📺视频-Karma | Past Lives
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摘要
生活是一个累积业力的循环，导致痛苦或享乐，并在不同生命中有可能升华或堕落。
亮点
- 🎡 生活如摩天轮：不断积累业力。
- 🌌 更高的地位：积累善行（sukriti）可通向天界。
- 🔄 轮回循环：不断在不同物种间轮回。
- 📖 《吉他》的智慧：即使是梵天（Brahmā）也会面临不吉祥的境遇。
- 🐖 因陀罗的堕落：天帝因陀罗可以堕落为猪的生活。
- 🎥 神圣干预：众神尝试提醒因陀罗他的往日辉煌。
- 🔄 堕落与升华：堕落比升华更容易。
关键见解
- 🎢 业力的作用：我们的行为决定了未来的经历，带来痛苦或享乐。理解业力帮助我们在生活中做出选择。
- ✨ 善行与升华：积累善行可以提升地位，但这只是暂时的，必须明智地管理以避免堕落。
- 🔁 轮回的概念：重生的概念强调跨越生命的行为重要性，凸显精神成长的必要性。
- 📜 《吉他》的教训：克里希那的教导强调即使是最高存在也会受到业力的影响，提醒我们寻求解脱。
- 🐷 因陀罗的转变：因陀罗变为猪的故事显示出因对物质生活的依附而导致的深刻尴尬和堕落。
- 🎬 天界的视角：神圣对我们行为的看法可以提醒我们真正的本性和潜能，敦促我们寻求更高的意识。
- 🚀 提升与堕落：堕落比升华更容易，强调在精神修行中保持警惕的重要性。
🤗 视频
视频字幕中文
那么，正如普拉布帕德常说的：“那么你的人生就是在浪费时间。” [业 | 过去的生活] 你所做的就是在积累业力，享受或承受业力的反应。你就像在摩天轮上。通过积累善行（善业），你会升到更高的境界，天界。耗尽所有的享乐积分后，逐渐下降到更低的生物，再次上升……一遍又一遍。 ā-brahma-bhuvanāl lokāḥ punar āvartino ’rjuna。
“妈，阿尔琼，重生是不存在的。”我忘了……最后一句没听懂。重生不存在？算了……反正这是克里希那在《吉他》中对阿尔琼说的。他说，“即使是天神布拉玛……”而在《博伽瓦塔》中也提到，‘从布拉玛那里没有不吉利的事情’。这里的‘布拉玛’就是指布拉玛神。‘不吉利’——他的地位有一定的不吉利。这个例子是用来说明业力混杂的信仰。在《博伽瓦塔大书》中，有时候甚至说，第一次转世就是布拉玛。”
然后从那里下降。怎么可能呢？天帝因陀罗怎么会变成一只猪呢？每当谈到新时代的那些想法，总是特别是女性喜欢说：“他们说，我在前世是公主或女王。”这样每个人都能[记得]……听起来真的很浪漫——你曾经是女王、国王或公主……但他们从来不告诉你，“你曾经是一只吃屎的猪。”因为那样就卖不出那么多书或塔罗牌了。
但是因陀罗，天王变成猪的模样，真是太尴尬了，身边还有猪老婆和小猪崽儿。还有梵天和其他神明，看到自己的同伴沦落到这种可怜的境地，也觉得很尴尬。他们在想办法……谁来着，或许是那拉达，我记不清了，但他们想要让他回过神来。可他现在完全沉浸在照顾他的猪老婆和小猪崽儿，还有那猪圈里。
我意思是，“他真是为了这个努力了！[笑] 他自己建的那个猪圈！”然后他们一个接一个地把小猪扔进池塘淹死，他和他妻子心想，“这人真是太狠了！”。每死一只小猪，他们就重新回到天上做神了。然后他们在天上通过一个大屏幕看这一切。就像是一个大屏幕一样，[笑] 然后印陀……最后就只剩下他和他妻子了。接着他们杀了他的妻子，最后他的猪身也被牺牲了。
然后他又回到了天上的印德拉的位置。他能在大屏幕上看到发生了什么事情，他们对他说：“你想回到那个时候吗？”——不！现在他清醒过来了，他的高我觉醒了，他能理解自己是如何堕落的。通过实践经验，我们知道——提升是困难的，但堕落却可以在15分钟内发生。堕落来得真快。正如伟大的作家海明威所说的。
在某人的描述中说：“一开始事情逐渐崩溃，然后一下子就全乱了。”所以，asat-saṅga-tyāga——这是vaishṇava-ācāra [Cc: 2.22.87]。严肃追求Vaishnavism的一个早期表现就是asat-saṅga-tyāga——即放弃不好的社交，世俗的交往。或者那些沉迷于世俗的人……与那些沉迷于世俗的人交往。
视频字幕英文
Then śrama eva hi kevalam[SB: 1.2.8] As Prabhupād liked to say, “Then your life is a useless waste of time.” [Karma | Past Lives] Then all you’re doing is accumulating karma and suffering or enjoying— the reactions of karma. You’re on the Ferris wheel. By accumulated sukriti (pious activities) you’re going to a higher position, heavenly planets.Exhausting all your enjoyment credits, gradually descending into lower species, going up again … over and over again. ā-brahma-bhuvanāl lokāḥ punar āvartino ’rjuna mām upetya tu kaunteya punar janma na vidyate [Bg: 8.16] I forget … (don’t) get the last line. punar janma na vidyate? No … Anyway, it’s mentioned in the Gita by Kṛṣṇa to Arjun, He is saying, “Even Brahmā on Brahmā-loka …” And it says in the Bhāgavatam, ā-viriñcyād amaṅgalam. Viriñci means Brahmā.Amaṅgalam—there’s a certain amount of inauspiciousness in his position. It’s given as an example of karma-miśra-bhakti in the Bṛhad-bhāgavatāmṛta sequence. So, sometimes it is even said the first birth is as Brahmā, then descending from there. How is that possible? How is it possible for Indra, the King of heaven, to become a pig? When a New Age ramblings … they always like to talk about, especially