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2017/02

Hari Bhajan Bina...攀登人生高峰的灵性秘诀

作者：苏蕾士哥文达教授

第四章(1)

Guru Seva Bina Nirvana Nahi
（若非尊师重道，救赎（解脱）难成立）

第四行带来希望给那些激质属性，而因此不容易静静坐下来念诵神的名号的求道者。这类求道者，其一般的本质是激动型的，他们仓促行走于世间，积极追求其目标；其情绪不是属于深思熟虑型的，他们也没有时间去投入虔诚的赞歌。Seva或服务是一种法门让这类人疏通其过量的精力去服务和帮助他人。

Nirvana 或解脱是一个人完全不受到世界行动或反应的影响或波动的境界。这样的个人无时不体验到平静、快乐和永恒的至福。他活着就已达到三摩地（Samadhi）的境界。Samadhi 这个字，斯瓦米说，是从两个字引申出来的；意谓‘平等心’的Sama 和Buddhi。在过去，有一种错误的想法，即：这样的一个境界只有在人死后才能达到。

有一些印度教的男女神祇手上握着莲花或站立于莲花之上，这据称是表示人生的目标。佛教徒或中国宗教的传统也利用这标记作为同样的象征。莲花怎么能够成为人生的目标？的确，莲花出污泥而不染，濯清涟而不妖，完全不受环境的影响，这象征性的信息是Moksha 或 Nirvana（解脱）境界的公认的表达。因此，灵性生命是一个现在就必须执行的生命而Sama Buddhi（平等心）之境界必须在一个人的有生之年就达到。

峇赞（Bhajan）、持名和培育对神的爱与信心，一如歌曲前三行所示者然，有清除人的负面品质的潜能。然而，医生必须根除疾病，连根拔起疾病的根源，不然的话，潜伏的、暂停活动的、盘绕的自我，有朝一日或许会破壳而出并征服人，以‘我’与‘我的’的想法再次污染他的心念。职是之故，我们拥有歌曲的第四行，指示我们，除非一个人服务他人，否则他不会体验到持久的平和。

斯瓦米说过，

‘人首先应该认知这个真相，就是，天赋予他的人身不是为了寻求他自私的目的而是为了服务他人。一个人，他所拥有的财富，所获得的技术以及所取得的医学知识，凡此种种皆得之于社会。由于人从社会上获得了他的财富、知识和专才，那他就必须回馈社会，为社会谋福利。’

印度教信条有四大支柱，即：Dharma（正义）、Arth（财富或富足）、Kama（欲望）以及 Moksha（解脱）。一个人务必通过正直的手段去赚取金钱，而一个人也必须怀持热切的愿望去求取解脱。即便怀仁行义于世上，‘我’与‘我的’的动原仍是必需的。我想要有优越的表现；我想要服务神；我想要为他人而活。。。所有这一切，都是由‘我’，‘自我’做出的要求。因此即便是在崇高的想法和更高尚的追求，自我还是不可避免的。然而，如果一个人不够机警，这样的一个自我可能有朝一日会轻率地激起不必要的欲望和需求。于是，这会再一次把他拖下生死轮回的囹圄。是故，那激起人去跳入外在世界的自我必须转向内在，反求诸己。主毗湿奴安坐在有五蛇冠帽之蛇床上的美丽写照，代表着转向内在的五大感官；而这写照是一个戏剧性的表达，呼吁把人的自我转向内在。

比如说，听觉如果转向外在，那么，它就会聆听所有负面的流言蜚语以及他人的私事，并且幸灾乐祸地沉溺于他人的堕落与不幸的乐趣之中，但是如果他把自我转向内在，他的感官就会避开这样的负面性，而转去聆听生活中的美善事物，同时也可能转向聆听赞美神的事迹与歌曲。同样地，这也可以延伸到其他感官。其中一个把自我转向内在的最佳途径就是为他人服务。

斯瓦米说了，

‘Seva 把人崇高的一切带出来。它敞开人的胸襟，扩大人的视野。它给人注满喜悦。它提升一体性。它表明心灵的真实性。’

所以当人服务时，他获得更大的满足。

斯瓦米强调获得满足的益处，

‘不论你所做何事，都必须尽心尽力而为之，并且要力求达到最大的满足感。那满足感会带给你一切的报偿与酬答。它会赐予一切力量。这是你必须培育的品质。要求取这真正的财富。乏善，一切其他的富裕皆枉然。’

有关什么是真正的服务，斯瓦米回答，

‘它是虔诚的精华，一个信徒真正的气息，真正的本质。它跃起自信徒的真实体验，这体验说服他接受这理念，即：众生皆神的子女而一切肉体无非安置神的祭坛；无处不是祂的住所。’

