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 进食非外士那瓦食物的坏影响  
 作者:Kesava Krsna Dasa    教导来源:本站原创    点击数:    更新时间:2012-6-11  【
 

进食非外士那瓦食物的坏影响

 

By Kesava Krsna Dasa

 

我们都知道避免吃被禁止的食物,但是或许不知道为什么或者它们产生什么影响。意识到这样的坏影响会致使我们在吃更多美味的罪恶前想更多。

我们理解某些居士面临着困难。夫妻双方都工作或者被漠不关心的家庭成员所包围的居士尤其如此。无论情况怎样,用我们所有的一丁点时间努力把自己置于一个有利的进食境况都是值得的。

让我们不要变得狂热吧!有人或许会抗议。我们不是都住在庙里而且有日常的玛哈帕萨达姆或者庙宇帕萨达姆的奢侈。有时在外进餐是必需的,即使我不喜欢这样做。至少我小心地选择我买东西吃的地方。

我们通常听到像我在一家善良属性的商店进餐或者购买。这样的辩解。这样的地方被视作灵性的可信赖的,或者有利的。随着我们对此的进一步分析,我们可能会猛然觉醒。这些有益的商店可能比我们曾经认为的更危险。

 

赃物

十分常见的是某些灵修之人认为支付某些食物的代价会净化购买的食物,即使那食物是非奉献者烹饪的。这是真实的吗?其他人会推论说,我亲爱的主奎师那会理解的。

我们应该在《博伽梵歌原意》第三章中得知当人们通常吃未先供奉给半神人或奎师那的食物时,那是偷窃行为。人仅仅吃下了罪恶。在此,付款以净化食物的辩解几乎是不正确的,因为首先,人会购买目的不是取悦奎师那的食物。人会仅仅买下赃物。

我们可以把同样的赃物再次供奉给奎师那吗?在食物的准备期间有任何爱和奉献之情被使用吗?施瑞拉帕布帕达在他的要旨(BG 9.26)中写道:如果没有巴克提的本质的话,没有什么能诱使主同意从任何人那里接受任何东西。

考虑到一个人或许非常饿并希望得到主的理解,奎师那还会接受他在供奉赃物的过程中所供奉的巴克提吗?那我们得看这份供奉有多必要了。在不得不买罪恶的食物前就没有一点点时间来用恰当的方法来预先准备和制作一些食物吗?所有这些借口在我们供奉罪恶食物的整体心态当中权衡。

既然罪恶意味着反对神的意愿,我们只能想象罪恶食物的销售者在多大程度上被它的全部推论所污染。无论他们的食物多么美味或者有益健康,它们仍然被哇哦吉瓦冒犯,极不寻常的圣名冒犯,令人愉快的色欲,你得试试这个愤怒和超群的贪婪所感染。

意识受到的影响可能是立即的或者延迟的。但是习以为常的食用宝嘎(bhoga)能使任何奉献者的事情复杂化,甚至达到决定奎师那意识是否是生命的目标的地步。“...他们的每口食物只是使他们更深地陷入物质自然的错综复杂状况中。”(BG 9.26 的要旨)

 

可信赖的和善良属性的食物来源

我们或许有友好的联系人和把我们的最大利益放在心上的关爱我们的家庭成员。我们依靠他们给我们食物,认为他们对我们没有恶意。如果我们受邀去吃素,我们会到访。毕竟我们不喜欢通过谢绝他们的欢迎来冒犯我们的东道主。我们还会从善良属性的商店购买平常的纯素熟食。

吃好心人烹饪或者准备的食物的效果可能比吃很罪恶的食物的效果更微妙和危险。这些善良属性的人中有很多藏匿着隐伏的,非人格神主义的或者玛亚瓦迪的概念。在他们自己的准备期间他们很可能会把食物供奉给他们视为一切化身的源头的某个人— svayam-bhagavan,或者他们会施加他们的虚无主义或者神没有感官的想法,当然,都是为了我们的利益。

