It was a calm summer night in Serampore; the large stars of the tropics gleamed over our heads as I sat by Sri Yukteswar's side on the second-story balcony of the hermitage.
"Yes." Master smiled at my direct question; his eyes lit with reverence2. "Three times I have been blessed by the sight of the deathless guru. Our first meeting was in Allahabad at a Kumbha Mela."
The religious fairs held in India since time immemorial are known as Kumbha Melas; they have kept spiritual goals in constant sight of the multitude. Devout3 Hindus gather by the millions every six years to meet thousands of sadhus, yogis, swamis, and ascetics4 of all kinds. Many are hermits5 who never leave their secluded6 haunts except to attend the melas and bestow7 their blessings9 on worldly men and women.
"I was not a swami at the time I met Babaji," Sri Yukteswar went on. "But I had already received Kriya initiation10 from Lahiri Mahasaya. He encouraged me to attend the mela which was convening11 in January, 1894 at Allahabad. It was my first experience of a kumbha; I felt slightly dazed by the clamor and surge of the crowd. In my searching gazes around I saw no illumined face of a master. Passing a bridge on the bank of the Ganges, I noticed an acquaintance standing12 near-by, his begging bowl extended.
"'Oh, this fair is nothing but a chaos13 of noise and beggars,' I thought in disillusionment. 'I wonder if Western scientists, patiently enlarging the realms of knowledge for the practical good of mankind, are not more pleasing to God than these idlers who profess14 religion but concentrate on alms.'
"My smouldering reflections on social reform were interrupted by the voice of a tall sannyasi who halted before me.
"'Sir,' he said, 'a saint is calling you.'
"'Who is he?'
"'Come and see for yourself.'
"Hesitantly following this laconic15 advice, I soon found myself near a tree whose branches were sheltering a guru with an attractive group of disciples16. The master, a bright unusual figure, with sparkling dark eyes, rose at my approach and embraced me.
"'Welcome, Swamiji,' he said affectionately.
"'Sir,' I replied emphatically, 'I am not a swami.'
"'Those on whom I am divinely directed to bestow the title of "swami" never cast it off.' The saint addressed me simply, but deep conviction of truth rang in his words; I was engulfed18 in an instant wave of spiritual blessing8. Smiling at my sudden elevation19 into the ancient monastic order, 36-1 I bowed at the feet of the obviously great and angelic being in human form who had thus honored me.
"Babaji-for it was indeed he-motioned me to a seat near him under the tree. He was strong and young, and looked like Lahiri Mahasaya; yet the resemblance did not strike me, even though I had often heard of the extraordinary similarities in the appearance of the two masters. Babaji possesses a power by which he can prevent any specific thought from arising in a person's mind. Evidently the great guru wished me to be perfectly20 natural in his presence, not overawed by knowledge of his identity.
"'What do you think of the Kumbha Mela?'
"'I was greatly disappointed, sir.' I added hastily, 'Up until the time I met you. Somehow saints and this commotion21 don't seem to belong together.'
"'Child,' the master said, though apparently22 I was nearly twice his own age, 'for the faults of the many, judge not the whole. Everything on earth is of mixed character, like a mingling23 of sand and sugar. Be like the wise ant which seizes only the sugar, and leaves the sand untouched. Though many sadhus here still wander in delusion24, yet the mela is blessed by a few men of God-realization.'
"'Sir,' I commented, 'I have been thinking of the scientific men of the West, greater by far in intelligence than most people congregated26 here, living in distant Europe and America, professing27 different creeds28, and ignorant of the real values of such melas as the present one. They are the men who could benefit greatly by meetings with India's masters. But, although high in intellectual attainments29, many Westerners are wedded30 to rank materialism31. Others, famous in science and philosophy, do not recognize the essential unity32 in religion. Their creeds serve as insurmountable barriers that threaten to separate them from us forever.'
"'I saw that you are interested in the West, as well as the East.' Babaji's face beamed with approval. 'I felt the pangs33 of your heart, broad enough for all men, whether Oriental or Occidental. That is why I summoned you here.
