No Title

主	页

\|-	文	章

	\|-	峇	峇	开	示

	\|-	每	月	精	选

	\|-	其	它

主页 >> 文章 >> 每月精选

2017/07

Hari Bhajan Bina...攀登人生高峰的灵性秘诀

作者：苏蕾士哥文达教授

第六章

Prabhu Darsh Bina Pragyan Nahi
（若不渴望体认神，智慧难开启）

。。。承接上集

而有时一所学校的老师会说，学生们是多么的幸运，考上了这样的一所有名的学府，以致于学生们获得足够的激励而用功读书。在战场上，主基士拿为了提醒阿周那有关他过去的荣耀以及他所继承的名份，祂会称他为‘昆帝之子 ’。导师之出现于我们的周围，有时或时常被视为理所当然，而只是为了激起足够的警惕于信徒之中，斯瓦米有一次说，

‘你已赢得这机会，这独特的好运使你能够目睹一个神圣的生命，得到赛的Darshan（现身）。深深地浸入时间的这个狂暴海洋的海水里，你已英勇地从海水深处浮现，手里持着赛所恩赐的稀世的珍珠。紧握着它，不要让它从手中滑下而再次掉入深水里。要祈祷，你将永远地保有它并充满着它所带来的喜悦。那就是你能使你这一生开花结果的法门。’

然而，‘Prabhu Darshan’或主的现身，其意义何止这一些。实际上斯瓦米已说了，

‘观察我；我能从我的一切行动中导致什么利益；我根据他们所应得的去提供所有利益给所有行动。然而，你还是发现我从早到晚忙得不可开交。我在短短的数分钟之内用完午餐或晚餐以便我能给你们示范时间的价值。我照料工作上各个项目的最小细节，严谨地注意及谨慎地预期所有可能发生之事，因为我想做一个模范让你看齐。我知道你们很多人一直都在虚度时光，浪费时间于闲聊，无目的的谈论。如果你实习神无处不在的心态；祂是你的每一个行动的见证者，祂在你遇见的每一个人之内，那么，你肯定会得到主的显现之报酬。’

斯瓦米甚至详细说明一个现身的程序，

‘从我这儿发出的光线共有三个等级：Sthula（粗身），充斥百善地尼乐园；Sukshma（妙体），遍满整个地球；以及Karana（因体），涵盖整个宇宙。住在尼乐园的人们实在太荣幸了，因为他们最接近Karana。主的粗身使人成为一个Sadhak（精进的求道者）；主的妙体使人成为一个Mahatma（高灵，有超人和神奇的力量）而主的因体转变他成为一个Paramhans（得道者）。不要浪费时间应酬世俗的欲望与志向而计划成就之。这一行的成功或失败不应该令你高兴或沮丧。当为你准备好一桌筵席时，你还稀罕其他桌子吃剩的菜肴吗？’

我们必须感到幸运能得此身以体验主现身所带来的喜悦与福乐。

‘每一个人都必须学习快乐的秘诀，它包括拒绝为任何少了神的事务而落泪。你已赢得这人身，这人的生命，作为许多前世所累积的功德而带来的报酬。’

因此，意识引领人，被障碍物所绊倒和摔跤，在严峻挑战的重压下摇晃和犹豫，为过去的愚昧和遗憾掉泪，从一个欲望跳到另一个欲望并且得不到圆满和满足感，于是，意识开始动摇而探索有关自我的真面目。只有通过这样的生活起伏，人才开始认识到生活还有另一个层面，另一个更健康和更有利益的生活方式，等待着我们去发掘。他开始了解他的真我，明辨是非真假。整个生命的焦点从刹那变化转向恒常不变，而只有在这样的意识洞穴中，才会有一个情绪激昂的渴望去一瞥主的圣容。只要他所选择的主来到他的心念里，喜悦与至福的热泪就不禁从眼眶里涌出。

渴望不必仅是一睹主的肉身，因为这是自我限制。由于歌曲在其教导上是普遍的、通用的，应该渴望的是至高无上的知识，因为神是全知的、全在的 -- Pragyanam Brahma（意识即梵）。因此，歌曲中的这一行唤起这念头：持有无上知识去融合个人意识于神的意识之中，等同于得到主的Darshan（显灵）。职是之故，一睹主的较高层次的视像意味着想要掌握最高的知识。所以，歌曲的这一行暗示求道者，切莫满足于目前的知识情况，但要怀持一个神圣的不满足以便想知道得更多。求知的饥渴就是那赐予我们智慧的方法。在那智慧中，我们认识到，我们无需追求其他的知识。因为耶稣基督不是说过‘是知识使你解脱 ’吗？斯瓦米说，

