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2013/10

献身

我谦卑的顶礼于薄伽梵的莲花足下。

亲爱的兄弟姐妹，

大家‘Sai Ram’。‘献身’是一个极为常用的字眼。在灵性上，‘献身’有着更深更广的意思及内在含意。同时‘献身’这个辞儿也常被误解。今天早上，我们首先将尝试去研究和分析‘献身’的真正意思，然后再探讨它指的是什么，最后讨论我们献身的原因和目的。我们也听见求道者和修行者说，“我们已献身给神”。让我们看看薄伽梵在给信众们的讲道中有关这方面所提供的意见。

作家奉献他的著作给一些亲戚朋友。在历史上，我们不难看到奉献他们的生命给国家的人物。我们也看到为了一个事业，一个高尚目标和一个使命而献身的人物。薄伽梵置此奉献（dedication）于五个‘D’中的第一个‘D’。依位置的先后而优先置于首位的‘献身’是有其道理的，即，当第一个‘D’完成后，其余四个‘D’便自动地跟着上来。其余四个‘D’是Discipline（纪律），Devotion（虔诚），Discrimination（明辨）和Determination（决心）。其实，献身是任何灵道的先决条件。首先让我们认清一点就是，我们并不完全符合奉献的条件。换句话说，它是肤浅的，外在的，虚假的及时而涉及口头上的或口惠而实不至的。它不处于正确的内在涵义。有人或许会说，“我奉献我的生命给薄伽梵。”对此种宣言，薄伽梵有什么话说？让我们看看薄伽梵如何对此种宣言做出反应。

薄伽梵说，“你有什么权力去奉献？你又有什么权利去奉献？在奉献之前，你首先是否已经宣示你的主权？当你的感官不在你控制之下时，你就奉献这样的一个身体是正确的吗？即便你这么说，这样的一个其感官不受到控制的身体是没有用的。这声明是毫无意义的。眼睛看的是不应该看的；耳朵听的是各种流言蜚语；心念充满着邪恶的念头；智能完全是自私自利的；两腿引领至错误的地方；鼻子要的是香气；舌头品尝饮料和肉味；手最擅长的是玩牌。有了这样的身体，还说，“我已奉献出我的身体”，这岂不荒谬而可耻？是故，我们应该做好准备使身体具备足够的条件去奉献神。如何去准备是下一个讨论的问题。奉献一个圣洁目标的权利和资格，只有在对感官有绝对的控制之后产生，而绝不是在此之前。

薄伽梵说，必须奉献的是自我。必须放弃的是自我。在没有放弃自我意识之下，世俗的拥有物是不能拿来奉献的。如果你奉献你的自我，在灵道上，这算是最高的成就了。无我是谦卑。一个无我的人从来就是谦卑的，和乐的。我们必须奉献出憎恨，嫉妒，傲慢，自私等诸如此类的缺点。奉献仅是无私而已。

当你奉献出你自己而不给自己保有任何东西时，你就变得绝对的无私了。至福是你的报酬而平和是你的成果。绝对的爱神是使你献身的主因。因此献身是膜拜，献身是无条件的。若有任何保留那就不是献身。献身是完整的，决不是片断的或部分的。献身不是季节性的。献身不是一个部分时间的进行。它是一个全日的承担。献身不是方便之事的一种。它产生自坚定的信仰。献身是服务，结合了牺牲的精神。它等同于至高无上的牺牲。献身是灵性的。在一个献身者身上，你找不到一丝浮华，炫耀，宣传，自我表现狂等等。他默默进行他的活动，不受到周遭事物的影响而起波动。献身不是为了得到表彰和名声。它不寻求任何赞美或优先待遇。所有这一切，我必须说出，因为你会知道，遗憾的是，这‘献身’的神圣素质已被误解和误用。苟如此，其结果又如何？结果是负面的。

一个所谓的献身者可能转向自私自利，目空一切和孤芳自赏。他渴望名闻遐迩并强加自己所没有的优良品质于自己身上。在某种意识上，他变得比凡夫俗子更糟糕。他培育起了一种精神支配，一种优越感和妄自尊大的态势，以及一种对权力的热衷和诸如此类的心理失衡。这些就是一个尚未把他自己名副其实地奉献出来的人，在他之内的负面征象。结果他变得与世隔绝而之后他势必承受孤独的痛苦。无人喜欢与他为伍，因为多年来在献身的名誉下，他已培育起了优越感。因此，如果‘献身’被误解和误用于错误的方向，那就造成一个更大的危机和一个更高的冒险了。之所以找不到高灵和高人就是这个原因，即便很多人宣称他们是献身者。

