📺视频-Union in Separation
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Summary
这篇文章探讨了灵性意识中爱情和渴望的深刻本质，强调了真正的幸福源于对神圣的分离和渴望。
Highlights
- 🌌 永恒的情感：追求永恒的爱和喜悦是灵魂的固有愿望。
- 🧘♂️ 更高的快乐：瑜伽修行者体验的快乐远超世俗的愉悦，超越了凡尘之爱。
- 🌊 分离作为成长：与克里希纳的分离加深了爱和奉献，突显了灵性的成熟。
- 🔥 分离的火焰：渴望的强度丰富了内心对爱的承载能力。
- 💞 分离中的联合：真正的与克里希纳的连接常常发生在缺席时，揭示更深层次的灵性真理。
- 🎭 情感光谱：灵性包含了全范围的情感，包括喜悦和悲伤。
- 🌱 克里希纳的奥秘：克里希纳意识的本质在于揭示分离和渴望中的深刻真理。
Key Insights
- 🌠 固有的渴望：对永恒之爱的渴望反映了灵魂的真实本质，表明我们最深的渴求是灵性的。
- 🌌 超越的体验：灵性实践提供的体验远超身体的愉悦，强调了与神圣连接的丰富性。
- 🔥 灵性的炼金术：分离不仅仅是失去，而是一个转化过程，点燃了修行者内心更深的爱和奉献。
- 💔 渴望的美丽：心碎和分离可以带来深刻的喜悦，暗示真正的满足往往源于对神圣的渴望。
- 🌈 拥抱情感：在灵性实践中承认全范围的情感丰富了旅程，突显了人类体验的复杂性。
- 🎭 克里希纳的游戏：神圣的游戏揭示了痛苦和喜悦是相互交织的，强调了克里希纳之爱的神秘性。
- 🌱 理解的深度：克里希纳意识的真实本质在于理解分离中的美丽，从而引导灵性的觉醒。
🤗 视频
视频字幕中文
这些情感从哪里来呢？他们想表达一种永恒的舞蹈、永恒的夜晚、永恒的爱。为什么？难道我们认为这只是一种情感吗？不，这是真正的灵魂内在的情感。这正是灵魂所渴望的——永恒的夜晚、永恒的爱、永恒的舞蹈。这就是“拉萨舞”。每个人——信神的、无神论的、不可知论的。古鲁马哈拉吉常说：“没有人能认真否认他们不想快乐，或者他们不是在寻找快乐。”
瑜伽士们体验到的快乐，是比世俗的肉体快感更高层次的享受。那些体验到梵乐的人，他们的快乐是世俗快感的千万倍。如果把梵乐的快乐再乘以一万亿，那也比不过克里希纳崇拜带来的快乐的一滴。这是鲁帕·戈斯瓦米的话。根据古鲁马哈拉杰的说法，感官、心智和智慧。
所有关于同一精神层面的阴影表现。那是通过感官的自由还是摆脱感官的束缚来实现呢？在《博伽梵歌》中，克里希那说，地、水、火、风、以太、心智、智慧和自我，他说：“这些是我低级的能量。”然后他说，心智和智慧都是低级的，而“众生”是另一种更高的本质。
jīva 是一种超越的能量，比所有其他事物都要高级。没有自控的感觉，就谈不上自发的爱。我们会把世俗爱情的体验投射到自发的爱上，把这种观念强加于 rāga-bhaktas 的自发爱之上，这样想就对神圣的事物产生了冒犯，认为这些游乐是世俗的，就像男女之间的世俗事务。因此，世俗的心智、世俗的智慧，这些世俗的元素，都是遮蔽了 jīva。
但是，jīva和她那纯净的荣耀有思想、智慧、感官，一切。世俗的欲望对心灵的束缚只能通过克里希纳的美丽、魅力和甜蜜来打破，这对我们来说是个好消息，因为万物的根源就是具现化的狂喜，充满爱与温情，永远在扩展、不断增加的快乐。而我们与之相连。我们被告知，hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate（《那罗达五十颂》）。
通过调动感官来服务克里希纳，这样会唤醒他们自然的服务倾向，让世俗的一面逐渐消失——减少并完全消失——而精神的黄金自我会显现出来。然后在这个状态下，心态会变得沉稳——不受干扰，没有感官的干扰。接着，当他们听到拉达哈尼、克里希纳和布拉贾女神们的神圣故事时，会激发他们内心自发的爱和情感。这里有一种本地的视角、本地的眼光、本地的看待事物的方式。
