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2014/02

S. S. S. S.

顶礼于敬爱的薄伽梵峇峇莲花足下。

亲爱的兄弟姐妹，

我们的心洋溢着对薄伽梵的崇拜与感恩；祂给了我们今天早上在此的这个相聚的机会，并让我们彼此分享看法和体验。请容我谈谈薄伽梵的四个‘S’。它们是什么？这四个‘S’的用处何在？每一个‘S’的灵性意义是什么？在个人层面，我们如何视之，而如何把它们与薄伽梵相连接？在没有它们之下，会有什么伤害？这些都是我希望在今天早上讲话中所论及的层面。首先，让我们认识什么是4‘S’。第一个‘S’是Self-confidence（自我信心，自信），第二个‘S’是Self-satisfaction（自我满足，自足），第三个‘S’是Self-sacrifice（自我牺牲，自舍）而第四个‘S’是Self-realisation（自我证悟，自悟）。这些就是薄伽梵峇峇的四个‘S’。

第一个‘S’，自我信心或自信（Self-confidence）是非常重要的。所有其它三个都靠这一个。没有这个‘S’，其他的甭谈。薄伽梵说，自信是根基。祂也说自信是生命的根。我们有‘信心’吗？若有，它可是自我信心？若不是，为何如此？一个学生或说，‘我有信心考获甲等成绩’。一个科学家或说，‘我对实验和明确结果有信心’。一个老师或对其教课表达信心。所有这些技术，才智，接受力，能力等等都在说明一个人的才能，记忆力和智力。那么，他是对他的记忆力和智力有信心。因此那是基于或产生自智能的信心。所以，这样的一个信心，我们可以称之为心念信心（mind confidence）。它不是自我信心。一个人可以说，‘我能做这个’，‘我能做这项工作’，或‘我明天能把它做完’。这些表达基于身体的信心。我们可以称之为‘肉身信心’或‘身体信心’。它不是自我信心。‘我肯定明智’，‘我肯定判断’，‘我对我的决定有信心’，这些表达都基于我们在智力上的信心。这就叫做智力信心或理智信心。然而，这不是自我信心。

‘我有信心，这钱够我用了’，‘我有信心，我能取得金钱上的支持’，这信心来自金钱。这或许可被称为金钱信心或财务信心。这绝对不是自我信心。‘在职期间，我有信心达到预期的目标’， ‘以我的影响力和交情，我有信心能完成它’，这信心是出自地位或权力。如要归类，我就叫它做职位信心或职务信心。不必说了，这当然不是自我信心。

那么，什么是自我信心？信心之于自己就叫做自我信心。对Self（自己，自性）的认识与了解，认为它是无上的，不朽的，纯净的，永恒的和非二元的原则，也被称为Atma（阿特玛，纯灵，自性）或Brahman（梵）的，以及对自性的信心，就被称为自我信心。在一般意识里，要做一件事，执行一个任务并达到目标，自我信心在所必需。然而，就灵性而言，自我信心意指更崇高的事物，并且是在一般理解方式之上的。一个不起心动念的人，一个相信‘自性’是神，激励着每一个行动的内寓者，的人，以及一个确信他无需妥协于琐屑之事物以对抗无上自性，的人，这种人就叫做‘自我信心’的人。其余的感觉仅属世俗的。

寓于每一个个体之内的圣灵就是‘自性’。那从小宇宙而至大宇宙，遍满整个宇宙的圣灵就是宇宙自性或共通自性（Cosmic Self or Universal Self）。自性就是宇宙自性的反映。薄伽梵峇峇就是这共通自性或宇宙无上意识。让我们认识祂的自我信心。当每一个人，包括‘大学核准委员会’主席，都说在布达峇地办一所大学是‘不可能’的时，薄伽梵对她（主席）说，“绝对可能，你将会主持开幕礼。”事事皆依祂的旨意发生。当薄伽梵峇峇宣布我们在此会建一所高级专科医院而第一个心脏手术将在隔年11月22日执行以配合祂的生日庆典时，大家莫不感到惊讶。直到5月，仍无动静。一座富丽堂皇，拥有最先进的设备和专家的医院终于如祂所宣称的准备就绪。第一桩手术于指定的日期执行。薄伽梵峇峇也说耗资数十亿卢比的阿南达布县食水工程会如期完成，而祂也指定了开幕典礼的日期。祂终于如期地邀请了当时的印度总统，商羯罗达雅尔沙尔玛（Dr. Shankar Dayal Sharma）博士主持开幕礼。诸如此类，很多事情都在破纪录的情况下完成。薄伽梵的宇宙自性的信心是无可匹比的，无可抗拒的和无可测知的。换句话说，它或许可以被称为‘薄伽梵的神圣意愿’。意愿一定会发生和实现。