‘为了看到辉煌的光，你无需另一盏灯光。同理，为了知道自我发光的阿特玛知识，你无需知道任何其他的知识。每一个人在他之内都持有他真实形相的知识。由于他不知道这殊胜的事实，人于是追逐所有种类的世俗知识。’

藉此，有人或会误解导师。他们或许以为导师不鼓励人去追求世俗的知识。斯瓦米说了，

‘没有高尚品质和美德之知识，只会沦为书本知识，对社会没有益处。你所学得的一切应该使之成为对社会适宜的和有用的。要弥合学习和实践之间的缺口。从书本上和实验室里得到的知识应该使之成为对社会适宜的、有用的知识。要为国家社会的荣耀而努力工作。’

职是之故，世俗知识的追求应该是为了使一个人成为有用者并为社会和社区服务，而自性（Atmic）知识的追求则会赐予内在的福乐。实际上，斯瓦米说了，

‘自我满足是自我牺牲的第一个步骤。 ’

因此，如果有内在的满足，个人就会更迅速和更有效地给社会和社区做出奉献。这只有在获得知识后才会到来。获取这样的知识会引领一个人逐步提升他的觉知，转而增进他意识的演进以至于一个成熟点，于此，它只要高级意识的体验 -- 无相之神。要想说明，当一个人持有知识之光时，他会体验到什么，委实不易。以年青人的用语来说，又太夸张，不易了解。一个获得了智慧的人的体验有时不会被理解，因为我们不具备那体验的同样境界。一个人能否解释蜂蜜的怡悦可口的味道给另一个人。。。不可言喻，他们只能看到一个人脸上的喜悦。。。语言变成多余的了。因此，导师借说明我们困惑无知时的状况，试图加以解释，因为这样我们比较容易理解导师所描述的解释与熟悉的体验。

斯瓦米说，

‘人削弱他自己于相信三个冒名顶替的骗子：名、相和属性。当他说他的名叫某某时，而当他的名字被呼叫，他回应‘我在此’时，他是骗子第一。当他描述他自己身体不适或健康，衰弱或强壮，贫穷或富有时，他是骗子第二。当他因为遭遇损失或痛苦而沮丧时，及，当他获得利益而兴奋时，他是骗子第三。’

斯瓦米利用骗子这个字眼来震惊我们。想象到我们是招摇撞骗者，而迄今为止，我们的生活只不过是一个谎言，它立即给我们内心带来厌恶的感觉。

在这一点上，求道者或会喊叫‘斯瓦米，但我有一个名字，一个形相及属性。斯瓦米怎能否定这一些？’

处于无明之中的千百万人都会问这问题。斯瓦米说了，

‘基士拿说所有种类的痛苦，其根源在于无知（Agyan）。它就是对肉身的认同，就是你乃此身的虚幻；这虚幻只可以通过获得正确的知识才能去除。’

斯瓦米进一步地澄清，

‘这些虚幻必须凭借知识的获得和随之而来的心态才得以消除。物质或个人意识以‘我’与‘我的’的镣铐把一个人给绑起来。当成就无上的自我时，虚幻于是消失而你便达到解脱。’

斯瓦米描述解脱如下，

‘当在他之内及周围的整个创造变成一个福乐的爱与放射光的体验时，于是精进的求道者甩开他个人实体的、受限制的意识，超越个性的外围以便时时通过他所有的感官去体验一直潜伏于他自己之内的至福的、内在的灵性。’

所以在歌曲的这一行里提示给求道者，在尝试通过Bhakti Yoga（信瑜珈，虔诚瑜珈）、Dhyan Yoga（定瑜珈，禅那瑜珈，静虑瑜珈）和Karma Yoga（业瑜珈，行动瑜珈）完善他的个性之后，求道者通过Gyanyog（知识瑜珈）于这三种瑜珈的成熟老练中得到圆满。歌曲那么美妙地提供印象：身为母亲的斯瓦米以四种瑜珈来装饰和装备孩子。按部就班地，导师煞费苦心地教导和鼓励孩子去保持对生活目标的关注。这样的一个尖锐的、专注的、完善的孩子或少年，如果释放入世界，就像是一支箭一样，穿过每一个障碍物而转之为一个引人注目的挑战。