the women.She—“They said, ‘I was a princess or a queen in my last life.’” So everyone can [remember] … That sounds really romantic— you were once a queen or a king, or a princess … But they never tell you, “You were once in the body of a stool-eating pig.” Because that won’t sell the same amount of books or Tarot cards.But Indra, how embarrassing for the King of heaven to be … to devolve into the body of a pig, and with all the trappings, surroundings of pig life with a pig wife, little piglets. And Brahma and the other gods, they are very embarrassed to see one of their own, executive officer-jīva to descend to such an abominable position.So they are trying to … Who—maybe is Nārada, I forget who, but trying to bring him to his senses, and he’s very … he’s guarding his pig wife and piglets, and his pig sty. I mean, “He worked for this! [Laughing] He built that sty!” And so one by one they start throwing the piglets into the pond and drowning them, and he and his wife were thinking, “What kind of a cruel man is this?!” And each piglet that dies, they resume their position as a devatā in heaven.And they are all watching this on a big screen in heaven. The equivalent of a big screen, [Laughing] and Indra … Finally it’s just him and his wife. Then they kill his wife, then finally his pig body is given up, and then he resumes his position in heaven Indra. And he can see the replay on the big screen of what happened, and they’re saying to him, “Would you like to go back to that?”—No! Now he’s come to his senses, his higher self has kicked in, and he can understand how he degraded.It’s with experience, by practical experience we know that— it’s difficult to improve, to upgrade, but you can become degraded in 15 minutes. It’s amazing how quickly degradation sets in. As one of the great writers, perhaps Hemingway, in a description said of someone, “At first things started to fall apart gradually, then all at once.” So, asat-saṅga-tyāga,—ei vaiṣṇava-ācāra [Cc: 2.22.87] One of the first symptoms of the serious pursuit of Vaishnavism in earnest is asat-saṅga-tyāga—to give up bad association, mundane association. Or those who are addicted … associating with those who are addicted to the mundane.
🔗 引用
The Body | Karmic Dress
🤗 视频
总结
摘要
讨论探讨了服装与身体如何与个体性相关，强调真正的身份超越外貌和社会角色。
亮点
- 👗 个体性在多样外观中显现。
- 🔍 服装影响认知，但不应单独定义我们。
- 🌳 身体被比作业力的衣服，而非真实自我。
- 🧠 思想和智慧也不定义我们的身份。
- 🔄 精神成长需要重新校准我们对自我的理解。
- 🌟 真正的满足来自于致力于更高理想，而非物质消费。
- 🔑 自我实现在于认识到作为灵魂的潜力。
关键见解
- 🌈 个体性与认知：我们的服装和外观可能影响他人对我们的看法，但它们并不能捕捉到我们的本质或个体性。服装可以是一种表达方式，但不应限制我们的身份。
- 🤔 超越外观：虽然我们的着装可以定义身份的某些方面，但将自己限制于外部标记是简化的。真正的个体性存在于我们的内在品质和行为中。
- 🌀 理解业力的衣服：将身体视为业力的衣服这一概念表明，我们的物质形态是灵魂的暂时载体，强调需要超越肉体来理解我们的真实本性。
- 🔍 思想与智慧的局限：就像服装不定义我们一样，我们的思想和智慧也不定义我们。要找到真正的自我，我们必须超越这些身份的层面。
- 🔄 精神文化的重新校准：精神成长涉及重新评估我们对自我的理解，基于作为灵魂的现实，引导我们向个人演变发展。
- 🌱 致力于更高理想：通过致力于更高的目标而非通过物质利益或控制他人来寻求满足，才能实现真正的充实。
- 🌟 自我实现的旅程：认识到自己作为一个奉献的个体，使得自我实现的旅程更为丰富，带来更深的满足感和对自身目的的真正理解。
视频字幕中文