"'East and West must establish a golden middle path of activity and spirituality combined,' he continued. 'India has much to learn from the West in material development; in return, India can teach the universal methods by which the West will be able to base its religious beliefs on the unshakable foundations of yogic science.
"'You, Swamiji, have a part to play in the coming harmonious35 exchange between Orient and Occident34. Some years hence I shall send you a disciple17 whom you can train for yoga dissemination36 in the West. The vibrations37 there of many spiritually seeking souls come floodlike to me. I perceive potential saints in America and Europe, waiting to be awakened38.'"
"My son," he said, smiling in the moonlight, "you are the disciple that, years ago, Babaji promised to send me."
I was happy to learn that Babaji had directed my steps to Sri Yukteswar, yet it was hard for me to visualize40 myself in the remote West, away from my beloved guru and the simple hermitage peace.
"Babaji then spoke41 of the Bhagavad Gita," Sri Yukteswar went on. "To my astonishment42, he indicated by a few words of praise that he was aware of the fact that I had written interpretations43 on various Gita chapters.
"'At my request, Swamiji, please undertake another task,' the great master said. 'Will you not write a short book on the underlying45 basic unity between the Christian46 and Hindu scriptures47? Show by parallel references that the inspired sons of God have spoken the same truths, now obscured by men's sectarian differences.'
"Babaji laughed softly. 'My son, why do you doubt?' he said reassuringly49. 'Indeed, Whose work is all this, and Who is the Doer of all actions? Whatever the Lord has made me say is bound to materialize as truth.'
"I deemed myself empowered by the blessings of the saint, and agreed to write the book. Feeling reluctantly that the parting-hour had arrived, I rose from my leafy seat.
"'Do you know Lahiri?' 36-3 the master inquired. 'He is a great soul, isn't he? Tell him of our meeting.' He then gave me a message for Lahiri Mahasaya.
"After I had bowed humbly50 in farewell, the saint smiled benignly51. 'When your book is finished, I shall pay you a visit,' he promised. 'Good-by for the present.'
"I left Allahabad the following day and entrained for Benares. Reaching my guru's home, I poured out the story of the wonderful saint at the Kumbha Mela.
"'Oh, didn't you recognize him?' Lahiri Mahasaya's eyes were dancing with laughter. 'I see you couldn't, for he prevented you. He is my incomparable guru, the celestial52 Babaji!'
"'Babaji!' I repeated, awestruck. 'The Yogi-Christ Babaji! The invisible-visible savior Babaji! Oh, if I could just recall the past and be once more in his presence, to show my devotion at his lotus feet!'
"'Never mind,' Lahiri Mahasaya said consolingly. 'He has promised to see you again.'
"'Gurudeva, the divine master asked me to give you a message. "Tell Lahiri," he said, "that the stored-up power for this life now runs low; it is nearly finished."'
"At my utterance53 of these enigmatic words, Lahiri Mahasaya's figure trembled as though touched by a lightning current. In an instant everything about him fell silent; his smiling countenance54 turned incredibly stern. Like a wooden statue, somber55 and immovable in its seat, his body became colorless. I was alarmed and bewildered. Never in my life had I seen this joyous56 soul manifest such awful gravity. The other disciples present stared apprehensively57.
"Three hours passed in utter silence. Then Lahiri Mahasaya resumed his natural, cheerful demeanor58, and spoke affectionately to each of the chelas. Everyone sighed in relief.
"I realized by my master's reaction that Babaji's message had been an unmistakable signal by which Lahiri Mahasaya understood that his body would soon be untenanted. His awesome59 silence proved that my guru had instantly controlled his being, cut his last cord of attachment60 to the material world, and fled to his ever-living identity in Spirit. Babaji's remark had been his way of saying: 'I shall be ever with you.'
"Though Babaji and Lahiri Mahasaya were omniscient61, and had no need of communicating with each other through me or any other intermediary, the great ones often condescend62 to play a part in the human drama. Occasionally they transmit their prophecies through messengers in an ordinary way, that the final fulfillment of their words may infuse greater divine faith in a wide circle of men who later learn the story.
