古茹戴解答佳亚兑塔·达斯的问题
——哲郎给DD翻译 20210116
佳亚兑塔·达斯的问题：
帕布帕德说“自由意志是神创造的完美的体现。”，您也说过“没有自由意志就没有爱。”可见自由意志和爱，对灵魂来说都是非常重要的。但在物质世界里，受条件限制的灵魂常常被爱憎二元性所迷惑，滥用自由意志，犯下种种错误，因而遭受很多痛苦。为了逃避这种痛苦的纠缠，为了寻求解脱，人们有时甚至托庇于虚无主义和非人格主义这样非真实的道路，结果更加深陷于物质世界的捆缚。
我的问题是：
1、爱的本质到底是什么，它和灵魂是什么关系？
2、现代人类社会常常将爱和色欲混为一谈，物质世界里是否存在真正的爱？
3、如果物质世界里有爱的话，那么物质世界的爱和灵性世界的爱，两者之间有什么区别和联系？
4、受条件限制的灵魂怎样才能摆脱爱憎相对性，达到充盈真正之爱的灵性状态？
恳请古茹兑瓦的仁慈解答和训示。顶拜您充满仁慈的莲花足。
古茹戴瓦的回答：
爱是对另外一个人的感情，你把那个人的快乐和福祉置于你自己的快乐和福祉之上。爱的最高完美是施瑞玛缇·茹阿达茹阿妮对施瑞·奎师那的爱：
“除了奎师那，我不知道任何人是我的主，而且他将一直如此，即使在他拥抱我时对我粗暴，或者是不在我的面前显现而让我心碎，他完全自由，想怎样做便怎样做，因为他一直是我无条件崇拜的主。”
施瑞拉·帕布帕德也写道：“爱意味着双方他们不会想着自己的感官的满足，而是想着他们所爱的人的感官的满足，那是纯粹的爱，在物质世界里是不可能的！但是，我们在温达文的图景中可以看到爱的榜样，在温达文的村子里每一个人、动物，还有水果、鲜花、水、一切，他们的存在仅仅是为了爱奎师那，他们不想奎师那给他们任何的回报，那是真正的爱。”
施瑞拉·帕布帕德还解释说，在物质世界里，我们称为爱的仅仅是这种真正的爱的一种反射：“就像，如果你爱一个人，强烈的爱是你的爱人或挚爱的人是一切，那就是爱。就像一个母亲爱她的孩子一样，所以她总是很着急地去照顾孩子，整个的注意力都在孩子身上。这些都是例子，这些并不是真正的爱，而是爱的一种扭曲的反射。”
在物质世界里，正如施瑞拉·帕布帕德所解释的那样，爱不是纯粹的，因为我们有想要得到一些东西做为回报的愿望，甚至在我们的灵性修习中也是如此：
······“我们应该没有原因，没有任何原因地去爱神。但是，我们去庙宇并且唱颂是有动机的，我们到那里去祈祷 ‘神，请给我们每天的面包，我来找你要我的面包。’这不是对神的爱，这是对面包的爱。”
施瑞拉·帕布帕德说，灵魂有一种永恒的倾向去爱奎师那，但是，在物质世界里，这种爱被转移到了别的地方：
“我们理解一种宗教体系是否是最完美的标准是，通过看追随这种体系，我们是否能增加爱神的倾向，实际上，那种倾向在每一个人身上，但是，因为没有和纯粹奉献者们一起联谊，我们的爱便被放到了跟神无关的事物上。”
对奎师那的纯粹的爱在《教诲的甘露》之中被解释为，不受在这个物质世界感受到的快乐和痛苦的影响，正如在苏芭卓·戴维身上提现出来的例子一样：
“阿比曼纽是苏芭卓的儿子，苏芭卓是奎师那的妹妹（以及阿尔诸纳的妻子）。他在库茹柴绰的战场上被杀，杜尤丹王的军队里所有的大将军们合在一起杀了他，这些大将军们分别是卡尔纳、阿施瓦塔玛、佳亚爪塔、彼施玛、奎帕查尔亚和杜容纳查尔亚。为了向奎师那保证在苏芭卓这一边没有任何爱的改变，阿尔诸纳告诉他说，‘尽管阿比曼纽几乎是当着你的面被杀的，苏芭卓对你的爱却没有任何的改变，其原本的颜色也没有任何一丁点的改变。’”
（注：阿比曼纽尽管只有十七岁，却是一位伟大的武士，上述提及的这些将军们不得不欺骗他、并且打破战争的规则才能杀死他，玛哈茹阿佳·帕瑞克西特是他的儿子。）
你问到，“受条件限制的灵魂怎样才能摆脱爱憎相对性，达到充盈真正之爱的灵性状态？”
施瑞拉·帕布帕德在洛杉矶的一次讲课中回答了这个问题，时间大概是一九六九年：
我的灵性兄弟乌彭卓达斯问到，“牧牛童们他们是奎师那的永恒的同游，还是说，他们先前是受局限的灵魂后来达到了灵性世界呢？”
“两者都有，”施瑞拉·帕布帕德说道。
“那么，”乌彭卓说“这意味着一个受局限的灵魂可以成为奎师那的永恒同游吗？”
“当然，”帕布帕德说道，“否则，奎师那知觉有什么用处？”
Jayadvaita, First Question:
Prabhupada said, “Free will is the perfect embodiment of God’s creation.”