有时这些人附属于也许有一百或两百年历史的被某个自称为神的人所创立的师徒传承。虽然他们的供奉非常受欢迎,但是它们必定污染准奉献者的意识。他们的一切道路通向同一个目的地的观点染上了对圣名的冒犯。属于一个新纪元群体可能表达想象出的自制的信仰的混合物。

例如,我们有时看到一些日历正当中有一个神人创立者被奎师那的多种多样的化身所围绕。人通过看到这样的日历就看到对圣名的第二项冒犯。半神人都不等同于神或者比神更伟大,而区区人类居然被描绘为最伟大的角色神本人的角色。他们的食物不会影响我们吗?“...因此,根据原则人不应当接受玛亚瓦迪和无神论者的施舍。”(《教诲的甘露》诗节4的要旨)

基于亲密的信任接受或者购买这样的人的食物是受到阻止的:“...因为通过如此亲密的搀和我们可能被他们的无神论心态所影响...”(《教诲的甘露》诗节4的要旨)而由于这样的人一般是漠不关心而且把巴克提视为只是另一种虔诚行为,他们也犯了对圣名作出了另一项冒犯的罪。

 

隐伏的影响

隐伏一词被用到因为我们不总是能断定当我们在努力念诵佳帕,或者专心阅读和聆听时什么袭击或者影响了我们。有时当我们传播或记忆知识时我们回想基本的经典信息的能力妥协了。但是我们能把那影响分为粗糙的和微妙的。

那些不习惯于吃卡尔米食物的人会留意到一些立即的影响。一个人会留意到食物内容的空洞乏味;怀着奉爱制作出的奎师那帕萨达姆是无与伦比的。吃着这样的食物,一种恶心的感觉和一种一般的不愉快的感觉可能出现。

通常关于恶梦的报告和修习者难以启齿的别的某些症状是不请自来的色欲。这些症状应该与住在庙里并且只靠帕萨达姆生存的情况区分开。前者故意招惹色欲。

施瑞柴坦亚玛哈帕布也警告过... “通过食用俗人准备的食物,人的心变得邪恶。(《教诲的甘露》诗节4的要旨)当心中滋生了污垢时,这很可能减慢我们的奉爱的发展速度:现在的人是慢达,非常慢。他们不是很严肃地接受这场奎师那意识运动...”(《主卡皮拉的教导》第十章)施瑞拉帕布帕德在意为感官享乐的宝嘎一词的语境中写下了这句话。

我们在参考《博伽梵歌》2.44时读到:那些过于依恋财富和感官享乐的人不能明白灵性生活;他们非常慢地接受它。TLK10章)也许如果我们在随便地对待奎师那意识,尽管我们在高龄起步,我们摄取的宝嘎就是原因。这有降低传播奎师那意识的重要性或者紧迫性的能力。事实上,宝嘎能迷惑我们。

这种随便的态度可被比作被部分奎师那意识的烟所隐藏。(BG3.38)但是,巴克提永远不是随便的。施瑞拉帕布帕德陈述道:它是对绝对真理的直接的服务活动。BG9.26要旨)这里是进一步的证据:一个进食罪恶的人...不能实行完美的瑜伽。BG6.16要旨)我们都知道瑜伽是巴克提瑜伽。

鉴于一个奉献者会感受到食用宝嘎的某些立即的影响,随便的态度会比较少能感受到或体验到许多症状,因为持久的食用邪恶的食物无助于非常清晰地辨别。食用被禁止的食物玷污我们的思想并且使大脑迟钝。不仅仅是热牛奶帮助构建理解超然题旨的更优良的脑组织。

使清晰的思维成为可能的主要物质必须是灵性的帕萨达姆。因为它免于二元性所以对我们所欲的专心和决心有较小的干扰。但是准备美好的,简单的素食,把它们供奉给主奎师那的画像或神像,然后鞠躬并祈求祂接受这样的一份谦卑的供奉使人能在生活中稳定地进步,净化躯体并创造出会通向清晰的思维的优良脑组织。BG 9.26的要旨)