以及一种将一切追溯到无限中心观念的方法。最终的调整，大局，神圣信徒的视野，当“戏剧”被考虑在内时。甚至灵魂的迷惑也是克里希纳的一个消遣。有人说，为什么不为这些灵魂创造另一种消遣，让他们不必像这样受苦呢？其中一个回答是，看看其他的消遣——他们也在受苦。所有的痛苦都源于与克里希纳的分离，所有的痛苦。
无论是受苦的有情众生，还是牧牛女神们心中的离别之痛，所有痛苦的根源都是与克里希纳的分离。耶朔达因与克里希纳的分离而痛苦，布拉贾女神们也在受苦，潘达瓦兄弟们也在受苦。在这些不同的故事中，有太多的痛苦。这意味着我们不能把对幸福的刻板印象带入灵性领域。大家对灵性文化的普遍刻板印象是，灵性人总是面带微笑。
就像快乐的佛陀一样。意识能够感受到各种情感的完整光谱——快乐、愉悦、喜悦、狂喜、爱、亲情，但我们也得承认，它同样让我感受到悲伤、不快乐、痛苦和苦难。与克里希纳的分离的痛苦是一种解脱的苦。记住，克里希纳意识是寻找斯里克里希纳的过程。我们会想，为什么克里希纳不向我显现？我在这里已经很久了，感觉像是永远。他难道不知道我是一名信徒吗？
我在那里专注了好一阵子。千万年做对的事也换不来这个，真棒！连布拉贾的女牧羊人都在寻找克里希纳。这让她们展现出最好的一面。如果这是为了达到心灵的最深处和最大的强度，那么在分离时，心灵的深度和强度会比在合一时更大。古鲁德夫说：“连动物都知道合一。”他还说：“山羊对合一也有点理解。”
他说：“可是谁能理解分离的独特快乐呢？肯定不是动物。”马哈拉吉大师喜欢引用诗人雪莱的话：“我们最甜美的歌曲是那些 / 讲述最悲伤故事的。”伤感的情歌，伤感的爱情故事。比如，有些女士正在看一部伤感的爱情故事——就像一小群人，她们在看这个伤心的故事，哭得稀里哗啦。看，大家都在哭，还有一些纸巾。然后一个男人走进房间，看到她们都在哭，就想：“哦，让我换部电影，看看别的…”
他们说：“不，不要碰它。” 为什么呢？他们在哭泣和受苦，看到这一切心都碎了，但他们却无法停止观看。因为这是一种不同的快乐，比那种面带微笑的快乐更深刻。没有克里希纳的日子该怎么过？有趣的是，这正是《教诲八句歌》结束时所表达的极高深的分离主题，也是《希尔·查伊坦尼亚传》中的结论——非常非常高深的东西。但奇妙的是，这些内容对那些有追求的人来说也同样 relevant。
阿达尔沙那——在克里希纳似乎缺席、克里希纳意识似乎缺席的情况下，如何追求克里希纳意识。这是关键点。举个简单的例子。有时候人们在和孩子玩的时候会这样。情人之间可能也会这样，但我们就说孩子吧。他们暂时让孩子感到一些焦虑。就像一个顽皮的叔叔什么的。他们躲起来，孩子会“啊！”然后他们就说：“看，我在这儿！”他们想看到孩子在那种强烈绝望的状态下。这才是真正对信徒的考验。
为什么克里希纳不向我显现呢？维斯瓦纳特说：“其实他可以显现，但他知道你还有更大的潜力。他了解你内心真实的样子——你完整的心——它有着巨大的能力，所以他暂时不显现，希望你能去探索更深层次的内心。因为他是情感的接受者，知道你真正的心在更深的层面上。他现在很想接受你所给的，但会忍耐，等待那种真正的深层心灵连接，真正的内心深处。”
“那边会表达出什么。古鲁马哈拉吉说，‘如果你能诚实地承认自己缺乏对克里希纳的意识，没有虔诚，那种渴望意味着你与渴望的对象是分离的，但你没有其他依靠，他说，那么你可能就是一个信徒。那种饥渴就是获得克里希纳意识的代价。’所以当克里希纳得到这种享受的灵感时，瑜伽女神和巴拉德瓦就在编排和撰写克里希纳的游戏。”
选角就是挑选参与这些活动的人。他的意思是，当Yogamaya和Baladeva意识到Krishna要以这种方式享受的时候，他们就把这些gopis聚集起来，告诉她们：“这些人现在可以参与，这个可能下次再说，这个需要再等一会儿。”就像……我们也这样做过，比如用芒果或者其他水果。你把它们放在一个能接受热量和光照的地方，让它们成熟或者完全熟透。那么，这个对应的东西是什么呢？
