薄伽梵歌 16.18

Daivasura Sampad Vibhaga Yoga · 中文翻译

薄伽梵歌 16.18 — "执于我慢、强力、骄慢、贪欲与嗔怒,这些恶人憎恨我于自身及他身之中。"
薄伽梵歌 16.18 — Daivasura Sampad Vibhaga Yoga
梵文

अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः | मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ||१६-१८||

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ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ . māmātmaparadeheṣu pradviṣanto.abhyasūyakāḥ ||16-18||

这节经文是什么意思?

在《博伽梵歌》第16章中,奎师那向阿周那描述了具有恶魔本性的人的特征。这些人被傲慢、力量、虚荣、贪欲和愤怒所控制,因此憎恨神在他们自身内及他人身体中的存在。这节经文的核心教导是:当一个人被自我中心和负面情绪主宰时,他就会失去对神圣临在的觉知,从而陷入痛苦与敌意之中。

背后的教义

这节经文属于《博伽梵歌》中关于业报瑜伽(Karma Yoga)和奉爱瑜伽(Bhakti Yoga)交汇的核心教导,特别是对萨德维卡(Sattvic)、罗阇维卡(Rajasic)与塔摩维卡(Tamasic)三种自然属性的分析。它深化了“梵”(Brahman)遍在一切的概念,指出恶魔本性源于对个体小我(Ahamkara)的过度认同,从而阻碍了对神圣整体性的认知。通过克服这些负面品质,灵魂才能从分裂感走向与至上意识的合一。

逐字释义
अहङ्कारम् egoism, बलम् power, दर्पम् haughtiness, कामम् lust, क्रोधम् anger, च and, संश्रिताः possessed of, माम् Me, आत्मपरदेहेषु in their own bodies and in those of others, प्रद्विषन्तः hating, अभ्यसूयकाः (these) malicious people
古典注释
They are selfsufficient and puffed up with mental and material power. They pose too much. They resent it much if they are belittled. The body is dearer to them than everything else. They live solely for it. If anybody tries to thwart their plans or schemes they become bitterly hostile towards him. They take vengeance on him and try to kill him mercilessly. They are extremely meanminded. Just as darness seems to be denser after night sets in, so also as their,folly increases, their arrogance grows, their egoism develops, their pride swells, and their delusion augments day by day. They use brutal force to gain their selfish ends. They abuse and illtreat all those people who are truthful and charitable, and who are devoted to Me. Ahamkaram Egoism The selfarrogating principle, the effect or modification of ignorance. This is the source of all the defects and perversities in human nature and of all evil actions. Lust, anger, greed, pride and hypocrisy are all attendants of egoism. It is very difficult to overcome this dire enemy, but through Vichara (right eniry) it can be annihilated. These Asuras who are very egoistic on account of their deep ignorance esteem themselves very highly for the alities they possess and for those which they falsely superimpose upon themselves. They think that they are very great persons on account of the good alities which they have superimposed upon themselves and their egoism is increased thery. They try to humiliate others by using their financial supremacy. They will bribe people to give false evidence and do anything to attain their selfish ends. Balam Power accompanied by lust and attachment. The Asuras use their strength of body to humiliate and destroy others. If a man is not established in Yama (the fivefold canon of ethical perfection, consisting of noninjury, truthfulness, nonstealing, celibacy and noncovetousness), if he has no purity of heart, if his mind is surcharged or saturated with evil tendencies, and if he gets power of any sort, he will misuse or abuse it and try to humiliate or abuse others. Powers or Siddhis are bound to come if one practises concentration of mind. If he is endowed with Yama, he will never misuse them and so he will never have a downfall. That is the reason why Patanjali Maharshi says Powers are obstacles on the path of Yoga. Shun them ruthlessly. March onwards to the goal. Climb the ladder of Yoga till you attain the highest state of superconsciousness or Godconsciousness. Do not look back. Have no memories of the past. Yama is the very foundation of Yoga. Get yourself established in Yama before you take to concentration and meditation. Many aspirants get a downfall because they do not practise Yama to begin with. They jump at once to the practice of concentration and meditation. This is sad mistake. Darpa Haughtiness. A man whose heart is filled with haughtiness becomes very insolent and unjust and assumes an overbearing and domineering attitude towards others he never respects the elders? Gurus and others. This is a peculiar vice that has its seat in the mind. When this evil ality manifests itself, one swerves from the path of virtue. Krodha Anger manifests itself when one gets something unplesant and when he comes across something disagreeable. These Asuras hate Me, the Lord Who dwells in their own bodies as the silent witness of their thoughts and actions. They think that I am also a human being and hate Me. They do not understand My allpervading and imperishable nature. They do not care at all to know and follow. My ?nds or the injunctions given in the Vedas and the Smritis. If anyone violates My ?nds given in the scriptures, it is surely tantamount to an act of hatred towards Me. These people are very malicious. They have evil intentions or impure motives. They are jealous of those persons who are virtuous and who tread the path of righteousness. Their hearts burn when they notice good alities in others. This is Matsarya, a form of jealousy. If a man superimposes evil alities on a virtuous man who is endowed with good alities, this is Asuya. If his heart burns when he sees a wealthy or prosperous man, this is Irshya.