他所必须饰演的正义角色将会很轻松地扮演，因为现在他已拥有了知识并且准备就绪在世间去行动和反应。他的个性变得很活跃，散发平和与快乐，引人发笑和喜悦，于他旅程的每一个波折；他是国家、社会和家庭的中流砥柱，骄傲之源。就在这一刻，歌曲才打开它的闸门并引领我们出去面对外在世界，而当我们勉强地经过闸门去面对等着我们的挑战时，歌声渐强，于是，我们唱。。。

Hari Bhajan Bina...Spiritual Tips to climb the mountain of life

by Professor Dr. Suresh Govind

Chapter 6

Prabhu Darsh Bina Pragyan Nahi

… Continue from Part 1

And sometimes the teacher in a school will indicate how lucky they are to gain admission into such a prestigious institution so that students sufficiently gain motivation and enthusiasm for studies. Lord Krishna in the battlefield in order to remind Arjun of his past glory and the kind of heritage he belonged to would address him as `Son of Kunti’. Sometimes or more often the presence of the teacher within our proximity is taken for granted and just to whip up enough alertness in the devotees Swami once said,

‘You have won this chance, this unique good fortune of being able to see a holy being, to have the Darshan of Sai. Plunging deep into the waters of this tumultuous ocean of time, you have heroically emerged from its depths with the rare pearl in your hands of Sai’s grace. Do not allow it to slip away from your grasp and fall into the depths again. Hold on firmly to it. Pray that you may have it forever and be filled with the joy that it confers. That is the way you can render this life fruitful.’

But `Prabhu Darshan’ or vision of the Lord must mean much more. In fact Swami has said,

‘Observe Me; what benefit can I derive from all My activity; I who assign all benefits to all activities according to what they deserve. But yet you will find Me busy from dawn to dusk, from dusk to dawn. I finish My lunch or dinner within minutes so that I can teach you the value of time. I attend to the smallest detail of all the various items of work, for I try to set an example for you, in meticulous attention to and careful anticipation of all contingencies. I know many of you idle hours on end, wasting precious hours in idle gossip, purposeless talk and debate, when you practise the attitude that God is everywhere as the witness of every act of yours, that God is in every being you meet, then you will certainly be rewarded by a vision of the Lord.’

Swami has even detailed the process of a Darshan,

‘The rays that emanate from Me are of three grades: The Sthula (gross body) filling the Prashanti Nilayam; the Sukshma (subtle body) is pervading the earth; and the karana (causal body) is covering the Universe. The people who have the privilege of living in this Nilayam are indeed lucky, for they are the nearest to the Karana. The gross body of the Lord makes man a Sadhak; the subtle body (of the Lord) makes him a Mahatma (one possessing superhuman powers and mysterious power) and the causal body (of the Lord) converts him into a Paramhans (a realised person). Do not waste your days entertaining worldly desires and ambitions and planning to achieve them. Success in this line or failure should not elate or depress you. When a banquet is in store for you, why run after droppings from others’ tables?’

To experience joy and bliss of the Darshan or vision we must feel lucky to possess the physical body.

‘Everyone must learn the secret of happiness which consists of refusing to shed tears for anything less than God. You have won this human body, this human life, as the reward for many lives spent in acquiring merits.’

Hence the consciousness that leads man to fall and tumble over obstacles, stagger under the weight of crushing challenges, weep over past follies and regrets, hopping from one desire to another and with no sense of fulfilment and satisfaction now falteringly begins to enquire about self. It is only through such vicissitudes of life that man begins to realise that there is another dimension of living, another healthier and more profitable life style waiting to be explored. He begins to understand his self, discriminates right from wrong, the real from the unreal. The entire focus in life shifts from the changing to the changeless and it is only in the cave of such a consciousness that there will be a deep passionate longing to have a glimpse of the Lord. Tears of joy and bliss uncontrollably gush out from his eyes whenever the thought of his chosen Lord comes into his mind.

The yearning need not merely be for a physical glimpse of the Lord for this is self-limiting. Since the song is universal in its teachings the yearning should be for the most supreme knowledge, for God is the all-knowing and all pervading - Pragyanam Brahma. Thus the line in the song invokes the thought that to have supreme knowledge to merge the individual consciousness with Divine consciousness is equivalent to having the Darshan of the Lord. Hence a vision of the Lord at a higher level means to want to grasp the highest knowledge.