"I soon left Benares, and set to work in Serampore on the scriptural writings requested by Babaji," Sri Yukteswar continued. "No sooner had I begun my task than I was able to compose a poem dedicated63 to the deathless guru. The melodious64 lines flowed effortlessly from my pen, though never before had I attempted Sanskrit poetry.
"In the quiet of night I busied myself over a comparison of the Bible and the scriptures of Sanatan Dharma. 36-4 Quoting the words of the blessed Lord Jesus, I showed that his teachings were in essence one with the revelations of the Vedas. To my relief, my book was finished in a short time; I realized that this speedy blessing was due to the grace of my Param-Guru-Maharaj. 36-5 The chapters first appeared in the Sadhusambad journal; later they were privately65 printed as a book by one of my Kidderpore disciples.
"The morning after I had concluded my literary efforts," Master continued, "I went to the Rai Ghat here to bathe in the Ganges. The ghat was deserted66; I stood still for awhile, enjoying the sunny peace. After a dip in the sparkling waters, I started for home. The only sound in the silence was that of my Ganges-drenched cloth, swish- swashing with every step. As I passed beyond the site of the large banyan67 tree near the river bank, a strong impulse urged me to look back. There, under the shade of the banyan, and surrounded by a few disciples, sat the great Babaji!
"'Greetings, Swamiji!' The beautiful voice of the master rang out to assure me I was not dreaming. 'I see you have successfully completed your book. As I promised, I am here to thank you.'
"With a fast-beating heart, I prostrated68 myself fully at his feet. 'Param-guruji,' I said imploringly69, 'will you and your chelas not honor my near-by home with your presence?'
"The supreme70 guru smilingly declined. 'No, child,' he said, 'we are people who like the shelter of trees; this spot is quite comfortable.'
"'Please tarry awhile, Master.' I gazed entreatingly71 at him. 'I shall be back at once with some special sweetmeats.'
"When I returned in a few minutes with a dish of delicacies72, lo! the lordly banyan no longer sheltered the celestial troupe73. I searched all around the ghat, but in my heart I knew the little band had already fled on etheric wings.
"I was deeply hurt. 'Even if we meet again, I would not care to talk to him,' I assured myself. 'He was unkind to leave me so suddenly.' This was a wrath74 of love, of course, and nothing more.
"A few months later I visited Lahiri Mahasaya in Benares. As I entered his little parlor75, my guru smiled in greeting.
"'Welcome, Yukteswar,' he said. 'Did you just meet Babaji at the threshold of my room?'
"'Why, no,' I answered in surprise.
"'Come here.' Lahiri Mahasaya touched me gently on the forehead; at once I beheld76, near the door, the form of Babaji, blooming like a perfect lotus.
"I remembered my old hurt, and did not bow. Lahiri Mahasaya looked at me in astonishment.
"The divine guru gazed at me with fathomless77 eyes. 'You are annoyed with me.'
"'Sir, why shouldn't I be?' I answered. 'Out of the air you came with your magic group, and into the thin air you vanished.'
"'I told you I would see you, but didn't say how long I would remain.' Babaji laughed softly. 'You were full of excitement. I assure you that I was fairly extinguished in the ether by the gust78 of your restlessness.'
"I was instantly satisfied by this unflattering explanation. I knelt at his feet; the supreme guru patted me kindly79 on the shoulder.
"'Child, you must meditate80 more,' he said. 'Your gaze is not yet faultless-you could not see me hiding behind the sunlight.' With these words in the voice of a celestial flute81, Babaji disappeared into the hidden radiance.
"That was one of my last visits to Benares to see my guru," Sri Yukteswar concluded. "Even as Babaji had foretold82 at the Kumbha Mela, the householder-incarnation of Lahiri Mahasaya was drawing to a close. During the summer of 1895 his stalwart body developed a small boil on the back. He protested against lancing; he was working out in his own flesh the evil karma of some of his disciples. Finally a few chelas became very insistent83; the master replied cryptically84:
"'The body has to find a cause to go; I will be agreeable to whatever you want to do.'
