled with the radiant light of Divine realisation. This is a memorable day i
n the annals of the Divine Life Society and a boon to the spiritual life of this country. Most blessed is that day
when the aspiring young Subbaraya obtained the supreme Emperor among Gurus and the saintly Swami Sivana
nda found a rare gem among seekers and got a precious Jewel among disciples.

The story of his first meeting with His Holiness Sri Swami Sivanandaji Maharaj, in whom the young man saw
his spiritual preceptor, is told in an interesting manner by Gurudev Himself (please read "I MARVEL AT KRIS
HNANANDAJI" elsewhere in this Souvenir). Though Swami Krishnanandaji was devoted to the pursuit of Sel
f-Knowledge and was a Balajnani, he did not hesitate to joyously undertake, willingly do with the efficiency of
a master and with the delight of one interested any work that was allotted to him by the authorities of the Ashra
m. The Sivananda Charitable Dispensary needed an able hand to serve the sick that resorted to its medical aid;
Swami Krishnanandaji was chosen for what he considered the blessed privilege. He used to conduct the Ashra
m Satsanga and play the most important roles in it chanting hymns, reading from the scriptures, and delivering l
ectures. He was well versed in the Mantras and therefore he willingly undertook to conduct any ritual that was t
o be performed at the Ashram. It was he who culled out Mantras from several sources and codified the Sanyasa
Diksha ceremony now adopted at Ananda Kutir. He became the Programme Director of all the Sadhana Weeks;
he managed them most efficiently and won the admiration of the hundreds 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 needed an able organiser to set matters right claimed Swami Krishnanandaji as its own. Very
soon he would sort out things and re-arrange them in such a way that even a veteran in the official field might
well marvel at. Singlehanded, he has managed several departments at the same time. Yet, such was the depth of
his realisation of the truth of the Gitopadesha: "Naiva Kinchit Karomeeti Yukto Manyeta Tattvavit" that beneat
h all this heavy load of strenuous work, he could put up a happy smile, and could, when not engaged in this res
ponsible work, meditate in absolute peace.

Swami Krishnanandaji was fond of study of scriptures. Finding that his selfless duties hardly allowed him time
to study during the day, he would get up very early in the morning, often at 2 a.m. or 3 a.m. and pour over the s
acred lore of Bharatavarsha. He completed the Mahabharata in this manner. Other philosophical treatises also h
e studied during the early morning hours.

His needs were few, and wants were none. He had attained such a mental state that austerity was welcomed by
him. His mastery over the senses and his hard work had soon earned for him the admiration of H Sri Swami Siv
anandaji himself, who, during- the course of his talk to aspirants, on the 17th September, 1945, said: "Though h
e is a young man, he is full of Vairagya. He has controlled his tongue. I have tested him in so many ways. Ther
e is a fire in his speech. His words come from his heart. He is a young man with spiritual Samskaras. He who h
as done spiritual Sadhana in the previous birth is born with such Samskaras. He has done much work. He has tr
anslated several poems from Sanskrit."

Swami Krishnanandaji was the Sanskrit Guru for many students of the Yoga Vedanta Forest Academy.

Subbaraya entered the Holy Order of Sanyasa on the 14th January, 1946, on the Holy Makara Sankranti Day, a
nd since then has come to be known as Sri SWAMI KRISHNANANDA SARSWATI. In his own words, he felt
a mysterious change within himself take place when Sri Gurudev uttered the glorious Mahavakyas. Who knows:
perhaps even the thin veil of forgetfulness with which the Brahma Jnani had clothed himself in order to take bi
rth here and to play the role of a teacher, was once again removed, at the magic touch of the Master.

Though he continued to take an active part in the Ashram work even after this initiation, there was an almost i
mperceptible change in him. Automatically and miraculously, as it were, newer channels of work opened up bef
ore him. The service took a new turn. He took to lecturing and writing: no one knows how it came about—neit
her how the other 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 His will. Day by day, the youn
g Swami grew and more lustrous, more and more silent and reticent, more and more introspective and meditativ
e, more and more a manifest man of God. He had long before become a master of the art of resorting to the Inn
er Seclusion. 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 night. He rapidly becomes blind to the
world of names and forms, and deaf to all the talk of the world. His gaze fixed on the ground before him, he flit
ted about like lightning, whenever he had to move out of his Kutir. He eagerly discussed Vedantic truths; he list
ened to aspirants' doubts and delightfully cleared them; but worldly topics dared not approach him. Living in th
e world, amidst men and women, yet he was living far, far away from and above it, beyond the reach of the wo
rldly. Frequently he went away from all human habitation, in order to commune more thoroughly with That. Su
ch was the fire of renunciation that he had, such was the spiritual yearning that he had that no thought of the ha
rdships that he might have to endure; could ever deter him from seeking the seclusion of the denser forests, awa
y, far away from human habitation. At all other times, he plunged himself in intense activity. Meditation and st
udy, 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 r
eserved and serene—became still more austere, for several months he confined himself to a room—the blessed
YOGA HALL in which the yoga Museum is at present housed—and uttered not a word to anyone on any subje
ct whatsoever. He never asked for anything; there was no desire in him to express. He took what came to him u
nasked. He was ever blissful and peaceful.

Swami Krishnanandaji's emergence from this period of what we could only term as "concentrated God—Consci
ousness" was hailed by the establishment of the Yoga-Vedanta Forest Academy. Sri Swami Sivanandaji Mahara
j promptly appointed Sri Swami Krishnanandaji its Professor of Vedanta. There was "fire in his words" even be
fore; now there was that clarity which clearly indicated a perfect perception of Truth. The words were illuminat
ing. He spoke as one endowed with authority.

The story of Swami Krishnanandaji Maharaj, after 1948, is just one of a Jivanmukta enjoying the Sahaja-Samad
hi-Avastha. It is the story of Jada Bharata retold. Radiating peace and bliss, he lives in Ananda Kutir, as the ver
y Light of Ananda Kutir, in a state of continuous Self-Awareness. All service is welcome to him; though he doe
s not desire to do this or that. When the flower blossoms, bees rush to it; they do not need invitation. Similarly,
Krishnananandaji has without the least ostentation drawn to himself many aspirants and seekers after Truth fro
m all parts of the world; to them all, he has become a Guru.
Swami Krishnanandaji's exposition of the exhibits of the Yoga Museum is ever eagerly looked forward to by th
ose who visit the Ashram. His lectures are the highlights of all the functions and Satsangas at the Ashram. Whe
never his services are needed in the other fields of the Ashram's activity, he readily offers them. When Swami
Chidanandaji goes on tour, Swami Krishnanandaji takes charge and manages the affairs of the Society very effi
ciently.

After the passing away of Guru Maharaj Swami Sivanandaji on the 14th July, 1963, the Trustees of the Ashram
elected Swami Krishnanandaji Maharaj as its General Secretary and Swamiji manages the affairs of the Society
with much efficiency. He still conducts all the religious observances in the Ashram. He guides Sadhaks not onl
y in Jnana-Yoga and Vedanta 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 prop
ounded by His Holiness Sri Swami Sivanandaji Maharaj; and is today a wonderful replica of the Master. Hari O
m Tat Sat.

斯瓦米·奇達南達論斯瓦米·克里希納南達

作者：斯瓦米·奇達南達

在這個歡樂吉祥的五十週年生日之際，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
瓦南吉·馬哈拉吉腳下我敬愛的精神兄弟和弟子。 ，我們在道場慶祝他的金禧賈揚蒂·烏察夫(Jayant
i Utsav )。

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 19

44 年來到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，在於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，不僅是我們，神聖
的悉瓦南達靜修處，還有世界各地許多國家的成千上萬的靈性人士，都會為他金禧生日的這個非
常幸福的時刻而歡欣鼓舞。
敬愛的斯瓦米·克里希納南吉(Swami Krishnanandji) 是我們西瓦納達靜修院(Sivannada Ashram) 修道院
兄弟會的領軍人物，也是神聖生命協會(Divine Life Society) 中最重要的精神導師，他是受人崇拜的
古儒吉(Gurudev) 在 20 世紀後半葉留下來繼續其精神工作的。他是為這項精神工作而生的，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中可以清楚地看出，並且從一
開始就表現出明顯的跡像他的一生。

探討這位印度傑出精神之子的早年生活是一項非常有趣且有益的研究，他閃耀著最高的知識、最
高的冷靜、無與倫比的放棄、簡單、苦行、無慾和奉獻。斯瓦米·克里希南南吉(Swami Krishnanandj
i) 是吠檀多(Vedanta) 和維拉提(Virakti) 的化身，也是佛法(Dharma)、古魯巴克提(Gurubhakti) 和三摩
德里什提( Samadrishti)（平等願景）的化身，這位真正偉大靈魂的聖雄的存在為今天的三亞秩序增
添了光彩。

在他的《Purvashrama》中，斯瓦米實際上來自南印度西海岸的南卡納拉地區。他是一個有 6 個孩
子的家庭中的長子，其中四個是他的弟弟，一個名叫拉特納瓦蒂 (Ratnavathi) 的妹妹是家裡的第四
個孩子。他的兄弟克沙瓦（Keshava）、阿南達（Ananda）、拉傑戈帕拉（Rajgopala）和薩蒂桑德
拉（Satysundra）確實是最幸運和最有福的，因為他們的哥哥有聖人斯瓦米·克里希那南吉（Sri Swa
mi Krishnanandji）這樣一位具有非凡靈性啟蒙的聖人，他不僅在印度而且在印度都閃耀著我們這
個時代的吠檀多之光。跨越海洋的許多其他國家。他的名字是 Subbaraya，他的父母是正統的 Shiv
aralli Brahmin，他的父親是 Sri Kombrenje Shankara Narayana Puthuraya，母親名叫 Kaveri Amma。該
家族屬於 Angirasa Gotra。他們的長子 Subbaraya 以祖父 Subbrarya Puthuraya 的名字命名。這位祖先
是嚴格遵循高貴的 Grahasthasrama 佛法的理想 Grahastha。他是一個非常虔誠的人，非常富有同情
心和慷慨的心。他把大部分收入都花在了慈善事業上，為人善良慷慨，甚至變賣了部分財產來做
慈善，幫助那些比自己不幸的人。

與此有關的是，沒有男性問題和對家庭血統的高度關注可能會在沒有男性血統的情況下結束，這
位虔誠的 Subbaraya Puthuraya 發誓一生中每年在 Makara Masa 期間供養神聖的婆羅門一個月。當地
的 Shanmukha 寺廟位於 Puttur 附近的 Kemminji 村。

在這個神聖的月份裡，他去寺廟神殿繞行，一次又一次地在神靈面前頂禮膜拜，以至於他的膝蓋
和肘部都瘀傷了，並開始流血。這種慈善和苦行結出了理想的果實，他被祝福擁有一個兒子和一
個女兒。這個兒子名叫商卡拉·納拉亞納 (Shankara Narayana)，是斯瓦米·克里希納南達吉 ( Swami Kr
ishnanandaji) 的可憐瓦什拉瑪 (porvashrama)父親。有趣的是，當斯瓦米吉還是個小孩子時，蘇巴拉
亞經常在 Shanmukha 寺廟附近度過他童年的最初幾年，他虔誠的祖父過去曾在那裡進行懺悔，在
小蘇巴拉亞的童年時期，他母親的父親斯里·納拉辛哈·庫德拉塔亞(Sri Narasimha Kudraytaya) 每天都
會在那裡進行懺悔。作為阿卡卡崇拜主。

斯瓦米吉的祖先屬於受人尊敬的婆羅門家族之一，該家族由巴納瓦西的統治者馬尤拉·維爾瑪大君
定居在圖盧瓦（南卡納拉區）。這個家庭精通 Karma-kanda 的表演和 Tantrashastra 的知識，並且是
上述統治者授權修行 Paurohitya 和 Tantra 的家族之一，以此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，因此，這個高度進化的靈魂誕生在如此虔誠、
虔誠和宗教的家庭中也就不足為奇了。

斯瓦米吉的曾祖父凱沙瓦·普圖拉亞 (Keshava Puthuraya) 在 18 世紀庫格首府梅爾卡拉 (Mercara)，擔

任該地 Omkareshwara 寺廟的 Archaka 或負責人。這個家庭的成員對家庭神靈的定期崇拜非常真誠
和認真，以至於噹噹時住在 Kemminje 村的同一家庭的另一位成員 Gangadhara Puthuraya 過早去世
時，Sri Keshava Puthuraya 被 Gangadhara 失去親人的母親要求她離開 Mercara，前往 Kemminje 定居，
以便繼續進行常規的 Nitya Pooja（日常崇拜）和家庭神靈的 Viniyogas。在家裡，除了遵守印度教
宗教日曆中所有重要的宗教節日外，還舉行 Nitya pancha pooja。凱沙瓦·普圖拉亞 (Keshava Puthuray
a) 就這樣離開了庫格 (Coorg)，來到了凱明傑 (Kemminje) 定居。

蘇巴拉亞（斯瓦米·克里希南南達飾）在兩歲的時候就被帶到庫格區的塔拉卡韋裡朝聖。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山神殿「七山之主」。小蘇巴拉亞在他祖父的
陪伴下再次前往神聖的蒂魯帕蒂，並在他五歲的時候為文卡特什瓦拉勳爵生下了達沙納。從此他
開始了認真的求學生涯。

在教育領域，他在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。他在這所學校學習達到了第五標準，並成為一名非常聰明的學生。他隨後在 Puttur 的
Board High school 接受 SSLC 教育。此時，一家人正處於經濟困難時期。但由於 年輕的蘇巴拉亞在
學習上表現出色，學校當局對他的出色學業成績非常滿意，完全免除了他的學費和類似費用。蘇
巴拉亞曾經獲得最高分，是班上最好的第一名學生。在高中時，他的英語、數學、科學、歷史和
地理以及梵文成績一直名列前茅。他在高中考試中也獲得了第一名。因此，他深受老師們的喜愛。
他曾經參加過用英語進行的學校辯論。有一次在年檢中，區教育官員被年輕的蘇巴拉亞鏗鏘有力
的演講所震驚，並為這位年輕學者所表現出的力量或表達留下了深刻的印象。

薩巴拉亞非常喜歡梵文，對梵文的研究產生了濃厚的興趣。從六年級開始，這是他的第二語言。
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，他在這項研究上取得了快速進展，甚至在高中時他
就用梵文創作了原創詩歌。他的梵文老師、該地區著名的梵文學者斯里·肯尼帕迪·帕拉梅什瓦拉·
夏斯特里(Sri Kenneppady Parameshwara Shastri) 總是對他後來的學生稱讚他這位才華橫溢的學生。
蘇巴拉亞有很強的學習能力和天賦。他從一開始就是一位吉格亞蘇（Jignyasu），這種特質後來自
然而然地以精神吉格亞薩（Jignyasa）的形式出現，以獲取神聖知識。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》。蘇布拉亞本人扮演羅摩，他的兄弟扮演拉克斯瑪納
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。

此時，他本性中更深層的精神層面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，雖然這個家族屬於馬達瓦教派，成員都是斯里·馬達瓦查亞·德維塔哲學的追隨者，
但不知何故，年輕的蘇巴拉亞開始逐漸被商卡拉查亞的絕對阿維塔哲學所吸引。哲學。他開始閱
讀商卡拉查亞的《Viveka Choodamani》和《Upanishad Bhashyas》。他養成了修道院的傾向，渴望
獨處，厭惡大型聚會或與人交往。他喜歡成為梵歌中所描述的「Vivikia sevi」。

當時，普圖爾有一位非常有文化、博學的法律界紳士，名叫 Baindur Shivarama Holla，他擁有一個

很好的宗教書籍圖書館。有抱負的年輕求知者斯里·蘇巴拉亞（Sri Subaraya）經常會見倡導者斯里·
霍拉（Sri Holla），並向他借用吠陀經、奧義書和其他類似的書籍，並試圖深入研究它們並探索它
們的內在意義。由於他勤奮好學的性格，他常常記下他所學的一切。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正在被喚醒。蘇巴拉亞開始越來越覺得，唯一值得奮鬥
的東西就是 Kaivalya Moksha，即精神解放的神聖狀態。因此，他確信這是人類存在的最高最終目
標。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
人並沒有太認真地對待這句話，也沒有像一個青少年那樣認真對待這句話，也是因為他們無法理
解這些青春表情背後的深刻信念和堅定決心。然而很快，他們就了解到他們的兒子是多麼認真，
以及他的決心是多麼嚴肅和堅定，要走上通往絕對神聖實現的精神追求之路。

1943 年的某個時候，蘇布拉亞在貝拉里區的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
因健康狀況不佳請了假，在家休息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
開了家，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。神聖政
府承認了他的服務，年輕的蘇巴拉亞成為了上帝的僕人。在貝拿勒斯，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。現在，棄絕和修道
主義的強大吸引力把他吸引到了自己身邊，精神世界一勞永逸地奪走了他。

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。充滿
了放棄的精神，年輕的蘇巴拉亞遇見了他充滿神聖覺悟的光芒的神聖薩古魯斯里·斯瓦米·西瓦南達。
這是神聖生命協會史冊上值得紀念的一天，也是這個國家靈修生活的福音。最受祝福的那一天，
有抱負的年輕蘇巴拉亞在古魯中獲得了至高無上的皇帝，聖人斯瓦米·悉瓦南達在求知者中發現了
稀有寶石，在弟子中獲得了珍貴的寶石。

古儒吉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(Sri Swami Sivanandaji M

aharaj) 見面的故事，在這位年輕人身上，年輕人看到了他的精神導師。儘管斯瓦米·克里希納南達
吉致力於追求自我認識，並且是一名巴拉吉納尼人，但他毫不猶豫地欣然接受，心甘情願地以大
師的效率和對當局分配給他的任何有興趣的人的喜悅去做靜修所的。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·克里希南南達吉 (Swami Krishnanandaji)
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、誦讀經文和演講。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了咒語，並將現在在阿南達庫蒂爾採用的 Sanyasa Diksha 儀
式編成法典。他成為所有修行週的專案總監；他以最有效的方式管理這些任務，並因其準時、規
律性以及緊張和努力工作的能力而贏得了數百名參加每個修行週的修行者的欽佩。修道院中任何
需要一位有能力的組織者來解決問題的工作部門都聲稱斯瓦米·克里希納南達吉是自己的。很快他
就會把事情整理出來，重新安排得連官場老手都會驚嘆不已。他單槍匹馬，同時管理多個部門。
然而，他對《Gitopadesha》真理的認識是如此之深：“Naiva Kinchit Karomeeti Yukto Manyeta Tattvav
it”，在所有這些繁重的艱苦工作的負擔下，他可以露出幸福的微笑，並且可以在不從事這項工作
時負責任的工作，絕對平靜的冥想。
斯瓦米·克里希納南達吉 (Swami Krishnanandaji) 喜歡研究經文。他發現自己無私的職責幾乎不允許
他在白天學習，所以他會很早就起床，通常是凌晨 2 點或 3 點，並傾心學習巴拉塔瓦爾沙的神聖
知識。他就這樣完成了《摩訶婆羅多》。他還在清晨學習其他哲學論文。

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
的掌握和他的努力工作很快就為他贏得了斯里·斯瓦米·西瓦南達吉(H Sri Swami Sivanandaji) 本人的
欽佩，他在 1945 年 9 月 17 日與有志者的談話中說：「儘管他是一個年輕的人，男人，他充滿了
Vairagya。他控制了自己的舌頭。我用很多方式測試了他。他的言語中有火焰。他的話來自他的內
心。他是一個具有精神 Samskaras 的年輕人。他擁有在前世完成的靈性修行，與生俱來就有這樣的
業力。他做了很多工作。他翻譯了幾首梵文詩歌。”

斯瓦米·克里希南南達吉 (Swami Krishnanandaji) 是瑜珈吠檀多森林學院許多學生的梵文大師。

蘇巴拉亞於 1946 年 1 月 14 日聖馬卡拉桑克蘭提日加入三亞薩聖騎士團，從那時起，他就被稱為

斯里·斯瓦米·克里希納南達·薩斯瓦蒂(Sri SWAMI KRISHNANANDA SARSWATI)。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。誰知道呢：也許梵
天智者為了投生於此並扮演老師的角色而給自己披上一層薄薄的遺忘面紗，在大師的魔力觸摸下，
又被再次除去了。

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，我們看到神秘的上帝之手毫無疑問地按照祂的旨
意行事。日復一日，年輕的斯瓦米變得越來越光彩照人，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。他早已成為內隱之術的大師。現在他也訴諸外部隱居。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。生活在世間，在男人和女人之中，但他
卻生活在遠離塵世、超越世俗的地方。他經常離開所有人類居住的地方，以便與那更徹底地溝通。
他有這樣的放棄之火，他有這樣的精神渴望，以至於沒有想到他可能要忍受的艱辛；永遠無法阻
止他尋求遠離人類居住地的茂密森林的隱居。在其他時間，他都投入激烈的活動。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。他本已矜持而平靜的舉止變得
更加嚴肅，幾個月來，他把自己關在一個房間裡——瑜伽博物館目前所在的神聖的瑜伽館——並
且在任何話題上都不對任何人說一句話。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。

克里希那南達吉（Swami Krishnanandaji）從這個我們只能稱之為「集中的神－意識」的時期中脫
穎而出，受到瑜珈吠檀多森林學院的建立的歡迎。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，他的言論就已經「火熱起來」。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。

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。他生活在阿南達·庫蒂爾，作為阿南達·庫蒂爾的光，散發著和平與幸福，處於持續的自我
意識狀態。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，克里希那那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追求者和追尋者。對
他們所有人來說，他已經成為了大師。

斯瓦米·克里希南南達吉 (Swami Krishnanandaji) 對瑜珈博物館展品的展示一直受到參觀靜修處的人

們的熱切期待。他的講座是道場所有活動和薩特桑加斯的亮點。每當道場活動的其他領域需要他
的服務時，他都會樂意提供。當 Swami Chidanandaji 巡迴演唱時，Swami Krishnanandaji 負責並非常
有效地管理協會的事務。

1963 年 7 月 14 日，古魯·馬哈拉吉·斯瓦米·西瓦南達吉(Guru Maharaj Swami Sivanandaji) 去世後，靜

修院受託人選舉斯瓦米·克里希南南達吉·馬哈拉吉(Swami Krishnanandaji Maharaj) 為秘書長，斯瓦米
吉有效率地管理協會事務。他仍然主持道場的所有宗教儀式。他不僅在智慧瑜伽和吠檀多修行方
面指導薩哈克，而且在瑜伽的其他分支上指導薩哈克。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 Mahar
aj) 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。

I Marvel at Krishnanandaji

by Sri Swami Sivananda

It is very rare to find such a Synthetic Yogi as Swami Krishnanandaji. One may be a Vedantin 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 and devotion with Jnana. You can declare: "There is no world in the three periods of time." But if you find a sick man on
the roadside, you must rush to relieve his suffering, giving up your meditation. That is the sign of a Jivanmukta. Externally he
appears to be only a Karma Yogi; but he views the whole world within himself. Lord Jesus, Lord Buddha and Sri Sankaracharya—
how much service they did! It is because Swami Krishnanandaji is also a Synthetic Yogi that I have got the gre
atest 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 merel
y due to study in this birth. It is all due to Purva-Samskaras. His knowledge is a treasure for those aspirants wh
o care to learn, study and imbibe the knowledge from him.

Krishnanandaji is a wonder to me! He has excelled me. He has excelled Sankara. He has excelled Dakshinamur
thy. He came a few years ago. As usual, I asked him to stay in the Ashram. After six or seven days, he told me,
"I know the Gita a little." I asked him to recite the Gita. And he recited a chapter of the Gita beautifully. Then,
gradually... 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 intense thirst for knowled
ge that he has. He wants to compare Western philosophy with Indian philosophy. It was because he was profici
ent in both philosophies that he was of great help to Prof. Edwin A. Burtt of the Cornell University, when the la
tter was here. We should study Western philosophy also and find out the grandeur of that philosophy. Of course,
Western philosophy cannot satisfy an absolute idealist like Krishnanandaji. People are stunned by his knowled
ge. With poor nutrition, ill-health, and many inconveniences, how Swami Krishnanandaji has done so much is a
wonder; it is all due 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 t
his Ashram of his type. These are all divine attributes. He has more divine qualities than are mentioned in the G
ita. Lord Krishna was in a hurry; therefore, He enumerated some major virtues only, and we have to add to the
m the virtues that Krishnanandaji possesses.

He is the proper man to go to the West. But if that is not to be, even his mere presence 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 se
nd powerful thoughts that would stir the whole world. It is not necessary to go here and there, delivering lecture
s; 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 dynamism.

Celebration of Krishnanandaji's Birthday is worship of Brahman. Many people's faculties are developed. Every
man's eyes are opened. Everyone begins to think. Such celebrations are very necessary. Today we have only tal
ked of Brahman. It gives us all inspiration. It produces a drastic change in the minds of people. You will be gre
atly benefited. You should note down in your diary the noble qualities of Swami Krishnanandaji. You should b
ecome like him. You should become like Shuka. You can learn something from everyone. This world is a vast
university: it is a great teacher. Chidanandaji has talked very nicely. He is an intuitional lecturer. I am much be
nefited by his talks. He is a saint. You should worship him. He is your Guru. Only if you have this attitude will
you be benefited. You will have to take down notes of his lectures. Krishnanandaji is a treasure; Chidanandaji i
s a treasure. God has been so gracious that He has given me so may previous gems.

Let us pray that Krishnanandaji may have good health and long life.

我驚嘆於克里希納南達吉

作者：斯瓦米‧悉瓦南達

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。

慶祝克里希南南達吉誕辰是對婆羅門的崇拜。許多人的才能得到了發展。每個人的眼睛都睜開了。
大家開始思考。這樣的慶祝活動是非常必要的。今天我們只談婆羅門。它給了我們所有人靈感。
它使人們的思想發生巨大的變化。你將會受益匪淺。你應該在日記中寫下斯瓦米·克里希南達吉的
崇高品質。你應該變得像他一樣。你應該成為像舒卡那樣的人。你可以從每個人身上學到一些東
西。這個世界是一所廣闊的大學：它是一位偉大的老師。奇達南達吉談得很好。他是一位直覺講
師。他的演講讓我受益匪淺。他是一位聖人。你應該崇拜他。他是你的古魯。只有你有這樣的態
度，你才會受益。你必須記下他的講座筆記。克里希南南達吉是個寶藏；奇達南達吉是個寶藏。
上帝是如此仁慈，祂給了我這麼多的寶石。

讓我們祈禱克里希南南達吉身體健康、長壽。

Krishnananda—The Ideal for All

by Sri Swami Chidananda

Of souls like Swami Krishnanandaji all cannot give estimations and opinions. It is said that one of the rarest of
qualities in this world is understanding. No man can understand another man. As Swamiji has said, even after fi
fty years of living together, the wife and husband do not understand each other. When man cannot understand h
imself, how can he understand another ? When we come to exceptional human beings, all the more is this diffic
ult. Still more so, when is the case of a person in the spiritual line. To understand spiritual people of high spirit
ual eminence is a thing which even the gods dare not easily easy to do.

Whatever we may think, the inner worth of a saint only one more spiritual than him—a Brahmanishta or Siddh
a Mahapusha—will be able to judge and understand saint of the eminence of Swami Krishnanandaji. We will b
e able to appreciate some of his human qualities. We may say that he expounds Vedanta wonderfully; that is no
t a very great compliment to a soul who has dived into the very depth of Vedantic knowledge and also has to hi
s credit inner experience of the Vedantic truths. Even so, we may say: he does not waste his time, he leads a ver
y regulated life—but all this is like trying to say that the sun shines, that it rises punctually every day in the east.
You bypass what the splendour is, and say only what you can see.

People of Swami Krishnananda's stature and eminence have to be viewed in a different light altogether. To und
erstand the secret of their great spiritual stature is a thing which we can try only by a devout and humble emulat
ion or imitation of their lives. We must observe them. We must sit at their feet. We must try to learn. We must
be filled with a spirit of discipleship. Then alone we will be able to understand what they really are. Or else, we
will admire, but we will not be able to thoroughly understand what they are.

Specially so is the case with persons with whom we are constantly living. Ati Parichayaadavajna Santata Gama
nat Anadaro Bhavati; Mala Bhilla Parandhri Chandana Taru Kashtamindini Kurute. By constant association, yo
u lose the real worth of a being. A sort of carelessness develops in you. Here we have Swami Krishnanandaji da
y in and day out; so naturally we will not know the full worth of this saint. It is only people who don't live with
him, who visit him once in a while and hear something from him which goes right into their hearts and at once
flashes there the light of illumination, of Atam-Vichara—they will treasure the light that he has been able to kin
dle in their hearts. They know what he really is. They will never forget it. They prize this experience of contact
with him and enshrine it in their hearts as a beacon light. We will not be able to get that fresh and startling expe
rience of what such great persons really are, unless we put ourselves in the position of those people who come a
far, aspiring, thirsting for a knowledge of the Truth; then we will know what he means and stands for in this Ka
li Yuga, in this age of darkness. That is the only way of understanding such beings.

One thing I can try to do today is to put before you some of the things which I have learned from him about the
ideal pattern of a spiritual man and a Sanyasin. The first is that Swami Krishnanandaji is an unusual being.

Manushyaanaam Sahasreshu Kaschit Yatati Siddhaye:

Yatataamapi Siddhannaam Kaschinmaant Vetti Tatwatah.

He is one of those who belong to the latter category, the rare few who, having striven attain Him and know Hi
m in essence, and who come in order to lead men towards Self-Knowledge. As this only we must view our Ved
anta Acharya and Sanyasa Acharya.