分离——分离的火焰和热度让有些人无法离去。我们被告知一切都是有意义的，所以有人说：“克里希纳吹响他的长笛，他们开始走，有些人，我们被告知，他们走得非常快——半穿着衣服，一个耳环，东西穿错边——他们在奔向克里希纳。”你可以想象，如果在经历了数百万次轮回、追求克里希纳意识后，你接到了这样的召唤：这将是你第一次与克里希纳相遇，你可能会有点失态。总之，他们正在走……但是接着我们被告知，
“有些人被迫把婴儿从怀里抱走，炉子在燃烧，她们的丈夫和父亲试图阻止这一切。”但是有些人被阻止了。这也很难接受。你是说，在经历了无数个轮回后，终于来了这样的服务的召唤，而你却不能去？那对她们来说意味着什么？这让她们陷入了深深的分离感中。产生了分离的火焰和热度，这都是由瑜伽玛雅的安排造成的，因为她们在那时，出于某种原因，并没有完全合格。
所以，接到电话却不能去，分离的痛苦和热度会让他们变得成熟，等到另一个时候再去。因此，心会被感情的力量吸引到那个层面——śrī kṛṣṇa karṣiṇī chasa。整个《巴嘎瓦塔》中都在铺陈到 rasa-līlā。当它刚开始的时候却又停了下来。为什么？才刚开始，克里希纳就去找拉达哈尼了，一切都停下来了。然后你会想，如果你对高尔迪亚的本体论有一些了解，你可以说，
“哦，等一下，后来我们听到：每两个女牧童就有一个克里希那，感觉每个女牧童都有一个克里希那通过光辉、别墅、扩展。那他为什么不直接扩展自己给每个人，然后去追拉达拉尼呢？他也可以这样做。但他并不是这么做的，对吧？他们被投入到分离的海洋里。真让人心碎！你已经到了拉萨丽拉的阶段，现在却在开始之前就停下来了？一开始克里希那就消失了？这算不算一种把戏或者残忍的行为？也许在某些情况下，经过无数的轮回，无数的创造。”
他们已经达到那个点，克里希纳却消失了？我们在寻找什么样的神呢？这就是克里希纳意识的奥秘，是克里希纳游戏的奥秘，也是克里希纳文化的奥秘。克里希纳意识的最深刻内涵是在分离中被挖掘出来的。当一个人在你面前时，你看到的是他们的外表，心里并没有那么深刻的感觉。但当他们不在时，他们却在你心里和脑海中完全存在。还有，什里拉古鲁马哈拉杰创造的那个原始短语。
“分离中的结合”。而在分离中也可以有结合。如果让克里希纳开心的方式是让我心碎，那我就觉得快乐。那么我们如何理解什么是灵性呢？卡维拉杰·戈斯瓦米说：外表是痛苦的烈火，内心却充满了快乐，克里希纳之爱的奇妙特性就是：表面上看起来像是在受苦，实际上内心却在享受某种狂喜的快乐。
维什瓦纳特说：“克里希纳说，‘如果在那种深切的分离中，渴望和渴求达到顶峰时，如果我出现，那我们就会有拉萨丽拉。’这就是他的想法。”人们会说：“这些都是很高深的东西。”哦，没错，这种高深的东西叫做克里希纳意识。它确实很高深，是最崇高的东西，也是最大的幸福。
视频字幕英文
Where do all of these sentiments come from? They want to express, you know, some sort of eternal dance, an eternal night, eternal love. Why? Do we think, oh, that’s just sentiment? No, it’s the real innate sentiment of the soul. It’s what the soul is hankering for — the eternal night, the eternal love, the eternal dance. It’s the rasa-dance. Everybody — theist, agnostic, atheist. Guru Mahārāj used to say, “No one can seriously deny that they don’t want to be happy, that they’re not searching for happiness”.