有了清晰的思维而没有邪恶的污垢阻塞通道,我们应该能通过变成更清晰的仁慈的接受者来明白更多。要欣赏帕萨达姆的价值,节制还是需要的。的确我们的身体和心意需要的不只是食物而是活的食物。只有帕萨达姆能被说成是活的。食物的目的是...净化心意,BG 17.10的要旨)和净化人的存在。BG 17.8)毕竟,奎师那是,在生物中我是生命力。BG 10.22

感到被感染了的人或许会寻求一些解决方案,像参加一个佳帕讲习班。如果那体验之火抑制了对卡尔米食物的品味的话那么它就是值得的。如果人回到吃老一套嗜好的话,那么它就像用黑夜收回的冰淇淋来熄灭嘶嘶响的火焰。它或许听起来刺耳,但是我们的被牵连进此偷窃行为,或慈爱的冒犯的事实会一直阻止我们真正的奉爱的快乐和进步。

如果因为某原因我们一直想知道为什么我们似乎不能达到一种喜乐的状态或者获得在巴克提中的真正的滋味的话,那原因可能只是我们所吃的食物。“...巴克提或者奉爱服务是接近奎师那的唯一方法。没有别的条件,比如成为布茹阿玛纳,博学的学者,非常富有的人或者伟大的哲学家能诱使奎师那接受某项供奉。BG 9.26的要旨)

 

这里是吃非帕萨达姆的一些影响的清单:

1)使内心邪恶。
2)引起迷惑。
3)毁坏清晰的思维。
4)引起色欲。
5)抑制奉献服务的热情。
6)造成物质欲望。
7)导致无神论。
8)造成非人格神主义或玛亚瓦迪的想法。
9)导致人冒犯外士那瓦。
10)导致人冒犯圣名。

11)导致对巴克提的无动于衷。
12)导致人在念诵时不专心。
13)使良好的记忆变得模糊。
14)使大脑迟钝。
15)打破我们的专心。
16)使人在奉献服务中更不严肃。
17)导致信心的丧失。
18)使人在奉爱事件中随便。

有了像这么长的一个清单我们就能看到吃错误的食物的危险如何不可被低估。

 

原文

We all know about avoiding prohibited foods, but may not know why, or what effects they produce. Becoming aware of such bad effects will cause us to think extra before eating more “delicious sin".

We understand that there are difficulties faced by certain householders, especially if both husband and wife work, or are being surrounded by indifferent family members. Whatever the situation, it is worth trying to place oneself in an advantageous eating situation with what “little time” we have.

“Let’s not get fanatical now!” One may protest. “Not all of us are living in the temple, and have the luxury of daily maha-prasadam or temple prasada. Eating out is a necessity sometimes, even if I do not like to do so. At least I choose the places I buy from carefully.”

We usually hear arguments like, “I am eating or buying from a “mode of goodness” outlet.” Such places are deemed “spiritual,” “trustworthy,” or “favourable.” With further analysis on this, we could be in for a rude awakening. These “beneficial” outlets can be more dangerous than we ever thought.

 

STOLEN GOODS

Quite often certain spiritual practitioners think that “paying” the price for certain foodstuffs will “purify” the food items brought, even if the food was cooked by non-devotees. Is this true? Others will reason that, “My dear Lord Krishna will understand.”

In the 3rd chapter of Bhagavad-Gita As It Is we should have learned that when people in general eat foods not first offered to the demigods or Krishna, it is an act of theft. One eats only sin. The paying to purify argument has little validity here, because first of all, one will be buying food items not intended for Krishna’s pleasure. One will purchase only stolen goods.

Can we offer the same stolen goods back to Krishna again? Was there any love and devotion used during the food preparations? Srila Prabhupada writes in his purport to (BG 9.26); “Without the basic principle of Bhakti, nothing can induce the Lord to agree to accept anything from anyone.”

