主 页                   |- 文 章                     |- 峇 峇 开 示               |- 每 月 精 选               |- 其 它		主页 >> 文章 >> 每月精选   2017/01 Hari Bhajan Bina...攀登人生高峰的灵性秘诀   作者：苏蕾士哥文达教授   第三章   Prem Bhakti Bina Uddhar Nahi （若非爱与虔诚，超脱焉可期） 。。。承接上集   作为科学家的斯瓦米更进一步地把对神的爱分为四类。 斯瓦米说， ‘对神的爱共有四类。第一类是Swaarth Prem；基于个人利益的爱。第二类是Samanjasya Prem；第三类是Paraarth Prem；第四类是Yadaarth Prem。Swaarth Prem有如房内的一盏灯。灯只照亮房间。这一类的自私的爱局限于一小群人而不延伸至他人。Samanjasya Prem或可比拟为月光。这月光屋内外都能看到。然而，它的光线微弱，不那么明亮夺目。这一类的爱延伸至一个比较大的团体但不那么强烈。第三类是Paraarth Prem。它有如阳光。它以耀眼的光辉照亮里里外外。但它的光是不持续的，比如在晚上，我们就看不到阳光了。然而，它不是永远消失，因为太阳明天又会升起来。实际上，太阳一直在那儿。同理，无私的爱或许会消失一段时间，但它会再出现。第四类是Yadaarth Prem。这爱一直出现，内在与外在，无处不在，无时不在，在任何情况下它都不会消失。它是永恒的。它存在于人人之内。如果一个人彰显这爱，他就获得不可思议的平和了。’ 因此，斯瓦米要我们培育的就是最高的一种爱而不仅是局限于爱自己而已。 斯瓦米警告了我们， ‘不要被人生状态本来就是脆弱的并且易于陷入幻觉与无知的那种感觉而感到沮丧。人身难得。如果一个人还是不认识他的真实本质而想像神是寓于外在世界的，这就是完全无知的标记。因此，不要再浪费时间，要克尽厥职而步上证悟神的康庄大道。’ 因此，这号召看起来像是崇拜一个理想而生活于追求这样崇高的理想，因为只有那样，才是保证步上超脱和圆满的途径。 斯瓦米甚至把膜拜分为四大类。斯瓦米说， “膜拜有四大类。第一类的膜拜是当一个人处于困难或痛苦时执行的，而在痛苦被解除之后，他随即把神给忘掉了。第二类的膜拜是膜拜者祈求他所膜拜的神明，赐予他美满的生活，不依靠他人。第三类的膜拜是为他人而膜拜的，为大家祈求福祉，并且怀持着‘他的福祉与大家的福祉是绑在一起的’这个理念。第四类的膜拜是最高的膜拜，是以完全降服于神的一种心灵去执行的，并且把自己所有的行动都奉献给神，作为服务神的一种虔诚。这也叫做 Ananya Bhakti。’ Ananya Bhakti 是专一的虔诚，就是这个原因，大师指出这种膜拜是最高的法门。任何俗世的成就，不论是在科学、医学、法律、经济的领域或甚至在运动场上，这些能力与才华备受肯定的人，其成就皆由于他们持有一种‘Ananya Bhakti’。人们会因他们的奉献而牢记他们所居住的时代与时间。我们常说，‘Gandhian（圣雄甘地）时代，Newton（牛顿）时期，或Ashok（阿育王）年代。’就是这些人，他们持有‘Ananya Bhakti’于一个选定的目标去战斗、挑战和勇敢面对种种困难，直到他们迎来他们的发现或达到他们的目标。如果这种‘专一的虔诚’在世俗的物质世界是必需的话，那么，肯定地，人来到这世间所要实现的主观的目标及人生的目的就更需要这品质了。 斯瓦米提醒我们， ‘Bhakti 是直通车。虽然中途或会转车，但是，如果你上了车，你就不必担心了；只要你坚守你的岗位，它是一定会把你带到你的目的地的。’ 有一次，一个求道者开始执行其修行以培育他对心仪之神的形相的虔诚，而有好几次求道者的内心起怀疑。。。‘我怎么知道我有虔诚。。。有什么指数让我知道我是如何的虔诚。。。？’ 斯瓦米在其一则讲道中论及， ‘雨水的证实是湿润的地面。同样，真正虔诚的证实则是心境的平和：那是求道者已有能力获得的平和，那保护他免受失败蹂躏的平和，那不受到损失与耻辱之牵动的平和。’ 就是在这平和之中，他感到圆满（Uddhar）。 斯瓦米这个大医生，在祂其中的一则讲道中，诊断人罹患疾病的起因。。。 ‘这时代正是科技一日千里，突飞猛进的时代。虽如此进步，但今天人还是受到一种特别疾病的折磨，而且无药可救。这不但发生于这个国家，同时也发生在其他每一个地方。对某些人而言，这疾病或已进入末期，对另外少数几个人而言，这疾病或许只进入恶化的半途。这是什么疾病呢？是自我主义。’ 主湿婆的颈项点缀着活生生的一只蛇，象征着求道者必须常常当心他的私心。这标志是时时刻刻给求道者的一个预防性警告。历史告诉我们，甚至已经征服了他们的感觉与意识的伟大圣贤，尚且沦为他们自己私心的牺牲品。由于愤怒而造成圣贤对人性或个人的咀咒，提供足够的证据以展示自我之蛇或许正潜伏于我们一直在演进中的人格的遥远角落。 斯瓦米给予我们一个更精深的问题分析。 ‘导致自我主义的主要原因是什么？它产生自无知。。。无知的起因又是什么。。。？是欲望。经过一段时日，这欲望本身就变成一种疾病。’ 回头看看，明显地，歌曲前三行的后半段指的是Sukh、Shanti 和 Anand。它看起来几乎是我们正在被一只手从Sukh和Shanti的心湖波动的表面拉进 Anand 的更深的部分。从湖底发出的自我泡沫在任何时候都可能再现水面，而再一次搅动湖水。突然对自己的成就或对自己的能力和知识有所觉知的念头也许会产生自我泡沫。 登山者，在抵达相当的高度而被眼前自然之美的宏伟、辽阔所引起的一股成就和激动感，所驱策时，他或许突然感到陶醉和眩晕，致使他想要自行向前冲，不等他的登山导游进一步的指令就径自登上最高峰。他或拒绝进一步听从他的导游的警告而一意孤行，贪婪地徐徐向上攀登以便捕捉一个更美好的景色，而忽略了大雪下正等待时机发难的危险。许多意外的发生都是由于这种狂热的发作，以及，对警告与警戒的缺乏关注，所带来的。翩翩起舞的主湿婆，以祂的一条腿系于一个‘生命恶魔’就是一个指示，这告诉我们，我们必须时时谨慎行事，否则，显现于恶魔形象的隐伏的自我，也许就会压倒并控制我们了。。。 斯瓦米说， ‘人最恶劣的敌人就是他的自我。很多人已有能力去克服六大弱点：忿怒、傲慢、欲念、贪婪、憎恨和执着（或眷恋），但是，已摧毁其自我的豪杰，的确是寥寥无几；这自我有妒忌作为伴侣，尝试不断地控制心念。就连胜过普通人的所谓学者、贤能、教师以及虔诚的求道者尚且不免沦为自我的牺牲品。就是他们的自我驱使他们宣称，他们最接近神并且最有悟性。自我带来一波又一波的要求与渴望。当自我主义进入人之内时，妒忌就跟着来了。’ 自我是生来就有的。。。其实，斯瓦米说过， ‘人带着自我主义的四个切面诞生；那是他必须控制和驯服的，以赢得他的战斗，这将决定他此生的素质。 这些切面是： 1. 家族的自负， 2. 财富， 3. 青春（及其旺盛的精力）以及 4. 知识 抑郁不乐的根本原由因此是自我。’ 斯瓦米说， ‘自我主义引起内在平和的缺乏。人在自己之内建立和加强各种自私的习惯与心态。这造成他对自己的极为不满。人的神圣本质之光为自我主义所蒙蔽。因此，当自我主义被摧毁时，所有烦恼于是终止 -- 所有不满于是消失而真正的至福于是降临了。’ 斯瓦米从水面的波涛把我们拉到深处的Anand（至福），而最终，由于他的慈悲，他要我们去体验持久的Nirvana（摆脱束缚，解脱），带领我们到置放着智慧珍珠的海床。