"A short time later the incomparable guru gave up his body in Benares. No longer need I seek him out in his little parlor; I find every day of my life blessed by his omnipresent guidance."
Years later, from the lips of Swami Keshabananda, 36-6 an advanced disciple, I heard many wonderful details about the passing of Lahiri Mahasaya.
"A few days before my guru relinquished85 his body," Keshabananda told me, "he materialized himself before me as I sat in my hermitage at Hardwar.
"'Come at once to Benares.' With these words Lahiri Mahasaya vanished.
"I entrained immediately for Benares. At my guru's home I found many disciples assembled. For hours that day 36-7 the master expounded86 the Gita; then he addressed us simply.
"'I am going home.'
"'Be comforted; I shall rise again.' After this utterance Lahiri Mahasaya thrice turned his body around in a circle, faced the north in his lotus posture91, and gloriously entered the final maha- samadhi. 36-8
"Lahiri Mahasaya's beautiful body, so dear to the devotees, was cremated92 with solemn householder rites93 at Manikarnika Ghat by the holy Ganges," Keshabananda continued. "The following day, at ten o'clock in the morning, while I was still in Benares, my room was suffused94 with a great light. Lo! before me stood the flesh and blood form of Lahiri Mahasaya! It looked exactly like his old body, except that it appeared younger and more radiant. My divine guru spoke to me.
"'Keshabananda,' he said, 'it is I. From the disintegrated95 atoms of my cremated body, I have resurrected a remodeled form. My householder work in the world is done; but I do not leave the earth entirely96. Henceforth I shall spend some time with Babaji in the Himalayas, and with Babaji in the cosmos97.'
"With a few words of blessing to me, the transcendent master vanished. Wondrous98 inspiration filled my heart; I was uplifted in Spirit even as were the disciples of Christ and Kabir 36-9 when they had gazed on their living gurus after physical death.
"When I returned to my isolated99 Hardwar hermitage," Keshabananda went on, "I carried with me the sacred ashes of my guru. I know he has escaped the spatio-temporal cage; the bird of omnipresence is freed. Yet it comforted my heart to enshrine his sacred remains101."
Another disciple who was blessed by the sight of his resurrected guru was the saintly Panchanon Bhattacharya, founder102 of the Calcutta Arya Mission Institution. 36-10
I visited Panchanon at his Calcutta home, and listened with delight to the story of his many years with the master. In conclusion, he told me of the most marvelous event in his life.
"Here in Calcutta," Panchanon said, "at ten o'clock of the morning which followed his cremation103, Lahiri Mahasaya appeared before me in living glory."
Swami Pranabananda, the "saint with two bodies," also confided104 to me the details of his own supernal105 experience.
"A few days before Lahiri Mahasaya left his body," Pranabananda told me at the time he visited my Ranchi school, "I received a letter from him, requesting me to come at once to Benares. I was delayed, however, and could not leave immediately. As I was in the midst of my travel preparations, about ten o'clock in the morning, I was suddenly overwhelmed with joy to see the shining figure of my guru.
"'Why hurry to Benares?' Lahiri Mahasaya said, smiling. 'You shall find me there no longer.'
"As the import of his words dawned on me, I sobbed106 broken-heartedly, believing that I was seeing him only in a vision.
"The master approached me comfortingly. 'Here, touch my flesh,' he said. 'I am living, as always. Do not lament107; am I not with you forever?'"
From the lips of these three great disciples, a story of wondrous truth has emerged: At the morning hour of ten, on the day after the body of Lahiri Mahasaya had been consigned108 to the flames, the resurrected master, in a real but transfigured body, appeared before three disciples, each one in a different city.
"So when this corruptible109 shall have put on incorruption, and this mortal shall have put on immortality110, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?" 36-11
36-1: Sri Yukteswar was later formally initiated111 into the Swami Order by the Mahant (monastery head) of Buddh Gaya.
36-2: "Great King"-a title of respect.
