主 页                   |- 文 章                     |- 峇 峇 开 示               |- 每 月 精 选               |- 其 它		主页 >> 文章 >> 每月精选   2017/09 Hari Bhajan Bina...攀登人生高峰的灵性秘诀   作者：苏蕾士哥文达教授   第七章   Daya Dharma Bina Satkarma Nahi （怀仁爱，行正义，才是功德的实例）   。。。承接上集   在歌曲的这一行里也介绍Dharma（正义）这个字。没有必要滥用大量描述的词句和精深的教导去启示一个人该如何生活于世间。只要传授给学生某字的意思与涵义，例如Dharma这个字，那么肯定地，字本身的声音必以所期盼的景象涌入心念。 急于要救活出血不止的病人，外科医生叫道‘病人正进入d.i.v.c（扩散性血管内凝血）。听到d.i.v.c.这个字，在场的麻醉专家会准备给病人输液，助理外科医生会采取其他步骤去止血，而护士会赶去拿针线来缝合伤口。每一个人都知道他该怎么做和如何应对情况，因为大家都熟悉d.i.v.c.为何物。那些不经传授此字而不知道它的意思及应该采取什么行动的人，听到这样的一个字之后将会茫然不知所措。这样的一个人，即便他要仿效他人而尝试协助，他反而会成为拯救病人生命的整个过程中的障碍。 同理，一个求道者在他扮演各种角色之前，重要的是他应该了解Dharma（正义）这个字的深度并体会这个字所持有的全面的涵义。 然而，斯瓦米说了， ‘没有文字能成功地传达Dharma这个字所包含的意义的深度与广度。词语如正确行为和正直生活仅是诠释而已，不能把原来的意义说个分明。只有Dharma这个字才等同于Dharma。很多人误以为Dharma是宗教。但宗教并不传达蕴寓于Dharma这字之内的无限意义。Dharma是一大海洋而宗教仅是一个湖泊而已。当宗教的范围与意义局限于追随某种教条的某一批人的身上时，在范围上，dharma是普遍的、共同的、放诸四海皆准的，并且超越种族与宗教的。Dharma属于全人类。’ 这说法确实是非常引人注目，根据斯瓦米对Dharma的说法，这样的一个字的含义是普遍的、共同的而不属于任何教派或宗教的。是故，这首歌在本质上是普遍的、共同的，它唤醒所有信仰的人类凭借Dharma的修习去完善和整合他们的人格，从而体认他们完满的潜能。现在的问题是，什么构成 ‘ Dharma的修习 ’。 很多人会说，Dharma是义务（职责）而很多人，当他们执行其义务时，总会声称他们在执行他们的Dharma。斯瓦米说， ‘Dharma这个字并不意谓义务（职责）。在义务中，没有自由、自主；在情理上，有自由、自主；而在宗教的责任上，有义务与情理之间的融合。Dharma于是指的是宗教责任，而在那字里有着义务与情理两者的观念。’ 那么Dharma到底意谓什么？ 斯瓦米说， ‘每一物质都有其Dharma（天赋品质）。这品质是与一个人的信仰无关的。它是其内在的天赋本质。例如，那具有燃烧品质的物体，我们称之为火（Agni）。火的自然性质就是燃烧。其性质并不基于任何人的信仰或意见。不论你是否知道这品质，如果你触及火，你就会被烫伤。同样，冰的品质是冷的。这同样与一个人的信仰无关。如果不冷，它就不再是冰。它就丧失了它的本质。同样，太阳的本质是发光。你会因为太阳被乌云所遮蔽而看不到太阳，或者眼睛瞎了也看不到。然而，那并不能减损太阳散发光辉的dharma。’ 职是之故，凭着字的说明，Dharma是一物的永恒本质。因此，人的永恒本质是什么，也就是，人的Dharma是什么？ 斯瓦米回答， ‘人的Dharma就是以纯净的意、言、行去执行一切行动。人的自然功能就是以意言行的和谐一致去处世。若意言行之间有彼此相背离之处，就会造成行动的不正、不义。今天就因为在人类行为中缺乏意言行的和谐，不正、不义才如此猖獗。’ 是故，要重视人格的完善，也就是，歌曲以前已介绍了的四大瑜珈，它同时一起调整和校正头、心和手。这歌曲的这一行说明那样的一个校正的人在本质上是正直的、公义的。是故，凭此定义，什么是真实的Dharma变得明晰清澈了。一个从早上8点坐到下午5点的办公室职员或会声称他已尽责，但在一天结束时，如果他的思想，一整天的时间都在挂虑家庭问题或持有反对现有体制的感觉，既然那时办公室不承认他的贡献，于是，由于他的人格的三大组成部分都失却调整和校正，他尚未履行他的正直角色。 斯瓦米总结Dharma说， ‘简言之，感官的、世俗的生活是非正义而灵性生活是正义。’ 灵性生活完善人格，而追逐感官或世俗的生活则分离人格。对一个热衷于追随灵性之道的求道者而言，这样一个问题或会出现 --‘斯瓦米！我怎么知道，我是否在Dharma之道上前进？’这样的问题是正常的。在外在世界里的进步是比较容易测量的。一个学生的学业进步与否可以凭借他所考得的分数或等级来评鉴，而一个商人的成功与否就以他捞到的利润来决定。一个人在内在成长的进步主要是主观的。一个人在生活中所必须作出的选择，决定于他的正义意识的推力与拉力。导师已提供几个索引以便评估并基于Dharma而作出正确的选择。 ‘在任何特别的情况下，你怎么决定什么是Dharma而什么又不是Dharma？我将会告诉你一些原则，你可以用于那种场合。那不把痛苦强加于你也不加于他人者 - 那是善的，那是Dharma。那么，就照这样去做吧，让你得到喜悦而他人亦然。’ 喜悦 -- 体验之并与他人分享之，似乎是其召唤。 生活紧张，要求别人尊重，张扬炫耀及谴责他人，这些行为都会导致我们的喜悦被剥夺。其实，如果这样的一个人爬上越来越高的责任梯子，他会体验到越来越大的压力。他所有内在的喜悦会被剥夺殆尽。 斯瓦米说了， ‘越多喜悦，越多疾病就会离去。喜悦是治病的药。’ 因此，斯瓦米要我们步上Dharma 之道的呼唤也是赐予我们健康的礼物。在另外一个致辞中，斯瓦米已强调这一点， ‘通过服务而导致的喜悦在身上反应出来，并且使你远离疾病。’ 斯瓦米要我们追求的是内在的喜悦而这样的喜悦也赐予进步。 斯瓦米说， ‘为了灵性修行，一个人必须培育‘总是保持喜悦，脸上常带笑容’的品质。这提供满足并给予一个人以最小的内在冲突在大道上迈进。’’ 因此，切莫引起痛苦和伤害而总要感到喜悦并扩散喜悦，显然是Dharma的第一个原则。斯瓦米强调的第二个原则是， ‘要使身口意彼此协调一致。换句话说，做你所说的，说你所感受的，不自欺欺人，不昧于良心，不在欺骗的幌子下掩盖你的思想，不要假借强制奴役你的良心及从事它所不认同的行动，来压抑你的良心。那就是正直的生活方式。’。。。   Hari Bhajan Bina...Spiritual Tips to climb the mountain of life by Professor Dr. Suresh Govind   Chapter 7   Daya Dharma Bina Satkarma Nahi   … Continue from Part 1   The word Dharma is also introduced in this line of the song. There is no necessity to be lavish with descriptive words and elaborate instructions as how one should live in this world. As long as the student is initiated into the meanings and the connotations of a certain word and in this case Dharma, then surely the sound of the word itself must flood the mind with scenes of what is to be expected. The surgeon anxious to revive the patient whose blood refuses to clot shouts `the patient is going into d.i.v.c (disseminated intra-vascular coagulation)’ Upon hearing the word d.i.v.c