Considering that one may be very hungry, and hoping for the Lord’s understanding, will Krishna still accept one’s offering of Bhakti in offering stolen goods? Then we have to see how essential this offering was. Was there ever a little time to prepare and make something beforehand the proper way, before having to buy sinful food? All these ifs and buts weigh up in our overall mood of offering sinful foods.

Since sin means to oppose the will and desires of the Lord, we can only imagine to what extent the sellers of sinful foodstuffs are infested with all of its corollaries. However delicious or wholesome their foods are, they are still infected with, “Wow” jiva-aparadhas, “Far out” nama-aparadhas, “Delightful” lust, “You gotta try this” anger, and “Sublime” greed.

The effects on the consciousness can be immediate or delayed. But habitual eating of bhoga can complicate matters for any devotee, even to the point of deciding whether Krishna consciousness is the goal in life. “…their every mouthful is simply deepening their involvement in the complexities of material nature.” (BG 9.26 purport)

 

TRUSTWORTHY AND SATTVIC SOURCES

We may have our friendly contacts, and concerned, loving family members that have our best interests at heart. Relying on them for our meals we think nothing of any ill-intent towards us. If invited for a “vegetarian dinner,” we’ll go and visit. After all, we hate to offend our hosts by declining their welcome. We’ll also buy the usual “pure vegetarian” take-aways from sattvic outlets.

The effects of eating food cooked or prepared by well-meaning people could be more subtle and dangerous than eating grossly sinful foods. Many of these “mode of goodness” people harbour insidious, impersonalist or mayavadi concepts. During their own preparations they will probably offer the food to some human being they consider as the source of all avataras – svayam-bhagavan, or they will impose their nihilistic or “God has no senses” thoughts, all for our benefit, of course.

These people are sometimes affiliated with a parampara that goes back perhaps one or two hundred years, founded by someone who has since assumed God status. Though very popular, their offerings certainly pollute the consciousness of aspiring Bhaktas. Their “all paths lead to one” sentiments are ingrained with Nama-aparadhas. Belonging to a New-age group can express fanciful blends of home-made faiths.

For instance, we sometimes see calendars with a God human founder in the centre, surrounded by various incarnations of Krishna. By seeing such calendars one looks at the 2nd offence to the holy name. Let alone Demigods not being equated with or being greater than God, but mere humans are depicted with a greatest role – that of God Himself. Will their foods not affect us? “…therefore, on principle one should not accept charity from the mayavadis and atheists.” (NOI text 4 purport)

By accepting or buying foods from such people based on intimate trust, is discouraged: “…for by such intimate intermingling we may become affected by their atheistic mentality…” (NOI text 4 purport) And since such people are generally indifferent, and see Bhakti as just another pious deed, they are also guilty of another offence to the holy name.

 

THE INSIDIOUS EFFECTS

The word insidious is used because we cannot always tell what “hit” or affects us when we are trying to chant japa, or to concentrate while reading and hearing. Sometimes our power of recollecting essential scriptural information when preaching or memorising, is compromised. But we can categorise the effects as gross and subtle.

Those who are not accustomed to eating “karmi” food will notice some immediate effects. One will notice the bland and emptiness of the contents; nothing compares with Sri Krishna prasadam made with love and devotion. On eating such food, a feeling of nausea can arise, and a general “yucky!” feeling.

Common reports of bad dreams, and other certain symptoms practitioners are embarrassed to reveal, are the lusty desires that come unsought. These symptoms should remain distinct from cases where, living in a temple and subsisting on prasadam alone, one entertains lusty desires by wilful desire.