发生在何处

这一章节发生在俱卢之野的战场上,奎师那正作为阿周那的车夫和导师进行教导。此时,奎师那刚刚详细阐述了“神圣本性”的特征,并开始对比描述具有恶魔性(Demonic)的人的特质。阿周那此前正处于深深的道德困惑和行动瘫痪中,正在聆听如何分辨善恶以及自己应追随的道路。这一节是奎师那对堕落人性根源的深刻剖析,旨在帮助阿周那明确区分正义与邪恶的动力。

今日应用

在现代职场竞争中,当一位经理为了晋升而利用权力压制同事、因嫉妒他人成功而感到愤怒时,他正是陷入了这节经文所描述的状态。这种由傲慢和贪欲驱动的心态让他无法看到团队合作的价值,甚至敌视那些比他优秀的人,最终导致团队士气低落和自己的职业孤立。解决之道在于觉察并放下“我必须赢过所有人”的执念,转而关注共同目标和服务精神,从而恢复内心的平静与和谐。

儿童解释

想象一下,如果你因为觉得自己最棒、力气最大而变得非常骄傲和生气,甚至觉得其他人都不如你,你会怎么做?你可能会欺负别人,或者只想着自己想要的东西,不愿意分享快乐。这节经文告诉我们,当这种傲慢和愤怒控制我们时,我们就看不见每个人身体里都住着一个美好且神圣的部分(即神),反而会去讨厌他人和自己。真正的智慧是学会谦卑和友爱,而不是被坏脾气赶走内心的光明。

每日省思

亲爱的朋友,你是否曾注意到,当心中的我慢与嗔怒升起时,你会不自觉地感到与他人或神性的疏离?这节经文温柔地提醒我们,正是这些负面的情绪让我们忘记了内在的阿特曼(Atman)中原本就有的神圣连接。今天,试着在每一次想要评判他人或过度执着于自我之时,停下脚步,向内观照那份被遮蔽的光明与爱。

今日的修习

静坐时,请将注意力转向内心那些因傲慢、愤怒或贪欲而升起的念头。观察它们如何像迷雾一样遮蔽你内在的神性之光,并尝试在呼吸间轻轻放下对这些情绪的认同,让平静回归。

核心教导

  1. 破除我慢的幻象 (Breaking the Illusion of Ego)
    经文指出傲慢(ahamkara)是阻碍我们认识真理的首要障碍,它让我们误以为自己是独立的个体而非神性的一部分。真正的力量源于谦卑地承认万物皆在 Krishna 之中,而非通过强力或地位来证明自我价值。
  2. 嗔怒作为灵性的盲点 (Anger as Spiritual Blindness)
    愤怒(krodha)和嫉妒(abhyasuya)是恶魔本质的特征,它们让我们视他人身体中的神性为敌人。这种敌意实际上是对自身内在神圣性的否认,因为当我们憎恨他者时,我们也在排斥那个存在于自己和他人身上的同一灵魂。
  3. 回归统一的觉知 (Returning to Unified Awareness)
    修行的关键在于从二元对立的思维中解脱出来,认识到 Krishna 既在自身之内,也在他身之中。当我们放下贪欲与骄慢时,内心的迷雾散去,我们便能重新看见万物一体、神性遍在的实相。

主题

自我与傲慢 (Ahamkara)情绪的转化 (Karma & Krodha)神性遍在论 (Divine Immanence)恶魔本性分析贪婪与控制欲灵性觉醒的障碍

相关经文

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接下来阅读

  1. 2.63 — 此节深入解释了从贪欲到愤怒再到毁灭的连锁反应,是理解本章恶魔本质的心理机制的关键前奏。
  2. 18.75 — 作为整部经文的结尾,它总结了神性品质带来的终极胜利与平静,为学习此章关于神魔之分提供了圆满的结论。
  3. 6.29 — 展示了圣者如何在一切众生中看见自己和自己在他身中的平等觉知,正是对治本章所述恶魔本质的终极解药。

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常见问题

为什么经文说这些人会憎恨神在自身和他人之中?
因为被傲慢、愤怒和贪欲控制的人,其心智完全聚焦于小我的满足与扩张。他们无法感知到超越个体形体的神圣临在(Brahman),反而将这种普遍的灵性本质视为对自己ego的威胁或无视,从而产生敌意。
这节经文提到的五种负面特质是什么?
这五个特质是:我慢 (Ahamkara),即过度的自我意识;力量 (Bala) 的滥用,指通过武力或权势压制他人;骄慢 (Darpa),傲慢自大;贪欲 (Kama),无节制的欲望;以及嗔怒 (Krodha),因受阻而生的愤怒。这五者共同构成了恶魔本性的核心。
奎师那对阿周那说这段话的目的是什么?
目的是为了让阿周那在即将进行的战争中,能够清晰地区分正义与非正义的动机。通过了解这些负面特质如何蒙蔽心智并导致对他人的仇恨,阿周那可以确保自己不被这些情绪左右,坚定地履行作为战士和弟子的神圣职责 (Dharma)。
这节经文与业报瑜伽有什么关系?
业报瑜伽强调行动而不执着于结果。这节经文指出的五种负面特质正是导致人们执着于个人得失、愤怒和仇恨的根源,它们阻碍了无私的行动。只有克服这些障碍,一个人才能真正实践不执着的行动,达到心灵的自由与宁静。
其他语言: 薄伽梵歌 16.18 →