You also said, “without free will, there can be no love.”
It can be seen that free will and love are very important to the soul. But in the material world, the conditioned soul is often confused by the duality of love and hatred, abusing free will, making all kinds of mistakes and suffering a lot. In order to escape this painful entanglement, in order to seek relief, people sometimes even take refuge in unreal paths such as voidism and impersonalism, resulting in deeper entanglement in the material world.
My question is:
1. What is the nature of love and what is its relationship with the soul?
2. Modern human society often confuses love with lust. Is there real love in the material world?
3. If there is no love in the material world, what is the difference and connection between the love in the material world and the love in the spiritual world?
4. How can the conditioned soul get rid of the relativity of love and hatred and reach a spiritual state full of true love?
GURUDEVA ANSWER:
Love is a feeling for another person where you put that person’s happiness and welfare above your own. The highest perfection of love is Srimati Radharani’s love for Sri Krishna:
“I know no one but Krsna as my Lord, and He shall remain so even if He handles me roughly in His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord unconditionally.”
Srila Prabhupada also writes: “Love means the parties, they will not think of [their] own sense gratification but the sense gratification of the beloved. That is pure love. That is not possible in the material world, but we see the example of love in the picture of Vrndavan. In the Vrndavan village, everyone—man, animals and fruits, flowers, water, everything—they are only for loving Krsna. They do not want any return from Krsna. That is real love.”
Srila Prabhupada also explains that what we call love in the material world is only a reflection of this real love:
“Just like if you love somebody, the intense love is that your lover or beloved is everything. That is love. Just like a mother loves her child. So she is always anxious to take care of the child. Whole attention is on the child. These are examples. These are not actually love, but a perverted reflection of love.”
In the material world, as Srila Prabhupada explains, love is not pure because we have a desire to attain something in return, even in our spiritual practice:
…
“We should love God without cause, without any cause. But we go to the temple and chant with a motive. We go there and pray, ‘God, give us our daily bread. I have come to You for my bread.’ This is not love of God. This is love of bread.”
The soul, says Srila Prabhupada, has an eternal tendency to love Krishna, but in the material world this love is transferred elsewhere:
“We understand that a system of religiosity is to be understood as the most perfect if by following such [a] system, we enrich our tendency to love God. Actually, that tendency is in everyone, but on account of not being associated with pure devotees, our love is placed on something non-God.”
Pure love of Krishna, as explained in “The Nectar of Devotion” is impervious to the pleasures and pains felt in this world, as in the example of Subhadra Devi:
“Abhimanyu was the son of Subhadra, Krsna’s younger sister [and Arjuna]. He was killed at the Battle of Kuruksetra by the combined efforts of all the commanders in King Duryodhana’s army—namely Karna, Asvatthama, Jayadratha, Bhisma, Krpacarya and Dronacarya. In order to assure Krsna that there was no change of love on Subhadra’s part, Arjuna informed Him, ‘Although Abhimanyu was killed almost in Your presence, Subhadra’s love for You is not agitated at all, nor has it even slightly changed its original color.’”
(Note: Abhimanyu, though only 17, was such a great warrior that the abovementioned generals had to cheat and break the rules of war to kill him. Maharaja Pariksit is his son.)
You ask, “How can the conditioned soul get rid of the relativity of love and hatred and reach a spiritual state full of true love?”
Srila Prabhupada answered this question during a class in Los Angeles, sometime around 1969:
“The cowherd boys,” asked my godbrother Upendra Dasa, “were they eternal associates of Krishna, or were they formerly conditioned souls who had attained the spiritual world?”
“Both,” said Prabhupada.
“Then,” said Upendra, “does that mean a conditioned soul can become an eternal associate of Krishna?”
“Certainly,” said Prabhupada. “Otherwise, what is the use of Krishna Consciousness?”