His life I have found is based upon absolute Vairagya. His renunciation and spiritual life is one that is based up
on Poorna Vairagya. It is the best foundation for spiritual life; without it, spiritual life is only a tottering structu
re. The exceptional feature of the Vairagya of Krishnanandaji is that it is Viveka-Vichara-Janita Vairagya. It is
Vairagya that slowly grew and beautifully developed within his consciousness through the ceaseless pondering t
he facts of life and bringing to bear upon these phenomena of life of a very penetrating and a very highly discri
minating mind. It is this discrimination and constant enquiry that has brought out his Vairagya. Upon this Vaira
gya he has based his spiritual life; thus it stands upon the surest of bases, upon a most permanent and unshakabl
e basis.

Vairagya is not an easy thing. Camels eat prickly-pear and it injures their mouth. Yet, they go on eating prickl
y-pear again and again. People may suffer again and again; yet they cling to worldly life. By merely coming to
know of the harmful and painful nature of sense-objects, by Vivcka alone, Swami Krishnanandaji has got himse
lf established in Para Vairagya.

If you understand this point, it will explain a lot of other things which we see and marvel about his life: haw he
is able to live like this and view things like this, to have such an attitude to all that happens to him in his life. T
here is nothing that he wants in this universe. He does not care for these names and forms. He has acquired that
sense of Pari-poornata which springs from the constant consciousness that "I am Nitya, Shuddha, Buddha, Satc
hidananda Atma." As his Viveka and Vichara have given him a very correct lead in the spiritual life, therefore,
he has not been foolish like the vast majority of aspirants: as Gurudev is never tired of reiterating again and aga
in, "a little bit of reading of Sanskrit, Panchadasi, and two or three Upanishads, at once these aspirants want to j
ump to Nirvikalpa Samadhi, and feel that they are ready to do Lokasa-mgraha." That is the pattern of self-delud
ed aspirants, who read the scriptures, understanding the language-meaning of it but do not grasp the spirit of the
teaching which is the most important thing. It is the spirit of the teaching of the Guru that is most essential. Thi
s proper approach to the spiritual life, you must have.

If you want to know about Parabrahman: Tad-viddhi Pranipatena Pariprasnena Sevaya. Eradication of egoism,
Seva—all these mean a complete change of your entire old unregenerate, self-arrogating nature. Then alone hav
e you to approach the Guru. It is only the man endowed with discrimination who understands these things: whic
h is the cart, which is the horse and which to put before which. Then he becomes an Adhikari. I have not the le
ast doubt in asserting this: that Krishnanandaji has made his Vedantic life to be based upon perfect Adhikaritwa.
As such, you see in him an ideal exemplar of Sadhana Chatushtaya. His Viveka is twenty-four hour's Viveka.
Every moment of his life, he is ever discriminating. His mind is never slumbering, never relaxed. This is his cri
terion: whatever he does, whatever experience comes to him, "will this help my spiritual life or retard my spirit
ual life?" This is the measuring rod which he has. He is absolutely firm in his principles and in using this measu
ring rod. If it is unspiritual he rejects it without a second thought. It is a discrimination which always chooses th
e Sreya Marga.

Swami Krishnanandaji is an embodiment of the Nachiketas element. Sadhana Chatushtaya are proud to come a
nd have their dwelling in such a worthy receptacle. What his Titiksha is, I can say with some little first-hand kn
owledge. The body has been given a big slice of a very trying Prarabdha—suffering which would have broken
an ordinary person down. But his life is already based upon this conviction; Ajo Nityah Saswatoyam Purano, N
o Hanyate Hanymane Sareere. Therefore, he bore all sufferings like a hero. Without breath no man can live; an
d his Prarabdha tried to choke his life—breath; what battles he has fought with the sufferings of the body, only
he can adequately know. Yet; all through this his firm faith in the knowledge of the Self has never wavered. Th
erefore, he is an embodiment of Titiksha. It has got another form: whatever suffering, whatever diseases, and w
hatever troubles and difficulties come to him, he would never mention it to anybody, and never make an effort t
o correct it. This is Titiksha. He accepts whatever comes to him. He will never come to anyone and say "I have
not got this." Do not try to make any remedy for the suffering that visits the body. Don't seek comfort: if it com
es well and good and if it does not come, well and good. Something distasteful has come: don't try to escape it.
Swami Krishaanandji has always tried to keep this ideal of Titiksha before him in his daily life. For that, he alw
ays goes to the original source of wisdom—whatever definition Shankara has given for all these Sadhanas, he a
lways takes them. Shankara's definitions he keeps as his ideal and tries to keep to them.

His inner life is a shining flame of aspiration. Day and night he is consumed with the aspiration for the relisatio
n of the Absolute. All other things don't exist for him. That is the type of inner life that Swami Krishnanandaji
has got.

Even though ordinarily Vedantins are supposed to be theoretical and do not take part in Karma Yoga, Swami K
rishnanandaji has done wonderful service in the dispensary. Day and night he has served as the sole "in-charge"
of the dispensary. Even though his nature was something inward, introspective, yet when the call of duty came,
he, in spite of his nature, came out and served wonderfully. Even now, you will find that he is ceaselessly work
ing. His work is of such a nature that there is nothing spectacular; but he never wastes a single moment. His is a
most systmatic life in this Ashram.

I have never heard him raise his voice and speak. I have never heard him utter a harsh word. I have myself tried
many times to make him express a very critical and condemnatory opinion; he has never done so even when the
case more than justified a sharp rebuke or condemnation. He has made himself an embodiment of tolerance that
Gurudev was.

His life is one permeated by one of pure Brahma-Abhyasa. He is constantly thinking, dwelling in and absorbed
in the thought of the Highest Reality, in the thought of that One Transcendental, Imperishable, Infinite, Namele
ss, Formless, ever-present, all-pervading Reality. That is the sort of spontaneous Sadhana which he does, and he
lives as a Jivanmukta would live.

His life is an ideal which everyone should try to emulate. Socially and individually, his conduct and behaviour
may well be the enviable ideal of a perfect gentleman. His speech, the decorum of his behaviour, his conduct, h
is social intercourse—everything is that of an ideal gentleman.

In his daily life, in his routine, in the discipline, which he practises, he is an ideal for a Sadhaka.

His attitude towards life and his vision of the world, is an ideal pattern for any saint to adopt.

The consciousness which he always holds within himself is the ideal for a Jivanmukta, which we find mentione
d in Vidyaranya's Jivanmukti-Viveka and Panchadasi.

These four ideals are blended in the various aspects of his life. He has tried to mould himself upon the highest i
deal of perfection which we Indians and Hindus have, viz., the life of Purna-Avatara Sri Krishna. Early in life,
Krishnanandaji was inspired by the Gita, he was fascinated by the perfection and splendour of Lord Krishna. H
e has followed and striven earnestly and successfully to grow into likeness of the Gita-ideal and the Krishna-ide
al. Knowing fully well that He was a Purna-Avatara, Krishna played the role on earth; knowing fully that the w
orld is a reflection of his own mind, Krishnanandaji is ever active in playing the role that is allotted to him. Hap
pily, in his intuitive wisdom, Sri Gurudev has given him the name "Swami Krishnananda", one who partakes of
the Bliss of the Krishna-Consciousness. Krishnanandaji knows that the entire world is a shadow-play: he is not
affected by it. At the same time, he is ever centred in the consciousness of the Highest Reality, Satchidananda.

Constant association with him should not blind us to the glory and splendour and the worth of such souls as Kri
shnanandaji. He is carrying on the tradition of Sanatkumaras. We have got in our midst a great Vibhuti. We sho
uld realise this, and reflect seriously on what he stands for, and the ideal he embodies in his life. The highest co
mpliment we can pay to these great people is to emulate them and become blessed.

克里希納南達－所有人的理想

作者：斯瓦米·奇達南達

像斯瓦米·克里希南南達吉這樣的靈魂都無法給予評價和意見。有人說，這個世界上最稀有的品質
之一就是理解力。沒有人能夠理解另一個人。正如斯瓦米吉所說，即使在一起生活了五十年，妻
子和丈夫仍然無法理解彼此。當人不能理解自己時，他怎麼能理解別人呢？當我們談到傑出的人
時，就更困難了。更何況，一個人在靈性線上的情況是什麼時候呢？想要了解精神境界高的精神
人，是一件連神都不敢輕易做到的事。

無論我們怎麼想，聖人的內在價值只有比他更有靈性的人——婆羅門尼什塔或悉達·瑪哈普沙——
才能判斷和理解聖人斯瓦米·克里希南南達吉的卓越。我們將能夠欣賞他的一些人文品質。我們可
以說他對吠檀多的詮釋非常精彩。對於一個已經深入了解吠檀多知識並擁有對吠檀多真理的內在
體驗的靈魂來說，這並不是一個很大的讚美。即使如此，我們也可以說：他沒有浪費時間，他過
著非常規律的生活——但這一切就像試圖說太陽照耀著，它每天都準時從東方升起。你忽略了輝
煌是什麼，只說你能看到的。

必須用完全不同的眼光來看待斯瓦米·克里希那南達的地位和顯赫地位。要了解他們偉大的精神地
位的秘密，我們只能透過虔誠而謙虛地模仿或模仿他們的生活來嘗試。我們必須觀察他們。我們
必須坐在他們的腳下。我們必須努力學習。我們必須充滿門徒訓練的精神。然後我們就能夠了解
它們的真正意義。否則，我們會佩服，但無法徹底理解它們是什麼。

對於那些經常與我們生活在一起的人來說尤其如此。Ati Parichayaadavajna Santata Gamanat Anadaro

Bhavati；Mala Bhilla Parandhri Chandana Taru Kashtamindini Kurute。透過不斷的聯想，你會失去一個
存在的真正價值。你內心產生了一種粗心。在這裡，我們日復一日地見到斯瓦米·克里希納南達吉
(Swami Krishnanandaji)；所以我們自然不會知道這位聖人的全部價值。只有那些不和他住在一起的
人，偶爾拜訪他，聽到他的一些話，這些話會直接進入他們的內心，並立即在那裡閃爍出阿塔姆-
維查拉的光明之光——他們會珍惜這光。他能夠點燃他們的心。他們知道他的真實身分。他們永
遠不會忘記它。他們珍惜與他接觸的這段經歷，並將其作為一盞明燈銘刻在心中。除非我們將自
己置於那些遠道而來、渴望了解真理的人們的立場上，否則我們將無法對這些偉大人物的真實面
目獲得新鮮而驚人的體驗；然後我們就會知道祂在這個卡利時代、在這個黑暗時代的意義和代表。
這是理解這些存在的唯一方法。

今天我可以嘗試做的一件事就是向你們展示我從祂那裡學到的一些關於靈性人和三亞修行者的理
想模式的事情。首先，斯瓦米·克里希納南達吉是一個不尋常的人。

Manushyaanaam Sahasreshu Kaschit Yatati Siddhaye：

Yatataamapi Siddhannaam Kaschinmaant Vetti Tatwatah。

他是屬於後一類的人之一，是極少數努力達到他並在本質上認識他的人，他來是為了引導人們走
向自我知識。為此，我們必須審視我們的吠檀多阿查亞（Vedanta Acharya）和桑亞薩阿查亞（Sany
asa Acharya）。

我發現他的生活是基於絕對的 Vairagya。他的棄絕和精神生活是建立在普爾納·瓦伊拉吉亞 (Poorna

Vairagya) 的基礎上的。它是精神生活最好的基礎；沒有它，精神生活只是一個搖搖欲墜的結構。
Krishnanandaji 的 Vairagya 的顯著特徵是它是 Viveka-Vichara-Janita Vairagya。透過不斷地思考生活的
事實，並以非常有洞察力和高度辨別力的頭腦來對待這些生活現象，Vairagya 在他的意識中慢慢
地成長和美麗地發展。正是這種歧視和不斷的探究造就了他的 Vairagya。他的精神生活以此為基
礎。因此，它建立在最可靠的基礎上，建立在最永久和不可動搖的基礎上。
Vairagya 並不是一件容易的事。駱駝吃仙人掌，會傷到它們的嘴。然而，他們還是一次又一次地
吃仙人掌。人可能會一次又一次地受苦；然而他們卻執著於世俗的生活。僅僅透過維夫卡（Vivck
a）了解感官對象的有害和痛苦的本質，斯瓦米·克里希納南達吉（Swami Krishnanandaji）就在帕拉·
瓦伊拉吉亞（Para Vairagya）站穩了腳跟。

如果你理解了這一點，就會解釋許多我們在他的生活中看到和驚嘆的其他事情：他如何能夠這樣
生活，這樣看待事情，對發生在他身上的一切有這樣的態度。生活。這個宇宙裡沒有他想要的東
西。他不關心這些名稱和形式。他已經獲得了 Pari-poornata 的感覺，這種感覺源於“我是 Nitya，S
huddha，佛陀，Satchidananda Atma”的持續意識。由於他的維韋卡（Viveka）和維查拉（Vichara）
在靈性生活上給了他非常正確的引導，因此，他並不像絕大多數求道者那樣愚蠢：正如古儒吉日
不厭其煩地一遍又一遍地重複的那樣：“稍微讀一點梵文、 Panchadasi 和兩到三本奧義書，這些
有抱負的人立刻想要跳到 Nirvikalpa Samadhi，並覺得他們已經準備好做 Lokasa-mgraha。” 這就是
自欺欺人的求道者的模式，他們閱讀經典，了解其語言意義，但沒有掌握最重要的教法精神。上
師的教導精神是最重要的。這種正確的精神生活方法，你必須擁有。

如果您想了解 Parabrahman：Tad-viddhi Pranipatena Pariprasnena Sevaya。根除利己主義，塞瓦—所有

這些都意味著你整個舊的、不重生的、自高自大的本性要徹底改變。然後只有你才能接近古魯。
只有有辨別力的人才能了解這些事：哪是車，哪是馬，把哪匹放在哪匹前面。然後他就成為一名
Adhikari。我毫不懷疑地斷言：克里希那南達吉使他的吠檀多生活建立在完美的 Adhikaritwa 的基礎
上。因此，你在他身上看到了 Sadhana Chatushtaya 的理想典範。他的維維卡是二十四小時的維維
卡。他生命中的每時每刻都在進行歧視。他的心從未沉睡，從未放鬆。這是他的標準：無論他做
什麼，無論他有什麼經歷，“這會幫助我的精神生活還是阻礙我的精神生活？” 這是他手上的測
量桿。他對自己的原則和使用這根量尺的態度絕對堅定。如果它不精神，他會毫不猶豫地拒絕它。
這是一種歧視，總是選擇 Sreya Marga。

斯瓦米·克里希納南達吉 (Swami Krishnanandaji) 是納奇克塔斯 (Nachiketas) 元素的化身。Sadhana Chat

ushtaya 很自豪能夠來到這樣一個有價值的地方並擁有他們的住所。他的 Titiksha 是什麼，我可以
透過一些第一手知識來判斷。身體被給予了一大塊非常艱難的 Prarabdha－－這種痛苦會讓一個普
通人崩潰。但他的生活已經建立在這個信念的基礎上；Ajo Nityah Saswatoyam Purano，No Hanyate
Hanymane Sareere。因此，他像英雄一樣承受了一切苦難。沒有呼吸，人就無法生存；他的帕拉布
達（Prarabdha）試圖窒息他的生命；他與肉體的痛苦進行了怎樣的鬥爭，只有他自己清楚。然而;
自始至終，他對認識自我的堅定信念從未動搖。因此，他是蒂蒂克沙的化身。它還有另一種形式：
無論什麼痛苦，無論什麼疾病，無論遇到什麼煩惱和困難，他都不會向任何人提起，也不會努力
去糾正。這是蒂蒂克沙。他接受發生在他身上的一切。他永遠不會對任何人說「我沒有這個」。
不要試圖對身體遭受的痛苦採取任何補救措施。不要尋求安慰：如果它來得很好，如果沒有來，
也很好。一些令人厭惡的事情已經來臨：不要試圖逃避它。斯瓦米·克里沙南吉 (Swami Krishaanand
ji) 一直試圖在日常生活中將蒂蒂克沙的這一理想擺在他面前。為此，他總是追尋智慧的原始來源
——無論商羯羅為所有這些修行給出什麼定義，他總是接受它們。他將商羯羅的定義視為自己的
理想並努力遵守。

他的內在生活是耀眼的渴望之火。他日日夜夜都熱衷於實現絕對的渴望。其他一切對他來說都不
存在。這就是斯瓦米·克里希納南達吉所擁有的內在生活。

儘管通常吠檀多人應該是理論性的並且不參加業力瑜伽，但斯瓦米·克里希南南達吉在藥房提供了
出色的服務。他日日夜夜擔任藥局的唯一「負責人」。儘管他的天性是內向、內省的，但當職責
召喚到來時，他不顧他的天性，站出來並出色地服務。即使現在，你也會發現他還在不停地工作。
他的作品性質如此，沒有什麼引人注目的地方。但他從不浪費任何一刻。他在這個道場裡過著最
規律的生活。

我從來沒有聽過他提高聲音說話。我從來沒有聽過他說過一句嚴厲的話。我自己曾多次試圖讓他
表達非常批評和譴責的意見；即使案件足以引起嚴厲的譴責或譴責，他也從未這樣做過。他使自
己成為了古魯傑夫那樣寬容的化身。

他的生活充滿了純粹的梵天靈性。他不斷地思考、安住於並專注於最高實相的思想，即那個超驗
的、不朽的、無限的、無名的、無形的、永遠存在的、無所不在的實相的思想。這就是他所做的
那種自發的薩達納（Sadhana），他像吉萬穆克塔（Jivanmukta）那樣生活。

他的人生是每個人都應該效法的理想。從社會和個人角度來看，他的言行舉止很可能是令人羨慕
的完美紳士理想。他的言談舉止、他的舉止、他的社交，一切都是一個理想的紳士的樣子。

在他的日常生活中，在他的例行公事中，在他所實踐的紀律中，他是薩達卡的理想人選。
他的人生態度和世界觀，是任何聖人都應該採取的理想模式。

他內心始終持有的意識是 Jivanmukta 的理想，我們在 Vidyaranya 的 Jivanmukti-Viveka 和 Panchadasi

中提到過這一點。

這四種理想融入了他生活的各個層面。他試圖按照我們印度人和印度教徒所擁有的完美的最高理
想來塑造自己，即普納-阿瓦塔拉·斯里·奎師那的生活。克里希納南達吉早年受到《梵歌》的啟發，
他對克里希納勳爵的完美和輝煌著迷。他認真地追隨並努力，成功地成長為與吉塔理想和奎師那
理想相似的人。克里希納清楚地知道他是普納阿瓦塔拉（Purna-Avatara），因此他在地球上扮演了
這個角色。克里希南南達吉充分認識到世界是他自己思想的反映，他始終積極地扮演分配給他的
角色。令人高興的是，聖古魯傑夫以他的直覺智慧給了他“斯瓦米·克里希納南達”這個名字，一
個分享克里希納意識極樂的人。克里希南南達吉知道整個世界都是一部皮影戲：他不受它的影響。
同時，他始終以最高現實薩奇達南達的意識為中心。

與祂的持續交往不應讓我們忽視像克里希那南達吉這樣的靈魂的榮耀、輝煌和價值。他繼承了 Sa
natkumaras 的傳統。我們中間有一位偉大的維布提。我們應該要認識到這一點，並認真反思他所
主張的是什麼，以及他一生所體現的理想。我們對這些偉大人物的最高讚美就是效法他們並受到
祝福。

A Divine Messenger

by Sri Swami Shankarananda, Durban, S Africa

On the 9th of April, 1970 at about 9 a.m. the taxi which was parked near the Yoga Museum, was ready to leave
for Hardwar from where I was to leave for New Delhi and begin my journey back to South Africa after nearly f
our-and-a half years stay in the holy ashram of our Beloved Gurudeva Sri Swami Sivanandaji Maharaj. At this
moment I stood with head lowered and my eyes probing into the holy sands which bore my weight and sustaine
d me. Most of the Senior monks of the ashram had assembled to offer a prayer for me on my departure. When I
took my seat in the car, H.H. Sri Swami Krishnanandaji Maharaj came forward, and held my two hands in Swa
miji's. Nothing was said and silence prevailed. But I understood Swamiji's feeling for me, a stray seeker. Yes, S
wamiji was my mother, father, friend, guide and above all a wisdom personified preceptor at whose feet I had t
he rare blessed privilege of staying and learning.
During my first stay in the Ashram in 1959, which came to a sudden termination within four months of stay, du
e to circumstances beyond my control, my contact with Swamiji was rather restricted to a few rare occasions. D
uring this period though Swamiji was engaged in administrative work, Swamiji was far from being easily acces
sible due to Swamiji's love for a strict disciplined life, study and constant contemplation. I heard much about S
wamiji's inexhaustible appetite for studies into the profound scriptures of the Upanishads, the Epics, the Purana
s and the six schools of Indian Philosophy, Western philosopny and scriptures of different religions of the worl
d. When I returned to South Africa in 1960, thereafter, some stray thoughts did perch upon the surface of my m
ind recalling those few rare occasions of meeting Swamiji. Swamiji's thirst for Realization and the tremendous
gusto with which Swamiji approached this, made me feel a most insignificant and lost in the forest-like hairy m
ane of a lion. This feeling always had the better of me and did approach Swamiji in thought from a great distan
ce.

It was during my second stay in the Ashram that I gravitated close to Swamiji. The pull became greater and gre
ater in intensity during Swamiji's lectures on Gita twice a week and a weekly talk on subjects of general spiritu
al instructions. In course of time the latter was replaced with a third talk on the Gita each week. The profundity
and depth with which Swamiji discourse on the Gita transported me to great heights which left a lasting and ind
elible impression upon my mind. As a neophyte this was absolutely necessary to cement my feet deeper and de
eper into the quest for the spirit. As the days, weeks and months uncovered themselves gradually, I soon realize
d that Swamiji was to be secretly installed in the bosom of my heart for all times to come. THAT irresistible ye
arning by the Gopis to be constantly in the company of Sri Bhagavan Krishna began to have a deeper implicati
on and connotation, differentiating the carnal demands from that of the Spiritual, being fully aware that my love
and the compulsion to be in Swamiji's company as much as possible, were of the degrees of the lowest strata in
my aspiration. Whenever I had the blessed fortune of being in Swamiji's company I was struck with awe and w
onder with Swamiji's simplicity in spite of Swamiji's eloquent command over the oration and presentation of an
y metaphysical or philosophical Truth. Whenever Swamiji discussed any topic from the scriptures, it was like a
n ocean being created with its cooling properties on the sands in the torrid heat of a desert. I was engulfed in a s
ea of wonderment to learn from my own experience that the human mind could have such a capacity to raise an
undeveloped mind such as mine to celestial heights of peace and calm, though it may be for a very short while,
by a lucid and simple elucidation of instructions on mediation and its vital benefits to the seeker, as a result of i
ts practise. No moment spent in Swamiji's company is other than spiritual whether it be work or otherwise.

On many occasions I had been with a group of visitors and sometimes alone to Swamiji's office which occupies
the floor of a veranda or any room for that matter, though Swamiji would be deeply absorbed in administrative
work and attending to the minutest of details with heads of different departments of the Ashram, there always w
as a welcoming warmth radiating from Swamiji's whole being. Within a matter of minutes Swamiji would switc
h on the power-house of Eternal Wisdom instantaneously focussing the flood-lights on the purpose of human lif
e. A grand treat, to those earnest seekers, would be presented in all its glory and grandeur. This connotes in no
uncertain terms the Realization of our Master's genius child. In Swamiji's company there is no sorrow, anguish
or suffering. Everything is full and complete. In such company can there be want other than spiritual?
As a preceptor which is not Swamiji's claim, Swamiji represents cur ancient system of Guru-Sishya relationship;
every word whether written or said has the current of Upanishadic thought permeating and flowing most distin
guishedly, every bit of work is a worship of the Divine; giving us an idea, a touch of King Janaka's spiritual att
ainments.

The love and worshipfulness with which I esteemed Swamiji for all the spiritual nourishment and sustenance, I
was being conferred, as my days at the ashram increased, reached great heights towards the last few months of
my stay when a special Yoga Class for foreigners was conducted from the middle of January to the middle of
March, 1970. The ashram had about forty students hailing from different parts of the world coming from many
walks of life. There was not one student who could have returned untouched.

Swamiji spared nothing to see to their comforts in details both physically and spiritually. After welcoming and
comforting them in the true Indian tradition the treatment in the realm of the spirit, administered, would I am su
re, be envied, even by the gods. This flowed unabatedly for two timeless months. As the number of days advan
ced, the lecture hall was nothing but a flood of Divinity inundating every student physically, vitally, mentally a
nd intellectually. Many personal conversations with the students revealed to me the same experiences I had duri
ng the early part of my stay. The students were overwhelmed. Their love and affection for Swamiji as a great di
vinity began to be exposed without any reservation. In the meantime the worshipfulness with which I regarded
Swamiji rose to colossal heights in this period and to this day it continues unabatedly. I can't recall one student
who could have returned without being touched to the very depths of his being. The wisdom flowed from the d
eepest recesses of Swamiji's heart accompanied by the usual superbly—styled oration. When the time came for
the termination of the special class and to make way for the usual summer onrush of pilgrims who invade Rishi
kesh and most holy places in Uttarakhand, many students wished that they could continue their stay. Some stay
ed on and the others had to move on for they had commitments in their respective countries. The spiritual treat
ment which they had, I am sure will be meaningful and applicable wherever they may be and whatever avocatio
n they establish themselves in. The outpourings of Swamiji was really great.

Nothing could be more glorious than to wish that I could have the privilege once again to be at Swamiji's feet i
n Sri Gurudev's Ashram on the holy banks of the Ganges River at the foothills of the Himalayan Mountains in
Rishikesh.

If Swamiji could offer so much invaluable spiritual guidance and instructions to all those who came into contac
t with Swamiji in spite of the heavy pressure of administrations and poor health, it makes me wonder to what e
xtent Swamiji will go to in order to serve the spiritual needs of sincere aspirants, should the responsibility of ad
ministrative work be withdrawn and good health prevails.
Swamiji will be completing fifty years of earthly sojourn in April this year. May I be permitted this privilege of
wishing Swamiji on this most happy and auspicious occasion a very very happy birthday. May Swamiji live ma
ny many more years on this earthly plane to guide and lead us all to a more glorious life in the spirit. To Swami
ji this day will be like all other days. To us it is of special significance, a day of great rejoicing and happiness. I
n all humility let us offer our worshipful prayers to God for sending us such a messenger, and Gurudev for insta
lling such a rare and conspicuous jewel in the Crown of the Divine Life Mission. In this age we are very blesse
d to have such spiritual personalities such as Swamiji. Let us also offer prayer to God and Gurudev to nourish a
nd sustain all our Gurubhais in the Ashram for so gloriously continuing our Master's Mission on this holy day.
May we also remember H.H. Sris Swami Chidanandaji Maharaj, Madhavanandaji Maharaj, Dayanandaji Mahar
aj and Paramanandaji Maharaj for their contribution to the Master's Mission for so many years on this most hol
y day.

Glory into God! Glory unto Gurudev! I Glory unto Swamiji Maharaj!!!