ramante yogino ’nante satyānande cid-ātmani (Padma Purāṇa) The yogis, they’re experiencing a pleasure that is higher than the sort of pleasure that one experiences in this world from erotic sensual activity. The brahmanandees. They experience the pleasure of Brahmananda ten million times greater than sensuous pleasure. If you multiply the pleasure of Brahmananda a trillion fold it’s not equivalent to a drop of the pleasure of Kṛṣṇa-bhakti. That’s a statement from Rūpa Goswāmī. The senses, the mind, the intelligence, according to Guru Mahārāj,
all shadow representations of the spiritual aspect of the same. And that will be achieved through freedom for the senses or freedom from the senses? So in Bhagavad-gītā here Kṛṣṇa says, bhūmir āpo ’nalo vāyuḥ khaṁ mano buddhir eva ca ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā (Bhagavad-gītā 7.4) Earth, water, fire, air, ether, mind, intelligence and ego, He said, “these are My inferior energy”. Then He said, and that’s so — mind, intelligence — inferior, and jīva-bhutah: apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām (Bhagavad-gītā 7.5)
jīva is a para-prakriti — superior energy to all of those things. Without controlled senses there’s no question of spontaneous love. We’ll project that our experience of mundane love we’ll project that |as being|, we’ll impose that idea on spontaneous love of rāga-bhaktas and that’s an offense against divinity to think these pastimes are mundane, like the mundane affairs between men and women. So that means the mundane mind, the mundane intelligence, these mundane elements, they’re covering jīva
but jīva and her pristine glory has mind, intelligent, senses, everything. The stranglehold that the mundane erotic principle has upon the heart can only be broken by the Beauty, Charm and Sweetness of Kṛṣṇa conception and that is very good news for us that the original cause of everything is Ecstasy personified, is loving and affectionate and full of ecstatic happiness, ever-expanding ever-increasing happiness. And that we connect with that. What we’ve been told, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (Nārada-pañcarātra)
by engaging the senses in the service of Kṛṣṇa. That will awaken their natural serving tendency so that the mundane aspect gradually vanishes — diminishes and vanishes altogether — and the spiritual golden self comes out. Then from that position dhīra — undisturbed, no-sense-disturbance. Then when they hear the divine pastimes of Rādhārāṇī, Kṛṣṇa and Brajagopis that will awaken spontaneous love, loving sentiments within them. There’s a local view, local eye, local provincial way of seeing things
and a way of tracing everything to the central conception of the Infinite. The ultimate adjustment, the big picture, the vision of the mahā-bhāgavata when līlā is factored in. Even the deluding of the jīvas is a pastime of Kṛṣṇa. Someone says, well, why not make another kind of pastime for them, for these jīvas, where they don’t have to suffer like this. And one of the answers given is, well, look at the other pastimes — they’re also suffering. All suffering is due to separation from Kṛṣṇa, all suffering,
whether it’s the suffering of the conditioned souls or the anguish of separation experienced in the hearts of the Brajagopis. The cause of all suffering is |being| separation from Kṛṣṇa. Yashoda is suffering in separation from Kṛṣṇa, brajagopis are suffering in separation, Pandavas are suffering. There’s so much suffering in these different pastimes. That means then we can’t carry a stereotype of what is happiness into the spiritual domain. The common stereotype about spiritual culture is that the spiritual person is always smiling
and like happy Buddha. Consciousness can feel the full spectral range of emotions — happiness, pleasure, joy, ecstasy, love, affection but then we have to also acknowledge it also allows me to feel sad or unhappy, pain, suffering. The agony of separation from Kṛṣṇa is a liberating type suffering. Remember, Kṛṣṇa consciousness is about the search for Śrī Kṛṣṇa. We wonder why Kṛṣṇa is not revealing Himself to me. I’ve been here for a long time. Seems like forever. Doesn’t He get it I’m his devotee?
