虔信者的弃世源于爱
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中文
第二章
虔信者的弃绝源于爱
我们在自然界中随处可见爱。社会中一切美好、伟大与崇高之事，皆是爱的力量展现；而社会中一切极度堕落、乃至邪恶之事，亦不过是同一爱之情感被引向歧途的产物。正是这同一情感，既赋予我们夫妻之间纯洁神圣的伉俪之爱，也催生出那满足人类最低动物欲望的情爱。情感是相同的，只是在不同情形下显现出不同的形态。同样是爱的情感，引导得当或引导失当，一个人得以行善、将自己的一切施予穷人，另一个人却割断兄弟的咽喉、掠夺他们的一切财物。前者爱他人之深，一如后者爱自身之切。后者之爱，方向有误；而前者之爱，则正当合宜。同一火焰，既能为我们烹饪食物，也可能灼伤儿童，若有此事，责不在火；差别在于运用之道。因此，爱——那种对结合的强烈渴望，双方欲合而为一的热切愿望——乃至或许终将万物皆融于一——正在宇宙间的各处显现，或以更高、或以更低的形式展现，因缘各异。
虔信瑜伽（Bhakti-Yoga）乃是研究更高层次之爱的学问。它指示我们如何引导这爱；它教导我们如何驾驭它，如何运用它，如何赋予它新的目标，从而获取最高、最光辉的结果——亦即如何使爱引领我们走向灵性的福祉。虔信瑜伽不说"舍弃"，它只说"去爱；去爱那至高者！"——如此一来，一切低俗之物自然从那以至高者为爱之对象的人身上脱落。
"关于你，我无从言说，唯知你是我的爱。你何其美丽，噢，你是如此美丽！你便是美本身。"归根结底，这条瑜伽之道对我们真正的要求，不过是将我们对美的渴慕导向神。人类面孔上的美、天空中的美、繁星与明月中的美，究竟是什么？那不过是对那真实而无所不包的神圣之美的片段领会。"祂光耀，万物因之光耀。万物皆借祂的光而闪光。"持守这虔信的崇高境界，你将立刻忘却一切关于小我的执念。从世间一切自私的依恋中超脱出来。不要将人类视为你一切人性与更高利益的中心。如一位证人，如一位学者，静观自然的现象。对人保持个人意义上的超然，观察这爱之宏大力量如何在世间运行展现。有时会产生一些小小的摩擦，那不过是在追求更高、更真实的爱的过程中，奋斗所引发的波澜。有时会有一点争执，有时会有一点跌落；然而这一切不过是沿途的风景。置身事外，任这些摩擦自由来去。只有当你置身于世界的洪流之中时，你才会感受到那些摩擦；但当你只是以证人和学者的身份站在洪流之外，你便能看见，神正以爱的形式，在数以百万计的渠道中彰显自身。
"无论在何处有任何喜乐，哪怕在最世俗的事物之中，那里也有一点永恒喜乐的火花，而那永恒的喜乐便是主自身。"即便是最低层次的吸引之中，也蕴含着神圣之爱的种子。梵文中主的一个名字是"诃利"（Hari），意为祂吸引万物归向自身。事实上，唯有祂的吸引力才配得上人类心灵的归向。谁能真正吸引一个灵魂？唯有祂！你以为死的物质真能吸引灵魂吗？它从来没有，也永远不会。当你看见一个男人追逐一张美丽的面孔，你以为那一掌之间排列的物质分子真能吸引这个男人吗？绝非如此。在那些物质微粒背后，必定存在，也确实存在着神圣影响与神圣之爱的作用。无知之人不知晓这一点，然而，无论是有意还是无意，他被吸引的正是这一力量，也唯有这一力量。因此，即使是最低层次的吸引，其力量也来自神自身。"亲爱的，没有人为了丈夫本身而爱丈夫；爱他的是因为真我（Atman）——内在的主——而丈夫只是为了那真我才被爱。"深情的妻子们知晓这一点也好，不知晓也罢，这始终是真理。"亲爱的，没有人为了妻子本身而爱妻子，被爱的是妻子内在的自性。"同样，没有人真正地爱一个孩子或世间任何事物，除非是因为内在的那位。主是伟大的磁石，我们皆如铁屑；我们无时无刻不被祂所吸引，我们所有人都在努力向祂靠近。我们在此世间的这一切奋斗，决不是为了自私的目的。愚人不知自己所为何事：他们生命的工作，终归是趋近那伟大的磁石。生命中所有那些剧烈的奋斗与争斗，其最终目的无非是使我们走向祂，与祂合而为一。
然而，虔信瑜伽的修行者（Bhakti-Yogi）明白生命奋斗的意义；他理解这一切。他已历经漫长的奋斗历程，明白其中的含义，并诚心渴望从那摩擦中解脱；他想要超越那碰撞，径直走向一切吸引的中心——伟大的诃利。这便是虔信者的弃绝。对神的这种宏大吸引，使他心中一切其他的吸引消失殆尽。进入他心中的这种宏大无限的神之爱，不为任何其他的爱留下栖身之所。又怎能不是如此呢？虔信（Bhakti）以爱之汪洋——亦即神自身——的神圣之水充盈他的心，其中再无小爱的立足之地。换言之，虔信者的弃绝，就是那种离欲（Vairagya）——对一切非神之物的不执著——它源于对神的深情依恋（Anuraga）。