第二个‘S’是‘自我满足’（Self-satisfaction）。自我信心是地基，自我满足是墙壁。什么是满足？什么是‘自我满足’？两者之间有何不同？当工作如你所期待的完成时，你感到满意（满足）。当你有一个香甜的睡眠，你感到满意。当美味佳肴供奉于你之前，你感到满意。这些都是身体满足。如果你拥有一份好工作，你会有工作满足。当你把所托的工作尽你最大的能力完成时，你感到职业满足。当你得到社会上的赏识和敬重时，你得到社会满足。当你在适当时刻获得升级时，你拥有事业满足。就这样地，我们得到几个领域的满足。然而我们能否在真正的意义上称之为自我满足（self-satisfaction）？不。说真的，超越身心的真正的‘自性’（自我）总是处于满足（Poornam，圆满）的状况。圣灵，宇宙自性，是圆满的，是以完满和完整来体现的。同样，个体自性也是完满和完整的。因此，它是所谓的Poornamadah Poornamidam，即，那是完满的而这也是完满的。原因何在？‘自性’是无所求的。它总是洋溢福乐或anandamayam。所以，自然的，纯朴的和真实境界的自性就是所谓的自我满足。当我们谈到自我满足时，我们指的就是这一点吗？不。就灵性而言，自性的满足就是自我满足，与我们所吃的食物，所穿的衣服，所居的房子，所处的地位，所拥有的身份，所获得的财富，所创造的事业，所持有的身体以及所抱持的心念没有关系。自我满足超越世俗的一切。

让我们看看薄伽梵峇峇的宇宙自性如何得到满足。提供免费教育给大家，提供免费医疗照顾给大家，提供房屋、宿舍给大家，分发拖拉车和农业工具给农民，分发缝纫机给失业者，分发食物、衣服给贫困者，凡此种种都给祂带来满足。每一个行动，规模不小，尽量让最广大的民众受惠。这就是薄伽梵满足的最高境界。个体自性是宇宙自性的复制。它也被认为总是处于一个满足的境界。所以自性的满足就叫做自我满足。

第三个‘S’是‘Self-sacrifice’（自我牺牲）。我们看到为国牺牲的爱国志士。为贫穷者牺牲金钱是一个慈善的行动。牺牲你的时间及其它资源，使到他人快乐就叫做服务。为家庭牺牲时间、精力、金钱及其他一切就叫做执着。为国捐躯叫爱国主义。牺牲舒适和欢乐以达至神是虔诚。牺牲金钱、社交、家庭、不带有任何执着或什么的叫做舍离。

所有这一切都不能说是自我牺牲。什么原因？就灵性而言，它们不意味什么。我们必须牺牲已把我们跟自性分割的一切。我们必须牺牲已使我们忘掉自性的一切。我们必须牺牲把我们带离自性越来越远的一切。什么原因？这些牺牲是必需的，以使自性保持于一个至福的境界。那么，什么是自我牺牲？为了自性而做出的牺牲就是自我牺牲。自我信心是地基，自我满足是墙壁，而自我牺牲是屋顶。什么是薄伽梵宇宙自性的灵性牺牲？众所周知，薄伽梵没有任何东西是归祂所有的。对祂而言，一切归信徒所有，为信徒而拥有。自始至终，从头到脚，薄伽梵是无私的。凡祂所做所说都是为了人类的解脱。祂为了人类福祉而牺牲了自己的时间、精力和资源。祂唯一关心的是整个宇宙的福利。祂的生命是为世界而牺牲。祂属于每一个人。每一个人都属于祂。薄伽梵不期盼人们对祂所赐予的无数恩惠报以感激之辞，诸如及时救济，起死回生，去恶从善，给予任何规模和大小的协助。另一方面，祂说，“这是我的义务。你的父母提供食物衣服给你，你会感谢他们吗？我和你并没有不同。”这就是薄伽梵峇峇宇宙自性的牺牲精神。