我们怎么能否定个体呢？看看这个房间里的每一个人。[身体 | 业力服装] 不过，我们需要理解的是：我们是我们穿的衣服吗？这就是定义我们的东西吗？嗯，从某种程度上来说确实是的。你穿的东西确实会影响你。因此可以说，衣服确实有定义的作用，但这难道是定义一个人的唯一标准吗？就是看他们怎么穿吗？不，这样说太荒谬了。所以，如果我们看看，这实际上就是衣服。然后我们被告知，tamasā bahurūpeṇa veṣṭitāḥ karmahetunā——[Ms: 1.49a]
身体只是因果的外衣。难道这就是定义一个个体的方式吗？当然不是。我们不能否认——有人是人，有人是狗，还有人是一棵树。我们对自己现在所处的因果外衣负有责任。但如果我们把自己仅仅局限于这个定义，那就好像把自己局限于穿的衣服上。我们为什么要这么做呢？所以这种简单的分析，根本不需要是天才才能理解。那么，如果不是身体在定义自我，ātma。
不是心智定义自我，也不是智力，这样我们就开始接近灵魂所在的地方。那么，灵魂应该根据个人的立场如何行动呢？他们应该如何进步和前进？他们将从哪里获得方向呢？是从他们所获得的倾向吗？他们被虚假自我和习得的偏见以及对环境情况的解读方式所校准，这是否是他们前进的最佳方式？我不这么认为。
他们得到的是错误的反馈。虚假的自我意味着对环境、对自己以及与他人关系的错误理解。而且，没别的好词形容，这种理解是不科学的。在科学上是不能接受的，你得重新校准。所以灵性文化就是要在你作为灵魂的现实潜能基础上重新校准你的立场；这是一个奉献的单位，能够把自己存在的每一个原子都奉献给更高的事物，而不是试图吞噬、获取、控制和消费。
追求低层次的东西可能会让人满足，但投入到更高的事物中，才能实现自我价值、自我实现和真正的满足。
视频字幕英文
How can we deny individuality? Look at all the individuals in this room. [The Body | Karmic Dress] But then, it’s to understand: are we the clothes that we wear? Is that what defines us, our dress? Well, I mean it does to a certain degree. What you wear defines you. So you can say, yes, dress defines, but shall that be the exclusive marker for defining an individual, is how they dress? No. That would be absurd to suggest that.So, if we look, that’s literally clothes. Then we’re told, tamasā bahurūpeṇa veṣṭitāḥ karmahetunā— [Ms: 1.49a] the body is karmic dress. Shall that be the means to define an individual? Well, no. It should be, we can’t deny— someone’s a human being, someone’s a dog, someone is a tree. And we’re responsible for the karmic dress we’re situated in at present.But if we limit defining ourselves to that, that would be as if to limit defining ourselves to the clothes that we’re wearing. Why should we do that? So this simple type of analysis, you don’t have to be a genius to follow this. So, if it’s then not the body that defines the self, ātma, it’s not the mind that defines the self, or the intellect, then we start approaching where the soul is located.So, how that soul should proceed on the basis of their individual position? How should they make progress and move forward? Where will they get that direction from? From the acquired tendency they have? The way they’ve been calibrated by their false ego and acquired prejudice and tendency to read environmental circumstances— will that be the best way for them to proceed? I don’t think so.They’re getting false readings. False ego means the false read of the environment, who you are, and what your relationship is. And, for lack of a better word, it’s unscientific. It wouldn’t be acceptable in science, you’d have to recalibrate. So spiritual culture is about recalibrating your position on the basis of your reality potential as a soul in self-expression; a dedicating unit, a unit that’s capable of dedicating every atom of its existence to something higher.Not trying to devour, to acquire, control and consume things which are lower, to produce satisfaction, but to dedicate oneself to something higher as a means of achieving self-fulfillment, self-realisation, self-satisfaction.