36-3: A guru usually refers to his own disciple simply by his name, omitting any title. Thus, Babaji said "Lahiri," not "Lahiri Mahasaya."
36-4: Literally112, "eternal religion," the name given to the body of Vedic teachings. Sanatan Dharma has come to be called Hinduism since the time of the Greeks who designated the people on the banks of the river Indus as Indoos, or Hindus. The word Hindu, properly speaking, refers only to followers113 of Sanatan Dharma or Hinduism. The term Indian applies equally to Hindus and Mohammedans and other inhabitants of the soil of India (and also through the confusing geographical114 error of Columbus, to the American Mongoloid aboriginals).
The ancient name for India is Aryavarta, literally, "abode115 of the Aryans." The Sanskrit root of arya is "worthy116, holy, noble." The later ethnological misuse117 of Aryan to signify not spiritual, but physical, characteristics, led the great Orientalist, Max Muller, to say quaintly118: "To me an ethnologist who speaks of an Aryan race, Aryan blood, Aryan eyes and hair, is as great a sinner as a linguist119 who speaks of a dolichocephalic dictionary or a brachycephalic grammar."
36-5: param-guru is literally "guru supreme" or "guru beyond," signifying a line or succession of teachers. Babaji, the guru of Lahiri Mahasaya, was the param-guru of Sri Yukteswar.
36-6: My visit to Keshabananda's ashram is described on pp. 405-408.
36-7: September 26, 1895 is the date on which Lahiri Mahasaya left his body. In a few more days he would have reached his sixty-eighth birthday.
36-8: Facing the north, and thrice revolving120 the body, are parts of a Vedic rite44 used by masters who know beforehand when the final hour is about to strike for the physical body. The last meditation121, during which the master merges122 himself in the Cosmic AUM, is called the maha, or great, samadhi.
36-9: Kabir was a great sixteenth-century saint whose large following included both Hindus and Mohammedans. At the time of his death, the disciples quarreled over the manner of conducting the funeral ceremonies. The exasperated123 master rose from his final sleep, and gave his instructions. "Half of my remains shall be buried by the Moslem124 rites;" he said, "let the other half be cremated with a Hindu sacrament." He then vanished. When the disciples opened the coffin125 which had contained his body, nothing was found but a dazzling array of gold-colored champak flowers. Half of these were obediently buried by the Moslems, who revere1 his shrine100 to this day.
In his youth Kabir was approached by two disciples who wanted minute intellectual guidance along the mystic path. The master responded simply:
"Path presupposes distance; If He be near, no path needest thou at all. Verily it maketh me smile To hear of a fish in water athirst!"
36-10: Panchanon established, in a seventeen-acre garden at Deogarh in Bihar, a temple containing a stone statue of Lahiri Mahasaya. Another statue of the great master has been set by disciples in the little parlor of his Benares home.
36-11: I Corinthians 15:54-55.