那么，作为个人，我们该怎么做？我们应该清楚地探讨是什么使到我们疏远自性，隔离自性。首先我们必须牺牲我们的自我或私我。只要自我继续支配着我们，几乎是不可能知道自性和走入自性之中的。自我是二元的。自我一旦受到影响，就会引起破坏。自我是铁幕，而自性就隐藏在其上和背后。所以就让我们先牺牲我们的自我。其次，我们应该牺牲我们的执著感觉。我们必须牺牲的就是我们内在的弱点。把我们从真正内在核心的自性分开的名和相必须牺牲。诱惑我们，分散我们，或甚至使我们忘掉自性的短暂的虚幻世界也必须牺牲。换句话说，所有这些都必须为自性而牺牲。因此，为了自性而作出的牺牲就叫做自我牺牲。

第四个‘S’是‘自我证悟’（Self-realisation）。薄伽梵说在自我信心地基之上砌起自我满足之墙，加上自我牺牲之屋顶，自我证悟之真正生命就寓于其内了。所以自我证悟是真正的生命，缺乏它，生命的目的便丧失了。什么是自我证悟？自性是证悟。证悟是自性。二者是一，同样的一个，因为自性是一而无二。Ekamevadvitiyam Brahma。自性不能加以分析。它必须加以认知或体现。薄伽梵，宇宙自性，总是提醒信徒要达到这唯有一个的自性的体悟境界。“在男人之中，我是个男人。在女人之中，我是个女人。在孩子之中，我是个孩子。剩下我一人时，我是神。”薄伽梵说。就是这宇宙最高自性或证悟使到薄伽梵这样地宣称。“爱是我的形相；真理是我的气息；至福是我的粮食。”宇宙自性的薄伽梵说。祂更进一步地说，BABA意思是两个B.A.（学士学位）的学位拥有者，代表BEING（存有），AWARENESS（智识，纯意识），BLISS（至福），ATMA（纯灵，自性）。薄伽梵这名字指的就是无上自性或宇宙自性。

薄伽梵在祂的一个讲道中说，‘naham maanushyo’ - 我不是一个人；‘nachadeva yaksha’ - 我不是好像夜叉的天上生物；‘nabrahmana vysya sudra ’- 我不是一个Brahmin（婆罗门），或vysya（译注，可能是吠舍，平民）或sudra（首陀罗，第四个种姓，隶民）或一个属于任何种姓或社群的人；‘nagrihi nabrahmachari vanaprastha’ - 我不是一家之主或一个独身者或一个隐遁者；‘Aham sathya bodhaka’ - 我是真理的导师。薄伽梵是真理。祂肯定，维护和表明祂的神性。这是出自自我证悟。薄伽梵有一次对一个信徒说，“我是神，但你也是神。我知道我是神而你却不知道你是神。神性潜伏于你之内，但它却公开于我之内。”除了当代的神化身（Avatar）之外，有谁能作出这样的声明！在个人层面，我们如何去了解自我证悟？薄伽梵要我们去探索。祂说，“当你说，这是‘我的’手帕，它意味着手帕与你是分开的。同样，当你说这是‘我的’身体，你的身体与你是分开的。当你说这是‘我的’头，你与头是分开的。那么，你就应该知道你真的是何方神圣！你并非身体；你并非心念；你并非智能；你并非感觉。你是阿特玛（Atma纯灵，自性）！你是圣灵。你是真理、平和、爱的化身而你是神。”所以，在个人层面，通过这否定或nethi的理论，你就会知道你是神了。

《梵歌》说：Mamaivamso，你是神的一点火花。它更进一步说Beejam maam sarva bhootham，神是这创造之树的种子。薄伽梵忠告我们，我们每一个人都是Sath-Chith-Ananda（存有 - 智识 - 妙乐或真 - 智 - 乐）的表现形式。这就是自性的真正的证悟或体现。实际上，这是唯一要去证悟和体现的事情。其余的仅增进你的知识，而自我证悟则赐与你永久的福乐。

这些薄伽梵的四个‘S’建立了我们人生的豪宅。就生命树而言，果实可谓自我证悟，树叶代表自我牺牲，树枝象征自我满足，而树根则是自我信心。愿我们得享生命树之美。

愿薄伽梵赐福你。

Sai Ram。

取自《薄伽梵斯里沙迪亚赛峇峇普及和实用的教导》第12章

S. S. S. S.

With pranams at the lotus feet of our most beloved Bhagavan Baba.

