主 页                   |- 文 章                     |- 峇 峇 开 示               |- 每 月 精 选               |- 其 它		主页 >> 文章 >> 每月精选   2017/05 Hari Bhajan Bina...攀登人生高峰的灵性秘诀   作者：苏蕾士哥文达教授   第五章   Jap Dhyan Bina Samyog Nahi （念圣号修禅定，必证三摩地）   。。。承接上集   职是之故，第一个方法，Japa（念珠）训练每一个人的心念，以便能专注和沉思。这是一条为心念起跑和升入禅定高度的至福而准备的高速公路。禅定就是歌曲的这一行里所明示的第二个方法。 它是超越觉知的一个境界。斯瓦米解释， ‘随着沉思的进入深沉状态，静坐（坐禅）的阶段便自动降临。不能用强制的手段去取得它。如果静坐者仍然意识到他自己及他正在进行静坐，那么，他就不是在静坐而还是处于‘专注’的最初阶段。’ 斯瓦米其实已详细地说明和特别地解释静坐的过程。 ‘坐禅共有三个阶段：专注、沉思和禅定（静坐）。禅定完全在于意识之上。在禅定的境界里，坐禅者，他的静坐对象及静坐过程经已消失，代之而起的仅是‘一’而那‘一’就是神。凡会改变的一切都已消失而Tat Twam Asi（汝即彼）是存在的境界。当一个人渐渐回到他所习惯的意识形态时，那Jyoti（光）又再安装于他的内心并且整日维持其亮光。’ 导师于是提供方法的细节， ‘我现在将给你，最普遍也最有效果的坐禅形式。这其实是灵修的第一个步骤。起初每天搁下几分钟时间，稍后当你感觉到你能获得至福后再继续延长时间。在破晓前最适宜。这是很好的选择，因为睡了一觉之后，身体清爽，精神奕奕而白天的历程尚未影响到你。把一盏不遮拦火焰，稳定而笔直的灯或一支蜡烛，放在你的面前。在蜡烛前，以莲花姿态或任何舒服的姿势打坐。持续眼观火焰一段时间，然后闭上眼睛，尝试去感受在你两眉之间（印堂）的火焰；让它滑下至你内心的莲花，照亮途径。当它进入内心时，想象莲花的花瓣一个一个地绽放，浸濡每一个思想、感觉和情绪于光之中，并因此而把它们的黑暗扫除。没有藏匿黑暗的空间。火焰之光变得更加宽广而明亮。让它充斥你的四肢：现在，那四肢决不能再牵涉于黑暗、可疑、邪恶的行动中，它们已变成光与爱的工具。让光升至舌头；谎言从之消失。让它抵达眼睛与耳朵并摧毁所有骚扰它们的黑暗欲望，以免引领你进入荒谬的见识和幼稚的谈话。让你的头充满着光并使所有邪恶念头远离那儿。想象光在你之内越来越强，让它照亮你的周围而让光从你那儿扩散开来，以不断扩大的圈圈向外扩散，带进来你所爱的人、你的亲戚、你的朋友与同伴 -- 不，还包括与你为敌者、陌生人、所有男女，不论他们身处何方，一切生命体，整个世界。’ 导师所提供的方法是那么的简单和那么的容易去遵照。它的效应，类似那洗澡后的身体的每一部分所感觉到的一样，像一个清新和强劲的波动经之而过。如果常常练习这方法，那么，它就会有一种深深的影响力于我们的人格。斯瓦米就此加以澄清， ‘由于光每天那么深刻地和有系统地照亮所有感官，这样的一刻将会到来，那就是你不再爱好黑暗与邪恶的景象，不再渴望阴险而邪恶的故事，不再要求低贱、有害、有毒的刺激食品和饮料，不再操作龌龊、有损人格的勾当，不再接近不良与有害的场所，或在任何时候设恶谋对付他人。’ 虽说它显然有好处，但是还有很多人会感到压力或被迫去参与这个修习，尤其当其结果不是立竿见影和明确的时候，更是如此， ‘打坐（坐禅）应该以满满的信心与关切热诚地去执行，并且严格依据所定下的纪律而力行不悖。如果这样，它不仅会带来快乐与胜利，甚至也带来主的显灵。’ 斯瓦米为了所有信众而在九大行为准则里把坐禅放在首要的位置。练习坐禅所带来的利益是不可计量的。 斯瓦米就其中一项加以阐释， ‘心念专一会增强意志力和技能，并给予成功于所有付出的努力。’ 这保证肯定是在努力中遭遇失败的较差或较弱的学生或年青人的一贴香膏。甚至需要一些点子以取得成功并处于改革与创新的前线的商人或工业家，他们也需要这技术。 因此，斯瓦米已赐予的这个工具并不仅仅是为了灵性上的努力，同时也可以成就直接的物质目的与目标。 被这技术所迷住的求道者也许会对导师就该技术所宣称的利益而感到完全的惊讶，他或许会质问‘健康又如何？’ 斯瓦米解释， ‘通过打坐，孱弱的身体能健壮起来，心念焦虑的本质也能受到控制，而朝向圣恩之所的迈进变得容易；于是一个人就能体验到基本的原动力。’ 体验基本原动力是人人的渴望与梦想。然而，尽管知道其意义和重要性，打坐往往被延误或放弃。 斯瓦米已给予劝导， ‘我们常有足够的时间去谈话、造访、上电影院等等。当然也能拨出时间去打坐。最适宜打坐的时间是清晨。心念平静，又没有责任的压力。白天也许会有困难。周遭都是人且有工作要进行。若要尝试打坐，甚至也会妨碍工作。真正的打坐就是跟神融为一体，而以之为唯一的念头，唯一的目标。只有神，唯神而已矣。要忆念神、呼吸神、爱神并身体力行神的教导。’ 一个求道者很快地会说，这很困难，也许只适合于很纪律、很灵性的人。他或许会问，‘我如何能使之实践呢？’ 斯瓦米回答， ‘融合心念于神之中，并忘掉尘俗世界的过程被形容为坐禅。然而，坐禅并不仅指这一点。就连日常活动如走路、说话、进食、驾车、阅读、书写等等也都是坐禅。除非你一心专注，否则你根本不能驾驭。不论你所做何事，你都要以‘生活本身即是坐禅’去做。你必须肯定，当行动时，你必须专心去执行，避免仓促、损耗和困扰。仓促导致损耗（欲速则不达）。损耗导致困扰。所以千万不要仓促行事。’ 斯瓦米把坐禅的技术整合而使之成为日常生活中的一个简便的法门： ‘在真正的坐禅里，你很快地就会克服‘你正在坐禅’的意识，事实上，在生活中的每一刻，你都必须用在坐禅上。那是最好的生活方式。当你打扫你的房间时，告诉你自己，你的心也同时被打扫干净。当你切蔬菜时，要感觉到欲望与贪婪也必须被切成碎片。当你滚印度饼查巴地，使之扩大再扩大时，也同时保持一个渴望，即，你的爱会如圆圈一样地扩大再扩大，乃至于进入陌生人和敌人的领域。’ 一个求道者或会问‘我怎么能知道在坐禅中我是否有进步？’ 斯瓦米回答， ‘你在傍晚峇赞集会之后静坐十分钟，迄今为止，一切都还不错。但让我问一问，当你静坐十分钟后站起来走动时，你可曾更清晰地看到每一个人都被赋予神性吗？如果不曾，那静坐就是浪费时间了。你付出的爱更多吗？你少说话吗？而你更热心地为他人服务吗？这一些都是成功静坐的标志。你的进步必须凭借你的人格与行为来证实。静坐必须改变你对众生与万物的心态，不然它就是一个玩笑罢了。’ 因此在歌曲的这一行里，斯瓦米提供多两个技术以完善个性，从而使它体验到一个永恒的，平和与喜悦的喷泉。 斯瓦米说， ‘内在静坐仅是一个因素；其目的必须导致至福于一呼一吸之间，以神名号的温馨去充斥每一瞬间。’ 所呈献的技术任何人都可以练习。对于一些人，他们怀疑它是难以成就的，而导师的承诺只能由那些被特选的人去索取罢了。 斯瓦米说， ‘甚至是一个巨石也会在阳光与雨水，热与冷的催迫下瓦解而变成泥泞，成为一棵树的粮食。即便是一颗最硬的心肠也可以被软化，而使灵性可以从那里萌芽。’ 歌曲中所提供的技术有抑制心念焦虑的功能。通过赞唱圣歌（Hari Bhajan）和培养爱（Prem）和虔诚（Bhakti）的技术，心开始感觉到更高贵的和更崇高的人生观。