点击
收听单词发音
收听单词发音 |
1
revere
|
|
| vt.尊崇，崇敬，敬畏 | |
参考例句： |
|
|
|
|
2
reverence
|
|
| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
参考例句： |
|
|
|
|
3
devout
|
|
| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
参考例句： |
|
|
|
|
4
ascetics
|
|
| n.苦行者，禁欲者，禁欲主义者( ascetic的名词复数 ) | |
参考例句： |
|
|
|
|
5
hermits
|
|
| （尤指早期基督教的）隐居修道士，隐士，遁世者( hermit的名词复数 ) | |
参考例句： |
|
|
|
|
6
secluded
|
|
| adj.与世隔绝的；隐退的；偏僻的v.使隔开，使隐退( seclude的过去式和过去分词) | |
参考例句： |
|
|
|
|
7
bestow
|
|
| v.把…赠与，把…授予；花费 | |
参考例句： |
|
|
|
|
8
blessing
|
|
| n.祈神赐福；祷告；祝福，祝愿 | |
参考例句： |
|
|
|
|
9
blessings
|
|
| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
参考例句： |
|
|
|
|
10
initiation
|
|
| n.开始 | |
参考例句： |
|
|
|
|
11
convening
|
|
| 召开( convene的现在分词 )； 召集； （为正式会议而）聚集； 集合 | |
参考例句： |
|
|
|
|
12
standing
|
|
| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
参考例句： |
|
|
|
|
13
chaos
|
|
| n.混乱，无秩序 | |
参考例句： |
|
|
|
|
14
profess
|
|
| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
参考例句： |
|
|
|
|
15
laconic
|
|
| adj.简洁的；精练的 | |
参考例句： |
|
|
|
|
16
disciples
|
|
| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
参考例句： |
|
|
|
|
17
disciple
|
|
| n.信徒，门徒，追随者 | |
参考例句： |
|
|
|
|
18
engulfed
|
|
| v.吞没，包住( engulf的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
19
elevation
|
|
| n.高度；海拔；高地；上升；提高 | |
参考例句： |
|
|
|
|
20
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
21
commotion
|
|
| n.骚动，动乱 | |
参考例句： |
|
|
|
|
22
apparently
|
|
| adv.显然地；表面上，似乎 | |
参考例句： |
|
|
|
|
23
mingling
|
|
| adj.混合的 | |
参考例句： |
|
|
|
|
24
delusion
|
|
| n.谬见，欺骗，幻觉，迷惑 | |
参考例句： |
|
|
|
|
25
exalted
|
|
| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
参考例句： |
|
|
|
|
26
congregated
|
|
| （使）集合，聚集( congregate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
27
professing
|
|
| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
参考例句： |
|
|
|
|
28
creeds
|
|
| （尤指宗教）信条，教条( creed的名词复数 ) | |
参考例句： |
|
|
|
|
29
attainments
|
|
| 成就，造诣； 获得( attainment的名词复数 )； 达到； 造诣； 成就 | |
参考例句： |
|
|
|
|
30
wedded
|
|
| adj.正式结婚的；渴望…的，执著于…的v.嫁，娶，（与…）结婚( wed的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
31
materialism
|
|
| n.［哲］唯物主义，唯物论；物质至上 | |
参考例句： |
|
|
|
|
32
unity
|
|
| n.团结，联合，统一；和睦，协调 | |
参考例句： |
|
|
|
|
33
pangs
|
|
| 突然的剧痛( pang的名词复数 )； 悲痛 | |
参考例句： |
|
|
|
|
34
occident
|
|
| n.西方；欧美 | |
参考例句： |
|
|
|
|
35
harmonious
|
|
| adj.和睦的，调和的，和谐的，协调的 | |
参考例句： |
|
|
|
|
36
dissemination
|
|
| 传播,宣传,传染(病毒) | |
参考例句： |
|
|
|
|
37
vibrations
|
|
| n.摆动( vibration的名词复数 )；震动；感受；（偏离平衡位置的）一次性往复振动 | |
参考例句： |
|
|
|
|
38
awakened
|
|
| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
参考例句： |
|
|
|
|
39
fully
|
|
| adv.完全地，全部地，彻底地；充分地 | |
参考例句： |
|
|
|
|
40
visualize
|
|
| vt.使看得见，使具体化，想象，设想 | |
参考例句： |
|
|
|
|
41
spoke
