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ZHS/Prabhupada 1070 - 给予服务是生物的永恒宗教 - Revision history
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给予服务是生物的永恒宗教 以上面sanātana-dharma的概念为参考 我们也许试着从梵文字dharma-职责这个字的字根来理解宗教的概念 这意味它通常与特定的主体相关联 就如我们已经提到过的，当我们谈论到火，它在同一刻就得到结论 那里有热与光亮伴随着火 去除了热又没有光亮， 那就失去了火这个字所代表的意义 去除了热又没有光亮，那就失去了火这个字所代表的意义 同样地，我们一定要找出生命中那个总是跟随着他的精华部份 那个与生命体永恒不变伴随的部份就是他永恒的特质 而生物体特质的永恒部份就是他永恒的宗教 当Sanātana Gosvāmī 询问主 Śrī Caitanya Mahāprabhu 关于 svarūpa— 我们已经讨论过关于每个生命的 svarūpa — svarūpa 或生命的真实构成,主回答， 那个生物的构成位置是向至尊人格首神提供服务 一旦我们分析主Caitanya在这部份的声明 我们可以清楚的看见每个生命总是从事于工作 向其他的生命提供服务 一个生命以不同的能力服务另一个生物 而藉由这样做，生物享受着生活 一个较低等的动物为人服务,一个仆人为他的主人服务, Ａ服务主人Ｂ，Ｂ服务主人Ｃ，而Ｃ服务主人Ｄ，就是如此 在这情况下，我们可以看见一个朋友为另一个朋友服务 而母亲为儿子服务，或是妻子为丈夫服务或丈夫为妻子服务 如果我们继续在这精神层面中探究，就会看见 这在生物体的社会中毫无例外 我们找不到没有服务的行为的地方 政治家在公众面前提出他的宣言 选民也给予政治家他神圣的选票，期望 选民也给予政治家他神圣的选票期望 政治家将会为社会提供服务 店主为客人服务而工匠为资本主义者服务 资本主义者服务他的家庭，而家庭以生物永恒的能量为领导人服务 从这个方面我们可见没有生物能免除 为其它的生物提供服务 而因此我们可以得到结论：服务是那个永恒伴随着生物的事 又因此也许这样的结论是比较安全地：一个生物所提供的服务 是生物的永恒宗教 当一个人声称属于某个特定形式的信念 并依据特定的时间及出生的环境 而因此一个人宣称是印度教徒，穆斯林，基督徒，佛教徒或任何其它的教派 或副-教派，像这样的称号都是-非永恒的职责 一个印度教徒也许改变他的信念而成为穆斯林或者一个穆斯林也许改变他的信念而成为一个印度教徒或是基督徒，等... 但在这所有的状况之中，这样的宗教信念的改变 并不会让一个人改变他为别人提供服务这样的永恒活动 一个印度教徒或穆斯林或基督徒，在所有的状况之中，他是某人的仆人 因此宣称某个特定形式的信仰，不被视为是永恒的职责 但永恒伴随着生物的，那是-提供服务，是 sanātana-dharma-永恒的职责 所以事实上，我们都与至尊主有着服务的关系 至尊主是至尊享受者 而我们生物体都是祂永恒至上的仆人 我们是为了祂的享乐而被创造的 而如果我们参与，加入 与至尊人格首神的永恒地享乐，那会使我们快乐，再没有其它的了 独立，就如我们已经解释过的，那个独立 身体的任何一个部份，手，脚，手指头，或身体的任何部份 独立，没有和胃合作是不会快乐的 同样的，生物永远不会感到快乐 在没有为至尊主从事他永恒爱的服务的情况下 而今，在薄伽梵歌中，对不同的半神人所进行的崇拜是不被认可的，不被认可是因为... 这在薄伽梵歌中的第七章，第20节诗谈到， 主说, kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ. kāmais tais tair hṛta-jñānāḥ. 那些被欲望牵引着的人 只有他们崇拜至尊主 Kṛṣṇa之外的半神人<br />
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