献身促进对圣灵或阿特玛的体验。阿特玛主要的特性是作为一个‘见证者’--- upadrashta。阿特玛是每一物，从生到死，从一个气息到一个气息，的见证者。一个人的影子或会投落于碎片，垃圾，马路，河流等等，而它不受到影响。不是吗？同理，那个已经做出献身的人保留在至福或阿特玛的状态之中。他不执著于名和相。在失败时，他不感沮丧。为何？因为献身就是降服和舍离。一切随缘，该发生的就发生，该来的就接受。原因是，在一个献身者的灵魂之内，绝对没有保留自我认同或个人特性或小我本位。这是一个完全的降服于神的意旨。过程是充满福乐的而绝无痛苦。它不是无助的。它是自愿之灵。献身绝不强加于人，而是被人追捧和求取的。它不在乎收益也不在乎损失。为什么？谁是可信或不可信？除了永恒之灵或阿特玛或真我外，还有谁是可信或不可信的。我们曾否查询有关圣洁的献身之道？若然，这时候我们或已认识一二了。献身是教授的甚于实习的，表明的甚于体验的。

了解一个奉献心念的反应和反映是既有趣而又重要的。众所周知，心念是一束束的欲望。身体不断从事提供心念的需要和要求的工作，所以它是世俗的。但一个奉献于神的心念则不然。世上任何事物或任何感官享乐，或短暂的权力和地位都打动和满足不了奉献的心念。谈论神的话语，赞美神的言辞，聆听神圣的经典，不断忆念神的形相，所有这些引领至灵性目标的行动（Sadhana）都足以取悦一个奉献的心念。

就这一点而言，一个人应该检讨他自己的自性以确定心念是否真的做出奉献。若是肯定的，那么通过感官，心念又获得什么而身体又如何对心念做出反应。显而易见地，在大部分的情况里，心念并没有完全奉献出来。它感到满意于表面上的奉献。如果做深一层的探讨，我们必须接受一点，那就是，我们尚未奉献出我们的智能。智能帮助我们去支持我们的行动，改进我们的素质，管理得当于社会，但不幸地，凡此种种仅停留在个人层面，为了私利而进行。但奉献给神的智能，在短暂与永恒，死亡与永生，物质与能量，身体与心灵等等之间，绝对划清界限，区别分明。

总而言之，我们可以做出这样的结论，即：‘献身’这辞儿有一个更广泛的应用和一个更深邃的意思。奉献有三个层面。我说，“我奉献我的生命给神”，意味着我和神是分开的，也就是说，我奉献我自己给神。此乃二元论。然而，基于我的虔诚和认真的修行，我可以准备和促使自己适合于奉献。这是第二个层面或准不二论（qualified non-dualism，Visishta Advaita）。但还有第三个层面，薄伽梵说，“你是神。” 吠陀宣称“Aham Brahmasmi”---- 我是神。薄伽梵甚至更进一步说，“Aham – Aham”，“我是我”。这意味着我与梵是不分开的，因为‘我’是梵，因为二者或多或少是同义同性质的。那么‘奉献’这个辞儿就会有一个新的意思了。原因何在？有两个时，其中一个奉献给另一个。例如，一个信徒献身于神。但当只有一个而没有第二个时，‘Ekameva Advitiyam Brahma’，是谁奉献给谁而奉献的是什么？在此，我们得清楚了解就是名和相把个灵（Jivatma或命我）从宇宙之灵（Paramatma或最高灵，神）隔开。一个波浪不会与海洋分开。一个壶与粘土无异；一个首饰与黄金没有不同。所不同的仅是把个人与神分开的名和相而已。在此背景下，我们对奉献有了一个新的了解。分开的感觉诸如名和相必须奉献出来。对所有条件和情景都作出反应，而使每一个人遭受二元体验的自我（ego）必须被奉献出来。神是无属性的（Gunaatheetha）。借奉献出三种属性（guna），修道者能体验在他内在无属性的神。

怎么样去做出奉献？透过服务自我完全消失。除非一个人是无我的，无私的，否则他就不能从事服务工作。其实，服务的目的在于驱除自我的感觉。这导致心念的纯净。献身于神使到求道者谦虚，服从，有美德，仁慈，高尚并促使他很容易的作出奉献。服务过程的第一个步骤是二元性的，由于有服务者和服务对象。这之后带来第二个步骤的献身，代表准不二论。在此求道者获得接近神的资格，并使他作好准备去奉献那个把他跟神隔离的‘自我’，如果还有任何存留的话。只有在那时，求道者才体验到非二元境界或与神融为一体的境界。那就是这献身的圣洁行动的目的和目标。我们应该从薄伽梵峇峇的圣恩去学习观察事物的灵性的一面并真诚地实行之。我们决不应该利用言辞于一般意义之内而轻描淡写地待之。在吠檀多的用语中，每一个字都有一个深邃的含义。献身就是其中充满着精深意义和内在含义的一个。愿薄伽梵赐福大家。

Sai Ram。

取自《薄伽梵斯里沙迪亚赛峇峇普及和实用的教导》第8章

DEDICATION

My humble pranams at the lotus feet of Bhagavan.