作为科学家的赛作进一层的详述，

‘Seva（服务）的Sadhana（修行）是相当独特的、显著的。在Seva里头，你奉献出你所有的能量和专注于你手上的任务，因为那是一个献身的任务。你忘掉身体并忽略它的需要。你把你个人特征及其威信与特权放在一边，置之不理。你把你的自我连根拔起而扔掉。你舍弃你的地位、自负，你的名望和形象以及一切求之于人之事物。这过程净化Chitta（心念）。不论你执行什么任务，都要放弃你个人的个性并与神分享它的艰苦与麻烦，它的成果与利益。你无须把神从外在的某处带进来；祂寓于你之内，一直都寓于你之内。这真相必须是你自己的发掘，你自己的宝藏及你自己的力量。这是Seva dal（服务组）的宏伟目的。服务组之所以在沙迪亚赛机构里占有一个崇高的地位，就是这个原因。’

心念解除自它本身的忧心与挂虑，并容许它思考如何去缓解那些贫寒交迫，三餐不继者的痛苦与烦恼。一个人自己自我的强度及自我本位的观念慢慢地黯淡下来。实际上，为越来越大的人群圈子服务，自我会变得越来越淡化。就是由于这个原因，斯瓦米一再地召唤我们要‘爱众生，服务众生 ’。

斯瓦米也说过，

‘为什么要为求得一个纯净的意识而努力？设想被泥泞污染的一口井水，我们是看不到井底的。同理，在人心之内，在他的意识深处，我们拥有阿特曼（Atman 自性，纯灵）。但只有在意识澄清时，我们才得以认知它。你的想象，你的推论，你的判断以及你的偏见，你的热衷、情绪和自私的欲望，混乱了你的意识而使之含糊不清。你怎么能觉知寓于其根底的阿特曼？通过‘不持有任何欲望去抚慰自己的自我，而且，只考虑到他人福祉’的服务，才有可能清涤意识而展露阿特曼。’

因此，如果促使人在世上行动的意图是出自一个服务社会的较为崇高的动机，那么，盘绕的自我慢慢地丧失其弹性，而它翻倒个人的弹跳能力就减少了。职是之故，通过服务，我们开始净化我们行动的动机。

难怪斯瓦米有一次在他的致辞中说，

‘神不会问你，你在何时何处服务？他会问，你服务的动机是什么。你也许会炫耀你服务的量。然而，神要的是质，心的质地，念的纯净，动机的圣洁。’

那些无心服务者会挑战这种服务人群的老旧的做法，并会傲慢地问。。。‘不论提供了什么帮助或做了什么服务，世界还是依然故我，没有改变，那何苦服务？’

待续。。。

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

by Professor Dr. Suresh Govind

Chapter 4(1)

Guru Seva Bina Nirvana Nahi

The fourth line brings hope to seekers who are rajasic in their gunas and therefore find it difficult to sit quietly to recite or chant God’s name. In such seekers whose general nature is to rush and dash, in and out of the world, actively pursuing their goal, their mental mood is not that of contemplative nature nor do they have the time to burst into songs out of devotion. Seva or service is the technique offered to channel their excessive energy of such people into serving and helping others.

Nirvana or moksha is the state where one is completely unaffected or unruffled by the actions or reactions of the world. Such an individual experiences at all times peace, happiness and eternal bliss. He attains Samadhi even when he is alive. The word, Samadhi, Swami says comes from two words. Sama and Buddhi which means `equal mindedness’. In the past there was a mistaken notion that such a state can only be attained by those who are dead.

Some of the Hindu gods and goddess hold in their hands or stand on a lotus which is supposedly to indicate the goal of life. Buddhists or Chinese religious tradition also use this symbol. How can a lotus be the goal of life? Surely the symbolic message that the lotus arising from a muddy, dirty pool with petals remaining clean and pure, unaffected by the dirt of the pool, is the classic expression of the state of moksha or nirvana. Hence spiritual life is a life that should be practised now and the state of Sama Buddhi must be attainable during a person’s life time.

Bhajans, recitation of the lord’s name and developing love and faith to god as indicated by the first three lines have the potential to purge man of negative qualities. However the doctor must treat completely the disease and uproot the cause of the ailment totally or else the lurking dormant coiled ego may one day break out from the confined shell and thrust upon man staining him again with notions of I and MY. Hence we have the song, in the fourth line, which indicates that unless one does service one will not experience everlasting peace.