I was pretty concentrated there for a little while. Ten million lifetimes of doing the right thing won’t give you this. That’s amazing! Even the brajagopis are searching for Kṛṣṇa. That brings out the best in them. If this is about achieving the greatest depth of heart and magnitude of heart and intensity that in separation a greater depth and magnitude and intensity of heart is achieved than in Union. And Gurudev said, “Even the animals know about Union”. He said, “Goats they understand something about Union”.
He said, “But who understands the peculiar joy of separation? Not the animals certainly”. Guru Mahārāj liked to quote the poet Shelley who said: “Our sweetest songs are those / That tell the saddest tales”. Heartbreaking love songs, heartbreaking love stories. Some ladies, for example, were watching heartbreaking love story — say a little group they’re watching a heartbreaking love story. Crying. See all are crying, some tissues. And some man enters the room, seeing them all crying, thinks, “Oh, let me put on another movie. Watch something…”
They go, “No, don’t touch it”. Why? They’re crying and suffering, their hearts are breaking by watching this but they can’t stop watching. Because it’s another type of joy, and deeper than the smiley kind. How to go on in the absence of Kṛṣṇa? And interestingly this is the very, very high subject matter of the depths of separation expressed there in the conclusion of Śikṣāṣṭakam, the conclusion of Śrī Chaitanya-charitāmṛta — very, very high and deep things. But miraculously, mysteriously it’s also relevant to those in the aspiring position.
Adarśana — how to pursue Kṛṣṇa consciousness in the apparent absence of Kṛṣṇa, in the apparent absence of Kṛṣṇa consciousness. It’s the critical points. Crude example. Sometimes people do this in playing with children. Lovers might even do it but let’s stick with children. They’ve put them temporarily into some anxiety. Like a naughty uncle or something. They hide and the kid, “Ahhh!” And then they go, “See, I’m here!” They want to see them in that intense state of desperation. That’s the real test for devotees.
Why is Kṛṣṇa [not] revealing Himself to me? And Viśvānath says, “Actually He could but He knows you’re capable of more. And He knows the heart that you have — your real heart, your full heart — it’s capable of so much that He’s holding back to get you to go to that deeper region of heart. Because He’s bhāva-grahi-janārdana, bhāva consumer. He knows your real heart but it’s on a deeper level and He’s tempted to accept what you’re giving now but going to hold off and wait for the real stuff — the deep heart connection, the deep heart’s core —
what will be expressed from there. Guru Mahārāj said, “If you can be honest and acknowledge your lack of Kṛṣṇa consciousness, that you have no devotion, hankering means you’re separated from the that object for which you hanker but you have no other shelter, he said, then you just might be a devotee. That hunger it’s the purchase price of Kṛṣṇa consciousness.” So when Kṛṣṇa He gets this inspiration to enjoy in a particular way, the Yogamaya and Baladeva they’re casting and scripting Kṛṣṇa-līlā.