这便是达于至上虔信（Para-Bhakti）的理想准备。当这弃绝到来，灵魂便得以进入那扇大门，抵达至上虔信（Para-Bhakti）的崇高境界。那时，我们才开始理解什么是至上虔信；而已进入至上虔信内在圣殿的人，才有权利宣称一切形式与象征对他而言皆已成为多余的宗教领悟助缘。唯有他才真正达到了那通常所称的"人类兄弟之情"的至上境界；其余的人不过是空谈。他不见差别；那宏大的爱之汪洋已进入他，他在人身上看见的不再是人，而是处处看见他所爱的那位。通过每一张面孔，他的诃利向他放光。太阳或月亮中的光，皆是祂的显现。无论何处有美与崇高，对他而言皆是祂的。这样的虔信者至今仍活在世间；世界从不缺少这样的人。这样的人，哪怕被蛇咬，也只会说是他的挚爱差来的信使探望了他。唯有这样的人才有资格谈论普世兄弟之情。他们不感到憎恨；他们的心灵从不以仇恨或嫉妒的形式作出反应。外在的、感官的一切，已永远从他们身上消退。他们又怎会愤怒？通过他们的爱，他们总能看见表象背后的实相。
English
CHAPTER II
THE BHAKTA'S RENUNCIATION RESULTS FROM LOVE
We see love everywhere in nature. Whatever in society is good and great and sublime is the working out of that love; whatever in society is very bad, nay diabolical, is also the ill-directed working out of the same emotion of love. It is this same emotion that gives us the pure and holy conjugal love between husband and wife as well as the sort of love which goes to satisfy the lowest forms of animal passion. The emotion is the same, but its manifestation is different in different cases. It is the same feeling of love, well or ill directed, that impels one man to do good and to give all he has to the poor, while it makes another man cut the throats of his brethren and take away all their possessions. The former loves others as much as the latter loves himself. The direction of the love is bad in the case of the latter, but it is right and proper in the other case. The same fire that cooks a meal for us may burn a child, and it is no fault of the fire if it does so; the difference lies in the way in which it is used. Therefore love, the intense longing for association, the strong desire on the part of two to become one — and it may be, after all, of all to become merged in one — is being manifested everywhere in higher or lower forms as the case may be.
Bhakti-Yoga is the science of higher love. It shows us how to direct it; it shows us how to control it, how to manage it, how to use it, how to give it a new aim, as it were, and from it obtain the highest and most glorious results, that is, how to make it lead us to spiritual blessedness. Bhakti-Yoga does not say, "Give up"; it only says, "Love; love the Highest !" — and everything low naturally falls off from him, the object of whose love is the Highest.