神聖的使者

作者：斯瓦米‧尚卡拉南達 (Sri Swami Shankarananda)，南非德班

1970 年 4 月 9 日上午 9 點左右，停在瑜伽博物館附近的出租車準備出發前往哈德瓦爾，我將從那

裡出發前往新德里，並在將近四小時後開始返回南非的旅程。在我們摯愛的古魯德瓦·斯瓦米·西瓦
南達吉·瑪哈拉吉的聖所待了半年。此時此刻，我低著頭站著，目光注視著承載著我的重量、支撐
著我的聖沙。在我離開時，道場的大多數高僧都聚集在一起為我祈禱。當我在車上坐下時，聖斯
瓦米·克里希納南達吉·馬哈拉吉殿下走上前來，握住我的兩隻手。沒有人說話，一片寂靜。但我理
解斯瓦米吉對我這個流浪者的感情。是的，斯瓦米吉是我的母親、父親、朋友、嚮導，最重要的
是，他是一位智慧的化身導師，我有幸在他的腳下停留和學習。

1959 年，我第一次在道場停留，但由於無法控制的情況，停留不到四個月就突然終止，我與斯瓦
米吉的接觸僅限於極少數情況。在此期間，雖然斯瓦米吉從事行政工作，但由於斯瓦米吉熱愛嚴
格的生活、學習和不斷的沉思，所以他並不容易親近。我聽說斯瓦米吉對研究《奧義書》、《史
詩》、《往世書》以及印度哲學六大流派、西方哲學和世界不同宗教經典的深奧經典有著無窮無
盡的興趣。此後，當我於 1960 年回到南非時，一些雜念確實浮現在我的腦海中，回想起了與斯瓦
米吉的幾次罕見的會面。斯瓦米吉對自覺的渴望以及斯瓦米吉接近這一目標的巨大熱情，讓我感
到自己是最微不足道的，迷失在森林般毛茸茸的獅子鬃毛中。這種感覺總是佔據著我的上風，並
且確實從很遠的距離接近斯瓦米吉的思想。

正是在我第二次入住道場期間，我被斯瓦米吉吸引了。在斯瓦米吉每週兩次的梵歌講座和每週一
次關於一般精神指導主題的演講期間，這種吸引力變得越來越大。隨著時間的推移，後者被每週
第三次關於梵歌的演講所取代。斯瓦米吉關於《梵歌》的論述的深刻性和深度將我帶到了一個很
高的高度，在我的腦海中留下了持久而不可磨滅的印象。作為一個新手，這對於讓我越來越深入
地探索精神是絕對必要的。隨著日復一日，週復一周，月復一月，我很快意識到，斯瓦米吉將永
遠被秘密地安放在我的心中。牧牛女孩那種不可抗拒的渴望不斷地與薄伽梵·克里希納(Sri Bhagava
n Krishna) 為伴，這種渴望開始有了更深的含義和內涵，將肉體的要求與精神的要求區分開來，充
分意識到我的愛和與斯瓦米吉在一起的衝動就像盡可能地達到我的願望中最低層的程度。每當我
有幸與斯瓦米吉為伴時，我都會對斯瓦米吉的簡單性感到敬畏和驚奇，儘管斯瓦米吉對任何形而
上學或哲學真理的演講和呈現都有雄辯的指揮能力。每當斯瓦米吉討論經文中的任何話題時，就
像在沙漠酷熱的沙上創造出一片海洋，其冷卻特性。我沉浸在驚奇的海洋中，從我自己的經歷中
得知，人類的思想有能力將像我這樣的未開發的思想提升到和平與平靜的天國高度，儘管這可能
是很短的一段時間，透過清楚、簡單地闡明有關調解的說明以及調解實踐對尋求者帶來的重要好
處。無論是工作還是其他，在斯瓦米吉的陪伴下度過的每一刻都是精神上的。

很多時候，我和一群訪客在一起，有時單獨去斯瓦米吉的辦公室，辦公室佔據了陽台或任何房間
的地板，儘管斯瓦米吉會全神貫注於行政工作，並與負責人一起處理最微小的細節。在道場的不
同部門，斯瓦米吉的整個身心中始終散發著歡迎的溫暖。幾分鐘之內，斯瓦米吉就會打開永恆智
慧的動力室，瞬間將泛光燈聚焦在人類生命的目的上。對於那些熱心的尋求者來說，一場盛大的
款待將以其所有的榮耀和宏偉呈現出來。這毫不含糊地意味著我們師父的天才孩子的證悟。在斯
瓦米吉的陪伴下，沒有悲傷、痛苦或痛苦。一切都是充實而完整的。在這樣的陪伴下，除了精神
之外還能有什麼需要嗎？

身為導師，斯瓦米吉並不自稱，他代表了古魯-西夏關係的古老體系；每一個字，無論是寫的或說
的，都充滿了奧義書思想的潮流，最顯著地滲透和流動，每一個工作都是對神的崇拜；給我們一
個想法，讓我們來了解賈納卡國王的精神成就。

隨著我在道場的時間增加，我對斯瓦米吉的所有精神滋養和寄託所給予的愛和崇拜，在我逗留的
最後幾個月裡達到了一個新的高度，當時為外國人舉辦了一個特殊的瑜珈課程。從 1970 年 1 月中
旬到 3 月中旬。道場有大約 40 名來自世界各地、各行各業的學生。沒有一個學生能夠原封不動地
回來。

斯瓦米吉不遺餘力地照顧他們在身體和精神上的細節舒適。在以真正的印度傳統歡迎和安慰他們
之後，在精神領域進行的治療，我相信，會被羨慕，甚至眾神。這種情況持續了兩個月，持續。
隨著時間一天天過去，報告廳裡只剩下一股神性洪流，淹沒了每個學生的身體、生命、精神和智
力。與學生的許多私人談話向我揭示了我在逗留初期的經歷。學生們不知所措。他們對斯瓦米吉
這位偉大神靈的熱愛和喜愛開始毫無保留地暴露出來。同時，我對斯瓦米吉的崇拜在這段時期上
升到了一個巨大的高度，並且一直持續到今天。我不記得有哪個學生回來後，他的內心深處沒有
被觸動。伴隨著一貫華麗的演講，智慧從斯瓦米吉內心最深處湧出。當特殊課程結束並為通常夏
季湧入瑞詩凱詩和北阿坎德邦最神聖的地方的朝聖者讓路時，許多學生希望他們能夠繼續逗留。
有些人留下來，有些人則不得不離開，因為他們在各自的國家有承諾。我相信，無論他們身在何
處，無論他們從事什麼職業，他們所受到的精神治療都將是有意義且適用的。斯瓦米吉的傾注真
的很棒。

沒有什麼比希望我能有幸再次來到位於瑞詩凱詩喜馬拉雅山腳下的恆河畔神聖的古魯德夫靜修所
的斯瓦米吉腳下更光榮的了。

如果斯瓦米吉能夠在繁重的行政壓力和健康狀況不佳的情況下為所有接觸過斯瓦米吉的人提供如
此多寶貴的精神指導和指導，這讓我想知道斯瓦米吉會在多大程度上滿足精神需求對於真誠有抱
負的人來說，如果行政工作的責任被撤銷並且身體健康的話。

斯瓦米吉將於今年四月結束五十年的塵世逗留。願我有幸在這個最幸福和吉祥的時刻祝福斯瓦米
吉生日快樂。願斯瓦米吉在這個塵世層面上活得更多很多年，引導我們所有人走向更輝煌的精神
生活。對斯瓦米吉來說，這一天就像其他日子一樣。對我們來說，這一天具有特殊的意義，是一
個充滿歡樂和幸福的日子。讓我們以謙卑的態度向上帝致以虔誠的祈禱，祈求上帝派遣我們這樣
一位使者，祈求古儒吉在神聖生命使命的皇冠上安放如此稀有而引人注目的寶石。在這個時代，
我們非常幸運能夠擁有像斯瓦米吉這樣的精神人物。讓我們也向上帝和古魯祈禱，以滋養和維持
道場裡所有的古魯拜，讓他們在這個神聖的日子光榮地繼續我們師父的使命。願我們也紀念斯里
斯·斯瓦米·奇達南達吉·馬哈拉吉、馬達瓦南達吉·馬哈拉吉、達亞南達吉·馬哈拉吉和帕拉馬南達吉·
馬哈拉吉多年來在這個最神聖的日子對師長使命所做的貢獻。
榮耀歸於神！榮耀歸於古魯！我榮耀斯瓦米吉·馬哈拉吉！！！

The Great Transmitter

by Sivananda-Valentina

Yes, that is how I know Swam Kirishnanandaji. Swamiji is the Master of both—word and silence. Both are the
great forces, and he uses them splendidly. Intense and exquisite are his words but there is even more intensenes
s in that, which he leaves unsaid. Capacity—Intenseness—Control are some of Swamiji's characteristics. One
who realized the Absolute has unlimited capacity for the relative.

The enlightened Knower is Swamiji! He lives, acts, works in the world not as much as the worldly man—but m
uch more. But what a difference! The Knower lives and moves with great conscious force and power, without f
alling from the Supreme Awareness of the Absolute. For the Knower of Truth the Supreme is in the world, in t
he body, in the work as fully as It is in the most utter state of Samadhi. The sage accepts the world as God.

It is undoubtedly most helpful about one's life to be at home with the high and the low, and this I call capacity.
Intenseness of the mystic, the poet, the philosopher is manifested as earnestness and ability to be right and just i
n the mundane dealings. Control has many ramifications. If one has it within—one certainly is at ease with the
outside forces.

Swamiji has perfect skill in action. A savant par excellence, he nevertheless is entirely unaffected by the usual a
ilments of most learned pandits! He is humility, simplicity and charm personified! His greatest achievement is
"the silence of the desire and tongue before God!" I do not think there are many people even amongst highly-e
volved Yogins and Vedantins who can surpass Krishnananda in exquisite measure of word. Yet it is not a calcu
lative effort, but rather, true absorption in Silence, which results in the subtle discrimination and Knowledge, as
well as in the power to avoid evil.

This quality of freedom from the world, this deep calm and courage, this composure and thoughtfulness, verily
radiate from the whole mental atmosphere around Swami Krishnananda. The very existence of such soul force i
nfluences and purifies through the whole space, there is no doubt about it. I perceive almost an "audible sound
of intenseness" about Swami Krishnananda! Straight, one-pointed, luminous and intensely alive—such is his au
ra. His mind seems to be always in repose. That is why he reflects the whole Universe in his writings. "The Rea
lisation of the Absolute" is veritable Masterpiece. I have gathered the deepest calm; the purest light from conte
mplating the immortal Truths of this most enlightening presentation of the Vedantic Teachings. Swamiji, even a
s Sankaracharya, detests loud speech, profusion of words and exhibitionism. His words are delightfully reachin
g both the heart and the head.

Spiritual fragrance is limitless! Mountains and oceans separate Me from Swami Krishnananda physically, but n
o power can forbid or limit the Silent Transmission of Truth. Truth is not of time or space. It is impossible to ei
ther transmit or receive true Love or true Wisdom through any conscious effort, speculation, disciplines, etc. Fo
r all such attempts are of time. They start and they end. True communion is not even "everlasting", for this is tr
ue of time! No, the fragrance of spiritual communication is really above all values and concepts. It is effortless,
instantaneous and all-embracing. It just IS. It is the sweetest and the highest communication far beyond the min
d, far beyond mental abstract generalizations.

Prostrations thousand times to the Soul who transmits silently the Glory of the Infinite. And may he also be ble
ssed for his powerful Divine Speech which is almost as grand as his Silence!

Swamiji—a Blessed Birthday to you! And my ardent prayer is that this Blessed Birthday may be celebrated for
many beautiful years to come!

偉大的發射器

作者：悉瓦南達-瓦倫蒂娜

是的，這就是我認識 Swam Kirishnanandaji 的方式。斯瓦米吉是言語與沉默的大師。兩者都是強大

的力量，他將它們運用得非常出色。他的言語激烈而精緻，但他沒有說出來的還有更強烈的內容。
能力——強度——控制是斯瓦米吉的一些特徵。認識絕對的人對於相對的事物具有無限的能力。

開悟的知者是斯瓦米吉！他在世上的生活、行動和工作不像世俗的人那麼多——但更多。但有什
麼不同啊！知曉者以巨大的意識力量和力量生活和行動，而不會從絕對的最高意識中墮落。對於
了解真理的人來說，至尊存在於世界中、存在於身體中、存在於工作中，就像它處於最徹底的三
摩地狀態一樣。聖人視世界為神。

毫無疑問，對一個人的生活最有幫助的是，能夠坦然面對高低，我稱之為能力。神秘主義者、詩
人、哲學家的熱情表現為在世俗交往中的真誠和正確、公正的能力。控制有很多影響。如果一個
人內心有這樣的力量，那麼他對外界的力量肯定會感到自在。

斯瓦米吉的動作技巧堪稱完美。他是一位卓越的學者，但他完全不受大多數博學者常見毛病的影
響！他是謙遜、簡單和魅力的化身！他最大的成就就是“在上帝面前沉默的慾望和舌頭！” 我認
為，即使在高度進化的瑜珈士和吠檀多中，也沒有多少人能夠在言語的精湛程度上超越克里希那
南達。然而，這不是一種計算性的努力，而是真正專注於寂靜，從而產生微妙的辨別力和知識，
以及避免邪惡的力量。

這種脫離世界的自由品質，這種深深的平靜和勇氣，這種沉著和體貼，確實從斯瓦米·克里希那南
達周圍的整個精神氛圍中散發出來。這種靈魂力量的存在，對整個空間的影響和淨化，是毫無疑
問的。我感覺到斯瓦米·克里希納南達幾乎有一種「可聽見的強烈聲音」！筆直、專一、明亮、充
滿活力──這就是他的氣場。他的心似乎始終處於平靜狀態。這就是為什麼他在他的著作中反映
了整個宇宙。《絕對的實現》是名副其實的傑作。我已達到最深的平靜；來自吠檀多教義最具啟
發性的闡述的不朽真理的沉思所帶來的最純淨的光芒。斯瓦米吉和桑卡拉查亞一樣，厭惡大聲講
話、多言和暴露狂。他的話令人愉快地觸及心靈和頭腦。

精神芬芳無限！高山和海洋將我與斯瓦米·克里希那南達在物理上分開，但沒有任何力量可以禁止
或限制真理的無聲傳播。真理不屬於時間或空間。透過任何有意識的努力、推測、紀律等，不可
能傳遞或接收真愛或真智慧。因為所有這些嘗試都是時間。他們開始，也結束。真正的交流甚至
不是“永恆的”，因為時間就是如此！不，心靈交流的芬芳確實高於一切價值觀和觀念。它毫不
費力、瞬時且包羅萬象。它就是這樣。這是最甜蜜、最高級的交流，遠遠超越了頭腦，遠遠超出
了心理抽象概括。

向默默傳遞無限榮耀的靈魂頂禮千次。願他也因他強大的神聖言語而受到祝福，這幾乎與他的沉
默一樣偉大！

斯瓦米吉－祝你生日快樂！我熱切祈禱，願在未來許多美好的歲月裡慶祝這個神聖的生日！

The Upadesh of Swami Krishnananda

by Siva Kiekens, Aalst

I am one of the Yoga students who took part in the International Yoga and Meditation course, early 1970, that
was held at Sivanandashram under the guidance of Rev. Sri Swami Krishnanandaji Maharaj. Just as I was about
to leave my country, I gave a call to Sri Swami Chidanandaji Maharaj who was touring in Europe at that time. I
have never forgotten Poojya Swamiji's words: "Do not go to India for roaming about, for sightseeing, for seeing
India's poverty. Go straight to Sivanandashram and do serene Sadhana there. Experience Gurudev's presence an
d Kripa. I have wrtitten to Sri Swami Krishnanandaji Maharaj about your visit and I am sure he will give the ve
ry best of Himself. He is a Jnanapurusha." I had also read a statement of Gurudev about Krishnananda Swamiji
Maharaj: "Who knows how many Shankaracharyas have gone into this Sannyasin." I went to Sivanandashram
with the highest expectations and... I came back rich! Mainly through Poojya Sri Swami Krishnananda's grace.
All the Ashramites have noticed and said how we, the students, were really hanging at Swamiji's lips.

I had the greatest difficulties in understanding the real depth of Sri Swamiji's teachings. Even now I am continu
ing the study, and may be it will take a whole life-time. Yet, from the very first lesson several ideas really struc
k me. Even today some of Swamiji's sentences are ringing in my ears. If I put some of Swamiji's ideas on paper
they may lose some of their power. Swamiji must say them with His own powerful and tremendous conviction:
"Only God is and nothing else can be." And smilingly He added: "Think in these lines for just one hour and yo
u will not go for dinner."

I always remember many other words of Sri Swamiji's Upadesh: " Conflicts are the false self that you are carryi
ng with you. You cannot become it because it is not you. You cannot give it up because you think it is you. We
have a cloud of confusion covering the light of our mind. Because we see through the mist and we see a world
of conflict. This cloud has to be dispersed. This is the purpose of Yoga. You do not create happiness. It is there
always. You have to become the true YOU only! "Relationships are all outside. The unrelated condition is Who
leness. Our true being is unrelated wholeness of Consciousness. The mistake of Sankhya is that it thinks that th
ere is a counterpart to Consciousness. It cannot be real because Consciousness is a whole. You cannot think of
God. This would be reducing Him to an object of experience. There is no such thing as psychological relationsh
ip with Reality. Hence what we, through concentration, have to achieve, is to melt the network of relationships t
hat are artificially created in perception and cognition. We must melt them in such a way that we will see things
as they are in themselves. Dharana is a creating of a tendency in consciousness towards non-objectivity. All obj
ectivity is bondage. All tendency towards non-objectivity is a step towards freedom of the Soul. The art of conc
entration is towards internality. To conceive the object as it could be in itself without any association with other
particulars, without association with a colour or a shape, and without your idea about it is to, contemplate it as i
t is in ITSELF. Concentration is beholding an object from its OWN standpoint.

It is thinking something as independent of the sensations we have of it. Concentration is seeing a thing as the A
di-Daiva, God, would see a thing..."

I can go on quoting more inspiring words of Swamiji but I think we must hear them from his lips. At his holy f
eet I have experienced the tremendous power with which he removes our darkness. I am sure that Sri Swamiji
will attract more and more seekers from the West and in His own scientific way will give them a deep understa
nding of true Yoga.

Just before I left the Ashram Swamiji smilingly said: "When you go home had tell there what you have heard,
Europe will shake." Swamiji hesitated for a while and then said: "Or you will shake."

We are deeply grateful to Thee for taking so much pain and strain in teaching us. When my other brothers and
co-workers like Narayana, Laxmi, Shankara, Devi, Leela, Renu, Jyoti, Uma, Keshava, Muruga and many others
have rededicated themselves to the great work of Gurudev Swami Sivanandajl when I told them my experience
s with Swami Krishnanandaji Maharaj.

My deep prayers is that Thy good wishes may be with us always and with many more seekers the world over a
nd may this supreme Grace be with us for many years to come.

斯瓦米·克里希那南達的烏帕德什

作者：Siva Kiekens，阿爾斯特

我是參加 1970 年初國際瑜伽和冥想課程的瑜伽學生之一，該課程在斯里·斯瓦米·克里希南南達吉·

馬哈拉吉(Sri Swami Krishnanandaji Maharaj) 牧師的指導下在 Sivanandashram 舉辦。正當我準備離開
祖國時，我打了電話給當時正在歐洲巡迴的斯瓦米·奇達南達吉·馬哈拉傑。我永遠不會忘記普佳·
斯瓦米吉的話：「不要去印度漫遊、觀光、看看印度的貧窮。直接去西瓦南達什拉姆，在那裡做
寧靜的薩達納。體驗古儒吉的存在和克利帕。我已經寫信給聖人斯瓦米·克里希南南達吉·馬哈拉傑
關於您的來訪，我相信他會展現出最好的自己。他是一位 Jnanapurusha。 」我還讀過古儒吉關於
克里希納南達·斯瓦米吉·馬哈拉吉的聲明：“誰知道有多少商羯羅查亞進入了這個桑雅生。” 我
懷著最高的期望去了 Sivanandashram，結果…我回來的時候很富有！主要是透過 Poojya Sri Swami K
rishnananda 的恩典。所有的修行者都注意到並說過我們這些學生是如何真正掛在斯瓦米吉的嘴邊
的。
我在理解斯瓦米吉教義的真正深度方面遇到了最大的困難。現在我還在繼續研究，也許要花一輩
子的時間。然而，從第一堂課開始，有幾個想法確實讓我印象深刻。即使在今天，斯瓦米吉的一
些句子仍然在我耳邊迴響。如果我把斯瓦米吉的一些想法寫在紙上，它們可能會失去一些力量。
斯瓦米吉必須以他自己強大而巨大的信念說這些話：“只有神存在，其他什麼都不能存在。” 他
微笑著補充道：“只要想一小時這些話，你就不會去吃晚飯了。”

我總是記得斯瓦米吉的烏帕德什的許多其他話：「衝突是你隨身攜帶的虛假自我。你無法成為它，
因為它不是你。你無法放棄它，因為你認為它是你。我們有一朵雲困惑遮蓋了我們心靈的光芒。
因為我們透過迷霧看到了一個充滿衝突的世界。這片雲彩必須被驅散。這就是瑜珈的目的。你並
不創造幸福。它一直都在那裡。你有成為真正的你！」關係全在外面。不相關的條件是完整性。
我們的真實存在是不相關的意識整體。數論派的錯誤在於它認為有與意識相對應的東西。它不可
能是真實的，因為意識是一個整體。你無法想到上帝。這將把他降低為一個經驗的對象。與現實
之間不存在心理關係。因此，我們透過專注必須實現的目標是融化在感知和認知中人為創建的關
係網絡。我們必須以這樣一種方式融化它們，這樣我們才能看到事物的本來面目。Dharana 是意識
中非客觀傾向的創造。一切客觀性都是束縛。所有非客觀性的傾向都是邁向靈魂自由的一步。專
注的藝術是走向內在。要想像物體本身的樣子，而不與其他細節有任何联系，與顏色或形狀無關，
並且沒有你對它的想法，那就是按照它本身的樣子來思考它。專注是從物體本身的角度來觀察物
體。

它正在獨立於我們對它的感覺而思考某件事。專注就是像 Adi-Daiva、上帝那樣看待事物…”

我可以繼續引用斯瓦米吉更多鼓舞人心的話語，但我認為我們必須從他的嘴裡聽到這些話。在祂
神聖的腳下，我體驗到了祂消除我們黑暗的巨大力量。我相信斯瓦米吉將吸引越來越多來自西方
的求知者，並以他自己的科學方式讓他們對真正的瑜伽有深刻的理解。

就在我離開修道院之前，斯瓦米吉微笑著說：“當你回家時告訴那裡你所聽到的，歐洲將會震
動。” 斯瓦米吉猶豫了一會兒，然後說：“不然你會發抖。”

我們深深感謝您花費如此多的痛苦和精力來教導我們。當我的其他兄弟和同事，如 Narayana、Lax
mi、Shankara、Devi、Leela、Renu、Jyoti、Uma、Keshava、Muruga 和許多其他人重新致力於 Gurude
v Swami Sivanandajl 的偉大工作時，當我告訴他們我與 Swami 的經歷時克里希南南達吉·馬哈拉傑。

我深深地祈禱，願您的美好祝愿永遠與我們同在，並與世界各地更多的尋求者同在，願這至高無
上的恩典在未來的許多年裡與我們同在。

The Dynamic Saint in the Sivananda Ashram

by Hans Franke and Mother Margret

Swami Krishnanandaji Maharaj is one of the main supporters of the Sivanada Ashram and the Divine Life Soci
ety. When we were led before him during our stay at the Sivananda Ashram, Swamiji received us most cordiall
y and welcomed us. He was well informed of our Branch in Cologne-Porz and we had the feeling that we were
before the most loving and tender person. This was what we felt in the presence of Swami Krishnanandaji. Sri
Krishnananda is always engaged with the affairs of the Ashram. The room where he works is always frequented
by visitors, Swamis, secretaries and seekers. They come and go without interruption. Swamiji dictates letters ch
ecks invoices, welcomes new arrivals and gives advices. Most of the time he is seen with his secretaries giving
dictations by turn. Brahmacharis, who serve him, provide tea, confectionery and sweets to the visiting guests w
ho come to see him. If Swami Krishnanandaji knows that a visitor likes coffee, he gives order to serve him with
a good coffee.

When you are with Swami Krishnanandaji in his office, you get the impression that you are in the office of a di
rector of a large company and who manages it with an utmost ease. But at the same time, you feel strongly that
there is something much more than this behind this dynamic saint, a capacity to guide mankind to their highest
destiny. Notwithstanding the overburden of work particularly with regard to the intensity of work, Swamiji is ki
nd to everybody and always ready for a joke. He is an example of a Karma Yogi. In fact, he lives what he teach
es. In the course of the conversation with Sri Krishnnandaji Maharaj, we witnessed the tremendous intuitive po
wer of his mind. The modest Karma-Yogi changed into a great Yogi and a famous philosopher of India and its
culture.

We bow before H. H. Sri Krishnanandji Maharaj filled with admiration and humility, whose life is a unique sac
rifice to Sri Gurudev, the Divine Life Society and the Sivananda Ashram. On the occasion of his 50th Birthday
we pray to the INFINITE ONE that HE may bestow upon our beloved Sri Swami Krishnanandaji always the ve
ry best health and infinite number of years to come to guide and inspire humanity in general. Hari om Tatsat. O
m Shivadandarpanamastu.
悉瓦南達靜修處的活力聖人

作者：漢斯·弗蘭克和瑪格麗特修女

斯瓦米·克里希納南達吉·馬哈拉吉 (Swami Krishnanandaji Maharaj) 是西瓦納達靜修處和神聖生命協

會的主要支持者之一。當我們在悉瓦南達靜修處逗留期間，當我們被帶到他面前時，斯瓦米吉非
常熱情地接待了我們並歡迎我們。他非常了解我們在科隆-波爾茨的分部，我們覺得自己面對的是
最有愛心、最溫柔的人。這就是我們在斯瓦米·克里希納南達吉面前所感受到的。克里希那南達總
是參與道場的事務。他工作的房間總是有訪客、斯瓦米斯、秘書和求知者經常光顧。他們來去無
間。斯瓦米吉口述信件、檢查發票、歡迎新來者並提供建議。大多數時候，人們看到他和他的秘
書們輪流聽寫。為他服務的布拉馬查里斯（Brahmacharis）為前來拜訪他的客人提供茶、糖果和糖
果。如果 Swami Krishnanandaji 知道訪客喜歡咖啡，他就會下令為他提供一杯好咖啡。

當您與 Swami Krishnanandaji 一起在他的辦公室裡時，您會感覺自己是在一家大公司的董事辦公室

裡，而且他對公司的管理非常輕鬆。但同時，你強烈感覺到，這位充滿活力的聖人背後的意義遠
不止於此，他有能力引導人類走向最高的命運。儘管工作負擔過重，特別是工作強度很大，但斯
瓦米吉對每個人都很友善，並且隨時準備開玩笑。他是業瑜伽士的一個例子。事實上，他照著他
所教的去做。在與聖克里希南達吉·馬哈拉吉交談的過程中，我們目睹了他心靈的巨大直覺力量。
謙虛的業瑜伽士變成了一位偉大的瑜伽士和印度及其文化的著名哲學家。

我們充滿欽佩和謙卑地向聖主克里希南南吉·馬哈拉吉鞠躬，他的生命是對聖古魯傑夫、神聖生命
協會和悉瓦南達靜修處的獨特犧牲。在他五十歲生日之際，我們向無限者祈禱，祈求他賜予我們
敬愛的斯瓦米·克里希納南達吉永遠最好的健康和無限的歲月來指導和激勵整個人類。Hari om Tats
at。Om Shivadandarpanamastu。

An Illustrious Disciple

by N. Ananthanarayanan

The greatest service that a disciple can render unto his Master is to grow into the likeness of the master. This in turn entails
following the Upadesha of the Master, in letter and in spirit. To do so is difficult, but first-rate disciples accept the challenge and
follow the path indicated by the Master with earnestness In God's good time, they grow in spiritual stature and take on the likeness
of their Guru.

Chidananda! Krishnananda!! Dayananda!!! Illustrious disciples of the beloved Master Sivananda! Gurudev, in his invisible Spirit,
must be feeling mighty proud of them. And why not? Serving the Master loyally, selflessly, tirelessly, ungrudgingly over the
decades, these glorious disciples of Swami Sivananda have earned not only the Grace of the Master, but the loving gratitude of
innumerable spiritual seekers.

Yes. Love and gratitude. Boundless love and boundless gratitude: these we offer to Pujya Sri Swami Krishnandaji Maharaj on this
most auspicious occasion of his Golden Jubilee.

Krishnananda Swamiji is a lovable soul. When you are with him, you feel at home. That is the hall-mark of a saint. With a saint, all
feel at home. Krishnananda Swamiji is a great saint.

He likes Sri Krishna and Vedanta. Because of his love for Vedanta, he likes Krishna more in His aspect of Parthasarathy, as
Arjuna's Teacher, as the world's Preceptor, as the Author of the Gita than in His aspect of Radha-Krishna or Gopia-Vallabh.

I remember this great Mahatma for two or three priceless lessons which he has taught me. Not directly though. I have read in his
writings his repeated emphasis on culture of the individual. "What you do is not so important as what you are": this remarkable
teaching I owe to Krishnananda Swamiji. God bless him.

Swami Krishnananadj Maharaj once told a Gurubhai of mind (this the latter retold the Upadesh to me) that the miseries that we
experience in life are as much the fruit of God's Grace as the good things of life. A spiritual thought pregnant with meaning and
something which all Sadhaks would do well to understand and appreciate especially in those moments when they feel like cursing
the Creator!

The same Gurubhai narrated to me another subtle point which Swami Krishnanandaji had expounded in a discourse in the Ashram.
It is that when our environment is bad, instead of trying to change our environment, we should try to do rigorous Sadhana and
purify ourselves more and more. And if we do that, the environment will, of its own accord, change and improve and turn good. A
great and subtle truth! My love to Swami Krishnanandaji for teaching these valuable lessons which are standing me in good stead
in life. My adorations to Him !
May God spare this simple man in saffron robes for many, many years... for the glory of Sivananda and for the good of humanity!
Jai Sivanand!!

The world can turn against you the moment it is unable to understand you. Beware! On what precarious way you live in this world!
Be prepared to meet the way in which God chooses to work the Divine Law: without giving you any notice of His Plan.