Dear brothers and sisters,

Sai Ram to all of you. ‘Dedication’ is the word most often used. Spiritually ‘Dedication’ has deeper implications, much wider meaning and a lot of inner significance. At the same time this word ‘Dedication’ is misinterpreted and misunderstood. This morning we shall try to first investigate and analyse what ‘Dedication’ actually means, later discover what is to be dedicated and finally why should we dedicate. We also come across seekers and aspirants, who say “We have dedicated our lives to God”. Let us know in this connection the views of Bhagavan during the course of the discourses He gives to the devotees.

The author dedicates his book to some near and dear ones. We have many names in history, who dedicated their lives for the cause of the nation. We also find people who dedicate themselves for a cause, a noble purpose and a mission. Bhagavan places dedication as the first ‘D’ among the five ‘Ds’. It is given the first place in the order of priority by completing the first ‘D’ Dedication, the other four Ds automatically follow. They are Discipline, Devotion, Discrimination and Determination. In fact, dedication is a prerequisite for any spiritual path. Let us first realize that we do not fulfil all that is expected out of dedication. In other words it is superficial, outward, artificial and at times it comes down to verbal declaration or lip service. It is not in correct connotation. Someone may say, “I dedicate my life to Bhagavan.” What did Bhagavan say on such a statement? Let us see how our Bhagavan responds to such a statement.

Bhagavan says, “What authority you have to dedicate? What right you have to dedicate? Have you first of all asserted ownership before you dedicate? When your senses are not under your control is it right for you to dedicate such a body? Even if you say so, such a body without sense control is useless. The very statement is meaningless. The eyes see things that they are not supposed to; the ears hear all kinds of gossip; the mind is filled with wicked thoughts; the intellect is absolutely selfish; the legs take to wrong places; the nose desires snuff; the tongue relishes drink and meat; the hands are at their best in playing cards. With such a body yet if anyone says, “I have dedicated my body”, does it not sound ridiculous and shameful? ” Therefore, we should prepare ourselves and make the body fit enough to be dedicated to God. How to prepare is the next question! With absolute control over the senses, the right and eligibility to dedicate to a sacred cause arises, definitely not till then.

Bhagavan says that it is the ego that has to be dedicated. Ego has to be given up. Worldly possessions cannot be dedicated, without first giving up the sense of ego. When you dedicate your ego it is the highest achievement in the spiritual path. Egolessness is humility. An ego-free person is ever humble and pleasing. We have to dedicate hatred, jealousy, pride, selfishness and all other such weaknesses. Dedication is but selflessness.

When you have dedicated yourself not keeping anything for yourself, you have become absolutely selfless. Bliss is your reward and peace is the result. Absolute love for God is the cause which made you dedicate. Therefore dedication is worship, dedication is unconditional. If there are any reservations it cannot be dedication. Dedication is total and is never fragmental or segmentary. Dedication is not seasonal. Dedication is not a part-time process, it is a full time commitment. Dedication is not one of convenience. It is born out of conviction. Dedication is service, combined with the spirit of sacrifice. It is in no way less than supreme sacrifice. Dedication is spiritual. Not even a trace of pomp, show, publicity, exhibitionism etc., is ever found in a dedicated person. He goes on with his activity silently, unruffled by the surroundings. Dedication is not for recognition, name and fame. It does seek any praise or preferential treatment. All this I have to mention, because you will know how unfortunately this sacred quality of Dedication is misunderstood and wrongly practised. What (happens) comes out as its results? Results are negative.

A so-called dedicated person turns egoistic, proud and delights in self praise. He craves for popularity and attributes to himself all the good qualities that are not in him. In one sense he becomes much worse than a worldly person. He develops a spirit of domination, an air of supremacy and high-handedness, and a foolish craze for power and such other psychological aberrations. These are the negative signs and indications in a person who has not ‘Dedicated’ himself in the true sense of the term. Consequently he becomes isolated and later will have to suffer from loneliness. Nobody will like his company, because of the superiority complex he has developed over the years all in the name of dedication. Therefore, there is a greater danger, and a higher risk if ‘Dedication’ is viewed and practiced in the wrong direction. This is the reason why we do not find elevated souls, and noble people, though many say and declare that they are the dedicated people.

