普世之爱及其如何引向自我臣服
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中文
第五章
普世之爱及其如何引向自我臣服
若非先爱那普遍整体（Samashti），我们又如何能爱那个别特殊（Vyashti）呢？神是普遍整体，是那概括化而抽象的普遍大全；而我们所见的宇宙，则是那个别特殊者——那被特殊化了的事物。爱整个宇宙，唯有通过爱普遍整体才成为可能——那普遍整体，犹如一个统一的整体，其中蕴含着数以百万计的小的统一体。印度的哲学家并不止步于个别特殊；他们对具体事物匆匆一瞥，便立即着手寻找能够涵盖所有特殊的概括化形式。对普遍者的探寻，是印度哲学与宗教的唯一主题。智慧者（Jnani）追求事物的整体性，追求那绝对而概括化的存在——知晓了那，便知晓了一切。虔信者（Bhakta）希望证悟那一个概括而抽象的大人格，通过爱祂，他便爱了整个宇宙。瑜伽士（Yogi）希望把握那一概括化的力量形式，通过驾驭它，他便驾驭了整个宇宙。印度的心灵，贯穿其整个历史，始终被导向这种独特的对普遍者的探寻——在科学中、在心理学中、在爱中、在哲学中。因此，虔信者所得出的结论是：若仅仅一个接一个地爱具体的个人，你可以在无限长的时间里如此去爱，却绝不能真正爱整个世界。然而，当最终达到这样的核心认识——一切爱的总和便是神，宇宙中一切灵魂之愿望的总和，无论他们是自由的、受缚的，还是正在向解脱挣扎的——皆是神，唯有那时，任何人才有可能发出普世之爱。神是普遍整体，而这可见的宇宙是神的分化与显现。若我们爱这总体，我们便爱了一切。爱世界、利益世界，都将随之而来；这力量唯有通过首先爱神才能获得；否则，利益世界并非易事。"一切都是祂的，而祂是我的爱人；我爱祂，"虔信者如是说。如此，对虔信者而言，万事万物都成为神圣，因为一切皆是祂的。万物都是祂的儿女、祂的身体、祂的显现。那么，我们又怎能伤害任何人呢？又怎能不去爱任何人呢？随着对神的爱，宇宙中对一切存在的爱将作为必然的结果随之而来。我们越趋近于神，就越开始看见万物皆在祂之中。当灵魂成功地获取这至上之爱的喜乐，它也开始在万事万物中看见祂。如此，我们的心将成为永恒喷涌的爱之泉源。当我们达到这爱的更高境界，世间事物之间一切微小的差别便完全消失；人不再被视为人，而唯被视为神；动物不再被视为动物，而被视为神；甚至老虎也不再是老虎，而是神的一种显现。如此，在这种强烈的虔信境界中，崇拜被献予每一个存在、每一种生命、每一个众生。
——"知晓诃利主在每一众生之中，智慧者应如此向一切众生显示不变不移的爱。"
这种全然覆盖一切的强烈之爱所产生的结果，便是完全自我臣服的感受——即那确信没有任何发生的事是与我们相对而非与我们同在的（Apratikulya）。那时，这爱着的灵魂能够说，若痛苦来临："欢迎，痛苦。"若苦难来临，它会说："欢迎，苦难，你也是来自挚爱者。"若蛇来临，它会说："欢迎，蛇。"若死亡来临，这样的虔信者将以微笑迎接之。"我是有福的，他们都来到我这里；他们都是受欢迎的。"在这完全顺从的境界中——此顺从源于对神及所有属于祂之一切存在的强烈之爱——虔信者不再区分影响到他的快乐与痛苦。他不知道如何抱怨痛苦或苦难；这种不抱怨地臣服于那全然是爱的神的旨意，确实是比一切宏伟英雄事业之荣光更为珍贵的获得。
对绝大多数人类而言，身体就是一切；身体就是他们全部的宇宙；身体的享受是他们的全部。这种崇拜身体与身体事物的恶魔，已进入了我们所有人之中。我们或许高谈阔论，作出极高的飞翔，然而我们毕竟如秃鹫一般；我们的心被引向下面那块腐肉。为何我们的身体要被从老虎口中拯救？为何我们不将其献予老虎？老虎由此得以满足，而这距自我牺牲与崇拜也并不是那么遥远。你能否达到那种理念的证悟——在其中，一切关于自我的感觉都完全消失？在爱的宗教的尖顶上，这是一个令人头晕目眩的高度，世间极少有人曾攀登至此；然而，除非一个人达到那始终准备、始终甘愿自我牺牲的最高境地，否则他不能成为一个完满的虔信者。我们都能或多或少地、或长或短地维持我们的身体。然而，我们的身体终将消逝；它们没有任何永久性。有福之人，其身体在服务他人的过程中得以消耗。"智者将财富乃至生命本身，随时准备好以服务他人。在这个世界上，有一件事是确定的，那便是死亡，因此，这个身体死于好的事业，远远好过死于坏的事业。"我们或许能将生命延续五十年或一百年；然而此后，将会发生什么？一切由组合而产生的事物都必然会被分解而死去。它被分解的时刻必然会来，也将会来。耶稣、佛陀与穆罕默德都已死去；世间一切伟大的先知与导师都已死去。
"在这无常的世界中，万事万物都在走向崩解，我们必须将我们所拥有的时光作最高的利用，"虔信者如是说；而生命真正最高的利用，在于将其置于服务一切众生之中。正是这可怖的身体执念，孕育了世间一切的自私——就是这一个迷妄，以为我们完全就是我们所拥有的这副身体，且我们必须以一切可能的方式尽力保全它、取悦它。倘若你知道自己确实不同于身体，你便没有任何需要与之战斗或挣扎的对象；你对一切自私的念头都已是死亡。因此，虔信者宣称，我们必须将自己持守得宛如对世间一切事物都已彻底死去；而这确实是自我臣服。让事物如其所是地到来。这便是"愿你的旨意成就"的意义——而不是整日奔走争斗，心中始终以为神也认同我们自己的一切软弱与世俗野心。或许即便从我们自私的挣扎中也会生出善来；然而那是神的考量。完满虔信者的理念，必须是从不为自己立意或行事。"主啊，他们以你之名建起高大的庙宇；他们以你之名慷慨施舍；我是贫穷之人，我一无所有；因此，我取这我的身体，将它置于你的足前。主啊，不要抛弃我。"这是从虔信者心灵深处发出的祷告。对于亲历过它的人而言，这种将自我永恒献祭于挚爱主前的奉献，远高于一切财富与权力，乃至一切对声名与享乐的高飞之念。虔信者平静臣服中的安宁，是一种超越一切理解的安宁，是无可比拟的价值。他的"无对立"（Apratikulya）是心灵的一种状态，在其中，心灵没有任何利益，自然也不知晓任何与之相对之物。在这崇高臣服的境界中，一切执著的形式都完全消退，唯余那对祂的唯一全然覆盖一切的爱——一切存在皆在祂之中活动、运行并拥有其自身存在的那位。这种对神之爱的执著，确实是一种不束缚灵魂、而是有效斩断灵魂一切缚束的执著。
English
CHAPTER V
UNIVERSAL LOVE AND HOW IT LEADS TO SELF-SURRENDER