Dear brothers and sisters,

Our hearts are full of adoration and gratitude to Bhagavan, who has given us this chance of meeting here this morning and share with each other our views and experiences. With your kind permission let me speak on the 4 ‘S’ of Bhagavan Baba. What are they? What are the uses of these 4 ‘S’? What is the spiritual significance of each of the 4 ‘S’? How are we to take them at the individual level and relate them to Bhagavan? What is the harm if they are absent? These are the aspects I wish to cover during the course of my talk this morning. In the first place let us know what these 4 ‘S’ are. The first ‘S’ is Self-confidence, the second ‘S’ is Self-satisfaction, the third ‘S’ is Self-sacrifice while the fourth ‘S’ is Self-realisation. These are the 4 ‘S’ of Bhagavan Baba.

The first ‘S’, Self-confidence, is very important. All the other three depend on this. The other three ‘S’ are out of question without the first ‘S’, the Self-confidence. Bhagavan says, self-confidence is the foundation. He also remarks that self-confidence is the root of life. Do we have ‘confidence’? If so, is it self-confidence? If not, why so? A student might say, ‘I am confident of getting a first class this time’. A scientist may say, ‘I am confident of my experiment and positive results’. A teacher may express his confidence in his teaching. All these skills, talents, capacities, capabilities etc., speak of the particular person’s mental calibre, memory and intelligence. So he has confidence in his memory and mental power. Hence it is the confidence based on or born out of mental capacities. So, such a confidence can be called mind confidence. It is not self-confidence, anyway. A man may say, ‘I can do this’, ‘I can do this work’ or ‘I am confident of completing it by tomorrow’. These statements are based on the confidence in the body. We can call it ‘Body confidence’ or ‘Physical confidence’. It is not self-confidence. ‘I am sure of discretion’, ‘I am sure of judgement’, ‘I have confidence in my decision’. These are the statements based on our confidence in the intellect. This is the intellect confidence or the intellectual confidence. But this is not self-confidence.

‘I am confident that I can manage with this money’, ‘I am confident that I can get the required financial support’. This confidence is born out of financial resources. This may be called monetary confidence or financial confidence. This is not definitely self-confidence. ‘During the tenure of my office I am confident that I will reach the targets’, ‘With my influence and acquaintances I am confident in getting it done’. This confidence is due to position or authority. If I may say so it is chair confidence or official confidence. It is needless to say that this is not self-confidence.

Then what is self-confidence? The confidence in the self is called self-confidence. The knowledge and awareness of the Self as the supreme, immortal, pure, eternal, and non-dual principle also called Atma or Brahman and the confidence in the Self is known as Self-confidence. In the ordinary sense self-confidence is needed to do a job, to fulfil a task, and to reach the goal. But spiritually speaking, self-confidence means something higher and beyond the ordinary way of understanding. He who is unruffled, he who believes that Self is God, as the indweller prompting every activity, and he who is convinced that he need not compromise on petty things as against the supreme Self is called a self-confident man. The rest of the feelings are just worldly.

