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 随着“奎师那的安排”而来的麻烦  
 作者:桑大师    教导来源:桑大师    点击数:    更新时间:2011-12-13  【
 

The Trouble with “Krishna’s Arrangement”

随着奎师那的安排而来的麻烦

 

桑克依尔坦达斯著

Jenny翻译

 

During a home program we acquainted a young woman that recently received initiation from a visiting Gauòéya Math Sannyäsé. She warily remarked that it was “Krishna’s arrangement” that she got initiated by him. Her explanation, it appeared to me, sounded like an interesting and often employed device to eschew responsibility for one’s decisions and actions: Krishna wanted it. One thereby conveniently ignores the wisdom of “Man proposes and Krishna disposes.” ‘Krishna’s arrangement’ is not independent of a person’s will. Krishna will oversee and may sanction our desires (upadrañöänumantä ca). The liability for what happens is still with us.

在一次家庭联谊活动中我们结识了一位年轻的女子,她最近从一位来访的高迪亚修院托钵僧那里获得了启迪。她小心地评论说这是奎师那的安排,从而获得了他的启迪。她的解释在我看来很有意思,这是人们用于逃避自己本该做出决定或采取行动时所使用的一贯借口:奎师那想要这样。我们因此便利地忽视谋事在人,成事在奎师那所蕴含的智慧。奎师那的安排并非独立于我们个人的意愿,奎师那会监督并准许我们的欲望的满足(upadrañöänumantä ca)。但我们仍然要对发生的事情负责。

 

It’s like when a family member decides to marry someone against the consent of the rest of the family.  The family is now obliged to accommodate that newcomer. Either that, or cut ties with their beloved family member. The circumstances described above present a very similar scenario.

这就像当一个家庭成员决定与一位不被其他家庭成员认可的人成婚时,这个家庭有责任去接纳这位新成员,或者切断与这位他们所深爱的家人的关系。上面描述的就是非常类似的情形。

 

What is an important difference between a loyal member of Çréla Prabhupäda's family and a devotee of the Gauòéya Math? The former strictly adheres to Çréla Prabhupäda's will to work cooperatively under a governing body, while Gauòéya Math members are not answerable to that body, although they do respect Çréla Prabhupäda and also teach from his books.

一位圣帕布帕德家庭的成员与高迪亚修院的奉献者之间的重大区别是什么?前者严格地遵循圣帕布帕德的意愿,在一个管理体制下相互协作。而高迪亚修院的成员却不对这个管理体制负责,虽然他们尊重圣帕布帕德并且也传授圣帕布帕德写的书中的知识。

 

Up to his last days with us, Çréla Prabhupäda stressed “intelligence and organization” for the furtherance of the mission he established: a clear directive that we need to be mindful about the decisions we make and the actions we take. This protects devotees from acting whimsically and irresponsibly, and then hold “Krishna’s arrangement” accountable for what happens.

圣帕布帕德在他最后的日子里强调了智慧与组织是他确立的使命向前发展的关键:这是我们需要当心我们做出的决定和采取的行动的明确指示。这保护奉献者免于做出任何异想天开或不负责的事,然后用奎师那的安排来为已经发生的事情做出解说。

 

Skeptics question the requirement of cooperating within the directives of an administrative body. They see it as external and thus they figure it is not spiritual. They prefer to follow the invisible guiding hand of Krishna. After all, when the living entity sincerely desires, it is Krishna who arranges that he/she meets a bona-fide Guru. Where then is the need of an additional endorsement for such a divine arrangement? But even Gauòéya Math devotees themselves call the zealous doings of some of their companions as behavior of “wild horses.” (1)

怀疑者质疑是否需要在一个管理机构的指示下合作。在他们看来这是外在的并因此认为它不是灵性的。他们宁愿遵循奎师那的无形的指导,毕竟,当那生物真诚地愿望时,奎师那会安排他或她遇到一位正宗的灵性导师。对神性的安排而言,另外的推荐还有什么必要呢?但甚至高迪亚修院的奉献者们自己也会把同伴做的一些热心之事称作是“野马”的行为。(1

 

Çréla Prabhupäda's followers take his will serious: He wanted that the mission be carried out in organized way. One aspect of this is that devotees get a “no-objection” from other members of the society before they engage in the service of accepting disciples. Teachers also request permission to visit regions and they follow guidelines that ensure the continuity of the mission.

圣帕布帕德的追随者严肃地对待他的意愿。他想要这个使命以有组织的方式被实现。此方式的一个方面就是在一位奉献者从事接受门徒这项服务以前,社团的其他成员没有反对意见。教师们也要请求得到许可以拜访不同的地区,并且他们要遵循确保使命的连续性的指导方针。

 

To execute the will of the Äcärya and to act in an organized way is not a material impulse – it is another expression of love for the Äcärya. Looking at things closely, we witness a gradual developing of honesty in a person who practices spiritual life, an attitude ultimately culminating in the strict adherence to the order of the Äcärya. It is not fear of possible reproach in case of deviancy that is the drive – a material emotion – but such fine-tuning is the natural consequence of purity and honesty. Let me explain further.