通过重复朗诵主的名号（Hari Naam）、念珠（Jap）和静虑（Dhyan）的技术，思想浪涛会被抑制、削减、纪律化和次序化以便建立一个更安详和平静的境界。通过导师服务（Guru Seva）的技术，导师催促人的过多的精力和活力去流通并输导至服务人群。所有这些技术有潜能去净化负面的倾向和习性，使到内在个性更加有利于承受和吸收新的知识。古代大师们一直秉持的做法是：即便学生或求道者经过高坡和险峻的曲折山路，渴望找到一个大师为他们解除灵性饥渴，导师还是不会在首次会面时就轻易地传授知识。学生会被引导去执行各种严峻考验以带来一个安详与平静的内在意识。学生要经常念颂圣号和修炼各种瑜伽。学生会被要求在精舍里做许多劳动，诸如打扫和清洗地板。导师会在一段时间后作评估，看看学生的领悟力是否还保持着对真理与知识的同样的热望与渴求，即便于因各种严格的锻炼，致使身体疲惫，精神萎靡之下。只有在表现满意和得到导师的批准的情况下，学生才获准给予传授与学习知识。 即便在我们日常的业务中，也很明显地可以看到，当心念完全安详与平静时，最困惑的问题也很容易了解。如果受到杂念破纹的干扰，那复杂和棘手的问题就变得更加错综难懂了。当心波平静时，从个性的微妙层次穿过的智力之光不会被表面咆哮的心念波涛所分散和折射，而在这样的一道光线中，问题可以在一个较好的视角被透视。 歌曲至此响声渐强，这时，学生正做好准备去接受最后也是最重要的个性成长的一面。 斯瓦米说， ‘只有Gyan（知识）可赐予自性证悟；Dhyan（坐禅）可赐予能力的集中；透过那专一，知识可以被赢取，即便还受肉体辖制。’ 因此通过所有其他技术，心念经过充分的训练而变得足够的高尚去掌握更精深的知识精华，于是那首歌曲因此而继续下去。   Hari Bhajan Bina...Spiritual Tips to climb the mountain of life by Professor Dr. Suresh Govind   Chapter 5   Jap Dhyan Bina Samyog Nahi   … Continue from Part 1   Hence the first technique, Japa trains one’s mind how to concentrate and contemplate. This is the highway being prepared for the mind to take off and soar into meditative heights of bliss (Dhyan) which is the second technique indicated in this line of the song. It is a state that goes beyond awareness. Swami explains, ‘As contemplation deepens, the stage of meditation comes about of its own volition. It cannot be forced. If the meditator remains conscious of himself and that he is engaged in meditation, then he is not meditating but still in the preliminary stage of concentration.’ Swami has in fact elaborated and distinctively explained the process of meditation. ‘There are three stages involved: concentration, contemplation and meditation. Meditation is entirely above the senses. In the state of mediation the meditator, the object of his meditation and the process of his meditation have fallen away and there is only ONE and that one is GOD. All that may change has fallen away and Tat Twam Asi, That Thou Art, is the state that exists. As one gradually returns to his customary and habitual state of consciousness, the Jyoti is again placed in the heart and kept lighted throughout the day.’ The teacher then provides the details of the technique, ‘I shall give you now the most universal and the most effective form of meditation. This is the very first step in spiritual discipline. Set aside a few minutes every day, at first for this, and later go on extending the time, as and when you feel the bliss that you can get. Let it be in the hours before dawn. This is preferable, because the body is refreshed after sleep and the peregrinations of day time have not impinged on you. Have a lamp with an open flame, steady and straight, or a candle before you. Sit in the lotus posture or any other comfortable Asana, in front of the candle. Look on the flame, steadily for some time and closing your eyes, try to feel the flame inside you, between your eyebrows; let it slide down into the lotus of your heart, illumining the path. When it enters the heart, imagine the petals of the lotus open out, one by one, bathing every though, feeling and emotion