How can we love the Vyashti, the particular, without first loving the Samashti, the universal? God is the Samashti, the generalised and the abstract universal whole; and the universe that we see is the Vyashti, the particularised thing. To love the whole universe is possible only by way of loving the Samashti — the universal — which is, as it were, the one unity in which are to be found millions and millions of smaller unities. The philosophers of India do not stop at the particulars; they cast a hurried glance at the particulars and immediately start to find the generalised forms which will include all the particulars. The search after the universal is the one search of Indian philosophy and religion. The Jnâni aims at the wholeness of things, at that one absolute and; generalised Being, knowing which he knows everything. The Bhakta wishes to realise that one generalised abstract Person, in loving whom he loves the whole universe. The Yogi wishes to have possession of that one generalised form of power, by controlling which he controls this whole universe. The Indian mind, throughout its history, has been directed to this kind of singular search after the universal in everything — in science, in psychology, in love, in philosophy. So the conclusion to which the Bhakta comes is that, if you go on merely loving one, person after another, you may go on loving them so for an infinite length of time, without being in the least able to love the world as a whole. When, at last, the central idea is, however, arrived at that the sum total of all love is God, that the sum total of the aspirations of all the souls in the universe, whether they be free, or bound, or struggling towards liberation, is God, then alone it becomes possible for any one to put forth universal love. God is the Samashti, and this visible universe is God differentiated and made manifest. If we love this sum total, we love everything. Loving the world doing it good will all come easily then; we have to obtain this power only by loving God first; otherwise it is no joke to do good to the world. "Everything is His and He is my Lover; I love Him," says the Bhakta. In this way everything becomes sacred to the Bhakta, because all things are His. All are His children, His body, His manifestation. How then may we hurt any one? How then may we not love any one? With the love of God will come, as a sure effect, the love of every one in the universe. The nearer we approach God, the more do we begin to see that all things are in Him. When the soul succeeds in appropriating the bliss of this supreme love, it also begins to see Him in everything. Our heart will thus become an eternal fountain of love. And when we reach even higher states of this love, all the little differences between the things of the world are entirely lost; man is seen no more as man, but only as God; the animal is seen no more as animal, but as God; even the tiger is no more a tiger, but a manifestation of God. Thus in this intense state of Bhakti, worship is offered to every one, to every life, and to every being.