🔗 引用
A Husband and a Paramour | Karmic Show
总结
摘要
父母通常对孩子有期望，责任与个人欲望之间的动态通过妻子与情人的比喻进行探讨。
亮点
- 👨👩👧👦 父母对孩子有特定的期望，有时导致意想不到的道路。
- 😄 Hridayananda Mahārāj幽默地指出，忠诚的孩子往往违背父母的期望。
- 🎭 吠陀文化传统上期望妻子为丈夫服务，反映了社会规范。
- 💔 与情人有染的妻子可能在表面上遵从丈夫，同时在情感上倾向于他人。
- ⚖️ 受条件的灵魂，如同妻子，面临业力的要求，寻求满足过去的行为。
- 🕉️ 奉献者可能表面上满足业力的义务，而他们真正的奉献却在于克里希纳。
- 🌌 这种动态体现了社会角色与精神追求之间的斗争。
关键见解
- 🏆 父母期望：来自父母的压力可以塑造孩子的道路，常常使他们追求意想不到的职业，而非家庭理想。这突显了个体欲望与家庭期望之间的紧张关系。
- 😂 意外的忠诚：Hridayananda Mahārāj的幽默轶事指出忠诚灵魂未能满足父母期望的讽刺，强调了精神旅程的不可预测性。
- 📜 文化规范：吠陀传统规定了特定的角色，强调社会规范往往导致表面上的遵循，而非真正的责任履行。
- 💖 情感忠诚：妻子与情人的比喻反映了外在义务与内心奉献之间的冲突，反映了人类常见的分裂忠诚感。
- 🔗 业力的要求：将业力比作丈夫的概念展示了过去行为的不可逃避性，强调了灵修实践中因果法则的循环。
- 🙏 奉献的双重性：奉献者表面上可能遵从业力责任，而他们的心却属于克里希纳，强调了存在的双重性——在履行世俗职责的同时追求精神真理。
- 🌈 精神与物质的斗争：这种动态提醒人们关注物质义务与精神追求之间的斗争，鼓励对真正奉献所在的内省。
中文
父母常常这样：希望儿子成这样，女儿成那样。[《丈夫与情人 | 因缘之戏》] Hridayananda Mahārāj 曾开玩笑说，就像他和 Pusta Kṛṣṇa Prabhu 的情况一样，其他一些在大学里成绩很优秀的人，“他们的父母希望他们成为医生或律师，但结果他们却成了信徒。”他说：“现在我们有了这些信徒父母，他们有了孩子，想让孩子成为信徒，结果孩子却成了医生或律师。”[笑]
苏，希兰雅卡希普——普拉赫拉德。然后是巴利——还有其他人。这正如康格里夫所说的：“世道如此。”不过，古鲁马哈拉杰提出了一个非常有趣的观察，如何将像“外遇之情”这样的概念，务实地、实际地运用到我们所处的环境中。他说，在吠陀体系中……（我们现在都暂时放下怀疑）。在吠陀文化中，妻子要回应丈夫的要求。这就是制度。但如果妻子有情人……
她还是会对丈夫的要求很上心，但这更多的是一种表面功夫。实际上，她内心深处是归属情人的。这就是一个例子。Guru Mahārāj 把这和有条件的灵魂（baddha-jiva）进行比较，意思是说，受业力影响的我们就像是妻子，所有人在这种情况下都是，而业力就像丈夫，像是在说：“你做了这么多剥削。”
“你欠我点东西，我来收了。现在你得满足我的要求。”古鲁马哈拉杰说：“一个信徒表面上在履行他们对家庭、朋友和社会的责任，但内心深处，他们的心却是归给克里希纳的。”
英文
As parents often do: they want their son to be this way, their daughter to be that way. [A Husband and a Paramour | Karmic Show] Hridayananda Mahārāj made a joke once, where he said that like in his case and Pusta Kṛṣṇa Prabhu’s, some others, who had a lot of high grades in college, “Their parents expected them to be doctors and lawyers, and they became devotees.” He said, “Now we have these devotees parents, and they have these children, and they want the kid to be a devotee, and he becomes a doctor or a lawyer.” [Laughs]
So, Hiranyakashipu—Prahlad. Then Bali—and the others. This is just as Congreve said, “The way of the world.” Still, Guru Mahārāj makes a very interesting observation, how, taking something like parakiya-bhav and pragmatically, practically applying it in the circumstances we find ourselves in. Saying that in Vedic system … (We shall all now employ the temporary suspension of disbelief). In Vedic culture the wife shall answer to the demands of the husband. This is the system. But in the case of a wife with a paramour,
she still, she’s going to be attentive to the demands of the husband, but it’s more going to be a show. Whereas really in her heart she’s given over to the paramour. That’s the example. And what Guru Mahārāj is comparing this to, is saying, the baddha-jiva, the conditioned soul, tamasā bahu rūpeṇa veṣṭitāḥ karmahetunā— [Manu: 1.49] in karmic dress, surrounded by karmic circumstances you’re like the wife, all of us, in this situation, and karma is like the husband, saying, “So much exploitation you’ve done,
you owe me something, I’ve come to collect that. You must now fulfill my demands.” Guru Mahārāj is saying, “A devotee makes a show of fulfilling their karmic responsibilities, to family, friends, society, etc. While in their hearts, the heart is given over to Kṛṣṇa conception.”