傑出弟子

作者：N. Ananthanarayanan

弟子能為師父提供的最大服務就是成長為師父的樣式。這反過來又需要在文字和精神上遵循大師
的 Upadesha。要做到這一點是困難的，但是一流的弟子接受挑戰，並認真地遵循明師指示的道路。
在上帝的好時機，他們的靈性成長，並呈現出他們上師的樣子。

奇達南達！克里希那南達!! 達亞南達！！！敬愛的悉瓦南達大師的傑出弟子！古儒吉，在他無形
的精神中，一定為他們感到無比自豪。那麼為何不呢？數十年來，這些在斯瓦米·悉瓦南達的光榮
弟子們忠誠、無私、孜孜不倦、毫不吝惜地為明師服務，不僅贏得了明師的恩典，也贏得了無數
靈性求道者的感激之情。

是的。愛與感恩。無限的愛和無限的感激：在普佳·斯瓦米·克里希南達吉·馬哈拉吉登基五十週年
最吉祥的時刻，我們向他獻上這些。

克里希納南達·斯瓦米吉是個可愛的靈魂。當你和他在一起時，你有賓至如歸的感覺。這就是聖人
的標誌。與聖人在一起，一切都感覺賓至如歸。克里希納南達·斯瓦米吉是一位偉大的聖人。

他喜歡聖奎師那和吠檀多。由於他對吠檀多的熱愛，他更喜歡克里希納在帕塔薩拉蒂的方面，作
為阿朱那的老師，作為世界的導師，作為梵歌的作者，而不是他的拉妲-克里希納或戈皮亞-瓦拉
巴的方面。
我記得這位偉大的聖雄，他教給我的兩三個無價的教訓。但不是直接。我在他的著作中讀到他一
再強調個人文化。「你做什麼並不重要，重要的是你是誰」：這句非凡的教導歸功於克里希納南
達·斯瓦米吉。上帝保佑他。

斯瓦米·克里希納吉·馬哈拉吉曾經告訴一位心靈古魯拜（後者向我重述了《烏帕德什》），我們在
生活中經歷的苦難與生活中的美好事物一樣都是上帝恩典的果實。這是一種充滿意義的精神思想，
是所有薩達克人都應該很好地理解和欣賞的東西，尤其是在他們想要詛咒造物主的那些時刻！

這位古魯拜向我講述了斯瓦米·克里希南南達吉在道場的一次演講中闡述的另一個微妙的觀點。就
是當我們的環境不好的時候，我們不應該試圖改變我們的環境，而應該努力做嚴格的修行，越來
越淨化自己。如果我們這樣做，環境就會自動改變、改善、變得更好。這是一個偉大而微妙的真
理！我非常感謝 Swami Krishnanandaji 教授的這些寶貴的課程，這些課程對我的生活很有幫助。我
對他的崇拜！

願上帝饒恕這位身穿藏紅花長袍的簡單人很多很多年……為了悉瓦南達的榮耀和人類的利益！傑
西瓦南德！！

當世界無法理解你的時候，它就會反對你。謹防！你在這個世界上的生活是多麼的不穩定啊！準
備好迎接上帝選擇實施神聖律法的方式：不給你任何關於祂的計劃的通知。

Swami Krishnananda—Portrait

by Lisette Mathieu

How can one describe Swami Krishnananda's life—how do you describe the flight of a bird: then seen, then so
high in the sky that you cannot make him out… while his sight, up there, above the world, is unobstructed; as h
e is free...

Sri Subbarao was born on the 25th of April 1922 in Mysore State; to parents that gave both kindness and knowl
edge to him. Little do we know of his childhood, for he is a Sannyasin and as such has renounced even memori
es—he would not talk about himself anyway: he does not consider his person important enough.
But we have asked those who were around him longer, and have received fragments: we can see the child sittin
g on his father's or grandfather's lap, hearing, taking in and learning the holy verses of the Vedas…

“1 will be a monk!” he tells his mother… and we can find him sitting up in a tree, reciting Sanskrit slokas.

The knowledge of those who 'see with closed and sleep with open eyes' must have come to him early; we know
that he arrived in Rishikesh in 1944 and, having been Gurudev Swami Sivanandaji's disciple for three years, rec
eived Sannyas from him on the fourteenth of January 1946 and was henceforth called Swami Krishnananda. An
d what other name could he have been given than His Whose fervent servant he always was and always will be.

Years of intensive studies followed: the monk, at the age of 25 already called a "seer- sage in the making" by hi
s master, grew into a great and eminent scholar of the holy scriptures of India as well as western philosophy, lit
erature, psychology, physics..., there is no field of humanistic studies that he has not explored, and explored tho
roughly and with deep and understanding.

His first book, The Realisation of the Absolute, a treatise of the Vedanta Philosophy and its methodology, writt
en when he was 24, is also his mast abstract: of a supreme clarity and profoundness, it makes him at this early a
ge a Vedantin and Jnanin of the first order.

Resurgent Culture, printed from three lectures he delivered at the University of Allahabad, is a beautiful discuss
ion on the goal of life, the psychology of the inner man and on how modern education, having lost its supreme
meaning of being "assimilation of reality by degrees" needs to once more become the way to "moral excellence,
truth and purity, learning and wisdom, culture and religion, the spirit of service and self-abnegation, strength of
character and will," in Swami Sivananda's words.

A Short History of Religious and Philosophic Thought in India was his next book; a most lucid study of the gra
nd and holy scriptures of his country, covering the Vedas, the Upanishads, the Itihasas and Puranas the Bhagav
adgita, the Epic and Purana Texts, the Yogavasishtha, the Theology and the Smritis, with an exquisite and splen
did essay on the Purusha Sukta in the appendix.

The Philosophy of Life is the first volume of Swami Krishnananda's life—a work which will be the sum total o
f this great philosopher's vast and profound knowledge.
This first volume treating "The Foundations of Philosophy" and, in its second part, offering "a comparative stud
y of some western philosophers", covering, among others, Kant, Hegel, Nietzsche, James, Whitehead, is a work
of such beautiful order and clarity, of such brilliance, that it is, and always will be, a true gem of philosophic lit
erature.

Besides his writings, though, and as important as they, are his lectures, being so many that they are without nu
mber. The Sutras of Patanjali, Raja-Yoga, the Upanishads, the Bhagavadgita and uncountable other subjects ha
ve been expounded by him, explained, commented upon, and it is during these famous discourses, always deliv
ered with a breath-taking power of clarity, brilliance, and purity of thought, that the philosopher becomes the se
er and sage.

But his is not a quiet life of teaching, study and meditation practically since he came to the Ashram in i 943 he
has edited and printed all the books coming from 'The Yoga Vedanta Forest Academy Press, plus two monthly j
ournals for which he also quite often writes articles; and as the Vice-President of an organisation as big and ver
satile as The Divine Life Society, he has to be a down to earth personality, a personality with knowledge of, an
d sense for, worldly dealings. Swami Krishnananda fulfils this duty of his with great competence since many ye
ars, knowing, in the silence beyond words, that "everyone is inside the prison of his own experience" within the
circumstances he makes for himself, to move on the path to the Absolute.

Remains he as the master of his disciples, a master known not to be a lenient one. He moulds them, and leads t
hem, often without a spoken word, often stern; always an example, with a delightful sense of humour, able to b
e funny and even comic; laughing at his own sufferings, but never at those of others.

To deal with his chelas on an emotional basis would shock him, but those who can look beyond his dryness hav
e seen the great mercy and compassion of the true master.

"True love," he says, "is never expressed. It simply melts in experience."

And to him there is naught but the One to love, the One Whom he sees in all beings and everything: That Truth
Which Is.

"It is tantamount to veritable death, to try to realise God," has he written, and this phrase gives us the insight int
o his personality, an insight not to be Witten of or commented upon.
Such is the life of Swami Krishnananda, this unbelievably rich and versatile life, this life lead in greatest simpli
city and discipline.

He is not satisfied yet—there is so much to still be done, so much to be finished in this one life, "so that I, abso
rbed in cosmic consciousness can speak in your hearts and have no hands and feet anymore, but am everywher
e."

We would not let him go yet, anyway. For we are at his feet with the one request: "Adhihi Bhagavo Brahma!"

We have realised the truth of his words: "Yoga is hard, because being within the subject (in oneself) is egoistic;
and being within the object is being infatuated—so where is one to be? That is why the spark (God) has not to
be there, so one can forget himself. Forgetting oneself is happiness. And the spark must be ignited."

"That is why you must be guided by a God mad, God learned, God ecstatic being. Because the path of god is th
e path of Love; the path of Love is the path of Beauty; the path of Beauty; is the path of Bliss."

And this love has filled these fifty years of Swami Krishnananda's life. It will fill the rest of it, no matter how l
ong or how short it be. May he forever lead us to God.

斯瓦米·克里希納南達——肖像

通過莉塞特·馬蒂厄

如何描述斯瓦米·克里希那南達的一生——如何描述一隻鳥的飛行：然後被看見，然後在高高的天
空中你無法辨認……而他的視線，在那裡，在世界之上，毫無遮擋；因為他是自由的…

Sri Subbarao 於 1922 年 4 月 25 日出生於邁索爾州；感謝給予祂仁慈和知識的父母。我們對他的童

年知之甚少，因為他是桑雅生，因此甚至放棄了記憶——無論如何他都不會談論自己：他認為自
己的人不夠重要。
但我們詢問了那些在他身邊待得更久的人，並收到了一些片段：我們可以看到這個孩子坐在他父
親或祖父的腿上，聆聽、吸收和學習吠陀經的神聖詩句…

“1 要出家！” 他告訴他的母親…我們可以發現他坐在樹上，背誦梵文斯洛卡。

那些「閉著眼睛看，睜著眼睛睡覺」的人的知識一定是很早就傳給了他；我們知道，他於 1944 年
抵達瑞詩凱詩，並成為古魯德夫·斯瓦米·西瓦南達吉(Gurudev Swami Sivanandaji) 的弟子三年，並於
1946 年 1 月 14 日從他那裡接受了桑雅生，從此被稱為斯瓦米·克里希納南達(Swami Krishnananda)。
除了他熱心的僕人之外，他還能被賦予什麼別的名字呢？

接下來是多年的深入學習：這位僧人在 25 歲時就被他的師父稱為“未來的先知”，成長為一位偉
大而傑出的學者，研究印度經典以及西方哲學、文學、心理學、物理學……，沒有一個人文研究
領域他沒有探索過，而且探索得透徹、深刻、理解。

他的第一本書《絕對的實現》是一部關於吠檀多哲學及其方法論的論文，寫於他 24 歲時，也是他
的主要摘要：極其清晰和深刻，這使他在很小的時候就成為了吠檀多和智者第一順序。

《文化復興》是他在阿拉哈巴德大學發表的三場演講的精彩討論，內容涉及人生目標、內在人的
心理，以及現代教育如何失去「逐步同化現實」的最高意義。用斯瓦米·悉瓦南達的話來說，「需
要再次成為通往「道德卓越、真理和純潔、學識和智慧、文化和宗教、服務精神和自我克制、性
格和意志力量」的道路。

他的下一本書是《印度宗教和哲學思想簡史》。對他的國家偉大而神聖的經典進行了最清晰的研
究，涵蓋了《吠陀經》、《奧義書》、《伊蒂哈薩斯》和《往世書》、《薄伽梵歌》、《史詩》
和《往世書》文本、《瑜伽瓦西塔》、《神學》和《Smritis》，並有一篇關於附錄中的《Purusha S
ukta》。

《生命哲學》是斯瓦米·克里希納南達一生的第一卷，這部著作將是這位偉大哲學家博大精深的知
識的總和。
第一卷論述了“哲學基礎”，第二部分提供了“對一些西方哲學家的比較研究”，涵蓋了康德、
黑格爾、尼采、詹姆斯、懷特海等人，是一部如此優美的作品其清晰度如此之高，以至於它現在
是、並且永遠都是哲學文獻的真正瑰寶。

然而，除了他的著作之外，與它們同樣重要的是他的講座，數量之多，數不勝數。帕坦伽利的經
典、王王瑜伽、奧義書、博伽梵歌和無數其他主題都由他闡述、解釋、評論，在這些著名的演講
中，他總是以令人嘆為觀止的清晰、輝煌的力量來表達，和思想的純潔性，使哲學家成為先見者
和聖人。

但他實際上並沒有過著平靜的教學、學習和冥想生活，自從他於 943 年來到道場以來，他編輯並

印刷了來自“瑜伽吠檀多森林學院出版社”的所有書籍，以及兩本月刊，他也非常喜歡出版這些
書。常寫文章；作為神命會這樣規模宏大、多才多藝的組織的副會長，他必須是一個腳踏實地的
人，一個懂得世俗事務、有判斷力的人。斯瓦米·克里希那南達多年來以出色的能力履行了這一職
責，在無法言喻的沉默中，他知道，在他為自己創造的環境中，「每個人都在自己經歷的監獄
裡”，走上通往絕對的道路。 。

他仍然是弟子們的老師，一位不寬容的老師。他塑造他們、領導他們，常常不言不語，常常嚴厲；
永遠是個榜樣，具有令人愉快的幽默感，能夠風趣甚至滑稽；嘲笑自己的苦難，卻從不嘲笑別人
的苦難。

以感情的方式對待他的弟子會讓他感到震驚，但那些能夠超越他的枯燥的人已經看到了真正師父
的偉大慈悲和慈悲。

“真愛，”他說，“永遠不會被表達出來。它只是在經歷中融化。”

對他來說，除了愛的那一位，他在一切眾生和一切事物中看到的那一位之外，別無他物：那就是
真理。
他寫道：「試圖認識上帝就等於真正的死亡。」這句話讓我們洞察了他的個性，一種不被提及或
評論的洞察力。

這就是斯瓦米·克里希那南達的生活，這種令人難以置信的豐富和多才多藝的生活，這種生活過著
最簡單和自律的生活。

他還不滿足——這一生還有那麼多事要做，那麼多事要完成，“這樣我，沉浸在宇宙意識中，就
能在你們心裡說話，不再有手腳，但無處不在” ” 。

無論如何，我們還不讓他走。因為我們在他的腳下只有一個請求：“Adhihi Bhagavo Brahma！”

我們已經認識到祂的話的真實性：「瑜珈很難，因為處於主體（自身）之內是自私的；而處於客
體之內則是迷戀－那麼人在哪裡呢？這就是為什麼火花（上帝）不必在那裡，這樣一個人就能忘
記自己。忘記自己就是幸福。而火花必須被點燃。”

「這就是為什麼你必須受到一位瘋狂的上帝、博學的上帝、狂喜的上帝的引導。因為上帝的道路
是愛的道路；愛的道路是美的道路；美的道路；是美的道路。極樂。”

這種愛充滿了斯瓦米·克里希那南達五十年的一生。它將填滿剩餘的部分，無論多長或多短。願祂
永遠帶領我們歸向神。

Swami Krishnanandaji, One of the Greatest Thinkers and Sages of this Century

by Narayana Kiekens

I have not had the privilege yet of meeting beloved Swami Krishnananda, but reading his masterly books and ar
ticles, translating several of his shorter writings in Dutch and listening to his unparalleled lessons for Yoga teac
hers (1970) on the tape recorder brought me very nearer to him. My brother, Siva Kiekens, who had the great g
ood fortune to follow the international course for Yoga teachers, came back full of praise for Swamiji. Several
other persons also told me about Swamiji; Swami Chidanandaji, Swami Satchidanandaji Swami Hridayanandaji,
Dr. Adhvaryoo, Nagarajan. They all seemed to talk about another person. This proves that Swamiji has many t
alents and many facets to his personality. Above all I remember Gurudev's words. Gurudev wrote so many year
s ago: "Swami Krishnanandaji has outgrown me," and; "How many Shankaracharyas have gone into our young
Swami?"

In so many books of Gurudev we find: "Printed by Swami Krishnananda." We recognise his hand also in the Di
vine Life Magazine. I admire very much his energy and zeal in doing Gurudev's work. Some time back, we had
Swamiji's Darshan in a film. We saw Swamiji together with an African "Prophet" posing in a costly outfit, cons
cious of his earthly dignity. The contrast was striking us all. Swamiji was very humble, very simple, conscious
of his Atmic dignity. I never forget this image. It has left an abiding impression on my heart.

The Divine Life Society is a great institution: how grateful we have to be to Gurudev for it: how could we have
known the Yoga-Vedanta philosophy without his writings, inspired by a large heart and an unlimited love. Spiri
tuality and Yoga are not secrets to Gurudev. He took immense delight in giving.

Our duty is to take and multiply it. Did these great souls like Swami Krishnanandaji choose Gurudev or did He
chooses them? Like attracts like, I suppose.

It makes me very happy to be able to contribute this small article to the commemoration volume edited at the a
uspicious occasion of Swamiji's 50th Jayanti. One of the greatest thinkers and sages of century he is. No true se
eker can read his books and doubt this. In him we worship Gurudev. And I am sure this is the way he wants it.
For all these reasons we are proud to be able to co-operate with him in spreading Gurudev's Gospel of Divine L
ife. We beg him to bless us all on this auspicious occasion and we pray to the almighty Lord for his perfect wel
l-being, good health and long life. This might be called a selfish prayer: without him our Divine Life Society w
ould be like a man without limbs. So let us all pray to the Lord to bless Sri Swami Krishnanandaji Maharaj wit
h strong health, abundant strength, vigour and vitality. And let us all give him whatever cooperation we can to s
pread Gurudev's eternal message of Divine Life far and wide, for, this is what the world needs most.

克里希納南達吉 (Swami Krishnanandaji)，本世紀最偉大的思想家和聖人之一

作者：納拉亞納·基肯斯

我還沒有榮幸見到敬愛的斯瓦米·克里希納南達(Swami Krishnananda)，但閱讀他的精彩書籍和文章，
用荷蘭語翻譯他的幾篇較短的作品，並透過錄音機聆聽他為瑜珈老師提供的無與倫比的課程（197
0），讓我離他。我的兄弟西瓦·基肯斯 (Siva Kiekens) 有幸參加了瑜伽老師的國際課程，回來後對
斯瓦米吉贊不絕口。其他幾個人也告訴我有關斯瓦米吉的事。奇達南達吉 (Swami Chidanandaji)、
斯瓦米·薩奇達南達吉 (Swami Satchidanandaji)、斯瓦米·赫里達亞南達吉 (Swami Hridayanandaji)、Adh
varyoo 博士、Nagarajan。他們似乎都在談論另一個人。這證明斯瓦米吉有很多才能，他的個性也
有很多面向。最重要的是，我記得古儒吉的話。古魯多年前曾寫道：「斯瓦米·克里希南南達吉
（Swami Krishnanandaji）已經超出了我的能力，」並且；“有多少商卡拉查亞成為了我們年輕的
斯瓦米？”

在古儒吉大師的許多書籍中，我們發現：“由斯瓦米·克里希納南達印刷。” 我們在《神聖生活》
雜誌上也認出了他的手。我非常欽佩他在從事古魯傑夫工作時的精力和熱情。不久前，我們在一
部電影中看到了斯瓦米吉的達顯。我們看到斯瓦米吉和一位非洲「先知」穿著昂貴的服裝擺姿勢，
意識到他的塵世尊嚴。這種對比讓我們所有人都震驚了。斯瓦米吉非常謙虛、非常簡單，意識到
他的阿特密克尊嚴。我永遠不會忘記這個畫面。它在我心裡留下了深刻的印象。

神聖生命協會是一個偉大的機構：我們必須為此感謝古儒吉：如果沒有他的著作，我們怎麼可能
知道瑜珈-吠檀多哲學，受到博大的心和無限的愛的啟發。靈性和瑜珈對古儒吉來說並不是秘密。
他以奉獻為樂。

我們的職責是獲取並倍增它。像斯瓦米·克里希南南達吉這樣偉大的靈魂選擇了古儒吉，還是他選
擇了他們？我想，同類相吸。

能夠將這篇小文章貢獻到在斯瓦米吉誕辰 50 週年的吉祥時刻編輯的紀念卷中，我感到非常高興。
他是本世紀最偉大的思想家和聖人之一。真正的探索者讀了他的書後不會懷疑這一點。我們在他
身上崇拜古魯。我確信這就是他想要的方式。基於所有這些原因，我們很自豪能夠與他合作傳播
古魯傑夫的神聖生命福音。我們祈求祂在這個吉祥的時刻祝福我們大家，並向全能的主祈禱，祝
他幸福、健康、長壽。這可以說是一種自私的祈禱：沒有他，我們的神生命會像一個沒有四肢的
人。因此，讓我們大家祈求主保佑聖斯瓦米·克里希南南達吉·瑪哈拉吉擁有健康、充沛的力量、活
力和活力。讓我們大家盡我們所能地與祂合作，廣泛傳播古儒吉神聖生命的永恆訊息，因為這是
世界最需要的。

Yoga by Correspondence—A Success Story

by William H. Swanberg

The Divine Calling that is Yoga entered my life in the winter of 1968, and it was a case of love at first sight. N
ot many books were available on the subject in my hometown at that time, in fact, just three: The Bhagavad Git
a (Juna Mascoro's translation), 'Yoga For Perfect Health' by Alain (the best beginner's handbook available in U.
S.A, in my opinion), and 'The Upanishads' (Swami Prabhavananda's Selected Texts). This limitation of reading
matter to just three books, two of them basic, was a stroke of luck, although I did not so regard it at the time, an
d I read them over and over again.

The second stroke of luck was the Divine Life Society and Swami Krishnananda.

Alain closes his text with a mention of the DLS and a quotation from Swami Sivananda: "Friends, is there not a
higher mission in life that just eating, sleeping, and talking?... Is there not a more dignified life than the life of t
he senses? Come! Become a Yogi. Come out of your narrow holes and ruts. To become a lawyer, doctor or a pr
ofessor is the Night of your ambition. Can this give you any real kind of freedom? Then come. Struggle for hig
her things. Inquire: Who am I? Hear and reflect, meditate realize the Atmic splendour. OM is Sat Chit Ananda.
OM is Infinity. OM is Eternity. Sing OM. Chant OM. Feel OM."

I was drawn by his simplicity and earnestness. Off went a letter of inquiry to The Divine Life Society in far of I
ndia and somewhat to my surprise I received an immediate response airmail which enclosed a membership appl
ication and a list of publications. Feeling just a little odd about applying for membership in an organization loca
ted halfway around the Earth, I nevertheless sent in the application and felt pretty good about it. As for the list
of publications. I did not know what to select, so I ordered them all, the best bargain I ever made.

Surface mail between Rishikesh, India and Great Falls, Montana has some of the aspects of the Eternal about it,
and pending the arrival of those books I kept studying the three that I had, especially the Upanishads. That subli
me conversation between Nachiketas and the king of Death was read again and again. ("Arise! Awake! Approa
ch the feet of the master and know THAT. Like the sharp edge of a razor, the sages say, is the path. Narrow it i
s, and difficult to tread.") And this Self business. What was it all about? It was mentioned on almost every page
of the book. The frustration and excitement mounted. Some great answer lay in those pages, I knew, if it could
only be fathomed. What was keeping those books from India, anyway? Had the ship sank, maybe? We want so
me answers to all this. Right now!

Finally they arrived, late in June, wrapped in a package that looked like it had been around the world about thre
e times and dropped from a great height numerous times. By some miracle, the books were serenely intact.

Swami Krishnananda's 'The Realisation of the Absolute' was one of the dozen or so books and it drew me like a
magnet. Opening the book, I studied the Swami's picture, and liking what I saw, passed on to the Introduction.
Sure enough the Upanishads were mentioned in the opening lines and I read on, secure in the brief conviction t
hat it would only be necessary to read this book to clear up this 'Self' problem.

Before completing page One, my confidence had dissolved. "Perfection or Truth," he states, "cannot be two, an
d there cannot be two Absolutes." Now, what in the world did that mean? Well, never mind, maybe it was expl
ained later on. But no, what I had just read was the explanation.

Leafing through the book and pausing to read here and there, it was evident that it was all the same, 239 pages
of very hard going. Wasn't there, perhaps, an easier way to master Yoga? I knew there wasn't.

The tremendous drive of this book is evident even on casual inspection. It is also became evident later that it is
not so much a scholarly treatise on the Upanishads—although it is that, too—as it is a document of a personal e
xperience. He knew, and I knew that he knew. Consequently in those dynamic and exciting months that followe
d, months that are now years, there was never at any time the slightest doubt about his advice and counsel. This
is important. It eliminated at the outset any temptation to look for somebody else, somebody "easier". This wou
ld have been fatal.

As I recall it now, I wrote Swamiji and confessed my bewilderment. Would he, perhaps, be so kind as to explai
n what was meant by the Self? Here is his answer: "You have to walk the spiritual path and attain the goal your
self. Therefore strive. exert, serve love, meditate, realize...." (quoting Sivananda.)

Here then, was my first lesson, and it also established the nature of the relationship between Guru and Chela, te
acher and student. The teacher's role was to be confirmatory, not expository. Instead of the teacher delivering e
xpositions on the subject while the student nods his head in understanding, it was to be the pupil who was to de
liver the exposition while the teacher nodded his head. The pupil sensed the wisdom of this but did not care mu
ch for the lesson even so.

The pupil registered another query. If the pupil cannot understand the books, how can he learn?
His answer: "Let your meditation continue steadily. You will have higher and higher awareness of the one realit
y, and ultimately 'you' will cease to be and 'that' alone remain. That is the goal. Strive and attain..."

Aid again, in a second letter a few days later: "In dream, the one mind divides itself as seer and objects seen. W
hen you wake up, all that you saw in the dream, and the 'dream self', get transformed into a single waking mind.
In the waking state some such thing happens also. The consciousness which is universal appears to be divided i
nto objects (seer and seen) and when this apparent individuality wakes up to the higher consciousness, both seer
and the seen get transcended simultaneously. Please continue your meditation,"

Meditation then, was the key, and it went forth in earnest under the Swami's guidance, equipped as I was with s
uch a good teacher, progress could not help but be rapid. It was. One day in the Autumn of that year, after a per
iod of pretty deep depression and frustration, the Self suddenly and in a matter of a few moments became quite
clear. Consciousness was not some mysterious product of the mind, it was the other way around—mind was the
product of Consciousness!

This realization emerged after a long pondering over the meaning of a sentence on page 73 of "The Realization
of the Absolute": "Consciousness cannot be conscious of consciousness even as one cannot climb up on his ow
n shoulders. Eternal consciousness is Being itself."

With this concept as a basis, the tempo of things q sickened, and since the pupil had demonstrated some slight k
nowledge of the subject, the teacher was now in a position to expound a little, after all.

The weeks that follow saw an exciting exchange of letters as this germ of a discovery expanded into the Infinite
Consciousness, the Self, which is all things Infinite, Eternal: "Brahman reveals himself little by little as we cont
inue to search for Him, by withdrawal of the sense powers by stages from objects to senses, senses to mind, mi
nd to intellect, and finally into itself."

"When Reality is non-dual, where is the question of relation...?"

"Perfection is not acquired, but is only a realization of what actually and eternally is. God is both immanent and
transcendent..."
"It is 'Ego' or 'I-ness' of the sense of individuality of different grades that holds the soul to the world consciousn
ess. When it is removed one cannot express 'That' feeling which is beyond words; when it is expressed it becom
es limited."

"Matter does not exist for consciousness. It did not exist even before; it only appeared… all duality and variety
is in the… mind."

"Brahman is Silence. All the clatter and noise of the world is only one of the manifestations of this stupendous
Silence."

"Yes, so long as the mind thinks through the senses it will perceive objects outside, which we generally call the
lower mind, and when it perceives the inklings of consciousness alone even in the objects, we call it the higher
mind.. We have to be a witness. Our effort should lead to a supreme effortlessness."

"The finite mind is a means to comprehend the Infinite Spirit but not the end in itself. The mind which thinks in
terms of the senses is the lower, and that which has pure perceptions is higher. Both are subject to transcendenc
e."

It was not all philosophy, of course. From time to time, in response to an inquiry, or seeing the need, there woul
d be comments aside from Vedanta:

"…You can also practice deep inhalation and exhalation through both nostrils, slowly and comfortably, for ten t
o fifteen minutes in the morning and evening... This will help you a lot. "

"I am glad that you say 'devotion did not arise in me until there came some comprehension'. This is the right spi
rit and the proper way to approach."

Devotion, in fact, was a content of every letter, implicit in every word. Yoga, I came to see, is a love affair, a y
earning of the Self in man to unite, merge. Be the Self that is Brahman. "Perfection or truth cannot be Two, and
there cannot be two Absolutes." (page 1 Realization of the Absolute ). And here, in a nutshell, is the reason for
the misery of mundane existence. Man can never unite with the objects of his lover be it woman, wealth, fame,
or whatever. There is always the 'other', isn't there, in worldly existence.
To arrive at an intellectual comprehension that the Self is pure consciousness is a critical point, and it revolutio
nized my outlook my life. But equally critical is the one which follows from it–that the searching mind itself e
ventually becomes the obstacle of the search. Without a teacher one would be lost here, simply because one can
not bring himself to adopt of stance of 'non–thought' unaided when he has been using thought to solve his pro
blems all his life. He would drift. The word 'Silence' began to appear often in the Swamiji's letters. The letters t
hemselves became less frequent teaching Silence by being silent.

"In complete stillness, the mind is 'absolved" like a crystal of salt merging in the ocean. "

"God is Supreme Silence. Every human being's real nature is also Supreme Silence... The act of consciously abs
orbing oneself into that Supreme Silence is called meditation and finally Samadhi. All thoughts arise from that
Supreme Silence like bubbles in a calm water tank… the mind stands as an enemy to consciousness..."

“All experiences such as of stillness 'awareness', and 'be-ness' are like finding the hoofmarks of an animal. By
a mere finding of the marks the owner will not be satisfied. He will proceed until he finds the lost animal. Simil
arly, the aspirant should continue his meditation till he reaches the goal. Kindly continue your meditation with a
longer duration of time."

"There is, in the unmodified mind, consciousness but not thought. In fact, there is no such thing as 'unmodified
mind' for mind is only another name for modification of some kind. Mind bereft of thought is consciousness an
d consciousness thinking is the mind. There is no duality in consciousness, and mind cannot be without it."

The price of admission into Being is high, requiring as it does nothing less than the crucifixion of the worldly s
elf. The Christian mystics term this stage purgation and the best Christian presentation of it is probably to be fo
und in 'The Dark Night of the Soul' by St. John of the Cross. While the basic texts of Vedanta do not seem to la
y stress on purification as a stage to be endured and surmounted so much as it is an accompaniment of the total
process, it is nevertheless recognised, and Sivananda devotes a long and detailed book—'Sadhana' to the subject
a great work and in 'The Realisation of the Absolute' also, we find: "The whole process of the realisation of Tru
th is... a sacrifice of the ego, and is a great pain. Suffering in the process of experiencing of Infinitude cannot be
abolished… Hence, the attempt towards the attainment of the perfectly Real is generally looked upon with fear,
disgust, and even hatred."

But he can know himself only through sacrificing himself. The highest sacrifice is the offering of the self to the
Absolute. The greatest Yoga is the sinking of the self into unity with the Absolute, by denying the separate and
asserting the One."

'The Realisation of Absolute' is a unique book. I have come across nothing else like it. This is not to say that it i
s his 'best' book.

'The Philosophy of Life' is more lucid and things are 'spread out' a little more in it, and his analyses of the West
ern philosophers in the light of Vedanta serve as a sort of bridge between Vedanta and Western philosophy, so
mething badly needed. (It is interesting in this connection to note that Heidegger, I believe it was, discovered V
edanta late in life and stated that this was what he had been trying to say in all of his works! Yes, a bridge is ba
dly needed.) 'Resurgent Culture', containing an analysis of the plight of modern man in the light of Yoga or rath
er the lack of Yoga—is also a valuable work. There is also a shorter work which I read as a pamphlet entitled
'The Practice of Meditation' and it is without doubt the best essay on meditation I have seen. Is this to be part o
f a longer work, perhaps? Let us hope so!

Here in brief summary then is the record of a Guru-chela relationship carried on entirely through letters over a
vast distance, and as I read through these letters now, some forty or so, I can only marvel at the Swamiji's dedic
ation (all this for one lone student in a far—off land!), and I wonder where he finds the time to write the books.
Truly, a mighty force for good in the world. Swamiji, I salute you on this occasion.

函授瑜珈－一個成功的故事

作者：威廉·H·斯旺伯格

1968 年冬天，神聖的召喚——瑜珈進入了我的生活，那是一見鍾情。當時我家鄉關於這個主題的
書籍並不多，事實上，只有三本：《薄伽梵歌》（朱娜·馬斯科羅的翻譯）、阿蘭的《完美健康瑜
伽》（我認為是美國最好的初學者手冊） ）和《奧義書》（斯瓦米·普拉巴瓦南達的文本選集）。
閱讀內容僅限於三本書，其中兩本是基礎書籍，這是一種幸運，儘管我當時並不這麼認為，而且
我一遍又一遍地閱讀它們。

第二次幸運的是神聖生命協會和斯瓦米·克里希納南達。
阿蘭在文章的結尾提到了 DLS 並引用了斯瓦米·悉瓦南達(Swami Sivananda) 的話：「朋友們，生命
中難道沒有比吃飯、睡覺和說話更崇高的使命嗎？…難道沒有比生活更有尊嚴的生活嗎？」感官
的？來吧！成為瑜伽士。走出你的狹隘孔洞和陳規。成為律師、醫生或教授是你的野心之夜。這
能給你真正的自由嗎？那就來吧。為之奮鬥更高的事物。詢問：我是誰？聆聽並反思，冥想，體
會到 Atmic 的輝煌。OM 是 Sat Chit Ananda。OM 是無限。OM 是永恆。唱 OM 。唱誦 OM。感受 O
M。”

我被他的樸實和認真所吸引。一封詢問信寄給了遠在印度的神聖生命協會，令我驚訝的是，我立
即收到了一封回覆航空郵件，其中附有一份會員申請表和一份出版物清單。申請加入位於地球另
一邊的組織的會員資格感覺有點奇怪，但我還是提交了申請，感覺還不錯。至於出版品清單。我
不知道該選擇什麼，所以我把它們都訂購了，這是我做過的最划算的交易。

印度瑞詩凱詩和蒙大拿州大瀑布城之間的平郵郵件中有一些關於永恆的內容，在這些書到達之前，
我一直在研究我擁有的三本書，尤其是奧義書。納奇克塔斯和死亡之王之間的精彩對話被人們一
遍又一遍地讀著。（「起來！醒來！走近大師的腳並知道這一點。聖人說，道路就像剃刀的鋒利
邊緣。它很窄，很難行走。」）還有這個自我的事情。到底是怎麼回事？這本書幾乎每一頁都提
到了這一點。挫敗感和興奮感不斷上升。我知道，那些書頁裡蘊藏著一些偉大的答案，只要它能
被理解就好了。到底是什麼讓這些書無法進入印度呢？也許船沉了？我們想要這一切的一些答案。
現在！

六月下旬，他們終於到達了，包裹在一個包裹裡，看起來好像已經繞地球三圈，從高處掉下無數
次了。奇蹟般的是，這些書竟然安然無恙。

克里希納南達（Swami Krishnananda）的《絕對的實現》是十幾本書中的一本，它像磁鐵一樣吸引
著我。打開書，我研究了斯瓦米的照片，喜歡我所看到的，然後繼續看簡介。果然，開頭幾行提
到了《奧義書》，我繼續讀下去，並堅信，只有讀這本書才能解決這個「自我」問題。

在完成第一頁之前，我的信心就消失了。他說：“完美或真理不能同時存在，也不可能有兩個絕
對。” 現在，這到底意味著什麼？好吧，沒關係，也許稍後會解釋。但不，我剛剛讀到的是解釋。
翻閱這本書，停下來讀讀，很明顯，這本書都是一樣的，239 頁，非常難讀。難道沒有更簡單的
方法來掌握瑜珈嗎？我知道沒有。

即使在不經意的審視中，這本書的巨大推動力也是顯而易見的。後來我們也發現，與其說它是一
部關於《奧義書》的學術論文——儘管它也是如此——不如說它是一份個人經歷的記錄。他知道，
我也知道他知道。因此，在接下來的那些充滿活力和令人興奮的幾個月裡，也就是現在的幾年裡，
從來沒有對他的建議和忠告有絲毫懷疑。這個很重要。它從一開始就消除了尋找其他人、「更容
易」的人的任何誘惑。這將是致命的。

現在我回想起來，我寫了《斯瓦米吉》並承認了我的困惑。也許他會好心地解釋「自我」的意思
是什麼？他的回答是這樣的：「你必須走在靈性道路上並自己實現目標。因此努力、努力、服務
愛、冥想、實現…」（引用悉瓦南達的話。）

這是我的第一堂課，它也確立了 Guru 和 Chela、老師和學生之間關係的本質。教師的角色是確認

性的，而不是解釋性的。不再是老師對主題進行闡述，而學生則點頭表示理解，而是由學生進行
闡述，而老師則點頭。學生感受到了這一點的智慧，但即便如此，他也不太在意這堂課。

該名學生提出了另一個問題。如果學生看不懂書本，他怎麼學呢？

他的回答是：「讓你的冥想持續穩定地進行。你將對單一現實有越來越高的認識，最終'你'將不再
存在，只有'那個'存在。這就是目標。努力並實現……”

幾天后，在第二封信中再次提供幫助：「在夢中，一個心智將自己分為先知和所見的物體。當你
醒來時，你在夢中所見的一切，以及『夢中的自我'，都會轉化為一個單一的清醒頭腦。在清醒狀
態下也會發生這樣的事情。普遍的意識似乎被分為對象（看見者和被看見者），當這種明顯的個
體性覺醒到更高的意識時，看見者和被看見者都被超越了同時，請繼續冥想。”

冥想是關鍵，在斯瓦米的指導下認真進行，有如此好的老師，進步不免很快。它是。那年秋天的
一天，在經歷了一段相當深的沮喪和沮喪之後，自我突然在短短的幾分鐘內變得相當清晰。意識
不是心靈的某種神祕產物，恰恰相反──心靈是意識的產物！

這種認識是在對《絕對的證悟》第 73 頁上的一句話的含義進行了長時間的思考之後出現的：「意
識不能意識到意識，就像一個人無法爬上自己的肩膀一樣。永恆的意識就是存在本身。”

以這個概念為基礎，事情的節奏變得令人作嘔，而且既然學生已經表現出了一些對這門學科的了
解，老師現在終於可以稍微闡述一下了。

接下來的幾週，隨著這一發現的萌芽擴展到無限意識、自我，即一切無限、永恆的事物，我們進
行了令人興奮的書信往來：「當我們繼續尋找梵天時，透過撤退，梵天一點一點地揭示了自己。
感官力量分階段從物體到感官，從感官到心靈，從心靈到理智，最後進入自身。”

“當現實是非二元的時，關係問題在哪裡......？”

「完美不是後天獲得的，而只是對實際和永恆事物的認識。上帝既是內在的，又是超越的……」

「正是不同等級的個體意識的『自我』或『我性』將靈魂與世界意識聯繫在一起。當它被移除時，
人們無法表達無法言喻的『那種』感覺；當它被表達時，它就無法表達。”變得有限。”

“物質不是為意識而存在。它甚至以前就不存在；它只是出現了……所有二元性和多樣性都在…
…頭腦中。”

「婆羅門就是寂靜。世界上所有的喧嘩和噪音只是這種驚人寂靜的表現之一。」

「是的，只要心靈透過感官思考，它就會感知到外界的物體，我們通常稱之為低等心靈，而當它
即使在物體中也只感知到意識的暗示時，我們稱之為高等心靈……我們有成為一個見證者。我們
的努力應該導致極度的輕鬆。”
「有限的心靈是理解無限精神的一種手段，但本身並不是目的。根據感官思考的心靈是較低的，
而具有純粹感知的心靈是較高的。兩者都服從於超越。”

當然，這並不全然是哲學。有時，為了回應詢問，或看到需要，除了韋丹塔之外還會有評論：

「……你還可以練習用兩個鼻孔深吸氣和呼氣，緩慢而舒適，早晚十到十五分鐘……這會對你有
很大幫助。”

“我很高興你說‘在有了一些理解之前，我的虔敬心並未生起’。這是正確的精神和正確的接近
方式。”

事實上，奉獻是每封信的內容，每一個字都隱含著。我逐漸發現，瑜珈是一種愛情，是人類自我
團結、融合的渴望。成為婆羅門的自我。“完美或真理不可能是二，也不可能有兩個絕對。”
（第 1 頁絕對的實現）。簡而言之，這就是世俗存在的痛苦的原因。男人永遠無法與情人的對象
結合在一起，無論是女人、財富、名譽等等。在世俗的存在中總有“他者”，不是嗎？

要達到對自我是純粹意識的理智理解是一個關鍵點，它徹底改變了我的人生觀。但同樣重要的是
隨之而來的問題──探索的心靈本身最終成為探索的障礙。如果沒有老師，一個人就會迷失在這
裡，僅僅因為當一個人一生都在用思想來解決他的問題時，他無法在沒有幫助的情況下採取「無
思想」的立場。他會隨波逐流。「沉默」這個字開始經常出現在斯瓦米吉的信件中。這些信件本
身變得不那麼頻繁地透過沉默來教導沉默。

“在完全靜止的情況下，心靈被‘解脫’了，就像鹽晶體融入海洋一樣。” 」

「神是至高無上的寂靜。每個人的真實本性也是至高無上的寂靜……有意識地將自己融入到至高
無上的寂靜中的行為稱為冥想，最後稱為三摩地。所有的思想都從那至高無上的寂靜中升起，就
像平靜的水箱中的氣泡一樣……頭腦是意識的敵人……”
「所有的體驗，如靜止、『意識』和『存在’，就像尋找動物的蹄印一樣。僅憑發現標記，所有
者不會滿意。他將繼續前進，直到找到丟失的動物。同樣地，求道者應該繼續冥想，直到達到目
標。請繼續冥想更長的時間。”

「在未經修飾的心靈中，有意識，但沒有思想。事實上，不存在『未經修飾的心靈』這樣的東西，
因為心靈只是某種修飾的別稱。沒有思想的心靈是意識，意識思考是心靈。意識中沒有二元性，
心靈不可能沒有它。”

進入存在的代價是高昂的，它所要求的無非是把世俗的自我釘在十字架上。基督教神秘主義者將
這一階段的煉獄稱為“煉獄”，基督教對它的最佳描述可能可以在聖十字約翰的《靈魂的黑夜》
中找到。雖然吠檀多的基本文本似乎並不強調淨化是一個需要忍受和超越的階段，而只是整個過
程的一個伴奏，但它仍然得到了認可，悉瓦南達寫了一本長而詳細的書— —《薩達那》 '對這個
主題來說，這是一部偉大的著作，在《絕對的實現》中，我們也發現：「實現真理的整個過程是
…自我的犧牲，是一種巨大的痛苦。在這個過程中受苦體驗無限的過程是無法廢除的……因此，
人們通常會以恐懼、厭惡甚至仇恨的眼光來看待實現完美真實的嘗試。”

但他只有透過犧牲自己才能認識自己。最高的犧牲是將自我奉獻給絕對。最偉大的瑜伽是通過否
認分離並維護“一”，使自我與絕對統一。”

《絕對的實現》是一本獨特的書。我還沒有遇到類似的事情。這並不是說這是他的「最好的」書。

《生命哲學》更加清晰，事物也更加“展開”，他根據吠檀多對西方哲學家的分析成為了吠檀多
和西方哲學之間的橋樑，這是非常需要的。（在這方面有趣的是，我相信海德格在晚年發現了吠
檀多，並表示這就是他在所有作品中一直試圖表達的內容！是的，迫切需要一座橋樑。） 《復興
的文化》包含了根據瑜伽或更確切地說是瑜伽的缺乏對現代人的困境的分析——也是一部有價值
的著作。我還讀了一篇較短的作品，作為小冊子，題為“冥想的實踐”，這無疑是我見過的關於
冥想的最好的文章。也許這是一個更長的工作的一部分？讓我們希望如此！
這裡簡單總結一下古魯與謝拉關係的記錄，完全是透過遠方的書信來進行的，當我現在讀到這些
大約四十封左右的信件時，我只能對斯瓦米吉的奉獻精神感到驚嘆（這一切都是為了一個在遙遠
的地方的孤獨學生！），我想知道他在哪裡找到時間來寫書。確實，這是世界上一股強大的善良
力量。斯瓦米吉，值此之際，我向您致敬。

Swami Krishnananda, the Glorious One

by Guy Des Pinades

It is a great delight to associate with ourselves in the 50th Birthday of H. H. Sri Swami Krishnanandaji Maharaj.

We have already had the great honour of introducing Swami Krishnanandaji to our Yoga friends of our Centre i
n Paris by translating some of his most valuable lectures given during the special Yoga course held in 1970 at t
he Headquarter-Ashram in India. They have appeared under the title "Le Yoga de Synthese".

All the great Acharyas have come from South to North to practice great austerities in the Himalayas. Even so, o
ur revered Krishnanandaji Maharaj, like great Shankara, even though born in the sunny land of South India cam
e to the Himalayas in search of Truth and great Guru.

Before he embraced the great Monastic Order, he was known in his poorvashram name Subba Rao. Even as a c
hild, he took keen interest in the study of Mahabharata, Gita and other great works. He inherited from his paren
ts treasures of piety, of purity and a natural inclination towards a religious life. Even while studying in school, h
e developed a great interest to study Vedas and Upanishads, the great ancient scriptures of India. Sri Swami Kri
shnananda's life is limpid, like the Ganga at its source. It has the purity of the snow of the Himalayas and wealt
hy countenance of the Vedas.

Even while in his teens, he knew what path he had to take in life. In 1943 after having achieved brilliant studies,
he joins Swami Sivananda's Ashram. Since then he has made Rishikesh as his permanent dwelling place and d
ecided never to go back to the world.

After attaining his Guru's feet, he practised intense austerity and accomplished many great things. Gurudev Swa
mi Sivanandaji appointed him as a General Secretary of the Ashram. Then he took the editorialship of the DIVI
NE LIFE, a monthly Magazine, published by the Headquarter of the Divine Life Society. He is a relentless wor
ker and always remains in the shadow of his vigilant Master, whose Source of literature production and general
activity seemed inexhaustible.

Each new dawn finds Swami Krishnanandaji exercising his body with Yoga and deeply absorbing in meditation.
You will find him serenely sitting in a quiet corner at the Bhajan Hall, conducting and guiding the daily progra
mmes during night Satsangs.

He is all humility. He is a man of simple living and high thinking. As a great exponent of the Great Bhagaved
Gita, he himself translated the Gospel of Sri Krishna in his own personal daily life. He is an embodiment of Git
a teachings.

He accepts all great honours with a childlike simplicity. He has conquered Raga-Dwesha.

All is Yoga for him. No work is menial to him. He attends and bestows same attention even to a smallest work.
He feels that work is an integral part of Yoga. He welcomes everyone. Supervise the day to day activities of the
Ashram. Patiently listens to the grievances of everyone and settles them to the satisfaction of everyone. Such is
the incredible capacity of Sri Krishnanandaji Maharaj. May the Almighty grant him long life and good health.
This is our prayers.

克里希那南達 (Swami Krishnananda)，光榮者

作者：蓋伊·德斯·皮納德斯

很高興能夠與我們一起慶祝斯里·斯瓦米·克里希南南達吉·馬哈拉吉殿下的 50 歲生日。

我們非常榮幸地透過翻譯斯瓦米·克里希南南達吉(Swami Krishnanandaji) 於 1970 年在印度總部靜修

所舉辦的特殊瑜伽課程期間發表的一些最有價值的講座，將他介紹給我們巴黎中心的瑜珈朋友。
他們以“Le Yoga de Synthese”為標題出現。

所有偉大的阿查爾亞人都從南到北來到喜馬拉雅山修行偉大的苦行。即便如此，我們尊敬的克里
希南南達吉·馬哈拉吉，就像偉大的商卡拉一樣，儘管出生在南印度陽光明媚的土地上，但還是來
到了喜馬拉雅山尋找真理和偉大的古魯。

在他加入偉大的修道院之前，他的名字是蘇巴·拉奧（Subba Rao）。當他還是個孩子的時候，他就
對《摩訶婆羅多》、《梵歌》和其他偉大著作的研究產生了濃厚的興趣。他從父母那裡繼承了虔
誠、純潔和對宗教生活的自然傾向。即使在學校學習期間，他也對研究印度偉大的古代經典《吠
陀經》和《奧義書》產生了濃厚的興趣。聖斯瓦米·克里希那南達的生活是清澈的，就像恆河的源
頭。它具有喜馬拉雅山雪的純淨和吠陀經的富麗堂皇。

即使在他十幾歲的時候，他就知道他必須走什麼樣的人生道路。1943 年，在取得優異的學業成績
後，他加入了斯瓦米·悉瓦南達 (Swami Sivananda) 的修道院。從此他把瑞詩凱詩當作自己永久的居
所，並決定不再回到這個世界。

Spiritual Wizard

by Dr. Shivananda Adhvaryoo

"That man is the wisest who like Socrates realises that his wisdom is worthless." These words of Plato would b
e the nearest description of Sri Krishnanandaji Maharaj. People have been seeing him since last three decades a
nd those who have the well-developed power of observation will realise, how rapid changes have been occurrin
g in him.

If I were asked to write a few words about him about 15 years back, it would have been easier, because I knew
so little of him and I was just like a novice. At that time I would have described him thus.... "A Swami of very f
ew words, so poor health that you can even count his ribs. Hardly would he be seen outside his Kutir. Almost e
veryone was little afraid to enter his Kutir. He was always with his books in his Kutir.

Time has its effects and those who have seen him now during last fifteen years cannot even think of the earlier
days.

Just as a plant grows into tree and tree gives fruits to travellers, this is exactly Sri Krishnanandaji Maharaj. Now
we are seeing and enjoying fruits... fruits of his spiritual wisdom.
As innocent as a child, it will elevate you to see him laughing—you can see a crystal clear heart. Next minute y
ou will see him quite deeply drowned in himself. At that time you can try to imagine his depth.

"I live a silent life unknown to the world"—what would these words tell us. He really does not hanker after na
me and fame. He wants to tread the path by himself. Is this not the grandest thing to learn from him? "I am care
ful not to be carried away by the winds of praise and censure, at least to the best of my possibilities and capaciti
es." with this measuring rod, you can measure his inner self.

"I hope that no obstruction is placed before my simple wish to live alone, I want nothing else." He is never alon
e, nor he is in company of others. He is always fixed in Him.

His life is the life for a Sadhak. One need not know anything, but observe him for all the time. This will give us
as much as we are capable of imbibing.

To make an effort to try and describe Sri Krishnanandaji Maharaj is really to try and find out clear definition of
God. Just as human intellect stops with utterances—Neti Neti—Not this, Not this, I would refrain from making
any effort to describe Swamiji, which is equally difficult, and hence, I would bow down to him, prostrations bef
ore him in silence and reverence, and Pray to Lord that he may live upto Upanishadic age—as is the Upanisha
d-Personified and keep on giving us fruits therefrom.

精神巫師

作者：Shivananda Adhvaryoo 博士

“像蘇格拉底一樣認識到自己的智慧毫無價值的人是最聰明的人。” 柏拉圖的這些話是對聖克里
希南南達吉·馬哈拉吉最接近的描述。近三十年來，人們一直在見到他，那些具有發達觀察力的人
會意識到，他的變化是多麼迅速。

如果讓我寫幾句關於 15 年前的他的話，那會更容易，因為我對他知之甚少，我就像一個新手。那
時我會這樣描述他......「一個很少說話的斯瓦米，健康狀況如此糟糕，你甚至可以數出他的肋骨。
在他的庫提爾之外幾乎看不到他。幾乎每個人都不太害怕進入他的庫提爾。他總是把書放在他的
庫蒂爾裡。
時間有它的影響，那些在過去十五年裡見過他的人甚至無法想起以前的日子。

正如植物長成樹，樹木帶給旅人果實一樣，這正是聖克里希南南達吉‧馬哈拉吉。現在我們正在
看到並享受他的精神智慧的果實。

天真得像個孩子，看到他笑你就會心曠神怡——你能看到一顆晶瑩剔透的心。下一分鐘你就會看
到他深深沉浸在自己的世界。到時候你可以試著想像一下他的深度。

「我過著默默無聞的生活」——這句話告訴了我們什麼。他確實不貪圖名譽。他想自己走這條路。
這不就是向他學習的最偉大的事嗎？“我小心翼翼地不被讚揚和譴責的風吹走，至少盡我最大的
可能和能力。” 透過這根測量棒，你可以測量他的內心。

“我希望在我一個人生活的簡單願望之前沒有任何障礙，我別無他求。” 他從不孤單，也不與他
人為伍。他永遠固定在他裡面。

他的生活就是薩達克的生活。人們不需要知道任何事情，但要一直觀察他。這將給我們盡可能多
的吸收。

努力嘗試描述聖克里希南南達吉·馬哈拉吉實際上是嘗試找出上帝的清晰定義。正如人類的智力因
言語而停止一樣——Neti Neti——不是這個，不是這個，我不會做出任何努力來描述斯瓦米吉，這
同樣困難，因此，我會向他鞠躬，在他面前頂禮膜拜，保持沉默和崇敬，並向主祈禱，願他能活
到奧義書時代——就像奧義書的化身一樣，並繼續給我們帶來果實。

證得上師足後，他修習強烈的苦行，成就了許多偉大的事。古魯德夫·斯瓦米·西瓦南達吉任命他為
道場秘書長。後來又擔任神生命會總部出版的月刊《神生命》的編輯。他是一位不懈的工作者，
始終處於他警惕的主人的陰影之下，他的文學創作和一般活動的源泉似乎取之不盡，用之不竭。
每個新的黎明都會發現 Swami Krishnanandaji 透過瑜珈鍛鍊身體，並深入冥想。你會發現他安靜地
坐在 Bhajan Hall 一個安靜的角落裡，在夜間 Satsangs 期間指揮和指導日常項目。

他非常謙虛。他是一個生活簡單、思想崇高的人。作為《偉大薄伽梵歌》的偉大倡導者，他親自
在自己的個人日常生活中翻譯了聖奎師那的福音。他是梵歌教義的化身。

他以孩子般的單純接受一切偉大的榮譽。他征服了拉加-德維沙。

對他來說一切都是瑜珈。沒有什麼工作對他來說是卑微的。即使是最小的作品，他也會參與並給
予同樣的關注。他認為工作是瑜珈不可或缺的一部分。他歡迎所有人。監督道場的日常活動。耐
心傾聽每個人的不滿，並解決每個人都滿意的問題。這就是聖克里希南南達吉·馬哈拉吉令人難以
置信的能力。願全能的真主賜予他長壽和健康。這是我們的祈禱。

A Divine Personality

by Davinder Kumar, New Delhi

Sri Krishnanandaji Maharaj is a Divine personality and the words which I write will not do sufficient justice to
describe His glory. Since the time I have been in association with him, I find that in his presence whether menta
lly or physically, I am at peace. It is like the soul speaking to the Soul. He is endowed with deep spiritual know
ledge and his speeches are vibrant with meaning which enters the very core of one's being. Often times, in my o
wn humble way, I have tested him. He has removed all my doubts, physical pains and given me sufficient unde
rstanding to face the battle of life. These words, however, are shrouded in mystery, and there is nothing more to
be said except to bow at His Holy Feet.

神聖的人格

作者：達文德‧庫馬爾，新德里

聖克里希南南達吉·馬哈拉吉是一位神聖的人物，我所寫的文字不足以公正地描述他的榮耀。自從
和他交往以來，我發現有他在，無論是精神上還是身體上，我都很平靜。這就像靈魂與靈魂說話。
他具有深厚的精神知識，他的演講充滿活力，意義深入人心。很多時候，我以自己謙卑的方式來
考驗他。他消除了我所有的疑慮和身體上的痛苦，讓我有足夠的理解去面對人生的戰鬥。然而，
這些話卻籠罩在神秘之中，除了跪拜他的聖足之外，沒有什麼可說的。

The Neo Vidyaranya

by S. Subba Rao, Secunderbad

Swami Krishnanandaji Maharaj is one of the younger monks of the Sivananda family. Though young in age is
very old in erudition and wisdom, a living example of what is called 'a grey head on green shoulders'. He may a
ptly be styled Vidyaranya of the modern age. He is a great exponent of Vidyaranya's "Panchadasi" and in my o
pinion a worthy disciple of the worthy master. My personal contact with Swamiji dates as far back as April 195
9, when I first visited Sivanandashram. Even a casual observer can see how simple and unostentatious Swamiji
is. He occupies an important post in the Ashram as the General Secretary. Even before taking up this responsibl
e post the greater part of the arduous task of the administration of the Ashram was entrusted to him by Gurudev.

In good old days before the advent of steamers there were sailing vessel each vessel had one or more sails for it
s forward march on the bosom of the sea, while there was a heavy weight at the bottom of each vessel called th
e ballast which kept the boat stable. If Sivanandashram can be compared to a sailing ship, Swami Chidanandaji
is its sail and Krishnanandaji its ballast. Swami Chidanandaji goes abroad and disseminates the Gospel of Guru
dev to the four quarters of the Globe, while Krishnanandaji stays at home and manages all the affairs of the Ash
ram in a befitting manner.

During my annual visits to the Ashram, I had several opportunities of coming into close contact with Swamiji a
nd know something of his personality. He may be said to be a supreme example of plain living and high thinkin
g. He is a man of regular habits. very simple in his mode of dress, and systematic in his work. He is highly intel
lectual and a consummate master of the spiritual treasures of all our religious scriptures as may dearly be evide
nced from his masterly treatment of the subject in his small but invaluable volume entitled "A Short History of
Religious and Philosophic Thought in India". His approach to the abstruse and recondite subjects of Truth, God,
Life etc., are no doubt eminently practical, but they are highly intellectual and I feel too high for the average mi
nd. There are two authoritative works on Vedanta commonly expounded in the Yoga Vedanta Forest Academy
—"The Panchadasi" and "Yoga Vasishta". Both are simple in language but treat the subject differently. The for
mer is a logical intellectual presentation in the briefest compass, while the latter is an elaborate treatment of the
subject in the popular kavya style, where the imagination plays a greater part. Swami Krishnanandaji who is a g
reater exponent of the "Panchadasi" follows the method of its another, Vidyaranya. He deals with the Vedanic s
ubjects in a direct and practical way and in the simplest language but his manner of exposition is very terse and
aphoristic. In spite of what may be called purple patches by way of quotations and illustrations from the Upanis
hads, he always soars in the transcendental heights of the Upanishads and is beyond the reach or the common m
an. Swamiji's lectures on "Resurgent Culture" are as instructive as they are interesting. They present to a studen
t world the fundamental necessities of life and what primary principles should guide the educational system and
institutions in order that students may not be misled into the devious, erroneous methods of modern education b
ased on a fundamental misunderstanding of the purpose of life and education.

Swami Krishnanandaji is not only a writer but a good speaker too. He can make himself interesting to his audie
nce and keep his audience spell bound. His words are so packed with thought that those who listen to him are a
fraid that even if they miss a word or two they may lose the thread of thought. Once I had the good fortune to a
ttend to a lecture of his on Mumukshutva. I was startled by the novelty of his approach and the originality of hi
s treatment with his incisive intellect he cut asunder all conventional explanations of the subject and finally con
cluded that Mumukshutva is not getting rid of something or going somewhere but is an intense desire to get out
of one state of consciousness into another. It is so simple but so difficult to understand because of its very naive
ty. He provides his audience with an intellectual feast and I heard several remark at the end of his discourses O
h! Wonderful! Swamiji has given us pearls and diamonds of thought. This Swamiji of ours completes fifty year
s of his physical existence on the 25th of April. In spite of periodical fits of Asthma and consequent ill health h
e has been rendering yeoman service to the Ashram as its General Secretary and the D.L. Magazine as its Edito
r. Perhaps if he can be relieved of these strenuous items of service he will be able to spare more time for his spi
ritual pursuits and enlighten humanity by his talks and writings. But God's ways are mysterious, and it is perhap
s best as it is Let us all pray on this auspicious occasion of his golden jubilee celebrations that God Almighty be
pleased to spare him for many years to come and afford him ever increasing opportunities to serve Sivanandash
ram and humanity at large.

新維迪亞蘭亞

作者：S. Subba Rao，塞康德巴德

斯瓦米·克里希納南達吉·馬哈拉吉是悉瓦南達家族的年輕僧侶之一。年紀雖小，學識卻很老，堪稱
「綠肩上的灰頭土臉」的活生生的例子。他可能被恰當地稱為現代的維迪亞蘭亞（Vidyaranya）。
他是 Vidyaranya「Panchadasi」的偉大倡導者，在我看來，他是這位可敬大師的可敬弟子。我與斯
瓦米吉的個人接觸可以追溯到 1959 年 4 月，當時我第一次造訪 Sivanandashram。即使是一個不經
意的觀察者也能看出斯瓦米吉是多麼簡單和樸素。他在道場擔任秘書長一職。甚至在擔任這一重
要職位之前，古魯傑夫就將管理道場的大部分艱鉅任務委託給了他。

在汽船出現之前的好日子裡，有帆船，每艘船都有一張或多張帆，以便在大海的懷抱中前進，而
每艘船的底部都有一個重物，稱為壓艙物，它可以保持船的穩定性。穩定的。如果將 Sivanandashr
am 比作一艘帆船，那麼 Swami Chidanandaji 就是它的帆，Krishnanandaji 就是它的壓艙物。奇達南
達吉(Swami Chidanandaji) 出國，將古儒吉的福音傳播到全球四個角落，而克里希那南達吉(Krishnan
andaji) 留在國內，以適當的方式管理道場的所有事務。

在我每年拜訪靜修所期間，我有幾次機會與斯瓦米吉近距離接觸並了解他的個性。他可以說是樸
實生活和高貴思想的最高典範。他是一個習慣規律的人。他的穿著非常簡單，但他的工作卻很系
統化。他知識淵博，是我們所有宗教經典的精神寶藏的完美大師，這一點可以從他在題為《印度
宗教和哲學思想簡史》的小而無價的著作中對這一主題的精湛處理中得到充分證明。他對真理、
上帝、生命等深奧而深奧的主題的研究方法無疑非常實用，但它們是高度智慧的，我覺得對一般
人來說太高了。瑜珈吠檀多森林學院普遍闡述的吠檀多權威著作有兩部－《The Panchadasi》和
《Yoga Vasishta》。兩者語言都很簡單，但對待主題的方式不同。前者是用最簡短的羅盤進行邏輯
性的智力呈現，而後者則是以流行的卡維亞風格對主題進行精心的處理，其中想像力發揮了更大
的作用。斯瓦米·克里希納南達吉（Swami Krishnanandaji）是“Panchadasi”的更偉大代表，他遵循
了另一個“Panchadasi”的方法，Vidyaranya。他以直接、實用的方式和最簡單的語言來處理吠陀
主題，但他的闡述方式卻非常簡潔和格言警句。儘管透過《奧義書》的引述和插圖可以稱之為紫
色斑塊，但他總是翱翔在《奧義書》的超然高度，是普通人無法企及的。斯瓦米吉關於「復興文
化」的講座既有趣又富有啟發性。它們向學生世界展示了生活的基本必需品，以及指導教育系統
和機構的基本原則，以便學生不會基於對生活目的的根本誤解而被誤導到現代教育的狡猾和錯誤
方法中。教育。

斯瓦米·克里希納南達吉不僅是一位作家，也是一位出色的演講家。他可以讓自己對觀眾產生興趣，
並讓觀眾著迷。他的話充滿了思想，聽他講的人，只怕漏掉一兩句話，就會失去思想的脈絡。有
一次我有幸聽過他關於 Mumukshutva 的講座。我對他方法的新穎性和他治療的獨創性感到驚訝，
他以敏銳的智慧打破了對這個主題的所有傳統解釋，並最終得出結論，Mumukshutva 並不是在擺
脫某些東西或去某個地方，而是一種強烈的擺脫慾望。一種意識狀態轉變為另一種意識狀態。它
是如此簡單，但由於其非常天真而難以理解。他為觀眾奉獻了一場智力盛宴，我在他的演講結束
時聽到了幾句話哦！精彩的！斯瓦米吉給了我們思想的珍珠和鑽石。我們的這位斯瓦米吉在 4 月
25 日就結束了他肉體存在的五十年。儘管氣喘週期性發作並導致健康狀況不佳，但他一直作為修
道院的秘書長和《DL 雜誌》的編輯為道場提供自耕農服務。或許，如果他能從這些繁重的服務中
解脫出來，他就能騰出更多的時間來進行精神追求，並透過他的演講和寫作來啟迪人類。但上帝
的方式是神秘的，也許最好的辦法就是讓我們大家在慶祝他金禧慶典的吉祥時刻祈禱，願全能的
上帝在未來的許多年裡寬恕他，並為他提供越來越多的機會來服務西瓦南達什拉姆和整個人類。
Sri Gurudev's Vedanta Kesari

by Sri Har Datt Sharma, New Delhi

Sri Gurudev Swami Sivananada founded the Divine Life Society and flooded the world with his literature conta
ining a supreme knowledge of the Eternal Truth which elevates an aspirant from all miserable plights and leads
to limitless bliss. This Jnana Ganga of Yoga and Vedanta started in the early thirties of this century from Rishik
esh carried a very strong current of practical spirituality and living idealism, which attracted many sincere aspir
ants to drink deep at the source e.g., at the feet of Sri Gurudevji Maharaj.

His Holiness Sri Swami Krishnanandaji Maharaj as we see him now came in touch with the Holy Feet of Sri G
urudev in a very young age with a purpose to drink deep the nectar of Divine Life. He practised spiritual discipl
ine in silence and seclusion and was almost unfamiliar figure in the Sivananda Ashram for number of years and
thus captured the last infirmity of noble mind, e.g. desire for fame. But Sri Gurudev visualizing him as a big sh
ady tree full of fruits for the hungry aspirants of spiritual path nourished him in such a way that impressed by hi
s exposition he was awarded with the title of "VEDANTA KESRI" by Sri Gurudev. Being a scholar in Sanskrit
and a Sanyasin of very High Order he occupies the seat of Acharya of the Sivananda Ashram. As a true sevak o
f Sri Gurudev, he has set-forth a wonderful example of "Work is Worship" while working in the organisational
setup of the Divine Life Society. He is conscious of duty only neither the nature of duty nor the name allotted f
or that, SEVA.

It is difficult to unfold the personality of a saint of his height but apart from his known scholarship and impressi
ve oratory I would like to narrate my rare experience of half an hour of private audience with H. H. Sri Swami
Krishnanandaji Maharaj.

It was the last week of January 1967 when I visited the Ashram with a group of young engineers who were acc
ompanying me for the first time and we were to spend only one night in the Ashram, for attending the night Sat
sang. But we were told that H. H. Swami Krishnanandaji Maharaj will not speak in that evening Satsang and at
our request H.H. Swami Premanandaji Maharaj was kind enough to arrange for half an hour audience with him.
The introduction with the newcomers was very brief and then revered Swamiji started saying that: "What is this
I ?" He addressed everybody there as "This I" and did not call any one "You", and after explaining the meaning
of "I" in his most philosophical terms Swamiji concluded that the sum totality of all these "I"'s is God and ever
yone in this world is nothing but Self. The group came out of Swamiji's room charged with energy to follow the
divine path with more confidence, understanding and devotion.

Among the visitors and Sadhakas Swamiji is very well known for his spontaneous philosophical expression whi
ch makes the metaphysics a logical scientific subject.

May God and Gurudev keep Sri Swami Krishnanandaji Maharaj amidst us for a very long time so that Divine
Mission of Sri Gurudev may bring peace, prosperity and spiritual awakening in the whole world.

聖古魯傑夫的吠檀多凱薩裡

作者：Sri Har Datt Sharma，新德里

聖古魯德夫·斯瓦米·西瓦那達(Sri Gurudev Swami Sivananada) 創立了神聖生命協會(Divine Life Society)，

並向世界傳播了他的文學作品，其中包含對永恆真理的至高無上的知識，這些知識使求道者擺脫
所有悲慘的困境，並通往無限的幸福。瑜珈和吠檀多的智慧恆河於本世紀三十年代初從瑞詩凱詩
開始，帶來了一股非常強大的實踐靈性和活生生的理想主義潮流，吸引了許多真誠的有志者深入
源頭，例如古儒吉·瑪哈拉吉的腳下。

我們現在看到的聖人斯瓦米·克里希南南達吉·馬哈拉吉在很小的時候就接觸了古儒吉聖足，目的是
深深地喝神聖生命的甘露。他在寂靜和隱居中修行精神紀律，多年來在悉瓦南達道場幾乎是一個
陌生的人物，因此抓住了高貴心靈的最後弱點，例如對名譽的渴望。但古儒吉將他想像為一棵結
滿果實的大樹，為靈性道路上飢餓的求索者提供營養，他的闡述給他留下了深刻的印象，古儒吉
授予他“VEDANTA KESRI”的稱號。作為梵文學者和非常高階的 Sanyasin，他佔據了 Sivananda A
shram 的 Acharya 席位。作為古儒吉真正的服務者，他在神聖生命協會的組織機構中工作時，樹立
了「工作即崇拜」的精彩典範。他只意識到責任，既沒有意識到責任的本質，也沒有意識到責任
的名稱「SEVA」。

要展現他這樣高大的聖人的個性是很困難的，但除了他著名的學識和令人印象深刻的演講之外，
我還想講述一下我與聖人斯瓦米·克里希南南達吉·馬哈拉吉殿下私人覲見半小時的罕見經驗。

那是 1967 年 1 月的最後一周，我第一次和一群年輕的工程師一起參觀道場，他們是第一次陪同我，
我們只在道場待了一晚，參加夜間的薩特桑 (Satsang)。但我們被告知，尊者斯瓦米·克里希南南達
吉·馬哈拉吉(HH Swami Krishnanandaji Maharaj) 不會在當晚的薩特桑(Satsang) 中發表講話，應我們的
要求，尊者斯瓦米·普雷馬南達吉·馬哈拉吉(HH Swami Premanandaji Maharaj) 很友善地安排了與他半
小時的會面。對新人的介紹非常簡短，然後尊敬的斯瓦米吉開始說：“我是什麼？” 他稱呼那裡
的每個人為“這個我”，而不稱任何人為“你”，在用他最哲學的術語解釋“我”的含義後，斯
瓦米吉得出結論，所有這些“我”的總和就是上帝，這個世界上的每個人都只是自我。一行人走
出斯瓦米吉的房間，充滿了能量，更有自信、理解和奉獻地追隨神聖之路。

在參觀者和薩達卡斯·斯瓦米吉中，他以其自發的哲學表達而聞名，這使得形而上學成為一個邏輯
科學學科。

願上帝和古魯讓聖斯瓦米·克里希南南達吉·馬哈拉吉長期留在我們中間，以便聖古儒吉的神聖使命
可以為全世界帶來和平、繁榮和靈性覺醒。

Swami Krishnananda—The Consolidator

by A.V. Kuppuswami

During the years immediately after the Mahasamadhi of Bhagavan Swami Sivananda, whenever I had visited th
e Headquarters of the Divine Life Society at Rishikesh, my mind used to go back to the year 1948 when India
was just coming out of the innumerable difficulties which arose in the wake of independence. Mahatma Gandhi,
who led the nation to Puma Swaraj was no more living to guide the country, he having succumbed to the bullet
of a fanatic. The hard won Indian independence had to be tended and nurtured. Communal unity had to be estab
lished for achieving lasting peace within the country for its progress and development. Fortunately the country
had leaders in whom the people had full confidence. Among them were Pandit Jawaharlal Nehru and Sardar Va
llabhabai Patel on both of whom the nation had placed the mantel of Gandhiji.

Jawharlal Nehru became the Prime Minister of India and Sarder Patel became the Deputy Prime Minister. Altho
ugh each of them were in charge of more than one portfolio, Nehru concentrated more on Foreign Affairs and t
he Sardar gave all his attention to matters relating to Home Affairs. Yet, they both functioned as one man with
constant consultations on matters relating to Home or Foreign Affairs.

Similarly, after the Mahasamadhi of Swami Sivanandiji in 1963, the mantle of leadership fell on the shoulders
of H.H. Sri Swami Chidananda and H. H. Swami Krishnananda. Like Jawaharlal Neharu taking up Home Affai
rs in the Union Cabinet, Chidanandaji paid more attention to Divine Life Society activities beyond the shores of
India as well as beyond the diameters of the Sivananda Ashram at Rishikesh within in the subcontinent. He trie
d to visit the Branches of the Society throughout India and abroad, and to spread the message of the Master.

Like Sarder Patel Swami Krishnananda, on the other hand, concentrated on Home Affairs. Although there were
pressing and persistent invitations from various Foreign Branches that Swami Krishnananda should visit them,
he declined the offers informing them that work at the Headquarters did not allow him any respite for planning
even visits within India. Much had to be done at the Headquarters and Swami Krishnananda was very much occ
upied arranging affairs at the Headquarters. During Swami Sivananandaji's life time even senior disciples never
bothered about the management of the affairs and functions of the Ashram. Gurudev was like a big banyan tree
spreading his keen administrative acumen into every branch of the Ashram's functions. Guidance, lead, advice a
nd support were available from him for each and every activity to the smallest and to the highest in full detail.
Hence, when he was no more, there was a wide void. Loyalties had to be integrated. Economy in expenditure h
ad to be imposed. The various activities of the Ashram had to be properly regulated and systematised. In the pr
ocess there arose resistance and opposition from interested quarters. In the interest of maintenance of high stand
ards of the Ashram, strictness and discipline had to be imposed and insisted. Thus the home front required a str
ong and strict hand for administration. It was an unpleasant duty no doubt. But someone had to take up the brun
t. Swami Krishnananda cheerfully took up on himself this most vital task. He strove hard to achieve consolidati
on and systematisation. Slowly and slowly he achieved the set goal.

If the Indian Nation owes to Sardar Patel its gratitude for integrating the country by bringing in the various prin
cely states into the Indian nation, for taming the I. C. S. iron frame and securing the unflinching loyalty of that
service in the administrative ambit, similarly the brotherhood of Divine Life Society members hold their gratitu
de to His Holiness Sri Swami Krishnanandaji for piloting the affairs of the Divine Life Society during the last d
ecade, with a single pointed devotion for achieving efficiency coupled with economy. The D. L. S. fraternity lo
oks up to him to guide their activities in the coming decades as usual. May he see a thousand and one more birt
hdays in the active service of the Divine Life Society.

斯瓦米·克里希納南達——鞏固者

通過 AV 庫普斯瓦米

在薄伽梵·斯瓦米·悉瓦南達(Swami Sivananda) 的大三摩地之後的那些年裡，每當我參觀位於瑞詩凱

詩的神聖生命協會總部時，我的思緒就會回到 1948 年，當時印度剛擺脫了印度在印度革命中出現
的無數困難。獨立覺醒。領導國家走向普瑪斯瓦拉傑的聖雄甘地已經死在了狂熱分子的子彈之下，
他已經無法再活著指導這個國家了。印度來之不易的獨立必須被照顧和培育。必須建立社區團結，
以實現國家內部的持久和平，從而促進國家的進步和發展。幸運的是，這個國家有人民充分信任
的領導人。其中包括潘迪特·賈瓦哈拉爾·尼赫魯和薩達爾·瓦拉巴拜·帕特爾，國家為他們放置了甘
地的衣缽。

賈哈拉爾·尼赫魯就任印度總理，薩德爾·帕特爾就任副總理。雖然他們每個人都負責多個事務，但
尼赫魯更專注於外交事務，而薩達爾則將全部注意力放在與內政有關的事務上。然而，他們都作
為一個人，不斷就有關內政或外交事務的問題進行磋商。

同樣，在 1963 年斯瓦米·西瓦南迪(Swami Sivanandiji) 獲得大聖之後，領導的重擔落到了聖人斯瓦

米·奇達南達(HH Sri Swami Chidananda) 和斯瓦米·克里希納南達(HH Swami Krishnananda) 的肩上。與
賈瓦哈拉爾·尼哈魯(Jawaharlal Neharu) 在聯邦內閣中負責內政事務一樣，奇達南達吉(Chidanandaji)
更關注印度海岸以外以及次大陸瑞詩凱詩(Rishikesh) 的悉瓦南達道場(Sivananda Ashram) 範圍之外
的神聖生命協會(Divine Life Society) 的活動。他嘗試拜訪印度和國外的協會分會，並傳播師父的訊
息。

另一方面，像薩德爾·帕特爾·斯瓦米·克里希納南達一樣，專注於內政事務。儘管各個外國分支機
構不斷地發出緊迫邀請，要求斯瓦米·克里希納南達訪問他們，但他拒絕了邀請，並告訴他們，在
總部的工作不允許他有任何喘息的機會，甚至無法計劃在印度境內的訪問。總部還有很多工作要
做，而斯瓦米·克里希納南達則忙於安排總部的事務。在斯瓦米·西瓦那南達吉 (Swami Sivananandaji)
的一生中，即使是高級弟子也從未關心道場的事務和職能的管理。古魯就像一棵大榕樹，將他敏
銳的行政智慧傳播到道場職能的每個部門。他為每一項活動提供從最小到最高的詳細指導、領導、
建議和支持。因此，當他不再存在時，周圍一片空白。忠誠度必須整合。必須實行節約開支。道
場的各種活動必須受到適當的監管和系統化。在此過程中，也出現了有關方面的抵制和反對。為
了維持道場的高標準，必須實行並堅持嚴格和紀律。因此，後方需要強而有力的、嚴格的管理。
毫無疑問，這是一項令人不愉快的職責。但必須有人首當其衝。斯瓦米·克里希納南達高興地承擔
了這項最重要的任務。他努力實現整合和系統化。慢慢地，慢慢地，他實現了既定的目標。

如果說印度民族要感謝薩達爾·帕特爾（Sardar Patel）通過將各個王子邦帶入印度民族來整合國家，
馴服 ICS 鐵架並確保該服務在行政領域的堅定忠誠，那麼神聖的兄弟情誼也是如此生命協會成員
感謝尊者斯瓦米·克里希納南達吉在過去十年中引導神聖生命協會的事務，並致力於實現效率和經
濟。DLS 兄弟會一如既往地仰賴他來指導他們未來幾十年的活動。願他在神聖生命會的積極服務
中再度過一千零一個生日。
H.H. Sri Swami Krishnananda

by Sri N.S.V. Rao, Tanuku

Sri Swami Krishnananda. What a wonderful name! Krishna is blue. The sky is blue. The ocean is blue. What di
ces blueness indicate? It indicates depth, infinite expansiveness. So is Swami Krishnananda. The depth of his k
nowledge is immeasurable. His vision is cosmic, infinitely expansive.

I went to Anandakutir for the first time in the year 1951, along with my parents, brother and my family. In one
of the night Satsangs, presided over by Gurudev H. H. Sri Swami Sivananda, a young Sanyasi gave a lecture on
Divine Life. He laid stress on individual effort and on the necessity of keeping a room under lock and key, spec
ially for Japa and meditation and not to miss Brahmamuhurtha under any circumstances. It was an impressive s
peech, well pronounced and superbly modulated. Every point was brought out with clarity and emphasis. He wa
s none but Swami Krishnananda. He was then a bit lean, but a look of renunciation and resoluteness was easily
discernible in his face.

Now twenty two years have gone by. During these two decades Sri Swami Krishnananda has grown in stature e
normously. I had occasion to watch his tremendous progress all these years. He has now developed an integral
personality. He has acquired a profound knowledge on the higher values of life. He is a perfect Renunciate. He
is very independent in outlook He has a powerful personality. He is shakti-maya. He has reached the highest rea
lms in spirituality. There is rich wisdom in his humour. He is an able administrator. He seems to be experiencin
g the greatest Bliss (Ananda) in and through his busy day to day activities.

Thus Krishnananda is the sum total of Knowledge, Renunciation, Independence, Shakti, humour, Nishkamata a
bility and Ananda. (In KRISHNA, K stands for Knowledge, R for Renunciation, I for Independence, S for Shak
ti, H for humour, N for Nishkamyata, A for ability.)

It will not be an exaggeration to state that Swami Krishnananda is the crest-jewel of the Divine Life Society. B
y dint of sincere and hard work and by virtue of deep study and Tapascharya he has built up a stature that is an
eyesore even to many ochre-robed sanyasins.

To me Swami Krishnananda is a modern Sankara. He represents the intellectual genius of Swami Sivananda. H
e is not lured by name and fame, power and pelf. He is very unassuming. He has a detached outlook on life. He
has no fear or favour. He speaks to you just as long as he feels it necessary (while giving personal interviews) a
nd minds his own business and seems to ask you to mind your own business. But during the few minutes he spe
nds with you, he gives you his heart and takes you to higher realm of wisdom and lavishes all his love and conc
ern for you. He is very punctual to meetings.

He addresses the gatherings just at the appointed time. For full one hour he speaks, taking the audience with hi
m. His speeches are highly educative, deeply informative, and sensibly revealing. He analysis the subject on ha
nd to a remarkable degree of thoroughness. He uses wonderful similes and beautiful illustrations, and dives dee
p into the subject, giving it a masterly touch. The moment he finishes his speech, he disappears from the scene,
without waiting to be patted and praised for his excellence in speaking.

Many people wonder how it is that busy people find time to produce voluminous works on intricate topics. Gur
udev is an example of a voluminous writer. He was a very busy Master and yet could manage to write over 300
books on a verity of topics ranging from 'Health and Hygiene' to 'What Becomes of the Soul After Death.' The r
eal secret is that it is only extremely busy people who have no work become so lazy that they do not find time t
o do anything other than eating, drinking and making merry. Swami Krishnananda, in spite of his preoccupation
with the heavy organisational work of the Ashram, writes copiously. Some of his best books are: 'The Philosop
hy of Life' and 'A Short History of Religious and Philosophic Thought in India'. His writings are very powerful
and not meant for light reading. They require your keen insight and deep reflection. Your effort will certainly b
e richly rewarded by way of your being the wiser for it.

I have all admiration for Swami Krishnananda. I have high esteem for him. On the happy occasion of his 50th
Birthday (Golden Jubilee) celebrations, I pray to God to bless Sri Krishnananda with best of health, longevity a
nd Self-Realisation in this birth itself.

Om Tat sat.

斯里·斯瓦米·克里希納南達殿下

作者：Sri NSV Rao，Tanuku

斯瓦米·克里希納南達。多麼美妙的名字啊！克里希納是藍色的。天是藍的。海洋是藍色的。骰子
的藍色表示什麼？表示深邃、無限廣闊。斯瓦米·克里希納南達也是如此。他的知識的深度是無法
估量的。他的視野是廣闊的，無限廣闊的。

1951 年，我第一次去阿南達庫蒂爾，和我的父母、兄弟和家人一起。在一次晚上的薩特桑會上，
由古魯德夫殿下斯瓦米·悉瓦南達主持，一位年輕的三亞西做了一場關於神聖生命的講座。他強調
個人努力以及鎖好房間的必要性，特別是在 Japa 和冥想時，並且在任何情況下都不要錯過 Brahma
muhurtha。這是一場令人印象深刻的演講，發音清晰，語調優美。每一點都清晰、強調地提出來。
他不是斯瓦米·克里希那南達。那時的他雖然有些消瘦，但臉上卻透著一股放棄堅毅的神情。

如今二十二年過去了。在這二十年裡，聖斯瓦米·克里希納南達的地位得到了巨大的成長。這些年
來我有機會親眼目睹他的巨大進步。他現在已經形成了完整的人格。他對生命的更高價值有了深
刻的體會。他是個完美的放棄者。他的觀點非常獨立，他的個性很強。他是夏克提瑪雅。他已經
達到了靈性的最高境界。他的幽默中蘊藏著豐富的智慧。他是一位能幹的管理者。他似乎在忙碌
的日常活動中體驗著最大的極樂（阿南達）。

因此，克里希那南達是知識、放棄、獨立、性力、幽默、尼什卡瑪塔能力和阿南達的總和。（在
KRISHNA 中，K 代表知識，R 代表放棄，I 代表獨立，S 代表 Shakti，H 代表幽默，N 代表 Nishkam
yata，A 代表能力。）

毫不誇張地說，斯瓦米·克里希那南達是神聖生命協會的瑰寶。憑藉著真誠和勤奮的工作，憑藉深
入的學習和塔帕查里亞（Tapascharya），他建立了一個甚至讓許多穿著赭色長袍的桑亞斯（sanyasi
ns）都感到眼花繚亂的地位。

對我來說，斯瓦米·克里希納南達是個現代的商卡拉。他代表了斯瓦米·悉瓦南達 (Swami Sivananda)

的智力天才。他不受名字、名譽、權力和財富的誘惑。他非常謙虛。他有著超然的人生觀。他沒
有恐懼，也沒有偏愛。只要他覺得有必要（在進行個人訪談時），他就會和你說話，並且管好自
己的事，並且似乎要求你管好自己的事。但在與你相處的這幾分鐘裡，他把心交給了你，帶你進
入了更高的智慧境界，為你傾注了所有的愛和關心。他開會非常準時。

他在指定的時間向集會發表演說。他演講了整整一個小時，聽眾也跟著他。他的演講非常有教育
意義，內容豐富，並且具有明顯的啟發性。他對手頭的主題進行了極為徹底的分析。他使用精彩
的比喻和美麗的插圖，深入探討主題，賦予其精湛的觸感。他演講完畢，還沒等人拍拍他的演講，
稱讚他演講出色，就從現場消失了。
許多人想知道忙碌的人們如何抽出時間來創作關於複雜主題的大量作品。古魯傑夫是一位多產作
家的典範。他是一位非常忙碌的大師，但卻能夠寫出 300 多本書籍，主題範圍從「健康與衛生」
到「死後靈魂會怎樣」。真正的秘密是，只有非常忙碌的人，沒有工作，才會變得如此懶惰，除
了吃喝玩樂之外，他們沒有時間做任何事情。克里希納南達（Swami Krishnananda）儘管全神貫注
於修道院繁重的組織工作，但仍撰寫了大量著作。他最好的著作是：《生命哲學》和《印度宗教
與哲學思想簡史》。他的作品非常有力，不適合輕鬆閱讀。它們需要你敏銳的洞察力和深刻的反
思。你的努力肯定會因為你變得更明智而得到豐厚的回報。

我非常欽佩斯瓦米·克里希納南達。我對他懷有很高的敬意。在慶祝克里希那南達 50 歲生日（金
禧）的歡樂時刻，我祈求上帝保佑克里希那南達在這次出生時健康、長壽和自我實現。

唵達坐了。

H.H. Sri Swami Krishnanandii Maharaj—An Iceberg of Divine Love

by Sri U.V. Swadia, Baroda

I had no words to express my joy when I heard from our President H. H. Sri Swami Chidananand Maharaj that
a decision was taken to felicitate Sri Swami Krishnanandaji on his 50 birthday on 25th April this year.

I am pleased to state that I know Swami Krishnanandji Maharaj for over 20 years. As the then Secretary of the
Divine Life Society, he did not much used to mix with other people who visited the Ashram but simply confine
d himself to the duties of a Secretary. He was only seen by us when called by Gurudev Sri Sivananandji Mahar
aj on special occasions.

His oratory thrilled the people. His punctuality earned admiration for him and his capacity to express most intri
cate Vedantic truths in sweet English left indelible impression on the minds of seekers both of the East as well
as West. The puzzling principles and problems of the highest truths of Vedanta were exposed in threadbare ter
ms before the spiritual seekers and sadhaks by Swami Krishnanandji during Sadhana weeks in the Ashram.
When in 1969 H. H. Sri Swami Chidanandaji Maharaj proceeded on his global tour and Swami Krishnanandji
Maharaj had to act as the President of the Divine Life Society, opportunities were rather made available to us
(myself and other devotees) to peep into Swamiji's inner personality. To our greatest pleasant surprise, we foun
d that Swamiji was, rather an iceberg of divine love, and the love that Swamiji was found showering on us, was
simply a fragment of what he was hiding underneath his composed personality. He was experienced to be nothi
ng but 'PREM' incarnate.

His external garb of Vedantic sereneness concealed behind, nothing but love in condensed form and till such ti
me that we had chances to meet Swamiji at close quarters, we made the normal mistake of labelling him as 'Res
erved Swamiji'.

To hear Swami Krishnanandaji Maharaj reciting melodious Samkiran is a covetable experience of devotees. To
hear his Vedantic discourses in lucid English and perfect Hindi is unforgettable experience for them. To get cha
nce to have personal 'Satsang' (intimate discussion) with Swamiji is a proud privilege which everyone in Ashra
m is aspiring for.

During Swamiji's last tour of Saurastra in September 1971, in hot climate of Gujarat, Swamiji even risked to m
otor 300 odd miles from Virnagar (Saurastra) to Baroda only for one day simply to bless me and consecrate my
residence 'Guru—Kripa'.

In the present era when values are seen fastly changing both in 'Vyavahara' as well as in, 'Adhyatma' and peopl
e are trying to exert their own individual ego and gate-crash to come in 'Limelight', I quote below Swami Krish
nanandaji's personal secret of success in his own words, for engraving them in our hearts.

"Be small. Be humble. Sit at the last. Don't try to come in front. GOD sees you what you are doing and how yo
u are doing, no matter what you are and where you are as HE is Omnipresent, Omnipotent and Omniscient."

Do we not feel that SWAMIJI is translating this maxim into action in his personal life by keeping himself in ba
ckground so far as practicable?

My most humble adorations at the Lotus feet of Swami Sri Krishnanandj i Maharaj on this auspicious occasion
of his 50th birthday. My prostrations and solicitations to our Revered Gurudev Sri Swami Sivanandji Maharaj t
o bestow upon us such opportunities that we can celebrate DIAMOND and PLATINUM JUBILEES and even
CENTENARY celebrations of our worthy Swami Sri Krishnanandji Maharaj and through him lead us to the Pat
h of Perfection.

Hari Om Tat Sat. Jai Sivananda

聖斯瓦米·克里希納南迪·馬哈拉傑殿下－神聖之愛的冰山

由 Sri UV Swadia 設計，巴羅達

當我聽到我們的總統斯瓦米·奇達納南德·馬哈拉吉殿下決定在今年 4 月 25 日慶祝斯瓦米·克里希納
南達吉 50 歲生日時，我的喜悅之情無以言表。

我很高興地宣布，我認識斯瓦米·克里希南南德·馬哈拉吉已經 20 多年了。身為當時的神命會秘書，
他不太習慣與其他來道場參觀的人交往，只是將自己限制在秘書的職責範圍內。只有在特殊場合
古魯德夫·斯里·西瓦納南德吉·馬哈拉吉召喚時我們才能看到他。

他的演講使人們激動不已。他的準時為他贏得了欽佩，他用甜美的英語表達最複雜的吠陀真理的
能力給東方和西方的求道者留下了不可磨滅的印象。在道場的修行週期間，斯瓦米·克里希南南吉
(Swami Krishnanandji) 在精神探索者和薩達克面前以陳詞濫調的方式揭露了吠檀多最高真理的令人
費解的原則和問題。

1969 年，當斯瓦米·奇達南達吉·馬哈拉吉殿下開始他的全球巡演，而斯瓦米·克里希納南德吉·馬哈
拉吉必須擔任神聖生命協會主席時，我們（我自己和其他奉獻者）就有機會窺探斯瓦米吉的內在
個性。令我們最驚訝的是，我們發現斯瓦米吉更像是一座神聖之愛的冰山，而斯瓦米吉傾注在我
們身上的愛，只不過是他隱藏在他冷靜的個性之下的一小部分。他的經歷就是「PREM」的化身。

他隱藏在外在的吠檀多寧靜的外衣裡，除了濃縮形式的愛之外什麼都沒有，直到我們有機會近距
離見到斯瓦米吉，我們犯了一個常見的錯誤，把他標記為“保守的斯瓦米吉」。
聆聽斯瓦米·克里希南南達吉·馬哈拉吉背誦悠揚的《薩姆基蘭經》是信徒們夢寐以求的經歷。聆聽
他用清晰的英語和完美的印地語進行的吠檀多講座對他們來說是難忘的經歷。有機會與斯瓦米吉
進行私人「Satsang」（親密討論）是靜修中心每個人都渴望的榮幸。

1971 年 9 月，在斯瓦米吉最後一次索拉斯特拉之旅中，在古吉拉特邦炎熱的氣候下，斯瓦米吉甚
至冒著風險，從維爾納加爾（索拉斯特拉）駕車 300 多英里到巴羅達，只停留一天，只是為了祝
福我並聖化我的住所“古魯-克里帕”。

在當今時代，價值觀在“Vyavahara”和“Adhyatma”中都在快速變化，人們試圖發揮自己的個人
自我和闖入“聚光燈”，我在下面引用斯瓦米·克里希南南達吉（Swami Krishnanandaji）的個人言
論用他自己的話來說，成功的秘訣，銘刻在我們的心中。

「要小。要謙虛。坐在最後。不要試圖走到前面。上帝看到你在做什麼以及你在做什麼，無論你
是什麼、在哪裡，因為他是無所不在、無所不能和無所不知。”

難道我們不覺得斯瓦米吉正在將這句格言轉化為他個人生活中的行動嗎？

在斯瓦米·斯里·克里希南南德·馬哈拉吉 50 歲生日的吉祥時刻，我向他的蓮花足表示最謙卑的崇拜。
我向尊貴的古魯德夫·斯里·斯瓦米·西瓦南德·馬哈拉吉頂禮膜拜並請求賜予我們這樣的機會，讓我
們能夠慶祝我們可敬的斯瓦米·斯里·克里希南南吉·馬哈拉吉的鑽石禧年和白金禧年，甚至百年慶
典，並透過祂引導我們走向完美之路。

Hari Om Tat 星期六。傑西瓦南達

Believe It or Not

by Sri Chamanlal Sharma, Delhi

That Lord Krishna of Gopies was at once the Maha Yogeshwar and the greatest Politician of the Mahabarata ti
mes.

That the Flute Player of Vrindaban became the World Teacher by dint of Srimad Bhagavad Gita.

That the Shankaracharya of Sivanadashram, whose darshans were almost impossible during Gurudev's times ha
s to meet situations much against his nature and will.

That the theme of his pregnant discourses and writings is quite original and delivery natural and fresh.

That he feels quite at home in Eastern and Western Philosophy both.

That one wonders how this little head could contain all this.

That his 'Realisation of the Absolute' is the result of his seventeen days only, thoughts coming direct from his f
ertile brain to the typewriter for the press.

That Ecstasy and Wisdom shook hands on 31st December, 1968 when he danced while leading Divya Nam pro
cession from Ashram to Rishikesh.

That while listening to a Vrindaban Yatra description from a devotee of Lord Krishna, he desires that the Lord
be asked why He is teasing him with so many administrative problems.

That the Key to all these in his own words is: 'How would Sivananda have solved these'.

That he forgot his mother tongue and had to avail himself of the interpreter's help, when his aged parents visite
d him in a hospital at Debra Dun, whom he took just like other visitors.

That he feels when any expenses are incurred even in his illness, forgetting the long invaluable services, he has
rendered to the Ashram.

That he is 'Innocence Incarnate', in as much as these Jubilee Celebrations are kept secret from him, and that he
defies all descriptions just like God whom the Vedas describe as Neti Neti.

信不信由你

作者：Sri Chamanlal Sharma，德里

牧牛人的主克里希納既是摩訶約格甚瓦爾，也是摩訶婆羅多時代最偉大的政治家。

溫達班的長笛演奏家以斯里瑪德薄伽梵歌成為世界導師。

西瓦納達什拉姆的商羯羅查亞（Shangkaracharya）在古魯代夫時代幾乎不可能達到達顯，他不得不
面對非常違背他本性和意願的情況。

他的話語和著作主題頗具原創性，表達自然清新。

他對東方和西方哲學都感到很熟悉。

人們想知道這個小腦袋怎麼能容納這一切。

他的「絕對的實現」是他僅十七天的成果，思想直接從他豐富的大腦傳到新聞界的打字機上。

1968 年 12 月 31 日，狂喜與智慧握手，當時他在帶領迪維亞·南 (Divya Nam) 遊行隊伍從靜修所前

往瑞詩凱詩 (Rishikesh) 時跳舞。
當他聆聽克里希納勳爵的一位奉獻者對溫達班朝聖的描述時，他希望有人問主為什麼要用這麼多
的行政問題來取笑他。

用他自己的話來說，所有這些問題的關鍵是：「悉瓦南達將如何解決這些問題」。

當他年邁的父母去黛布拉鄧的一家醫院探望他時，他忘記了自己的母語，不得不求助於翻譯的幫
助，他像其他訪客一樣接待了他們。

即使在生病期間發生任何費用，他也會感到，忘記了他長期以來為道場提供的寶貴服務。

他是“純真的化身”，儘管這些禧年慶典對他保密，而且他蔑視所有描述，就像吠陀經中描述為
Neti Neti 的上帝一樣。

A Few Moments with the Great Jnani Saint of Sivanandashram

by M. Kasipathy and Chandra Sekhar Das, Roukela

Our meeting with the great Jnani Saint—His Holiness Sri Swami Krishnanandaji Maharaj at Rishikesh is a grea
t landmark in our life. Before meeting this Saint, we had a peculiar conception about him. On going through his
writings and on hearing about him from inmates and Sadhak-brethren, our conception has been doubly confirm
ed that it is difficult for ordinary Sadhaks like us to stand before him, whom we understood to be the Embodim
ent of Jnana of the highest order. It is very interesting and worth mentioning here as to how our conception has
undergone a dramatic change.

We had been to Ashram last time in the month of July, 1971 to participate in the Sadhana Week. On the first da
y itself we had the fortune of having his holy darshan. On having his Darshan and hearing his reserved type of t
alk with H.H. Sri Swami Chidanandaji Maharaj, we felt that our already-formed conception was hundred perce
nt correct. This conception further took its deep roots on hearing his nectarine non-stop deliverances on 'Practic
e of Sadhana' during Sadhana classes. But on the third day during evening Satsang suddenly one of us was aske
d to meet him in the Satsang hall. With the mixed feelings of fear and reason for the call, he went and prostrate
d. During those five minutes with him, he felt as if he was in the mother's lap. After this short meeting, struggle
went on within him whether or not already-formed conception was correct.
During our three weeks stay there we were seeing him and hearing him very often as his presence was felt ever
ywhere in every activities and in every functions. During those meetings, our conception was wavering from thi
s end to that end. We were wondering whether the feeling at every moment was correct, whether he is a sober,
dry Vedantin or a loving mother full of affection and Prem!

However, we decided to meet him before leaving the Ashram. A day before our leaving the Ashram, we procee
ded to meet him at his residence (Kailash Ashram) with doubts—whether he will give us interview or not, if at
all he gives interview whether he will talk freely with us or not, if at all talks whether we can understand him a
nd face him or not.

With this wavering feelings, however, we reached his residence and to our astonishment we found him strolling
on the verandah. Further to our great astonishment, we were warmly welcomed by him, and he started asking u
s all about our stay, etc. We felt as if we were talking with our own kith and kin.

On his own accord he started talking very freely about the highest Truth, putting it in a very simple and easy st
yle. The gist of the discussion took place between him and us is given below in our own words:

"To realise or to know one's own Real Nature is not so easy. A Sadhak should struggle very hard to attain perfe
ction. He must have adamantine Faith, unceasing perseverance, strong yearning for Liberation. To become one
with that Transcendental Reality is not so easy. We can say that those Saints who are spreading the Divine kno
wledge might have reached either the FOURTH or FIFTH Bhumika in the spiritual ladder, knowing the Aware
ness or slightly enjoying the Bliss, but might not have become one with IT. To attain THAT is difficult but not
impossible.

He is also stated that it may be possible when one of us wanted to seek clarification by way of questioning whet
her is it not correct to say that on becoming one with the Supreme Reality or merging in Para Brahman, one co
mes down to a particular Bhumika, according to the Will of the Divine, for the betterment of the mankind!

He continued that attainment of Beatitude is a gradual process. When one ascends this spiritual ladder step by st
ep, then he may attain the Blessed State of Nirvana-Bliss. Now-a-days, the spiritual aspirants start doing things
in their own way. Once a while they get a little experience, they lose interest and feel dejected if they do not get
that experience again. But they do not know that the nature of the Divine Experience is such that it is difficult f
or anybody to keep for long. IT comes like a flash and goes likewise and once one gets such an experience, he
will hanker for it again and again though he may not be able to get IT as and when he wishes. When one of us s
ought clarification that why is it so that after one enjoys the Bliss once for a while he pines for it and he feels as
if he lost something very near and dear and That does not come when he seeks for but comes on its own even w
hen he is not trying for it, Sri Swamiji Maharaj told us that the nature of Bliss is like that and only it comes wh
en It chooses!

Again on seeking a clarification as to what would be the result of such a Bliss when one experiences in dream a
nd whether it will materialise or not in the wakeful state, we were told that it is a sign of progress in the spiritua
l path. When again sought clarification that when such a Experience of the Dream State (Swapnavastha) also co
ntinues for some months, day and night, in wakeful state (Jagrath avastha). What it signifies, we were told that i
t is one of the best experiences a Sadhak rarely gets and it is a very good sign and he who gets such an experien
ce is very fortunate."

After another 3-4 minutes talk we prostrated to him and he blessed us. This meeting day was very significant fo
r us and was unexpected. He gave us such a scope to freely discuss with him which we never neither dreamt no
r thought of. We thought that 2-3 minutes interview might be given to us but to our utter surprise we were with
him for about forty minutes.

This few moments of holy company and close contact with him dispelled the wrong conception formed from its
roots and we felt we were at home during those few moments with him.

He gave us a send-off, asking us to visit Ashram often.

與 Sivanandashram 偉大智者聖人的短暫交流

作者：M. Kasipathy 和 Chandra Sekhar Das，Roukela

我們在瑞詩凱詩與偉大的智者聖人斯瓦米·克里希納南達吉·馬哈拉吉尊者的會面是我們生命中的一
個偉大里程碑。在見到這位聖人之前，我們對他有著奇特的印象。在閱讀他的著作以及從囚犯和
薩達克弟兄那裡聽到他的消息後，我們的觀念得到了雙重證實，像我們這樣的普通薩達克很難站
在他面前，我們認為他是最高級別的智慧的化身。我們的觀念發生了巨大的變化，這是非常有趣
和值得一提的。
我們上次去道場是在 1971 年 7 月，參加薩達那週。第一天我們就有幸得到了祂神聖的達顯。在與
聖人斯瓦米·奇達南達吉·馬哈拉吉進行達顯並聆聽他的保留式談話後，我們覺得我們已經形成的觀
念是百分百正確的。當他在修行課程中聽到他不間斷地講授「修行修行」時，這種觀念進一步深
入人心。但在第三天的晚上，薩特桑突然要求我們中的一個人在薩特桑大廳與他見面。帶著恐懼
和打電話的理由的複雜心情，他去跪拜了。和他在一起的五分鐘裡，他覺得自己好像躺在母親的
懷裡。在這短暫的會面之後，他內心一直在糾結已經形成的觀念是否正確。

在我們逗留的三週期間，我們經常看到他並聽到他的聲音，因為在每項活動和每項職能中，到處
都能感受到他的存在。在那些會議期間，我們的觀念從這一端到另一端都在搖擺不定。我們想知
道每時每刻的感覺是否正確，他是一個清醒、乾巴巴的韋丹丁，還是一個充滿慈愛和普雷姆的慈
母！

然而，我們決定在離開道場之前見見他。在我們離開道場的前一天，我們帶著疑問在他的住所
（Kailash Ashram）與他會面——他是否會接受我們的採訪，如果他接受采訪，他是否會與我們自
由交談，如果一切都取決於我們能否理解他並面對他。

然而，帶著這種搖擺不定的感覺，我們到達了他的住所，令我們驚訝的是，我們發現他正在陽台
上漫步。更令我們驚訝的是，我們受到了他的熱烈歡迎，他開始詢問我們的住宿情況等。我們感
覺好像在與自己的親人交談。

他自願地開始非常自由地談論最高的真理，並以一種非常簡單和輕鬆的方式表達它。他和我們之
間討論的要點用我們自己的話說如下：

「要認識或了解自己的真實本性並不那麼容易。薩達克應該非常努力地奮鬥以達到完美。他必須
有堅定的信念，不斷的毅力，對解脫的強烈渴望。要與超驗的現實合而為一並不容易。 .我們可以
說，那些傳播神聖知識的聖人可能已經達到了靈性階梯中的第四或第五 Bhumika，知道了意識或
稍微享受著極樂，但可能還沒有與它合而為一。要達到這一點是困難的但並非不可能。

他還指出，當我們中的一個人想透過質疑是否正確的方式來尋求澄清時，可能會說，在與至尊現
實合一或融入帕拉婆羅門時，一個人會歸結為一個特定的布米卡（Bhumika），順應天意，造福人
類！

他繼續說，獲得真福是一個漸進的過程。當一個人一步步登上這個精神階梯時，他就可以證得涅
槃極樂境界。如今，精神追求者開始以自己的方式做事。一旦他們獲得了一點經驗，如果他們不
再獲得這種經驗，他們就會失去興趣並感到沮喪。但他們不知道神聖體驗的本質是任何人都很難
長期維持。它來得快，去得也快，一旦獲得這樣的體驗，他就會一次又一次地渴望它，儘管他可
能無法在他希望的時候得到它。當我們中的一個人尋求澄清，為什麼一個人在享受了一次極樂之
後，他會渴望它，他感覺好像他失去了一些非常親近和親愛的東西，而當他尋求時，它不會出現，
而是在它到來時出現即使他沒有努力爭取它，他也擁有自己的東西，斯瓦米吉·馬哈拉吉告訴我們，
極樂的本質就是這樣，只有當它選擇時它才會出現！

當我們再次尋求澄清當一個人在夢中經歷這種極樂的結果是什麼以及它是否會在清醒狀態下實現
時，我們被告知這是靈性道路上進步的標誌。當再次尋求澄清時，這種夢境體驗（Swapnavastha）
也會在清醒狀態（Jagrath avastha）持續數月，不分晝夜。它意味著什麼，我們被告知這是薩達克
很少獲得的最好經歷之一，這是一個非常好的跡象，獲得這種經歷的人非常幸運。”

在又進行了 3-4 分鐘的談話後，我們向他頂禮，他祝福了我們。這次會議對我們來說意義重大，

也是出乎意料的。他給了我們這樣一個與他自由討論的空間，這是我們做夢也沒想到的。我們以
為可能會給我們 2-3 分鐘的採訪時間，但令我們大吃一驚的是，我們和他在一起了大約四十分鐘。

與祂神聖的陪伴和密切接觸的這幾分鐘消除了從根源上形成的錯誤觀念，在與祂在一起的那幾分
鐘裡，我們感到賓至如歸。

祂為我們送行，並邀請我們常常去靜修處。

Swami Krishnananda: Philosopher and Saint

by Sudarshan Sharma, Nagaur-Marwar

I consider it a great privilege to be allowed to join in celebrating the 50th Birthday of H.H. Swami Krishnanand
a, the General Secretary of the Divine Life Society. His Holiness is a gem of the Divine Life Society and a brill
iant star in the firmament of spiritual life. May the Lord bless him with health and long life so that he may conti
nue to dwell among us manifesting the glory of our great master, Swami Sivananda.

His Holiness Swami Krishnananda is one of the most prominent disciples of H.H. Swami Sivananda. He is a G
uru-Bhakta in the real sense of the word. I remember to have read somewhere the words of our Master, Swami
Sivananda, saying that in future he alone will be regarded as his true follower who will try, to the end of his life
to spread his teachings called "The Yoga of Synthesis". H. H. Swami Krishnananda has been doing just this for
the last so many years. He has dedicated his whole life to this end. Like the Sower in the parable, he has gone f
orth scattering the seeds of Vedantic wisdom in abundant measure and by now, these seeds have yielded a rich
harvest multiplying themselves a hundredfold. Because of his tireless work, our Master's message has reached t
he far-flung regions of the world. He works in the spirit of selflessness and utter dedication. The motives that i
mpel him are not secular but spiritual. He works, not with any attachment that is worldly but with a love that is
not of this world, He is a divine shepherd and a great Yogi. The following words of Kabir apply to him in ever
y sense:

verse

निबन्धन बन्या रहे, बनवा निर्बन्य हाय ।

कर्मा करो कर्ता नहीं, दांस कहाने साय ॥

文章仍然被禁止，森林無森林。

做業，不做事者，僕人稱為賽。

合約仍然完好無損，仍然是不成文的。

做你的工作，而不是做事者，與某人共舞。

The meaning is that one who works without the sense of doership is a true follower of the Guru.

Epictetus used to say that all philosophy consists in two words—sustain and abstain. It means that philosophy i
s not so much a system of abstract thought as a scheme of life; not so much a collection of theories as a way of
life. True philosophy changes a man's convictions and not his conventions. It makes him not only well-informe
d but also fully transformed. Were it not so, there would be no difference between a great philosopher and an or
dinary fool. H.H. Swami Krishnananda is a philosopher in this sense. He teaches philosophy by living it. This is
the reason why visitors from both east and west carry a deep and abiding impression even after a brief intervie
w with him. He teaches more by contact than by conversation. Visitors, in his presence, learn more by the total
impact than by the oral instruction. Last summer, he said to me something which I still remember clearly as if it
was said yesterday. He said to me, "People have the habit of seeing God only in beautiful and impressive things.
It was easy to see God in Swami Sivananda, for he was godly and divine in appearance, but it is very difficult t
o see God in a man who comes, weapon in hand, to attack you. God is there in all things whether they are beaut
iful or ugly. The day you attain this vision, you will experience real Shanti." Then he stopped and turning to me
said, "All that you see around you is yourself only."

The above words indicate the inner state of Swami Krishnananda. He divinises every object and action and thus
lives in the spirit of Vedanta day and night. Emerson used to say, "My friend, your life cries loudly that I canno
t hear your words." The meaning is that the general tone of a man's life speaks a language which is more power
ful than words. What a man does not say is sometimes more important than what he does say. In the life of H.H.
Swami Krishnananda there is no such cleavage between precept and action. He says only what he himself has
experienced. This is why there is power in his speech for, as Jesus says, the Kingdom of God is not a matter of
talk but of power. Great poets utter in song what they have learnt in suffering. Likewise, true philosophers utter
in words what they have verified in their experience. H.H. Swami Krishnananda is a philosopher as well as a sa
int. He teaches us not only what to "do" but also what to "be". His approach is more than ethical. He includes a
nd transcends ethics. A man at the ethical level is like the one who has been baptised with water only. Now he
must be re-baptised with fire and spirit. If a man's righteousness does not exceed that of the Scribes and Pharise
es, he has no chance of entering the Kingdom of God. The Swami, in his numerous writings, calls upon us to ri
se to level which is qualitatively different and higher. We are not to content ourselves by expanding and refinin
g the same old personality. Personality is not the reality. Knowledge must be supplanted by wisdom and wisdo
m must be supplemented with holiness. Even the physical frame of H. H. Swami Krishnananda bears not secula
r glamour but a sacred glow. He is like a jewel that shines by its own light. His personal contact is highly purify
ing.

H.H. Swami Krishnananda is an eloquent speaker and an eminent writer. I had many an opportunity to hear him
speak. He speaks extempore and expounds his thesis gradually and coherently. He never makes any gestures an
d not allows his voice to become unnecessarily loud. He speaks with poise, dignity and grace. The ideas flow o
ne after the other in logical sequence. He knows the art of giving expression to abstract and subtle concepts that
often defy language. As a writer, H.H. Swami Krishnananda excels many eminent writers. In the words of Fran
cis Bacon, Swami Krishnananda writes only such books as are to be chewed and digested. The content of his b
ooks is invariably metaphysical in character and needs a sustained effort on the part of the reader to grasp and a
ssimilate. According to C.E.M. Joad, there are two styles of writing: "The expression on of obscurity" and "the
obscurity of expression". While the former is desirable, the latter is not. H.H. Swami Krishnananda knows how
to put into words the things that belong to the realm of experience. In this respect his way of expressing can be
compared with that of Radhakrishnan.
H. H. Swami Krishnananda is a spiritual giant and a Jivanmukta. He knows how to guide an aspirant in spiritua
l Sadhana. He knows intuitively the hidden side of an aspirant's inner life. He can discern at a glance the stage i
n spiritual life to which an aspirant has risen. He can intuitively find out what is going on in the mind of a visit
or. I can say this from my own experience. Aspirants often fail in their quest because they look for right things
at wrong places. They do not distinguish between mere scholarship and Self-realisation. No one can hope to rea
ch the goal of spiritual life without the help and guidance of a spiritual adept. In this respect we can say: he that
followeth "Christ" walketh not in darkness. How true are the words of Kabir in this context:

verse

वस्तु कही” हूँढ़ें कही, किस विधि आवे हाथ ।

कहे कबीए तब पाइ्या, जब भेदी छीन्हा साथ ॥

भेदी लछीन्हा साथ करि, दीन्‍्हीं वस्तु बताय ।

कोटि जनम का पंथ था, पक में पहुंचा जाय ॥

無論使用什麼方法，都要在某個地方搜尋該物件。

據說是被刺穿了才發現的。

帶上刺穿的拉金哈，告訴我同樣的事情。

達到這個年齡是數以百萬計的出生者的責任。

The meaning is that aspirants fail because they do not know where to look for spiritual perfection. Kabir says h
e himself found his goal because he received guidance from the "Knower" or the spiritual adept. The result was
that in the company of the adept he traversed the distance in minutes which otherwise would have taken him a
million births to go across.

Saints belong to all ages and climes. They ignore the passing shows of this world and fix their gaze upon the fu
ndamental verities of life. In the words of Radhakrishnan, the saints start their career by losing their characters!
They do not expand but transcend their personalities. They are never content to remain at the ethical level but l
ong to rise to the higher realm of spirit where they can see the Father face to face. They are like the wind that b
loweth where it listeth. Theirs is a lawless realm, as it were! There is complete freedom at that stage. "Love and
do what you like" seems to be the law at that level. Saints love, not as the world loveth, but as Upagupta, the di
sciple of the Buddha, loved the sister of ill-fame or Jesus loved Mary Magdalene. H.H. Swami Krishnananda is
one such saint who is capable of responding to a soul in torment. May His Holiness live long and work among
us so that people may look at his works and glorify God who is in the heart of each one of us. Long live H. H.
Swami Krishnananda! Jai Sivananda! Ram. Ram. Ram.

斯瓦米·克里希納南達：哲學家和聖人

作者：Sudarshan Sharma，Nagaur-Marwar

我非常榮幸能夠參加神聖生命協會秘書長斯瓦米·克里希納南達殿下的 50 歲生日慶祝活動。達賴
喇嘛尊者是神聖生命會的寶石，是精神生活蒼穹中一顆璀璨的明星。願主保佑他健康長壽，使他
能夠繼續居住在我們中間，彰顯我們偉大導師斯瓦米·悉瓦南達的榮耀。

尊者斯瓦米·克里希那南達是斯瓦米·悉瓦南達最傑出的弟子之一。他是真正意義上的古魯巴克塔。
我記得在某處讀過我們的導師斯瓦米·悉瓦南達的話，他說，在未來，只有他才會被視為他真正的
追隨者，他將在生命的最後一刻努力傳播他的教義，即「綜合瑜伽」。斯瓦米·克里希納南達殿下
多年來一直在這樣做。他為此奉獻了一生。就像寓言中的播種者一樣，他大量撒下吠檀多智慧的
種子，而現在，這些種子已經結出豐碩的果實，成倍增長。由於他孜孜不倦的工作，我們的師父
的信息已經傳遍了世界的偏遠地區。他以無私奉獻、全心奉獻的精神工作。推動他的動機不是世
俗的，而是精神的。他工作時不帶著任何世俗的依戀，而是帶著不屬於這個世界的愛，他是一位
神聖的牧羊人和偉大的瑜伽士。卡比爾的以下話在任何意義上都適用於他：

限制仍然是束縛，成為限制。

工作應該由行動者來完成，而不是由跳舞的人來完成。

意思是，一個沒有行動感而工作的人是古魯的真正追隨者。

愛比克泰德曾說過，所有的哲學都由兩個字組成──堅持和放棄。這意味著哲學與其說是一種抽
象思想體系，不如說是一種生活計畫；與其說是理論的集合，不如說是一種生活方式。真正的哲
學改變一個人的信念，而不是他的慣例。讓他不但見多識廣，而且徹底蛻變。如果不是這樣，偉
大的哲學家和普通的傻瓜就沒有區別了。從這個意義上講，斯瓦米·克里希納南達殿下是一位哲學
家。他透過實踐哲學來教授哲學。這就是為什麼東西方的來訪者在對他進行短暫的採訪後仍留下
深刻而持久的印象。他更多地透過接觸而不是對話來教學。在他面前，參觀者透過整體影響所學
到的東西比透過口頭指導學到的更多。去年夏天，他對我說了一句話，我至今仍清楚記得，彷彿
就在昨天。他對我說：「人們習慣於只在美麗和令人印象深刻的事物中看到上帝。在斯瓦米·悉瓦
南達身上看到上帝很容易，因為他外表神聖，但很難在一個人身上看見上帝。」 「他會手持武器
來攻擊你。上帝存在於一切事物中，無論它們是美麗的還是醜陋的。當你實現這一願景的那一天，
你將體驗到真正的香提。” 然後他停下來，轉向我說：“你周圍看到的只是你自己。”

以上的話顯示了斯瓦米·克里希那南達的內心狀態。祂神化每一個物體和行為，因此日夜生活在吠
檀多的精神中。愛默生曾經說過：“我的朋友，你的生命在大聲哭泣，我聽不到你的話。” 其意
義是，一個人生活的總基調講述著一種比言語更有力量的語言。一個人不說的話有時比他說的話
更重要。在尊者斯瓦米·克里希那南達的一生中，戒律與行動之間並沒有這樣的分歧。他只說他自
己經歷過的事。這就是為什麼祂的講話充滿力量，因為正如耶穌所說，神的國不是空談，而是力
量。偉大的詩人用歌聲表達了他們在苦難中所學到的東西。同樣，真正的哲學家用言語說出他們
在經驗中證實的東西。克里希納南達 (HH Swami Krishnananda) 是一位哲學家，也是一位聖人。他
不僅教導我們“做什麼”，而且教導我們“成為”什麼。他的方法不僅僅是道德的。他包含並超
越道德。一個在道德層面的人就像只受過水洗禮的人一樣。現在他必須重新接受火和精神的洗禮。
一個人的義如果沒有超過文士和法利賽人的義，他就沒有機會進入神的國。斯瓦米在他的眾多著
作中呼籲我們提升到質上不同且更高的水平。我們不應該滿足於擴展和提煉同樣的舊人格。個性
並不是現實。知識必須被智慧所取代，智慧必須被聖潔所補充。連聖人斯瓦米·克里希那南達 (HH
Swami Krishnananda) 的身體也不帶有世俗的魅力，而是散發著神聖的光芒。他就像一顆寶石，散
發著自己的光芒。他的個人接觸是高度淨化的。

斯瓦米·克里希納南達 (HH Swami Krishnananda) 是一位雄辯的演說家和一位傑出的作家。我有很多

機會聽他講話。他即興發言，逐步連貫地闡述他的論文。他從不做出任何手勢，也不讓自己的聲
音變得不必要的大聲。他說話冷靜、尊嚴、優雅。這些想法按照邏輯順序一個接一個地流動。他
懂得表達抽象而微妙的概念的藝術，這些概念往往無法用語言表達。作為一名作家，斯瓦米·克里
希納南達殿下超越了許多傑出作家。用法蘭西斯培根的話來說，斯瓦米克里希納南達只寫那些可
供咀嚼和消化的書。他的書的內容無一例外都是形而上學的，需要讀者持續努力才能掌握和吸收。
CEM Joad 認為，有兩種寫作風格：「晦澀的表達」和「表達的晦澀」。雖然前者是可取的，但後
者卻不是。尊者斯瓦米·克里希那南達知道如何用語言表達屬於經驗領域的事物。在這方面，他的
表達方式可以與拉達克里希南的表達方式進行比較。

斯瓦米·克里希納南達 (HH Swami Krishnananda) 是一位精神巨人和一位吉萬穆克塔 (Jivanmukta)。他

知道如何引導求道者進行靈性修行。他憑直覺知道求道者內心生活隱藏的一面。他一眼就能看出
求道者的靈性生活已經上升到哪個階段。他能直觀地了解來訪者心裡在想什麼。我可以根據我自
己的經驗這樣說。有抱負的人常常在他們的追求中失敗，因為他們在錯誤的地方尋找正確的東西。
他們不區分純粹的學術和自我實現。如果沒有靈性行者的幫助和指導，沒有人能夠指望達到靈性
生活的目標。在這方面我們可以說：跟隨「基督」的人就不會在黑暗中行走。在這種情況下，卡
比爾的話有多真實：

在某個地方，某個地方，用卡比爾所說

的方法尋找那個東西，只有當

他和我一起刺穿和刺穿時，他才找

到它，這是出生的道路，在那一

刻，

物體來

了，到

達了我

的手。

和。

告訴

我。去..

意思是求道者之所以失敗，是因為他們不知道去哪裡尋找靈性的完美。卡比爾說，他自己找到了
自己的目標，因為他得到了「知識者」或精神專家的指導。結果是，在這位行家的陪伴下，他在
幾分鐘內就走完了這段距離，否則他需要一百萬個生命才能走完這段路。

聖人不分時代、不分地域。他們忽略了這個世界的轉瞬即逝的表演，而將目光集中在生活的基本
真相上。用拉達克里希南的話來說，聖徒是從失去品格開始他們的職業生涯的！他們不會擴展自
己的個性，而是超越自己的個性。他們從不滿足於停留在道德層面，而是渴望上升到更高的精神
境界，在那裡他們可以面對面地見到天父。他們就像風，隨心所欲地吹。他們的境界，可以說是
無法無天的境界！那個階段有完全的自由。「愛做自己喜歡的事」似乎就是那個層面的法則。聖
徒之愛，不像世人那樣愛，而是像佛陀的弟子烏波笈多愛名聲不好的妹妹，或者耶穌愛抹大拉的
瑪利亞一樣。斯瓦米·克里希那南達 (HH Swami Krishnananda) 就是這樣一位聖人，他能夠對受折磨
的靈魂做出回應。願尊者長壽並在我們中間工作，讓人們看到祂的作品並榮耀我們每個人心中的
上帝。斯瓦米·克里希納南達殿下萬歲！傑西瓦南達！內存。內存。內存。

The Living Sankaracharya

by Sivanand-Kripalani, New Delhi

Of late, I have come to realise that after all this life has not been in vain because of my contact in March 1954
with the Holy Feet of the Great Master, Sri Swami Sivanandaji Maharaj, the Divine Magnet to whom were attra
cted such elevated souls as Swami Krishnanandaji whose Golden Jubilee we now have the joy of celebrating on
25th April, 1972.

In the beginning, we were told about the greatness of some of the top Swamis in the Ashram, but in my own br
ain it was just 'greatness' as the word means, and nothing beyond. A little of respect for them, mixed with awe,
and that was all. According to me, understanding of great spiritual personalities is a revealing process which tak
es its own time depending upon our own inward awareness that attracts grace. It is not a mere intellectual etiqu
ette.

During my second or third visit to the Ashram, I had the good luck of having been shown round the Yoga Muse
um by Swami Krishnananda. It was memorable experience; so much that the Yoga Museum and Swami Krishn
ananda became synonymous to me. The curator himself entered my mind as the crest exhibit. This stirred up m
y feelings to the tune that I realised how small and dull I was. I developed a deep reverence for Swami Krishna
nanda which is since growing. To me he is the symbol of Spiritual Knowledge.

The greatest impact on our Guru Bhais, and other seekers has been through the medium of Swami Krishnanand
a's powerful writings. His masterpiece "The Realisation of the Absolute" was first published when he was just 3
0 years. His regular articles in "The Divine Life" are the most valuable thing for me every month. They make a
nice dose of Swadhaya. They are extremely impressive and penetrating. They reveal the depth of his knowledge
and of understanding.
Many of us know, in November 1960, the so called Swiss party of about 25 visited the Ashram with Sri Sivana
nda-Maragarita as their leader. The Ashram was aglow with activity. Some of the party wished to have Swami
Krishnananda's Darshan at close quarters. Gurudev obliged them, and the learned Swami was presented to them
on the stage. Gurudev said, "He is the living Sankaracharya. I have learnt some of the intricacies of Vedanta fro
m him." Was Gurudev flattering? The truth is known to many who read Swami Krishnananda's writings.

His contribution in the administration of the Ashram for the past 20 years has been enormous. He is mostly ther
e. He goes out of the Ashram the least, next only to the stones that constitute the hills on which the Ashram sta
nds. He revealed the grandeur of Karma Yoga aspect of his personality during the transition period after Gurud
ev attained Maha-Samadhi and for long period Sri Swami Chidanandaji Maharaj was away from the Ashram re
cently.

There is no adjective to describe his discourses on the Bhagavad Gita. They are simply superb. The classes are
attended by such learned Pandits as Sri Swami Jnananbajee. Swami Jnananandaji says "Thus I get understandin
g of the meaning of Gita. Who can explain like that? "

On this joyous day, our prayers go out to Gurudev and God to grant this great Sanyasi-Jnani many, many years
of healthy life, for the benefit of the humanity.

活生生的桑卡拉查亞

作者：Sivanand-Kripalani，新德里

最近，我開始意識到，畢竟這一生並沒有白費，因為我在 1954 年 3 月與偉大大師斯瓦米·西瓦南達

吉·馬哈拉吉的聖足接觸，他是神聖磁鐵，吸引了如此崇高的靈魂，如 1972 年 4 月 25 日，我們有
幸慶祝斯瓦米·克里希南南達吉 (Swami Krishnanandaji) 的五十週年誕辰。

一開始，我們被告知道場中一些頂級斯瓦米的偉大，但在我自己的大腦中，這只是「偉大」這個
詞的意思，除此之外別無其他。對他們有一點尊重，夾雜著敬畏，僅此而已。在我看來，對偉大
精神人物的理解是一個揭示過程，這個過程需要一定的時間，這取決於我們自己吸引恩典的內在
意識。這不僅僅是知識分子的禮儀。
在我第二次或第三次訪問靜修處時，我有幸在斯瓦米·克里希納南達 (Swami Krishnananda) 的帶領下
參觀了瑜伽博物館。這是一次難忘的經驗；以至於瑜珈博物館和斯瓦米·克里希納南達成為了我的
代名詞。館長本人作為徽章展覽進入了我的腦海。這激起了我的感情，讓我意識到自己是多麼渺
小和遲鈍。我對 Swami Krishnananda 產生了深深的敬意，這種敬意與日俱增。對我來說，他是精
神知識的象徵。

對我們的古魯拜斯和其他求知者最大的影響是透過斯瓦米·克里希納南達的有力著作來實現的。他
的代表作《絕對的實現》在他年僅 30 歲時首次出版。他在《神聖生活》上的定期文章是我每個月
最有價值的東西。他們製作了一劑很好的 Swadhaya。它們非常令人印象深刻且具有穿透力。它們
揭示了他的知識和理解的深度。

我們很多人都知道，1960 年 11 月，由大約 25 人組成的所謂瑞士團體訪問了修道院，以斯里·西瓦

南達·馬拉加里塔 (Sri Sivananda-Maragarita) 為領導人。道場裡熱鬧非凡。該黨的一些人希望近距離
接觸斯瓦米·克里希納南達的達顯。古魯德夫答應了他們的要求，博學的斯瓦米被帶到了舞台上。
古魯說：“他是活著的桑卡拉查亞。我從他那裡學到了一些複雜的吠檀多。” 古魯德夫奉承嗎？
許多讀過斯瓦米·克里希納南達著作的人都知道真相。

過去 20 年來，他在道場的管理方面做出了巨大貢獻。他大部分時間都在那裡。他走出道場的次數
最少，僅次於構成道場所在山丘的石頭。在古儒吉獲得摩訶三摩地之後的過渡時期以及最近斯瓦
米·奇達南達吉·馬哈拉吉長期離開靜修所期間，他揭示了他性格中業力瑜伽的偉大方面。

沒有任何形容詞可以形容他對《薄伽梵歌》的論述。他們簡直太棒了。這些課程的參與者包括 Sri
Swami Jnananbajee 等博學的潘偉迪。斯瓦米·賈南南達吉 (Swami Jnananandaji) 說：“這樣我就理解
了梵歌的含義。誰能這樣解釋呢？”

在這個歡樂的日子裡，我們向古儒吉和上帝祈禱，祈求這位偉大的薩尼亞西智者能夠健康長壽，
造福人類。
The Temple Worship

by Smt. Vimala Sankar, Gandhidham

Much is said about the concept of Guru and God. Both are one in Reality. An abstract form of Reality comes in the form of a Guru
and stands face to face with a mortal man.

It is really difficult in the beginning to recognise this reality and the role of a Guru it plays in devotee's life. It is more unhappy
when in utter ignorance you lose him without knowing its after effects. You become fully helpless without him.

When you crave more and more for his physical form he does come to you, out of His compassion in flesh and bone to comfort
your suffering soul. After regaining the lost treasure one is simply drowned in the ocean of Bliss and Joy forgetting his own being.
Such is the glory of a Divine Personality.

Gurudev Swami Sivanandaji Maharaj was one of such Divine personality. He is still there in forms for the sake of His Children

The limited capacity of His children cannot see and feel Him in any other forms except in such Divine Beings, and He is projecting
Himself through the most adorable and worshipful forms of Swami Chidanandaji and Swami Krishnanandaji Maharaj. They are the
true personification of Gurudev Sivananda. The only Reality projecting in various forms.

This experience was given to me by Gurudev only. He clearly showed His Being in the Personality of Rev. Swami Krishnanandaji
Maharaj. I was entirely dependent on Him and when I was completely helpless without my Guru like a child in its mother's
embrace, I found Him in the personality of Rev. Swami Krishnanandaji with all His Divine attributes. The joy was inexhaustible. I
found my Guru and God in one. I can feel his presence and can converse with him now.

I am really blessed. Our human limitations are well paid sometimes. On our forward journey towards That Unseen Eternal we need
someone to hold us by hand.

Adorable Sri Swami Krishnanandaji is a Divine Being. He does help earnest devotees. He is deep like an ocean embracing the
water of all the rivers, broad like the space holding everyone to his bosom, lofty like Himalayas vibrating joy to young and old
alike. The mysterious nectar always flows from his lips. One forgets his worries when one drinks the nectar of his words.
The abode of Bliss where Gurudev Stands with His luminous personality for, those who cling to his physical being. The whole
personality is changed by a mere contact of His Being. He is always conscious of his task ahead of sincere devotees who long for
guidance to him. He does not forsake till the goal is reached. He discloses the unfathomable mystery of life to his devotees and He
brings you to the point where you can experience the Divine Hand in your life. Spiritual experiences are sure and one does not
believe easily. He makes you to understand the secret of such experiences.

I pray, I may live every minute of my life in true dedication at His Feet.

On this holy occasion of the Golden Jubilee Year of his 50th Birthday Anniversary, I offer a garland of my sincere prayers and a
few flowers of true devotion at His Holy Feet. May he live long to comfort the suffering souls and show the path of Eternity and
Peace. He is the Temple of my worship.

Hari Om Tat Sat.

聖殿崇拜

透過 Smt。維摩羅桑卡、甘地丹

關於古魯和上帝的概念已經說了很多。兩者在現實中都是一。現實的抽象形式以古魯的形式出現，
與凡人面對面。

一開始要認識到這個現實以及它在奉獻者的生活中扮演的古魯的角色確實很困難。當你在完全無
知的情況下失去他而不知道其後果時，更不快樂。沒有他，你會變得完全無助。

當你越來越渴望他的肉體時，他確實會來到你身邊，出於他對肉和骨頭的同情心來安慰你受苦的
靈魂。在重新獲得失去的寶藏後，一個人就會淹沒在極樂和喜悅的海洋中，忘記了自己的存在。
這就是神聖人格的榮耀。

古魯德夫·斯瓦米·西瓦南達吉·馬哈拉吉就是這樣的神聖人格之一。為了他的孩子們，他仍然以形
式存在
他的孩子們的能力有限，無法以任何其他形式看到和感受到他，除了這些神聖的存在，他正在透
過斯瓦米·奇達南達吉和斯瓦米·克里希納南達吉·馬哈拉吉最可愛、最崇拜的形式來投射自己。他
們是古魯悉瓦南達的真正化身。唯一以各種形式投射的現實。

這種經驗只是古魯傑夫給我的。他清楚地以斯瓦米·克里希南南達吉·馬哈拉吉牧師的人格展現了他
的存在。我完全依賴他，當我完全無助地離開我的古魯時，就像一個在母親懷抱中的孩子一樣，
我在斯瓦米·克里希南南達吉牧師的人格中找到了他，並擁有祂所有的神聖屬性。喜悅是無窮無盡
的。我發現我的古魯和上帝合而為一。我現在可以感覺到他的存在並且可以與他交談。

我真的很幸運。我們人性的限制有時會得到很好的回報。在我們走向那看不見的永恆的前進旅程
中，我們需要有人牽著我們的手。

可愛的聖斯瓦米·克里希南南達吉是一位神聖的存在。他確實幫助了虔誠的奉獻者。他深邃如大海，
包容百川之水；寬廣如空間，將所有人擁入懷抱；崇高如喜馬拉雅山，讓年輕人和老年人都心曠
神怡。神秘的甘露總是從他的嘴唇流淌出來。飲其言語甘露，則忘憂憂。

極樂之家，古魯代表他的光明人格，為那些執著於他的肉體存在的人服務。僅僅接觸他的存在就
改變了整個人格。他總是比那些渴望指導他的真誠奉獻者意識到自己的任務。不達到目標他是不
會放棄的。祂向祂的信徒揭示了生命深不可測的奧秘，並帶領你在生命中體驗到神聖之手。精神
體驗是確定的，但人們並不容易相信。他讓你了解這種經驗的秘密。

我祈禱，我生命中的每一分鐘都能真正奉獻在祂的腳下。

在他五十歲生日金禧年的這個神聖時刻，我在他的聖足前獻上我真誠祈禱的花環和幾朵真誠奉獻
的鮮花。願他長壽，以安慰受苦的靈魂，並展示永恆與和平的道路。他是我崇拜的聖殿。

Hari Om Tat 星期六。

Swami Krishnananda

by T.M. Sreenivasan, Bangalore

His Holiness Sri Krishnanandaji Maharaj, our beloved General Secretary of the International Divine Life Missi
on at Rishikesh will be fifty on April 25th 1972. it is a momentous occasion surcharged by divine grace in our l
ife to be blessed with the privilege of joining hands with the innumerable devotees, well-wishers, saints, sages a
nd seers, the world over to send these greetings on the occasion of the Golden Jubilee celebrations.

Sadgurudev Swami Sivanandji had no illusions about starting any Ashram or institution and if he changed his v
iews later and an Ashram sprang up slowly but steadily, it was mainly due to the several spiritual aspirants who
streamed into the place to obtain spiritual guidance of the Master. Sadgurudev was certainly aware of the snares
and pitfalls to which an institution with such varied activities would fall an easy prey, if the persons at the helm
of affairs were not really of the dynamic type, fully dedicated to the service of humanity. When Sadgurudev att
ained Maha Samadhi in July 1963, the world of devotees, disciples, well-wishers and members of his mission w
atched with great anxiety the future of the institution, orphaned by the departure of a great spiritual luminary.

The work of guiding the institution fell into the hands of two great souls. Swami Chidananda became the Presid
ent and took to the furtherance of the spiritual mission the world over entailing long absence from Headquarters.
Swami Krishnanandji, as the General Secretary, had to steer the activities of the institution. How he accomplis
hed this task would be evidenced by the zeal with which all activities are continuing to this day. These two are l
ike the two eyes and ears of Satgurudev speaking with the tongue and working with the spirit of the great Maste
r. Does this not show the hand of God?

Swami Krishnanandaji is deeply spiritual and greatly learned. He is one of the greatest speakers in the world to
day who can interpret authoritatively on the various techniques of Yoga and Vedanta. He was rightly called "V
yasa Bhagavan" by Swami Sivanandji himself. Yet with all this supreme knowledge, we find in him a person fu
ll of compassion, humility and nobility. Having to get the work of the huge institution on its feet, the Swami ent
huses everyone by his example and thus ensures smooth flow of work. Praise and censure make no impact on h
im. He is a world by himself and is in tune with humming humanity.

May Sadgurudev's blessings be always on Swami Krishnanandji, so that he may live the full span of life for the
spiritual guidance and progress of the mission the world over.
斯瓦米·克里希那南達

作者：TM Sreenivasan，班加羅爾

1972 年 4 月 25 日，我們敬愛的瑞詩凱詩國際神聖生命宣教團秘書長斯里‧克里希南南達吉‧馬哈
拉吉尊者將迎來五十歲生日。這是一個重要的時刻，在我們的生命中充滿了神聖的恩典，有幸與
無數人攜手共進。值此金禧慶典之際，世界各地的奉獻者、祝福者、聖人、智者和先知致以問候。

薩古魯德夫·斯瓦米·西瓦南吉對創辦任何道場或機構並不抱有任何幻想，如果他後來改變了看法，
道場慢慢而穩定地興起，那主要是因為有幾位靈性求道者湧入這裡尋求明師的靈性指引。薩古魯
傑夫當然意識到，如果掌管事務的人不是真正充滿活力、完全致力於為人類服務的人，那麼一個
從事如此多樣化活動的機構很容易陷入陷阱和陷阱。當薩古魯德夫在 1963 年 7 月獲得摩訶三摩地
時，全世界的奉獻者、弟子、祝福者和他的使命成員都非常焦慮地註視著這個機構的未來，這個
機構因一位偉大的精神領袖的離去而成為孤兒。

指導該機構的工作落在了兩位偉大靈魂的手中。奇達南達 (Swami Chidananda) 就任總統，長期離開

總部，致力於在全世界範圍內推進精神使命。作為秘書長，斯瓦米·克里希南南吉 (Swami Krishnana
ndji) 必須指導該機構的活動。他如何完成這項任務，可以從至今仍在繼續的所有活動的熱情中得
到證明。這兩者就像薩特古魯戴夫的兩隻眼睛和耳朵一樣，用舌頭說話，用偉大明師的精神工作。
這不正是上帝之手嗎？

斯瓦米·克里希南南達吉 (Swami Krishnanandaji) 具有深厚的靈性和博學多才。他是當今世界上最偉

大的演講家之一，可以權威地詮釋瑜伽和吠檀多的各種技巧。斯瓦米·西瓦南吉本人正確地稱他為
“Vyasa Bhagavan”。然而，憑藉所有這些至高無上的知識，我們在他身上發現了一個充滿同情心、
謙遜和高貴的人。斯瓦米必須讓這個龐大機構的工作正常運轉，他以身作則激勵每個人，從而確
保工作順利進行。讚揚和批評對他沒有任何影響。他是一個獨立的世界，與嗡嗡作響的人性相協
調。

願薩古魯德夫的祝福永遠降臨在斯瓦米·克里希納南吉身上，以便他能夠為全世界的使命提供精神
指導和進步而度過一生。
The Light of Sivananda Mission

by Sri Indrajit Sharma, Simla

"Wisdom is the name God gives to religion, so telling the world, what it will hardly believe, that the two great t
hings which so engross the desire and designs of both the nobler and ignobler sort of mankind, are to be found i
n religion, viz, wisdom and pleasure, and that the former is the direct way to the latter, as religion is to both," s
o said the well-known philosopher of South. It is wisdom born of discrimination of Reality from unreality, that
gives man the highest pleasure, nay, the sublimest bliss. Real religion provides both wisdom and pleasure. An i
gnorant person engulfed by darkness of stupidity and cupidity, can never know what bliss and mental peace are.
One of the greatest tragedies of the modern life is that moral and spiritual values are being ignored mercilessly
and deliberately for pursuing the path of the pleasant objects, which in reality hide the most poisonous sting of t
remendous pain. But look at the apparent folly of the man, even pain is taken to be as pleasure and vice versa!
A sort of mental perversion and a spiritual collapse has plagued the mind of the modern man. Just like unto the
blindfolded bullock, the passionate man perambulates round the altar of stupidity and lustful vanity, it is only th
e rarest few who escape the clutches of Maya. They are the luckiest persons who disconnect themselves from h
umdrum mundane activity.

One such person is Swami Krishnananda. He is one of the most prominent and illustrious disciples of H. H. Sri
Swami Sivananda of Ananda Kutir.

Swami Krishnananda is now completing 50 years of his precious life. He is a short-statured, proportionally buil
t and a very smart and active monk. He puts on only a few clothes just to cover his body. He is very humble, ge
ntle and noble person. He is a man of few words. He is very serious aspirant for Moksha. He is very fond of tak
ing regular baths in the Ganges. During my stay on many occasions in the Sivanandashram, the only person wh
o impressed me most, next to Gurudev Sivananda and Chidanandaji, of course, with his saintliness and sagely s
cholarship, is Swami Krishnananda. He is a very learned philosopher, with sublime gift of originality and clarit
y of thought.

Swami Krishnananda is a well-known writer on spiritual subjects. Gurudev Swami Sivananda has spoken very
highly of his literary brilliance and mental fecundity. He is a spiritual gem of high quality. Swami Krishnanand
a has written a first-rate commentary on his Master's monumental work entitled, "Moksha Gita"—the book that
imparts knowledge of Supreme God. Another excellent book that he has written for the benefit of Yoga and Ve
danta students is "The Realisation of the Absolute". Any person who bothers a little to go through this book wil
l be convinced beyond doubt of the author's wide scholarship and shining wisdom. Still another book that has e
manated from his pen is “Essays on the Upanishads". Need it be stated that he is unexcelled in expounding the
wisdom of the Upanishads to the modern world. Another pamphlet, called "Search for Reality", is the productio
n of this brilliant person, but a very wise saint.

Another beautiful trait of Swami Krishnananda is his ringing oratory. He can deliver inspiring lecture extempor
e. Several books owe their birth simply to these lectures delivered by Swami Krishnananda to the students of Y
oga Vedanta Forest Academy at Ananda Kutir. Swami Sivananda has called him "the modern Dhakshina Murth
i". Indeed, he is so. Out of his lectures comes the fragrance of flowers of purity, devotion and kindness that rich
ly grow in the garden of his heart.

Swami Krishnananda is primarily a Jyana Yogi and a practical Vedantin. He is very fond of meditating on Ved
antic formulaes, viz., "Aham Brahma ami" (I am God ), "Tat Twam Asi" (Thou art that). "Brahma Satya Jagat
Mithya", (God is the only Reality, World is false), etc. etc. He is a person pre-eminently fit to carry on the spirit
ual researches in the laboratory of his own heart. He lives, moves and has his being in that Supreme Silence wh
om we call GOD. He is properly equipped with a sharp, subtle, exploring, penetrating and probing intellect so v
ery essential for a student of Vedanta and Jyana Yoga. I really appreciate his way of looking at things from the
spiritual point of view. Swami Krishnananda is the light of Swami Sivananda's Mission and the most deserving
person to go abroad for interpreting Swamiji's philosophy and Mission.

I convey my good wishes to Swami Krishnananda and pray for his health and long Life.

悉瓦南達之光使命

作者：Sri Indrajit Sharma，西姆拉

「智慧是上帝賦予宗教的名字，它告訴世人，它很難相信，在宗教中可以找到兩個偉大的東西，
它們如此吸引了高貴和卑鄙的人類的慾望和設計，即智慧和快樂，前者是通往後者的直接途徑，
正如宗教對於兩者的直接途徑一樣。」這位著名的南方哲學家如此說道。正是透過區分現實與非
現實而產生的智慧，才給予人類最高的快樂，不，是最崇高的幸福。真正的宗教既提供智慧又提
供快樂。一個被愚蠢和貪婪的黑暗所吞噬的無知之人，永遠無法知道什麼是幸福和心靈的平靜。
現代生活最大的悲劇之一是，道德和精神價值在追求快樂目標的道路上被無情和刻意地忽視，而
實際上隱藏著最毒的巨大痛苦的刺痛。但看看這個人明顯的愚蠢，連痛苦都被當作快樂，反之亦
然！一種精神變態和精神崩潰困擾著現代人的心靈。就像蒙著眼睛的公牛一樣，充滿激情的人在
愚蠢和貪婪虛榮的祭壇上徘徊，只有極少數才能逃脫摩耶的魔掌。他們是最幸運的人，能夠擺脫
單調的世俗活動。
斯瓦米·克里希納南達就是這樣的人之一。他是阿南達·庫蒂爾的斯瓦米·悉瓦南達殿下最傑出和傑
出的弟子之一。

斯瓦米·克里希納南達 (Swami Krishnananda) 即將度過他寶貴一生的 50 年。他身材矮小，體格勻稱，

是一位非常聰明、活躍的和尚。他只穿了幾件衣服，只是為了遮蓋自己的身體。他是一個非常謙
虛、溫柔、高尚的人。他是個寡言的人。他非常認真地追求解脫。他非常喜歡定期到恆河沐浴。
在我多次入住 Sivanandashram 期間，除了 Gurudev Sivananda 和 Chidanandaji 之外，唯一給我留下最
深刻印象的人當然是斯瓦米·克里希納南達（Swami Krishnananda）了，他的聖潔和睿智的學識。他
是一位博學多才的哲學家，具有崇高的獨創性和清晰的思想天賦。

斯瓦米·克里希納南達 (Swami Krishnananda) 是一位著名的精神題材作家。古魯德夫·斯瓦米·悉瓦南

達高度評價了他的文學才華和精神豐富性。他是一顆高品質的精神寶石。斯瓦米·克里希那南達 (S
wami Krishnananda) 為其師父的巨著《解脫之歌》（Moksha Gita）撰寫了一流的評論——這本書傳
授了至尊神的知識。他為瑜珈和吠檀多學生寫的另一本優秀著作是《絕對的實現》。任何花點時
間閱讀本書的人都會毫無疑問地相信作者淵博的知識和閃亮的智慧。另一本出自他筆下的書是
《奧義書隨筆》。需要指出的是，他在向現代世界闡述奧義書的智慧方面是無與倫比的。另一本
名為《尋找現實》的小冊子是他的作品。這位才華洋溢的人，卻是一位非常睿智的聖人。

斯瓦米·克里希納南達的另一個美麗特徵是他響亮的演講。他可以即興發表鼓舞人心的演講。有幾
本書的誕生完全歸功於斯瓦米·克里希那南達 (Swami Krishnananda) 為阿南達庫蒂爾 (Ananda Kutir)
瑜伽吠檀多森林學院的學生所做的這些講座。斯瓦米·悉瓦南達 (Swami Sivananda) 稱他為「現代的
達克什納·穆爾蒂 (Dhakshina Murthi)」。確實，他就是這樣。從他的講座中散發出純潔、奉獻和仁
慈的花朵的芬芳，這些花朵在他的心靈花園中茂盛生長。

斯瓦米·克里希納南達 (Swami Krishnananda) 主要是一位 Jyana 瑜伽士和一位實用的吠檀多 (Vedantin)。

他非常喜歡冥想吠檀多公式，即“Aham Brahma ami”（我是神）、“Tat Twam Asi”（你就是那
個）。「Brahma Satya Jagat Mithya」（上帝是唯一的現實，世界是虛假的）等等。他是一個非常適
合在自己內心的實驗室中進行精神研究的人。祂在我們稱為上帝的至高寂靜中生活、活動和存在。
他具備敏銳、微妙、探索、洞察和探索的智力，這對吠檀多和禪那瑜伽的學生來說是非常重要的。
我真的很欣賞他從精神角度看待事物的方式。斯瓦米·克里希那南達是斯瓦米·悉瓦南達使命之光，
也是最值得出國詮釋斯瓦米吉哲學和使命的人。

我向斯瓦米·克里希納南達轉達我的良好祝愿，並祈禱他健康長壽。