执行那位阿查尔亚的意愿,并以有组织的方式行事不是因为物质驱使的冲动,而是对那位阿查尔亚的爱的另一种表达方式。如果我们仔细研究一下,我们就会看到修习灵性生活的人逐步培养起那份诚实,一种最后以严格地遵循灵性导师训令为顶峰的态度。内驱力不是恐惧在偏离的情况下可能受到的责备——那恐惧是一种物质的情感。但这样的细微调整是变得纯粹和诚实的自然结果。请让我进一步解释。

 

Daily interactions with people teach that most individuals are hard-hearted, to a degree that it disables them to honestly acknowledge their situation of relentless suffering. Such persons not only pretend they are “fine” but they actually (make-) believe it themselves. Acknowledgement of our suffering only makes us more truly human. The conditions of tattva bhrama (illusion about spiritual knowledge) and asat-tåñëä (attachment to the temporary) gradual diminish when those who are confused because of such disorders, get to associate with saintly persons. However, due to hådaya-daurbalya (weakness of the heart) one’s offensive inclination towards Krishna remains, not factually admitting the outrageous blunder of having betrayed Krishna’s friendship. At this initial stage of spiritual awakening one attempts merely to get free from suffering. Some mistakenly think that this also is a stage of love for God.

我从每日和人们的交流得知大部分的人的心硬到如此程度,以致这使他们不能诚实地承认自己不断地受苦的处境。这样的人不仅假装他们“还好”,而且实际上自己相信这一点。承认我们的受苦只会使我们更加真实。当因为这样的混乱而困惑的人与圣洁的人联谊时,tattva bhrama(对灵性知识的幻念)asat-tåñëä(对短暂事物的依恋)的情况逐渐减弱。然而,由于hådaya-daurbalya (内心的软弱),人冒犯奎师那的倾向继续存在着,不真实地承认背叛奎师那的友谊而犯下的大错。在这灵性觉醒的起始阶段,人们仅仅是试图从痛苦之中摆脱出来。有些人错误地认为这也是对神的爱的一个阶段。

 

Making further progress, one realizes more about one’s situation. Even when grasping only fragments of Krishna’s kindness for the rebellious souls, one vows to not dismay Him in the slightest manner. Such a devotee then firmly sticks to the order of the Äcärya, accepting him as a by Krishna himself dispatched representative. He is the one to whom the sincere devotee gives his full dedication. For such devotees, the Äcärya’s directives are Krishna’s arrangements. Such devotee’s softened heart has no fear-induced motivation. In the eyes of less mature devotees he/she may appear to be overly concerned with “externals” in the execution of the will of the Äcärya but their motive is solely to please Krishna and thereby compensate for the grave blunder of their betrayal of his love.

一个人在获得灵性的进步的同时更加认识到自己的处境。一个人即使仅仅只是抓到丁点奎师那施与那些叛逆的灵魂的恩慈,也会发誓不用最轻微的方式使祂失望。这样的奉献者坚定地执行那阿查尔亚的指令,接受他为奎师那本人派遣的代表。他是真诚的奉献者全然献身的对象。对这样的奉献者而言,那阿查尔亚的指令就是奎师那的安排。这样的奉献者的柔软的心里没有恐惧引发的动机。在不够成熟的奉献者眼中,他或她在施行那阿查尔亚的意愿时也许显得过于关注“外在”的表现,但他们的动机只是取悦奎师那并因此弥补他们背叛了祂的爱的大错。

 

For further insights into the mood of the advanced soul that has come to realize his mistaken attitude, kindly read in the Krishna book, “Prayers Offered by Lord Brahmä to Lord Krishna.”

为了进一步了解进步的灵魂认识到自己的错误态度的心态,请阅读《奎师那-快乐的源泉》中主布茹阿玛向主奎师那供奉的祷文。

 

What to do then, when having taken initiation from a Gauòéya Math member,

one still desires to remain closely associated with devotees that remain loyal to Çréla Prabhupäda? Request the Gauòéya Math member’s permission to remain associated with those devotees and consequently minimize your interaction with him. That is my opinion.  

当一个人接受了高迪亚修院成员的启迪,但还是希望与忠于圣帕布帕德的奉献者保持紧密的接触时,他(她)该怎么办呢?请求得到那位高迪亚修院成员的许可,以继续与那些奉献者联谊,然后因此减少他(她)与那位高迪亚修院成员的交流。那就是我的主张。

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