|
|
| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
参考例句： |
|
|
|
|
42
astonishment
|
|
| n.惊奇，惊异 | |
参考例句： |
|
|
|
|
43
interpretations
|
|
| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
参考例句： |
|
|
|
|
44
rite
|
|
| n.典礼，惯例，习俗 | |
参考例句： |
|
|
|
|
45
underlying
|
|
| adj.在下面的，含蓄的，潜在的 | |
参考例句： |
|
|
|
|
46
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
47
scriptures
|
|
| 经文，圣典( scripture的名词复数 )； 经典 | |
参考例句： |
|
|
|
|
48
fulfill
|
|
| vt.履行，实现，完成；满足，使满意 | |
参考例句： |
|
|
|
|
49
reassuringly
|
|
| ad.安心，可靠 | |
参考例句： |
|
|
|
|
50
humbly
|
|
| adv. 恭顺地，谦卑地 | |
参考例句： |
|
|
|
|
51
benignly
|
|
| adv.仁慈地，亲切地 | |
参考例句： |
|
|
|
|
52
celestial
|
|
| adj.天体的；天上的 | |
参考例句： |
|
|
|
|
53
utterance
|
|
| n.用言语表达，话语，言语 | |
参考例句： |
|
|
|
|
54
countenance
|
|
| n.脸色，面容；面部表情；vt.支持，赞同 | |
参考例句： |
|
|
|
|
55
somber
|
|
| adj.昏暗的，阴天的，阴森的，忧郁的 | |
参考例句： |
|
|
|
|
56
joyous
|
|
| adj.充满快乐的；令人高兴的 | |
参考例句： |
|
|
|
|
57
apprehensively
|
|
| adv.担心地 | |
参考例句： |
|
|
|
|
58
demeanor
|
|
| n.行为；风度 | |
参考例句： |
|
|
|
|
59
awesome
|
|
| adj.令人惊叹的，难得吓人的，很好的 | |
参考例句： |
|
|
|
|
60
attachment
|
|
| n.附属物，附件；依恋；依附 | |
参考例句： |
|
|
|
|
61
omniscient
|
|
| adj.无所不知的；博识的 | |
参考例句： |
|
|
|
|
62
condescend
|
|
| v.俯就，屈尊；堕落，丢丑 | |
参考例句： |
|
|
|
|
63
dedicated
|
|
| adj.一心一意的；献身的；热诚的 | |
参考例句： |
|
|
|
|
64
melodious
|
|
| adj.旋律美妙的，调子优美的，音乐性的 | |
参考例句： |
|
|
|
|
65
privately
|
|
| adv.以私人的身份，悄悄地，私下地 | |
参考例句： |
|
|
|
|
66
deserted
|
|
| adj.荒芜的，荒废的，无人的，被遗弃的 | |
参考例句： |
|
|
|
|
67
banyan
|
|
| n.菩提树，榕树 | |
参考例句： |
|
|
|
|
68
prostrated
|
|
| v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力 | |
参考例句： |
|
|
|
|
69
imploringly
|
|
| adv. 恳求地, 哀求地 | |
参考例句： |
|
|
|
|
70
supreme
|
|
| adj.极度的，最重要的；至高的，最高的 | |
参考例句： |
|
|
|
|
71
entreatingly
|
|
| 哀求地，乞求地 | |
参考例句： |
|
|
|
|
72
delicacies
|
|
| n.棘手( delicacy的名词复数 )；精致；精美的食物；周到 | |
参考例句： |
|
|
|
|
73
troupe
|
|
| n.剧团，戏班；杂技团；马戏团 | |
参考例句： |
|
|
|
|
74
wrath
|
|
| n.愤怒，愤慨，暴怒 | |
参考例句： |
|
|
|
|
75
parlor
|
|
| n.店铺，营业室；会客室，客厅 | |
参考例句： |
|
|
|
|
76
beheld
|
|
| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
参考例句： |
|
|
|
|
77
fathomless
|
|
| a.深不可测的 | |
参考例句： |
|
|
|
|
78
gust
|
|
| n.阵风，突然一阵（雨、烟等），（感情的）迸发 | |
参考例句： |
|
|
|
|
79
kindly
|
|
| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
参考例句： |
|
|
|
|
80
meditate
|
|
| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
参考例句： |
|
|
|
|
81
flute
|
|
| n.长笛；v.吹笛 | |
参考例句： |
|
|
|
|
82
foretold
|
|
| v.预言，预示( foretell的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
83
insistent
|
|
| adj.迫切的，坚持的 | |
参考例句： |
|
|
|
|
84
cryptically
|
|
参考例句： |
|
|
|
|
85
relinquished
|
|
| 交出，让给( relinquish的过去式和过去分词 )； 放弃 | |
参考例句： |
|
|
|
|
86
expounded
|
|
| 论述，详细讲解( expound的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