— "Knowing that Hari, the Lord, is in every being, the wise have thus to manifest unswerving love towards all beings."
As a result of this kind of intense all-absorbing love, comes the feeling of perfect self-surrender, the conviction that nothing that happens is against us, Aprâtikulya. Then the loving soul is able to say, if pain comes, "Welcome pain." If misery comes, it will say, "Welcome misery, you are also from the Beloved." If a serpent comes, it will say, "Welcome serpent." If death comes, such a Bhakta will welcome it with a smile. "Blessed am I that they all come to me; they are all welcome." The Bhakta in this state of perfect resignation, arising out of intense love to God and to all that are His, ceases to distinguish between pleasure and pain in so far as they affect him. He does not know what it is to complain of pain or misery; and this kind of uncomplaining resignation to the will of God, who is all love, is indeed a worthier acquisition than all the glory of grand and heroic performances.
To the vast majority of mankind, the body is everything; the body is all the universe to them; bodily enjoyment is their all in all. This demon of the worship of the body and of the things of the body has entered into us all. We may indulge in tall talk and take very high flights, but we are like vultures all the same; our mind is directed to the piece of carrion down below. Why should our body be saved, say, from the tiger? Why may we not give it over to the tiger? The tiger will thereby be pleased, and that is not altogether so very far from self-sacrifice and worship. Can you reach the realization of such an idea in which all sense of self is completely lost? It is a very dizzy height on the pinnacle of the religion of love, and few in this world have ever climbed up to it; but until a man reaches that highest point of ever-ready and ever-willing self-sacrifice, he cannot become a perfect Bhakta. We may all manage to maintain our bodies more or less satisfactorily and for longer or shorter intervals of time. Nevertheless, our bodies have to go; there is no permanence about them. Blessed are they whose bodies get destroyed in the service of others. "Wealth, and even life itself, the sage always holds ready for the service of others. In this world, there being one thing certain, viz death, it is far better that this body dies in a good cause than in a bad one." We may drag our life on for fifty years or a hundred years; but after that, what is it that happens? Everything that is the result of combination must get dissolved and die. There must and will come a time for it to be decomposed. Jesus and Buddha and Mohammed are all dead; all the great Prophets and Teachers of the world are dead.
"In this evanescent world, where everything is falling to pieces, we have to make the highest use of what time we have," says the Bhakta; and really the highest use of life is to hold it at the service of all beings. It is the horrible body-idea that breeds all the selfishness in the world, just this one delusion that we are wholly the body we own, and that we must by all possible means try our very best to preserve and to please it. If you know that you are positively other than your body, you have then none to fight with or struggle against; you are dead to all ideas of selfishness. So the Bhakta declares that we have to hold ourselves as if we are altogether dead to all the things of the world; and that is indeed self-surrender. Let things come as they may. This is the meaning of "Thy will be done" — not going about fighting and struggling and thinking all the while that God wills all our own weaknesses and worldly ambitions. It may be that good comes even out of our selfish struggles; that is, however, God's look-out. The perfected Bhakta's idea must be never to will and work for himself. "Lord, they build high temples in Your name; they make large gifts in Your name; I am poor; I have nothing; so I take this body of mine and place it at Your feet. Do not give me up, O Lord." Such is the prayer proceeding out of the depths of the Bhakta's heart. To him who has experienced it, this eternal sacrifice of the self unto the Beloved Lord is higher by far than all wealth and power, than even all soaring thoughts of renown and enjoyment. The peace of the Bhakta's calm resignation is a peace that passeth all understanding and is of incomparable value. His Apratikulya is a state of the mind in which it has no interests and naturally knows nothing that is opposed to it. In this state of sublime resignation everything in the shape of attachment goes away completely, except that one all-absorbing love to Him in whom all things live and move and have their being. This attachment of love to God is indeed one that does not bind the soul but effectively breaks all its bondages.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。