一个求道者就这一点或会质问‘自我真的能治愈吗？’知道这样的一个疑问会缠绕在求道者的内心，斯瓦米提出有关的疑问并给予解答， ‘有药方可以医治名为自我的这个疾病吗。。。？ 不乏解决之道。。。对于这欲望，无欲是药方。’ 歌曲的第四行，把求得持久至福的另一个法门介绍给我们。   Hari Bhajan Bina...Spiritual Tips to climb the mountain of life by Professor Dr. Suresh Govind   Chapter 3   Prem Bhakti Bina Uddhar Nahi … Continue from Part 1   The Scientist in Swami further classifies Love for God into four kinds. Swami said, ‘Love for the Divine is of four kinds. One is Swaarth Prem; love based on self-interest. The second is Samanjasya Prem; the third is Paraarth Prem; the fourth is Yadaarth Prem. Swaarth Prem is like a lamp kept in a room. The lamp illumines only the room. This kind of selfish love is confined to a limited group and does not extend to others. Samanjasya Prem may be compared to the light from the moon. This moonlight is visible both outside and inside. It is however, not very effulgent. The light is dim. This kind of love extends to a wider group but is not very intense. The third is Paraarth Prem. It is like sunlight. It illumines both inside and outside with brilliance. But it is not continuous in the sense that the sun is not visible at night. But this is not a permanent absence because the sum rises again. Actually the sun is always there. Likewise the selfless love may appear to be absent some times, but it will appear again. The fourth one is Yadaarth Prem. This love is present always, inside and outside, in all places and at all times, in all circumstances. It is eternal. It is immanent in everyone. When this love is manifested by a person, he achieves the peace that goes beyond understanding.’ Therefore it is the highest type of Love that swami has asked us to cultivate and not merely be confined to loving one self. Swami has warned us, ‘Do not be weighed down by the feelings that the human estate is weak and subject to delusions and ignorance. It is not easy to be born as a human being. If nevertheless, one does not realise his true nature and imagines that God is in the external world, it is the mark of utter ignorance. Hence without wasting time, engage yourselves in your duties and embark on the journey towards God-realisation.’ Hence therefore the call appears to be to worship an ideal and live in pursuit of such high ideals for that alone are the guaranteed way of securing fulfilment. Swami has even classified worship to different categories. Swami has said ‘There are four kinds of worship. The first kind of worship is undertaken whenever one is in trouble or distress, then God is forgotten after relief is obtained. The second kind of worship is carried on by the worshipper seeking the good things of life from the deity he worships without depending on others. The third type of worshipper offers worship for the sake of others, praying for the welfare of all and holding to the belief that his welfare is bound up with the welfare of all. The fourth kind, which is the highest form of worship, is worship done in a spirit of complete surrender to the Divine and dedicating actions to the service of the divine. This is also known as Ananya Bhakti.’ Ananya Bhakti is single pointed devotion, it is this that the Master points out that this kind of worship is the highest. Any achievement in the world, either in the field of science, medicine, law, economics or even in the sports field, the people recognised for their ability and talents are all results due to their possession of a kind of `Ananya Bhakti’ (single pointed devotion). The era and time in which they lived is remembered by their contributions. It is often we say `Gandhian era, Newton’s time or Ashok’s period.’ It is these people who possess `Ananya Bhakti’ to a chosen goal who fight, challenge and brave all odds until they meet their discovery or achieve their goal. If such `single pointed devotion’ is necessary for the mundane objective world, surely the subjective goal and the purpose of life for which man is born to fulfil, needs this quality even more. Swami reminds us, ‘Bhakti is the through-carriage. Though it may be detached from one train and connected to another, if you get into it, you need not worry; so long as you stick to your place, it is bound to take you to your destination.’ Once a seeker begins his exercise of developing his devotion to a chosen God form, many a time a doubt may arise in the mind and heart of a seeker…….`How can I know I have devotion …..What is the index of knowing how devoted I am…? Swami in one of his speeches remarks, ‘The proof of the rain is the wetness of the ground. Likewise the proof of true devotion is in the peace of mind: that the aspirant has been able to attain, the peace that protects him against the onslaught of failures, the peace in which he is unruffled by loss and dishonour.’ It is in this peace he feels a fulfilment (Uddhar). The doctor in Swami in one his speeches diagnosed the cause of illness in man… ‘This is the time when science and technology has made tremendous progress. In spite of this progress, today man is suffering from a particular disease where there is no medicine. This is happening not only in this country but also everywhere else. For some people the disease may be in advanced stage. For a few others it might be midway in its deterioration. What is the disease? It is egoism.’ Lord Shiva’s neck is adorned with a live snake symbolising that the seeker must always watch out for his ego. This symbol is a precautionary warning to seekers of truth for all periods and for all times. History has shown that even great sages and saints who have conquered their senses have fallen prey to their own ego. The curses of sages on humanity or on individuals as a result of anger are enough evidence to show that the snake of ego may be lurking in the far corners of our ever evolving human personalities. Swami gives us a deeper analysis of the problem. ‘What is the main reason for egoism? It has taken its birth in ignorance…What is the cause of ignorance..? Desire is the cause. This desire itself becomes a disease over a period of time.’ Seen in retrospect, it is obvious that the second half of the first three lines of the song indicate Sukh, Shanti and Anand. It almost looks like we are being pulled with one hand from the surface ripples and ruffles of the mind lake of Sukh and Shanti to deeper portions of Anand. The ego bubble from the bottom may at any time resurface again and stir the lake once more. The thought of suddenly becoming aware of one’s achievement or the awareness of his own might and knowledge may give rise to the ego bubble. The mountain climber upon reaching greater heights and propelled by a sense of achievement and excitement of seeing the vastness of the sweeping beauty of nature may suddenly feel intoxicated. In his dizzy state he may want to rush forward on his own to the peak without waiting further instruction from his own guide. He might refuse to listen further to the warnings of his guide and be greedy enough to edge or inch forward to catch a better view overlooking the awaiting dangers that lie underneath the unassuming snow. Many accidents are as a result of such careless outburst of enthusiasm and lack of attention given to warnings and precautions. The dancing Lord Shiva with one leg on a `life demon’ is an indication that for ever we have to be vigilant, if not the lurking ego in the form of the demon may topple and take over us…. Swami has said, ‘The worst enemy of man is his ego. Many have been able to overcome the six weaknesses: anger, pride, lust, greed, hatred and attachment but rare indeed is the hero who has demolished his ego, which has jealousy as its companion trying to dominate the mind continuously. More than ordinary men, the scholars, sages, teachers and devout spiritual aspirants are victims of ego. It is their ego which makes them declare that they are nearest to God and the most enlightened. The ego brings wave after wave of wants and wishes. When egoism enters man, envy follows fast.’ Man is born with ego…in fact Swami has said, ‘Man is born with four facets of his egoism, which he must control and tame to win his battle, which then will determine the quality of his earthly existence. These are: 1. Vanity of clan, 2. Wealth, 3. Youth (and its exuberance) and 4. Knowledge The root cause of unhappiness therefore is ego.’ Swami has said, ‘Egoism causes a lack of inner peace. Man creates and magnifies within himself a great variety of selfish habits and attitudes. This causes him great discontent with himself. The effulgence of man’s divine nature is obscured by egoism. Therefore when egoism is destroyed all troubles end - all discontent vanishes and true bliss is attained.’ Swami pulls us from the waves at the top to deeper portions of Anand and finally since He in his compassion wants us to experience everlasting nirvana, brings us to the sea bed where the pearls of wisdom lie. A seeker might ask at this point `Can there really be a cure for ego? Swami knowing such a doubt might linger in the mind of the seeker himself raises the question and provides the solution, ‘Is there a remedy for this disease called ego….? For there is a way out...For this desire, desirelessness is the medicine.’ In the fourth line of the song we are introduced to another method of gaining everlasting bliss.

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