“Sri Chaitanya Mahaprabhu has also warned…”By eating food prepared by worldly people, one’s mind becomes wicked.” (NOI text 4 purport) When the mind is infested with dirtiness, this will likely slow our devotional tempo: “At the present moment people are 'manda', very slow. They do not take this Krishna consciousness movement very seriously…” (Teachings Of Lord Kapila, Ch. 10) Srila Prabhupada writes this in context of the word “bhoga,” which means, sense gratification.

Referring to the Bhagavad-Gita verse 2.44, we read this: “Those who are   overly attached to opulence and sense gratification cannot understand spiritual life; they are very slow to take to it.” (TLK Ch. 10) Perhaps if we are taking Krishna consciousness casually, despite the onset of old-age, our intake of bhoga is the cause. This has the ability to downgrade the importance, or urgency of spreading Krishna consciousness. In fact, bhoga can bewilder us.

This casual attitude can be compared to being concealed with the smoke of partial Krishna consciousness. (BG 3.38) But, “Bhakti is never casual.” Srila Prabhupada states: “It is direct activity in service to the Absolute Truth.” (BG 9.26 purport) Here is further evidence: “One who eats sin…cannot execute perfect yoga.” (BG 6.16 purport) We all know that yoga is Bhakti-yoga.

Whereas a devotee will feel certain immediate effects of consuming bhoga, a casual attitude will less likely feel or experience many symptoms, because persistent eating of wicked food does not help to distinguish very clearly. Eating prohibited food clouds our thinking and dulls the brain. It is not just hot milk that helps build finer brain tissue for understanding transcendental subject matter.

The main substance that enables clear thinking must be spiritual – prasadam. Because it is free from duality there is less interference with our desired concentration and determination. “But preparing nice, simple vegetable dishes, offering them to the picture or deity of Lord Krishna, and bowing down and praying for Him to accept such a humble offering enables one to advance steadily in life, to purify the body, and to create fine brain tissue which will lead to clear thinking.” (BG 9.26 purport)

With clear thinking we should be able to understand more by becoming clearer recipients of mercy, without the dirt of wickedness blocking the way. Moderation is still required to appreciate the value of prasada. Indeed our bodies and minds need not just foodstuff, but living food. Only prasada can be said to be alive. “The purpose of food is to…purify the mind,” (BG 17.10 purport) and to, “Purify one’s existence.” (BG 17.8) After all, Krishna is, “In living beings I am the living force.” (BG 10.22)

Feeling infected one may seek some solutions, like attending a japa workshop. If the fire of the experience dampens the taste for “karmi” food then it is worthwhile. If one returns to eating the old favourites then it is like dousing the fizzling flames with the ice-cream of dark-night withdrawal. It might sound harsh, but our implication in this theft, or loving aparadhas, will always check our real devotional happiness and progress.

If for some reason or other we always wonder why we cannot seem to attain a state of blissfulness, or genuine relish in Bhakti, it could simply be the food we are eating.“…Bhakti or devotional service is the only means to approach Krishna. No other condition, such as becoming a brahmana, a learned scholar, a very rich man or a great philosopher, can induce Krishna to accept some offering.” (BG 9.26 purport)

 

Here is a list of some effects of eating Non prasadam:

(1)Makes the mind wicked.

(2)Causes bewilderment.

(3)Destroys clear thinking.

(4)Causes lust.

(5)Dampens the enthusiasm for devotional service.

(6)Creates material desires.

(7)Causes atheism.

(8)Creates impersonal or mayavadi thoughts.

(9)Causes one to commit vaisnava aparadha.

(10)Causes one to commit Nama-aparadha.

(11)Cause indifference to Bhakti.

(12)Causes one to be inattentive while chanting.

(13)Clouds fine memory.

(14)Dulls the brain.

(15)Breaks our concentration.

(16)Makes one less serious in devotion.

(17)Causes loss of faith.

(18)Makes one casual in the matter of devotion.

With a list as long as this we can see how the dangers of eating the wrong foods cannot be underestimated.

 

Śrī RādhāGovindajī Dhāma
ISKCON - Ahmedābād - INDIĀ

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