The divinity enshrined in every individual is ‘Self’. Divinity spread all over the universe from a microcosm to a macrocosm is the cosmic Self or the universal Self. One is the reflection (Self) of the other (Cosmic or Super Self). Bhagavan Baba is this universal Self or cosmic super consciousness. Let us know His self-confidence. When everybody including the chairperson of the University Grants Commission said that it was ‘impossible’ to have a University in Puttaparthi, Bhagavan said to her, “It is possible, you are going to inaugurate it.” Everything happened as He willed. When Bhagavan Baba announced that we would have a Super Speciality Hospital here next year, and that the first heart surgery would be conducted on November 22nd coinciding with His Birthday celebrations, everyone was taken by surprise. Till May nothing existed. The beautiful magnificent edifice of architectural excellence with the latest equipment and experts were ready as declared by Him. The first operation was performed on the appointed date. Bhagavan Baba also said that the Anantapur district drinking water project involving a few hundreds of crores of rupees should be ready and He also gave the date of its inauguration. He got it duly inaugurated by the then President of India, Dr. Shankar Dayal Sharma. Like this, many more things were accomplished on record time. Such a confidence of the cosmic Self of Bhagavan is unparalleled, irresistible, and inscrutable. In other words, it may be called ‘The Divine Will of Bhagavan’. The Will will happen and materialize.

The second ‘S’ is ‘Self-satisfaction’. Self-confidence is the foundation, self-satisfaction is the wall. What is satisfaction? What is ‘Self-satisfaction’? What is the difference between the two? When work is done to your expectations, you are satisfied. When you have a sound sleep, you are satisfied. When good food is served, you are satisfied. This is physical satisfaction. If you have a good job, you will have job satisfaction. When the work entrusted to you is done to the best of your ability you will have professional satisfaction. When you enjoy esteem and respect in society, you will have social satisfaction. When you get promotions in time, you will have career satisfaction. Like this we derive satisfaction on several grounds. But can we call it Self-satisfaction in the true sense of the word? No. Actually speaking, the true ‘Self’, which is beyond the body and the mind is always in a state of satisfaction – Poornam. Divinity, the Cosmic Self is Poornam, satisfaction embodied as it is full and total. So also, the individual self is also full and total – Poornam. Hence, it is said, Poornamadah Poornamidam; i.e., That is full and This is full. Why? ‘Self’ does not desire anything. So it is always blissful or anandamayam. So the satisfaction of the Self which is the natural, pristine and real state is called Self-satisfaction. When we refer to self-satisfaction, do we mean this? No. Spiritually speaking, the satisfaction of the Self is Self-satisfaction, which has nothing to do with our food, raiment, shelter, position, status, money, career, body and mind. Self-satisfaction transcends the mundane things.

Let us see how the Cosmic Self of Bhagavan Baba derives satisfaction. Providing education to everyone free of cost, medical care to all free of cost, housing, accommodation to all, distributing tractors and agricultural implements to farmers, distributing sewing machines to the jobless, free food distribution, distribution of clothes to the poor, etc., gives Him satisfaction. Each activity is done on a massive scale so that the benefit may be extended to the maximum. This is the supreme state of satisfaction of Bhagavan. The individual Self is the replica of the cosmic Self. It is also supposed to be always in a state of satisfaction. So the satisfaction of the Self is called Self-satisfaction.

The third ‘S’ is ‘Self-sacrifice’. We come across people who sacrifice their life for the sake of their country. Sacrificing money for the poor is an act of charity. Sacrificing your time and other resources to make others happy is service. Sacrificing time, energy, money and everything for the family is called attachment. Life sacrificed for the sake of the country is called patriotism. Sacrificing comforts and pleasures to attain God is devotion. Sacrificing money, society, family, without any attachment whosoever is called Renunciation.

None of these can be branded as Self-sacrifice. Why? Spiritually they do not mean anything. We have to sacrifice that which has separated us from the Self. We have to sacrifice that which has made us forget the Self. We have to sacrifice that which takes us away from the Self further and further. Why? It is necessary to remain in a blissful state of the Self. So, what is self-sacrifice? A sacrifice for the Self is Self-sacrifice. Self-confidence is the foundation, Self-satisfaction is the wall, while Self-sacrifice is the roof. What is the spiritual sacrifice of that Universal Self of Bhagavan? I think you know that Bhagavan has none and nothing of His own. Everything related to Him is of and for the devotees. From top to toe Bhagavan is selfless. Whatever He does, speaks is for the emancipation of mankind. He has sacrificed His time, energy and resources for the benefit of humanity. His only concern is the well-being of the entire universe. His very life is sacrificed for the world. He belongs to everyone. All belong to Him. Bhagavan does not expect a word of thanksgiving for the innumerable gifts of grace He bestows on humanity, such as timely rescue, saving lives from the jaws of death, reforming men of vices and extending help of any dimension and magnitude. On the other hand, He says, “It is my duty. Do you thank your parents for food and clothes? I am not different from you.” This is the spirit of sacrifice of that Universal Self of Bhagavan Baba.