"I cannot tell anything about Thee except that Thou art my love. Thou art beautiful, Oh, Thou art beautiful! Thou art beauty itself." What is after all really required of us in this Yoga is that our thirst after the beautiful should be directed to God. What is the beauty in the human face, in the sky, in the stars, and in the moon? It is only the partial apprehension of the real all-embracing Divine Beauty. "He shining, everything shines. It is through His light that all things shine." Take this high position of Bhakti which makes you forget at once all your little personalities. Take yourself away from all the world's little selfish clingings. Do not look upon humanity as the centre of all your human and higher interests. Stand as a witness, as a student, and observe the phenomena of nature. Have the feeling of personal non-attachment with regard to man, and see how this mighty feeling of love is working itself out in the world. Sometimes a little friction is produced, but that is only in the course of the struggle to attain the higher real love. Sometimes there is a little fight or a little fall; but it is all only by the way. Stand aside, and freely let these frictions come. You feel the frictions only when you are in the current of the world, but when you are outside of it simply as a witness and as a student, you will be able to see that there are millions and millions of channels in which God is manifesting Himself as Love.
"Wherever there is any bliss, even though in the most sensual of things, there is a spark of that Eternal Bliss which is the Lord Himself." Even in the lowest kinds of attraction there is the germ of divine love. One of the names of the Lord in Sanskrit is Hari, and this means that He attracts all things to Himself. His is in fact the only attraction worthy of human hearts. Who can attract a soul really? Only He! Do you think dead matter can truly attract the soul? It never did, and never will. When you see a man going after a beautiful face, do you think that it is the handful of arranged material molecules which really attracts the man? Not at all. Behind those material particles there must be and is the play of divine influence and divine love. The ignorant man does not know it, but yet, consciously or unconsciously, he is attracted by it and it alone. So even the lowest forms of attraction derive their power from God Himself. "None, O beloved, ever loved the husband for the husband's sake; it is the Âtman, the Lord who is within, for whose sake the husband is loved." Loving wives may know this or they may not; it is true all the same. "None, O beloved, ever loved the wife for the wife's sake, but it is the Self in the wife that is loved." Similarly, no one loves a child or anything else in the world except on account of Him who is within. The Lord is the great magnet, and we are all like iron filings; we are being constantly attracted by Him, and all of us are struggling to reach Him. All this struggling of ours in this world is surely not intended for selfish ends. Fools do not know what they are doing: the work of their life is, after all, to approach the great magnet. All the tremendous struggling and fighting in life is intended to make us go to Him ultimately and be one with Him.
The Bhakti-Yogi, however, knows the meaning of life's struggles; he understands it. He has passed through a long series of these struggles and knows what they mean and earnestly desires to be free from the friction thereof; he wants to avoid the clash and go direct to the centre of all attraction, the great Hari This is the renunciation of the Bhakta. This mighty attraction in the direction of God makes all other attractions vanish for him. This mighty infinite love of God which enters his heart leaves no place for any other love to live there. How can it be otherwise" Bhakti fills his heart with the divine waters of the ocean of love, which is God Himself; there is no place there for little loves. That is to say, the Bhakta's renunciation is that Vairâgya or non-attachment for all things that are not God which results from Anurâga or great attachment to God.
This is the ideal preparation for the attainment of the supreme Bhakti. When this renunciation comes, the gate opens for the soul to pass through and reach the lofty regions of supreme devotion or Para-Bhakti. Then it is that we begin to understand what Para-Bhakti is; and the man who has entered into the inner shrine of the Para-Bhakti alone has the right to say that all forms and symbols are useless to him as aids to religious realisation. He alone has attained that supreme state of love commonly called the brotherhood of man; the rest only talk. He sees no distinctions; the mighty ocean of love has entered into him, and he sees not man in man, but beholds his Beloved everywhere. Through every face shines to him his Hari. The light in the sun or the moon is all His manifestation. Wherever there is beauty or sublimity, to him it is all His. Such Bhaktas are still living; the world is never without them. Such, though bitten by a serpent, only say that a messenger came to them from their Beloved. Such men alone have the right to talk of universal brotherhood. They feel no resentment; their minds never react in the form of hatred or jealousy. The external, the sensuous, has vanished from them for ever. How can they be angry, when, through their love, they are always able to see the Reality behind the scenes?
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。