Swami has said,

‘Man should in the first place realise the truth that he has been endowed with the human body not for seeking his selfish ends but for serving others. The wealth one possesses, the scientific skill one acquires, and the medical knowledge one obtains, are all secured from society. Since man has gained his wealth, knowledge and expertise from society, he has to discharge his debt to society by doing some good in return to it.’

The four pillars of the Hindu tenets are Dharma, Arth, Kama, and Moksha. One must acquire wealth through Dharmic means and one must possess the earnest desire to be liberated. Even to act Dharmically in the world, the agent of I and my is necessary. I want to excel; I want to serve God; I want to live for others …all are claims made by I the ego. Thus even for nobler notions and higher pursuits, it is inevitable that ego is necessary. But yet such an ego, if one is not vigilant, may one day carelessly prompt unnecessary desires and want. This then drags one once again into the cycle of life and death. Thus, the ego that prompts man to spring forward into the outer world must turn inwards. The beautiful picture of the Lord Vishnu residing on the snake-bed with the 5-hooded snake representing the 5 senses turned inwards is a dramatic representation of the call to turn the ego of man, inwards.

If the sense of hearing for example is turned outwards, then it will be listening to all the negative gossips and tales of others, deliciously indulging in the spice of others downfall and misery etc. but if the ego is turned inwards then the senses will avoid such negativity and in turn be directed to listen to the good things in life and possibly listen to stories and songs praising God. Similarly this can be extended to the other senses as well. One of the best ways of orientating the ego to turn inwards is to perform service to others.

Swami has said,

‘Seva brings out all that is great in man. It broadens the heart and widens one’s vision. It fills one with joy. It promotes unity. It proclaims the truth of the spirit.’

Hence man gains greater satisfaction when he performs service.

Swami emphasised the benefit of gaining satisfaction,

‘Whatever you undertake to do, do it with all your heart and to your full satisfaction. That satisfaction will give you all the reward and recompense. It will confer all strength. This is the quality you have to cultivate. Acquire this true wealth. Without goodness, all other riches are of no avail.’

To a question of what exactly is service, Swami replies,

‘It is the essence of devotion, the very breath of a devotee, his very nature. It springs from the actual experiences of the devotee, an experience that convinces him that all beings are God’s children that all bodies are altars where God is installed; that all places are HIS residences’.

The scientist in Sai elaborates further,

‘The Sadhana of Seva is quite distinct. In Seva you devote all your energy and attention to the task at hand, for it is a dedicated task. You forget the body and ignore its demands. You set aside your individuality and its prestige and perquisites. You pluck your ego by its roots and cast it away. You give up your status, conceit, your name and form and all that they demand from others. This process makes the Chitta pure. Whatever the task you are performing, renounce your personal individuality and share its travails and troubles, its fruits and benefits, with God. You need not bring in God from somewhere outside you; He is in you, all the while. This truth must be your own discovery, your own treasure, and your own strength. This is the grand purpose of the Seva dal (service wing). That is the reason why the Seva dal is assigned a high place in the Sathya Sai Organisation.’

The mind is lifted from its own personal concerns and worries and is allowed to land on thoughts on how to relieve the pain and suffering of the poor, sick and needy. The intensity of one’s own ego and egocentric ideas slowly dim. In fact the larger and larger the circle of people served more and more diluted becomes the ego. It is for this reason that Swami has many times called out to `Love All, Serve All’.

Swami also has said,

‘Why strive for a pure consciousness? Imagine a well with polluted and muddy water so that the bottom of the well cannot be seen. Similarly within man’s heart, deep down in his consciousness, we have the atman. But it can be cognised only when the consciousness is clarified. Your imaginings, your inferences, your judgements and prejudices, your passions, emotions and egoistic desires, muddy the consciousness and make it opaque. How then can you become aware of the Atman that is at the base? Through Seva rendered without any desire to placate one’s ego and with only the well-being of others in view is it possible to cleanse the consciousness and have the atman revealed’.

Therefore if the intentions prompting man to act in the world proceed from a higher motive of serving society, the coiled ego slowly loses its spring, and the ability to leap up to topple the individual becomes less. Hence through service we begin to purify the motives of our actions.

No wonder Swami once said in his speech,

‘God will not ask you, when and where did you do service? He will ask with what motive you did it. You may boast of its quantity. But God seeks quality, the quality of the heart, the purity of the mind, the holiness of the motive.’

Those disinclined to serve will challenge such age old practise of service to mankind and will arrogantly ask …. `Whatever help rendered or service done, the world will still remain the same, so why bother serving?’

to be continued …