Casting means selecting who will participate in these pastimes. So he’s saying when Yogamaya and Baladeva are getting the indication that Krishna’s to enjoy in this way they round up these gopis and they say, “These are qualified to participate now, this one maybe next time, this one a little bit longer.” Saying just like… And we’ve done it with either mangoes or other fruits. You put them in a place where they can get heat and light and achieve maturity or fully ripen. So what is the equivalent of that, the parallel?
Is separation — the fire, the heat of separation so some cannot go. We’re told everything is significant so it’s said, “Kṛṣṇa sounds His flute, they start going, some, we’re told, they’re going so fast — half dressed, one earring, things on the wrong side — they’re running to Kṛṣṇa.” You can imagine if after millions of lifetimes and pursuing Kṛṣṇa consciousness you get this call: this is going to be your first encounter with Kṛṣṇa, you might be a little beside yourself. So anyway, they’re going… But then we’re told,
“and some they’re pulling babies off their breasts, the ovens are burning, their husbands and fathers are trying to stop [them]”. But some are stopped. That’s also hard to accommodate. You mean, after millions and millions of lifetimes, finally, the call comes for this type of sevā, and you can’t go? So what does that do to them? That puts them into a deep condition of separation. It generates the fire and heat of separation, and it’s the arrangement of Yogamaya because they, for some reason, they weren’t hundred percent qualified at that point.
So, by getting the call and not being able to go, the fire and heat of separation will bring them to the mature condition and they’ll go at another time. So the heart will be drawn into that plane by affections force — śrī kṛṣṇa karṣiṇī chasa. This whole big buildup in the Bhāgavatam to the rasa-līlā. And no sooner does it begin than it stops. Why? It’s just starting and then Kṛṣṇa is gone searching for Rādhārāṇī. Everything stopped. And then you would think if you know something about Gaudia ontology then you could say,
“Oh, wait, later we hear: one Kṛṣṇa for every two gopis feeling that one Kṛṣṇa for every gopi through prakash, villas, expansions. Why didn’t He just expand Himself for everybody and then go run after Rādhārāṇī? He could do that too. But that’s not what He does. Right? They’re plunged into an ocean of separation. How heartbreaking! You’ve made it to the rasa-līlā and now it’s stopped before it started? It starts and Kṛṣṇa’s gone? Is that some kind of a trick or cruel thing to do? Maybe in some instances after millions and millions of lifetimes, millions of creations
they’ve made it to that point and Kṛṣṇa vanishes? What kind of Lord are we searching for? This is the mystery of Kṛṣṇa consciousness, it’s the mystery of the pastimes of Kṛṣṇa, it’s the mystery of Kṛṣṇa culture. It's that the greatest substance of Kṛṣṇa consciousness will be mined in separation. When someone’s before you, you see them, they’re not so much in your heart and mind. You’re looking at their form, seeing them. But in their absence they’re fully present in your heart and mind. And what’s Śrīla Guru Mahārāj coined the original phrase
“Union in Separation”. And separation there can also be union. If what makes Kṛṣṇa happy is breaking my heart then that’s my happiness. So how will we understand what is spiritual? Kavirāj Goswāmī says: bāhye viṣa-jvālā haya, bhitare ānanda-maya, kṛṣṇa-premāra adbhuta carita (Śrī Chaitanya-charitāmṛta, Madhya 2.50) The adbhuta carita or astonishingly wonderful characteristic of Kṛṣṇa-prema is that: externally it appears like one is suffering like anything while internally they’re relishing some sort of ecstatic joy.
Viśvanāth says, “Kṛṣṇa’s saying, ‘if at that time when there at the depths of separation, the peak of that longing and hankering, if I then appear then we’ll have a rasa-līlā’. That’s what He’s thinking”. People say, “Well these are very high things”. Oh, yeah, right, the very high thing is called Kṛṣṇa consciousness. It’s a very high thing. It’s the most high thing. It’s the greatest type of happiness.