Then, as individuals what should we do? We should enquire clearly into that which makes us estranged from the Self. We should find out that which separates us from the Self. First of all we have to sacrifice our ego. So long ego plays its dominant role, it is impossible to know and to be in the Self. Ego is dual. Ego when affected causes havoc. Ego is the iron curtain behind and beyond, which hides the Self. So let us first sacrifice our ego. Secondly, we should sacrifice our sense of attachment. It is the inner weakness that has to be sacrificed. The name and form that separate us from the Self, which are the real inner core, have to be sacrificed. The illusory world of fleeting pleasures that allures us, detracts us and even makes us forget the Self must be sacrificed. In other words, all these must be sacrificed for the Self. Therefore, sacrifice for the sake of the Self is called Self-sacrifice.

The fourth ‘S’ is ‘Self-realisation’. Bhagavan says on the foundation of self-confidence, over the walls of self-satisfaction, with the roof of self-sacrifice lies the real life of self-realisation. So self-realisation is the real life without which the purpose of life is lost. What is self-realisation? Self is the realisation. Realisation is the Self. Both are one and the same, since Self is the one without the second. Ekamevadvitiyam Brahma. Self cannot be analysed. It has to be realized. Bhagavan, the Cosmic Self always reminds devotees of this state of realisation of the Self which is only one. “Among men I am a man. Among women I am a woman. Among children I am a child. Left to myself I am God.” said Bhagavan. It is the Cosmic Super Self or realization that made Bhagavan declare in such a manner. “Love is my form; Truth is my breath; Bliss is my food.” says the Universal Self of Bhagavan. Further, He says BABA means a double B.A. degree holder that stands for BEING, AWARENESS, BLISS, ATMA. The very name BHAGAVAN is the Supreme Self or Cosmic Self.

Bhagavan said in one of His discourses, ‘naham maanushyo’ – I am not a man; ‘nachadeva yaksha’ – I am not a celestial being like a yaksha; ‘nabrahmana vysya sudra’ – I am not a Brahmin, or vysya or sudra or a person belonging to any caste or community; ‘nagrihi nabrahmachari vanaprastha’ – I am not a householder nor a celibate nor a recluse; ‘Aham sathya bodhaka’ – I am the teacher of Truth. Bhagavan is Truth. He affirms, asserts and declares His divinity. This is due to Self-realisation. Bhagavan once, while speaking to a devotee, said, “I am God, but you are also God. I know that I am God and you do not know that you are God. The divinity is latent in you, while it is patent in Me.” What a statement could it be other than the pronouncement of the Avatar of the Age! At the individual level how are we to understand self-realisation? Bhagavan wants us to follow the path of enquiry. He says, “When you say, this is ‘my’ kerchief, it means that the kerchief is separate from you. Similarly, when you say this is ‘my’ body, your body is separate from you. When you say this is ‘my’ head, you are separate from your head. Then you should know who really you are! You are not the body; you are not the mind; you are not the intellect; and you are not the senses. You are Atma! You are Divine. You are the embodiment of Truth, Peace, Love and you are God.” So, at the individual level through this theory of negation or nethi, you will know that you are God.

The Gita says: Mamaivamso, that you are a spark of the Divine. Further it says Beejam maam sarva bhootham, that God is the seed for this tree of creation. Bhagavan exhorts that everyone of us is the form of Sath-Chith-Ananda (Being, Awareness and Bliss). This is the true realization of the Self. In fact, it is the only thing to be realised. The rest adds to your knowledge, while Self-realisation grants you perennial bliss.

These are the four ‘S’ of our Bhagavan that make the mansion of our life. For the tree of life, fruit is self-realisation, leaves represent self-sacrifice, branches symbolize self-satisfaction while the root is self-confidence. May we enjoy the beauty of the tree of life.

May Bhagavan Baba bless you.

Sai Ram.

Universal & Practical Teachings of Bhagavan Sri Sathya Sai Baba, Chapter 12