the anaesthesiologist present, would prepare to give the patient fluids and the assistant surgeon might take other steps to assist the main surgeon to stop the bleeding while the nurse would run to get the stutters to stitch the wound. Each one knows exactly what to do and how to react to the situation for all are aquatinted with the word d.i.v.c. Those who are not initiated to the word and do not know what it means and what actions should follow after hearing such a word will be at a loss. Such an individual even if he were to imitate others and try to help he would be of hindrance to the whole procedure of saving the patient’s life. In the same way it is important for the seeker to truly understand the depth of the word Dharma and appreciate the sweeping connotation the word possess before he takes on his various roles on earth. However, Swami has said, ‘There is no word which can successfully convey the depth and the amplitude of meaning contained in the word `Dharma’. Words like right action and righteous living are only translations which do no justice to the original meaning. Only Dharma is the equivalent of the word Dharma. Many people have mistaken Dharma for religion. But religion does not convey the infinitude of meaning latent in the word Dharma. Dharma is an ocean whereas religion is a lake. While the scope and significance of religion is confined to a certain number of people following a certain creed, dharma is universal in scope transcending race and religion. Dharma belongs to all.’ It is indeed remarkable that by the description of Dharma, according to Swami, the implication of such a word is universal and does not belong to any sect or religion. Hence this song, being universal in nature calls mankind of all faith to integrate their personality through the practises of Dharma and come to realise their full potential. Now the question is what would constitute the `Practise of Dharma’. Many will state that Dharma is duty and many while doing their duty will claim that they are doing their Dharma. Swami says, ‘The word Dharma does not mean duty. In duty there is no freedom; in reasons there is freedom; and in religious obligation there is the union between duty and reason. `Dharma’ then refers, to religious obligation and in that word are the concepts of both duty and reason.’ Hence then what does Dharma mean? Swami says, ‘Every substance has its Dharma (inherent quality). This quality is independent of one’s belief. It is its inherent nature. For instance, that which has the quality of burning has been called fire (Agni). The natural quality of fire is to burn. The quality is not based on anyone’s faith or opinion. Whether you are aware of this quality or not, when you touch fire it will cause a burn. Likewise the quality of ice is coldness. This again, is independent of anyone’s belief. If coldness is absent, it is no longer ice. It has forfeited its nature. Similarly the suns nature is to shed light. One may fail to see the sun because it is covered by clouds or one is blind. But that does not detract the Sun’s dharma of shedding light.’ Hence by the description of the word, Dharma is the eternal nature of a thing. Therefore what is the eternal nature of man i.e. what is the Dharma of man? Swami replies, ‘The Dharma of man is to perform all actions with purity in thought, word and deed. Man’s natural function is to behave with harmony in thought, word and deed (unity of body, speech and mind). Where there is divergence between thought, word and deed, the resulting action is unrighteousness. It is because today there is no harmony between thought, word and deed in the conduct of human beings, unrighteousness is rampant.’ Hence again the emphasis has been given to the integration of personality i.e. the four Yogas that the song has introduced previously, aligns the head, heart and hands together. This line in this song states that such an aligned person is Dharmic in nature. Hence by this definition it becomes clear what really Dharma is. An office worker while sitting in the office between 8 am -5 pm may claim to have done his duty but at the end of the day if his thoughts are wondering throughout the period on anxious family problems or possess feelings of anti-establishment since the office has not recognised his contribution then due to the non-alignment of the 3 components of his personality he has not executed his Dharmic role. Swami summarised Dharma by saying, ‘To cut it short, sensual life is Adharma and spiritual life is Dharma.’ Spiritual life integrates personality while life pursuing sensual indulgences splits up the personality. To a seeker who is keen to pursue the spiritual path a doubt may arise - `Swami! How can I know whether I am progressing in the path of Dharma?’ Such questions are normal. The progress in the outer world is easier to measure. While the progress of a student can be measured by the marks or grade he gets in his examination and the success of a businessman on the profits he rakes in, the progress one makes in the inner growth is largely subjective. The choice one is forced to make in life is determined by the push and pull of his Dharmic sense. The teacher has given several indexes to evaluate and make the right choice based on Dharma. ‘How are you to decide in any particular case what is Dharma and what is not? I shall tell you some principles which you can use on such occasions. That which does not inflict pain on you and on others -that is right, that is Dharma. So act in such a way that you get joy and others also.’ Joy-experience it and share it with others, appears to be the call. Living stressfully, demanding respect, shouting for attention and condemning others rob us of joy. In fact if such an individual climbs higher and higher the ladder of responsibilities he comes to experience greater and greater stress. He is robed of all inner joy. Swami has said, ‘The more joy, the more diseases will go. Joy is the medicine.’ Therefore Swami’s call to walk the path of Dharma is also to bestow us health. Swami has emphasised this in another speech, ‘Joy derived through Seva reacts on the body and frees you of disease.’ It is the inner joy that Swami asks us to pursue and such a joy confers progress as well. Swami says, ‘For spiritual discipline one must cultivate the quality of always being joyful, with a smile on the face. This contributes to contentment and gives one progress on the path with a minimum of inner discord.’ Therefore the first principle of Dharma appears to be not to cause pain and injury but always feel and spread joy. The second principle that Swami stresses is that, `Make the mind, the speech and the body agree in harmony. That is to say, act as you speak, speak as you feel, do not play false to your own conscience, do not cover your thoughts in a cloak of falsehood, do not suppress your conscience by forcibly enslaving it and embarking on actions not approved by it. That is the Dharmic way of life.’...

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