in the light and so removing darkness from them. There is no space for darkness to hide. The light of the flame becomes wider and brighter. Let it pervade your limbs: now, those limbs can never more deal in dark suspicious wicked activities, they have become instruments of light and love. Let the light reach up to the tongue; falsehood vanishes from it. Let it rise up to the eyes and the ears and destroy all the dark desires that infest them leading you into perverse sights and puerile conversation. Let your head be surcharged with light and all wicked thoughts flee therefrom. Imagine that the light is in you more and more intensely; let it shine all around you, and let the light spread from you, in ever widening circles, taking in your loved ones, your kith and kin, your friends and companions-nay your enemies and rivals-strangers, all men and women wherever they are, all living beings, the entire world.’ The technique offered by the teacher is so simple and easy to follow. It has an effect similar to that felt by every part of the body after bath when a surge of freshness and invigoration goes through. The technique if practised regularly has a deep impact on our personality. Swami clarifies this, ‘Since the light illumines all senses every day, so deeply and so systematically, a time will come when you can no more relish dark and evil sights, yearn for dark and sinister tales, crave for low harmful deadening toxic food and drinks, handle dirty demeaning things, approach places of ill fame and injury or frame evil designs against anyone any time.’ Though it is apparent that there are benefits, there will be many who might just feel pressured or forced to take up such a practise especially so when the results are not instantaneous and tangible, ‘Dhyan should be performed enthusiastically with full faith and care and strictly according to the discipline laid down. If this is done, it will bestow not only happiness and victory but even the vision of the Lord.’ Swami has placed Meditation has the first code of conduct in the 9-point code of conduct for all devotees. The benefits of practising this are countless. Swami explains one of them, ‘One pointed concentration increases willpower and skill and gives success in all endeavours.’ The assurance surely is a balm to the poorer and weaker students or youth who meets failures in all their endeavours. Even businessman or industrialist, who needs ideas to succeed and be in the front line of innovation and creativity, requires this technique. Hence the tool Swami has given is not meant only for spiritual endeavour but also to accomplish immediate material aims and goals as well. A seeker fascinated by the technique indicated may in complete awe and astonishment at the claims made by the teacher on the benefits of the technique may ask `What about health? Swami explains, ‘Through meditation, the weakness of the body can be overcome, the restless nature of the mind can be controlled and progress towards the seat of Grace made easy; one can then attain the experience of primordial power.’ To experience the primordial power will be anybody’s desire or dream. But it is often that meditation is put off despite knowing the significance and importance. Swami has advised, ‘We always have enough time to talk, visit, cinema etc. There is certainly time for meditation. Early morning is best. Mind is quiet and there is not the pressure of responsibilities. There is difficulty during the day. People are around and there is work. If meditation is attempted, even work may suffer. Real meditation is getting absorbed in God as the only thought, the only goal. God only, only God. Think God; breathe God, Love God, and Live God.’ Hastily a seeker might say that this is difficult and perhaps meant for the very disciplined or the very spiritual. He might ask `how can I make this very practical?’ Swami replies, ‘The process of merging the mind in Divinity, oblivious of the world, is described as Dhyan. But this alone is not meditation. Even the activities like walking, talking, eating, driving, reading, writing etc. are also meditation. Unless you concentrate you cannot drive at all. Whatever you are doing, do it as if life itself is mediation. You must ensure that while performing actions you must do them with concentration avoiding haste, waste and worry. Haste makes waste. Waste makes worry. So do not be in a hurry.’ The technique of Dhyan Swami integrates it in a simple way into daily living: ‘In real Dhyan you soon get over the consciousness that you are doing Dhyan, in fact, every moment in life must be utilised for Dhyan. That is the best way to live. When you sweep your rooms clean, tell yourselves that your hearts too have to be swept likewise. When you cut vegetables, feel that Lust and Greed too have to be cut into pieces. When you press Chapatis (flat Indian bread) wider and wider, desire in addition, that your love may expand in wider and wider circles and expand even into the regions of strangers and foes.’ A seeker who might ask `how can I know that I am progressing in Meditation?’ Swami replies, ‘You sit in meditation for ten minutes after the evening Bhajan session; so far so good. But let me ask, when you rise after the then ten minutes and move about, do you see everyone in a clearer light as endowed with Divinity? If not, Meditation is waste of time. Do you love more, do you talk less, and do you serve others more earnestly? These are the signs of success in mediation. Your progress must be authenticated by your character and behaviour. Meditation must transmute your attitude towards beings and things, else it is a hoax.’ Therefore in this line of the song Swami offers two more techniques to integrate the personality so that he experiences a permanent fountain of peace and joy. Swami says, ‘The inner meditation is only one factor; the aim must be to derive Anand with every breath, by filling every moment with the sweetness of His name.’ The techniques offered can be practised by anyone. To some who have the doubt that it is difficult and the promise made by the teacher can only be claimed by the chosen ones. Swami says, ‘Even a boulder will, through the action of sun and rain, heat and cold, disintegrate into mud and become food for a tree. Even the hardest heart can be softened so that the Divine can sprout therein.’ The techniques given in the song has the potential to arrest the agitation of the mind. Through the technique of singing devotional songs (Hari Bhajan) and cultivating Love (Prem) and devotion (Bhakti) the heart is initiated to feel the nobler and higher sentiments of life. Through the technique of reciting the Lords name (Hari Naam), Jap and Dhyan (meditation) the thought waves are curbed and curtailed, disciplined and ordered to come to create a more serene and calm state. Through the technique of Guru Seva the teacher urges man’s excessive energy and dynamism to flow and channel towards service of fellow men. All these techniques have the potential to purge out negative tendencies and habits making the inner personality more conducive to receive and imbibe new knowledge. It has been the practise of the ancient masters that even when students or seekers climb the hilly slopes and dangerous curves of mountains in the hope of seeking a master to quench their spiritual thirst, the teacher will never on the first meeting of the student readily give the knowledge. The student will be orientated through various austerities to bring a inner sense of tranquillity and peace. Regular chanting and various yoga practises will be thrust on to the student. The student will be asked to do a lot physical work around the ashram, like cleaning the place and washing the floor. The teacher will assess after a period whether the intellect of the student still possess the same yearning for truth and knowledge, despite the physical exhaustion and mental fatigue caused by the various strict regimented exercises. Only upon the satisfaction and approval of the teacher will the student be allowed to be initiated into knowledge. Even in our daily transactions it is obvious that the most perplexed problems are better understood when the mind is thoroughly peaceful and calm. The complex and knotty problems becomes more complicated if seen through disturbing ripples and waves. When the mind waves are calm the intellectual beam coming through from the subtler aspects of the personality do not get distracted nor refracted by the roaring mind waves at the surface and in the spot light of such a beam, the problem can be seen in a better perspective. Hence therefore the song comes to an almost crescendo where the student is now ready to receive the final and most important aspect of personality blossoming. Swami says, ‘Gyan (knowledge) alone can grant self-realisation; Dhyan can confer concentration of the faculties; through that concentration, Gyan can be won, even while in the body.’ Hence through all the other techniques the mind becomes sufficiently trained to be sublimed enough to catch the deeper essence of knowledge and therefore the song continues.

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