Hence the line is hinting to seekers not to be satisfied with the present state of knowledge but possess a divine discontent to want to know more. The hunger for knowledge is what that will bestow us wisdom. In that wisdom we realise that there is no need to pursue any other knowledge. For did not Jesus Christ say `It is knowledge that sets you free’. Swami says,

‘To see an effulgent light you do not need another lamp. Likewise to know the self-luminous Atmic knowledge there is no need to know any other knowledge. Every human being has in him the knowledge of his true form. Owing to his failure to know the stupendous fact, man pursues all kinds of worldly knowledge.’

By this is where some might misunderstand the teacher. They might think the teacher is not encouraging man to pursue worldly knowledge. Swami has said

‘Knowledge bereft of noble qualities and virtues becomes only bookish knowledge which is of no use to society. Whatever you have learned should be made relevant and useful to society. The gap between learning and practise should be bridged. Knowledge from books and laboratories should be made relevant and useful to society. Work for the honour and glory of the society and nation.’

Hence worldly knowledge should be pursued for making oneself useful and to be of service to society and the community while Atmic knowledge if pursued will confer inner bliss and happiness. In fact

Swami has said that,

‘Self-satisfaction is the first step to Self-sacrifice.’

Thus the individual will contribute more readily and effectively to society and community if there is an inner satisfaction. This can only come from acquiring knowledge. Such knowledge when acquired will lead one to escalate his awareness which in turn increases the evolution of his consciousness to a ripe point where it wants to only have the experience of the super consciousness-the formless Divine. To state what one can experience if one has the light of knowledge would be difficult and in the language of youngsters will `too high flown’ to comprehend. The experiences of one who has gained wisdom will sometimes not be understood as we do not have the same state of that experience. Can one explain to another the delightful taste of honey…words fail, they can only see the delight in one’s face…language becomes redundant. Hence the teacher tries to explain by stating what happens when we are in ignorance, for the explanations and the familiar experiences, narrated by the teacher would easily be understood.

Swami says,

`Man weakens himself believing three impostors, name, form and attribute. When he says his name is such and such and when he answers `Here I am’ when the name is called, he is impostor number one. When he describes himself as ill or well, weak or strong, poor or rich, he is impostor number two. When he is depressed because he suffers loss or pain, and excited because he secured profit, he is impostor number three.’

Swami jolts us by using the word impostor. It immediately brings us a repugnant feeling in our hearts to think that we are parading as impostors and our lives led so far has been nothing more than a lie.

The seeker at this point may cry out `Swami but I have a name, a form and attributes. How can Swami deny that?’

This question is asked by the millions who are in darkness. Swami has said,

‘Krishna said the source of all types of sorrow is ignorance, Agyan. It is the identification with the body, the delusion that you are the body, which can only be removed by the acquisition of right knowledge.’

Swami clarifies further,

‘These delusions have to be dispersed by the acquisitions of knowledge and the consequent mental attitudes. The material or individual consciousness binds one with the shackles of I and Mine. When the supreme self is achieved, delusion disappears and you attain liberation.’

Swami describes liberation as follows,

‘When the entire creation in and around him becomes a blissful love and light emitting experience, then the Sadhak loses the limited consciousness of his individual entity, transcends the peripheries of personality to experience at all times through all his senses the blissful immanent divinity which was always latent in himself.’

Hence therefore the line in the song is suggestive that the seeker after attempting to integrate his personality through Bhakti, Dhyan and Karma Yoga now finds fulfilment in the ripeness of all three through Gyanyog. The song so beautifully gives the impression that the Mother in Swami dresses and arms the child with the four Yogas. Step by step the teacher painstakingly teaches and inspires the child to keep the goal of life in focus. Such a sharp, focused and integrated child or youth if released into the world, would be like an arrow that will penetrate every obstacle and turn that into an inviting challenge.

The Dharmic roles he has to play will be enacted with ease, for now he is armed with knowledge and is equipped to act and react in the world. He becomes a bubbling personality, radiating peace and happiness, generating laughter and joy at every twist and turn of his journey, a pillar of strength and a source of pride for his family, society and the nation. It is only now that the song opens its gate and ushers us out to meet the outer world and as we reluctantly pass through the gate to meet the awaiting challenges, the song reaches a crescendo and we sing...