Dedication helps in experiencing the spirit or Atma. The chief characteristic of Atma is that of a ‘witness’ – upadrashta. Atma is the witness of everything that goes on from birth to death, and from breath to breath. One’s shadow may fall on debris, garbage, a road, a river etc., and it is not affected. Is it not? Similarly, the one who has dedicated himself remains in a state of bliss or Atma. He is not attached to name and form. He does not feel frustrated even when he fails. Why? Since dedication is surrender. It allows the things to happen and accept as and when they come. The reason is, there remains nothing like self-identity or individuality or ‘I’ness in a dedicated soul. It is a total submission to the Divine will. The process is blissful and never painful. It is not helplessness. It is the soul of willingness. Dedication is never thrust upon, but it is coveted and sought after. It is unmindful of gains or profits and not in the least worried about losses. Why? Who is to be credited or discredited? None other than that eternal Spirit or Atma or true Self is to be credited or discredited. Have we ever tried to enquire about the sacred path of dedication? We may have realized a little bit by now. Dedication is professed, than practiced. It is proclaimed, than experienced.

It is also interesting and important to know the reactions and the reflections of a dedicated mind. The mind as is very well known, is a bundle of desires. The body is constantly engaged in catering to the needs and demands of the mind, so it is worldly. But a mind dedicated to God is different. Nothing in the world or any sensual pleasures or fleeting power and positions would be appealing and satisfying to a dedicated mind. Talks relating to God, words in praise of God, listening to sacred texts, constant thought on His Divine form, all actions leading to the spiritual goal or Sadhana, are pleasing to a dedicated mind.

In this way each one should examine one’s own self to find out if the mind is really dedicated or not. If so what is it that the mind is receiving through the senses and how the body is reacting to the mind. Evidently, in most cases the mind is not fully dedicated. It feels happy only with the idea of being dedicated by mere expressions. If we go still deeper we have to accept that we have not dedicated our intellect. The intellect helps us to support our actions, improve our properties, manage well in society, but unfortunately all this is done at the individual level for self-interests. But the intellect dedicated to God definitely demarcates, distinguishes and differentiates what is transient and what is eternal, what is mortal and what is immortal, what is matter and what is energy, what is body and what is spirit and so on and so forth.

So, by and large, it can be concluded that the word ‘dedication’ has a wider application and a deeper meaning. There are three levels of dedication. I say, “I dedicate my life to God”, which means I am separate from God, i.e., I am dedicated to God. This is dualism. But by virtue of my devotion and intense Sadhana, I can equip and make myself fit to dedicate. This is the second level or qualified non-dualism or Visishta Advaita. But there is a third level Bhagavan says, “You are God.” Veda declares “Aham Brahmasmi” – I am God. Bhagavan even goes a step further and says, “Aham-Aham”, “I am I”. This means I and Brahma are not separate, because ‘I’ is Brahma, since both are more or less synonymous. Then the word ‘dedication’ will have a new meaning. Why? When there are two one is dedicated to the other. For instance, a devotee is devoted to God. But when there is only one without the second ‘Ekameva Advitiyam Brahma’, who is dedicated to whom and what is there to be dedicated? Here we have to clearly understand that it is the name and form that separate the individual soul – ‘Jivatma’ from the cosmic soul ‘Paramatma’. A wave is not separate from the sea. A pot is not different from the clay; an ornament is not different from the gold. It is only the name and the form that separate the individual from God. Against this background we have to understand dedication in a new connotation. The feeling of separation such as name and form need to be dedicated. The ego which reacts to all the conditions and circumstances putting everyone to dualistic experiences must be dedicated. God is attributeless ‘Gunaatheetha’. By dedicating the three gunas or attributes, the aspirant can experience the attributeless Divinity within.

How to dedicate? Through service ego totally vanishes. Unless one is egoless one cannot render service. In fact the purpose of service is to drive out the ego sense. This leads to the purity of mind. Devotion to God makes the seeker humble, obedient, virtuous, compassionate, noble and enables him to dedicate effortlessly. The first step of service in the process is dualistic as there is the person that serves and the other who is served. This leads to the second step of devotion, which represents qualified non-dualism. Here the seeker acquires the qualification to be near God and makes himself ready to dedicate ‘ego’, if any left that separates him from God. It is only then, the seeker experiences non-dualistic state or oneness with the Divine. That is the purpose and the goal for this sacred act of dedication. We should learn from the Divine grace of Bhagavan Baba to view things spiritually and practice sincerely. We should never use words in an ordinary sense and take them in a lighter vein. Every word in the Vedantic parlance has a profound meaning. Dedication is one such pregnant with meaning and inner significance.

May Bhagavan bless you all.

Sai Ram.

Universal & Practical Teachings of Bhagavan Sri Sathya Sai Baba, Chapter 8