87
sobs
|
|
| 啜泣（声），呜咽（声）( sob的名词复数 ) | |
参考例句： |
|
|
|
|
88
anguish
|
|
| n.(尤指心灵上的)极度痛苦，烦恼 | |
参考例句： |
|
|
|
|
89
irresistible
|
|
| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
参考例句： |
|
|
|
|
90
torrent
|
|
| n.激流，洪流；爆发，(话语等的)连发 | |
参考例句： |
|
|
|
|
91
posture
|
|
| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
参考例句： |
|
|
|
|
92
cremated
|
|
| v.火葬，火化（尸体）( cremate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
93
rites
|
|
| 仪式，典礼( rite的名词复数 ) | |
参考例句： |
|
|
|
|
94
suffused
|
|
| v.（指颜色、水气等）弥漫于，布满( suffuse的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
95
disintegrated
|
|
| v.（使）破裂[分裂，粉碎]，（使）崩溃( disintegrate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
96
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
参考例句： |
|
|
|
|
97
cosmos
|
|
| n.宇宙；秩序，和谐 | |
参考例句： |
|
|
|
|
98
wondrous
|
|
| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
参考例句： |
|
|
|
|
99
isolated
|
|
| adj.与世隔绝的 | |
参考例句： |
|
|
|
|
100
shrine
|
|
| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
参考例句： |
|
|
|
|
101
remains
|
|
| n.剩余物，残留物；遗体，遗迹 | |
参考例句： |
|
|
|
|
102
Founder
|
|
| n.创始者，缔造者 | |
参考例句： |
|
|
|
|
103
cremation
|
|
| n.火葬，火化 | |
参考例句： |
|
|
|
|
104
confided
|
|
| v.吐露（秘密，心事等）( confide的过去式和过去分词 )；（向某人）吐露（隐私、秘密等） | |
参考例句： |
|
|
|
|
105
supernal
|
|
| adj.天堂的，天上的；崇高的 | |
参考例句： |
|
|
|
|
106
sobbed
|
|
| 哭泣，啜泣( sob的过去式和过去分词 )； 哭诉，呜咽地说 | |
参考例句： |
|
|
|
|
107
lament
|
|
| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
参考例句： |
|
|
|
|
108
consigned
|
|
| v.把…置于（令人不快的境地）( consign的过去式和过去分词 )；把…托付给；把…托人代售；丟弃 | |
参考例句： |
|
|
|
|
109
corruptible
|
|
| 易腐败的，可以贿赂的 | |
参考例句： |
|
|
|
|
110
immortality
|
|
| n.不死，不朽 | |
参考例句： |
|
|
|
|
111
initiated
|
|
| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
参考例句： |
|
|
|
|
112
literally
|
|
| adv.照字面意义，逐字地；确实 | |
参考例句： |
|
|
|
|
113
followers
|
|
| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
参考例句： |
|
|
|
|
114
geographical
|
|
| adj.地理的；地区(性)的 | |
参考例句： |
|
|
|
|
115
abode
|
|
| n.住处，住所 | |
参考例句： |
|
|
|
|
116
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
117
misuse
|
|
| n.误用，滥用；vt.误用，滥用 | |
参考例句： |
|
|
|
|
118
quaintly
|
|
| adv.古怪离奇地 | |
参考例句： |
|
|
|
|
119
linguist
|
|
| n.语言学家；精通数种外国语言者 | |
参考例句： |
|
|
|
|
120
revolving
|
|
| adj.旋转的，轮转式的；循环的v.（使）旋转( revolve的现在分词 )；细想 | |
参考例句： |
|
|
|
|
121
meditation
|
|
| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
参考例句： |
|
|
|
|
122
merges
|
|
| （使）混合( merge的第三人称单数 )； 相融； 融入； 渐渐消失在某物中 | |
参考例句： |
|
|
|
|
123
exasperated
|
|
| adj.恼怒的 | |
参考例句： |
|
|
|
|
124
Moslem
|
|
| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
参考例句： |
|
|
|
|
125
coffin
|
|
| n.棺材，灵柩 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |