SB 11.23.50
janas tu hetuḥ sukha-duḥkhayoś cet
kim ātmanaś cātra hi bhaumayos tat
jihvāṁ kvacit sandaśati sva-dadbhis
tad-vedanāyāṁ katamāya kupyet
janaḥ — these people; tu — but; hetuḥ — the cause; sukha-duḥkhayoḥ — of my happiness and distress; cet — if; kim — what; ātmanaḥ — for the self; ca — and; atra — in this conception; hi — indeed; bhaumayoḥ — they pertain to the material bodies; tat — that (status of being the performer and the sufferer); jihvām — the tongue; kvacit — sometimes; sandaśati — is bitten; sva — by one’s own; dadbhiḥ — teeth; tat — of that; vedanāyām — in the distress; katamāya — with whom; kupyet — can one get angry.
If you say that these people are the cause of my happiness and distress, then where is the place of the soul in such a conception? This happiness and distress pertain not to the soul but to the interactions of material bodies. If someone bites his tongue with his own teeth, at whom can he become angry in his suffering?
如果您说这些人是导致我快乐与痛苦的原因，那在如此概念中的灵魂又被至于何地呢？这快乐和痛苦不属于灵魂而来自于物质躯体的相互作用。如果某人用自己的牙齿咬了自己的舌头，他要为受了这个罪而去生谁的气呢？
Although bodily pleasure and pain are felt by the soul, one must tolerate such duality, understanding it to be a creation of one’s own material mind. If one accidentally bites his own tongue or lip, he cannot become angry and pull out his own teeth. Similarly, all living beings are individual parts and parcels of God, and thus nondifferent from each other. All of them are meant to serve the Supreme Lord in spiritual equality. If the living beings give up their master’s service and instead quarrel among themselves, they will be forced to suffer by the laws of nature. If the conditioned souls establish artificial relationships of affection based on the material body and having nothing to do with God, then time itself will destroy such relationships, and they will be subjected to further suffering. But if the individual living entities understand each other to be of the same family, all having connection with the Supreme Lord, their mutual friendship will develop. Thus one should not exhibit anger that will be harmful to oneself and others. Although the brāhmaṇa was receiving kind offerings of charity from some people and being harassed and beaten by others, he denied that these people were the ultimate cause of his happiness and distress, for he was fixed on the platform of self-realization beyond the material body and mind.
虽然灵魂所感受着身体的快乐与痛苦，但人要理解这是自己的物质心意所致，所以必须容忍这二元的展示。如果一个人不小心咬了自己的舌头或嘴唇，他不可能愤怒地拔掉自己的牙。同样众生都是神不可分割的一部分，所以众生之间是没有任何区别的。灵性上的大家都是等同地为至尊主做服务的。如果生物体放弃了对主人的服务然后相互争吵，他们就会被迫在自然的法律中受苦。如果受限制的灵魂基于物质的躯体，在和神毫不相关的情况下建立起人为的情感关系，时间本身就会摧毁这样的关系，然后他们就会被至于更深重的苦痛中。但是如果个体生物理解我们本是一家，大家都与至尊主相连，这共同的友谊就会建立起来。因此一个人不应该展现伤害自己和他人的愤怒。虽然婆罗门从一些人那里得到了善意的布施，而又被另外一些邪恶之徒所殴打或欺侮，但他否认这些人是导致他快乐与痛苦的终极原因，因为他稳处在物质躯体与心意之上的自我觉悟的层面。
baotuo78(489116300) 08:15:46
顶拜帕布，刚才您提到在高级的阶段，不会认为别人比我高，也不会认为别人比我低，因为没有比较。请问这跟谦卑的状态是什么关系？
转瞬即逝(229046929) 08:15:48
萨缇亚戴瓦帕布;感谢您精彩的讲课.顶拜您.如果发泄内心的苦恼.和主奎师那诉说可以吗?
Khoda Nitai Dasi(1371019538) 08:30:58
古茹玛哈茹阿佳:今早我和帕德玛楼层一起念颂时，她觉得心意被搅扰了，不能专注下来。由于我着急说了真话，她不爱听。闭嘴不说，由于她是我神妹，眼睁着看着她被假象迷惑，我怎么办好？
Sati dd【主持人】(163344297) 08:31:12
打破意识和无意识，当我们不再在乎别人对我们的评判，是一种有意识还是一种无意识呢？当我们不了解察觉身边人对我们的态度，只是专注在自己的事物当中的时候，是有意识还是无意识呢？我们应该觉知别人对我们的态度吗？
lilapriya1(1112353910) 08:30:09
请问帕布奉献者欠钱拖着不给，老是说过一段时间或一个月但到期时却说没有，给不了总是这样反反复复一年多了，一拖再拖至今无果，我真的很气氛，她不是没钱，因为她可以去圣地去旅游但是就是不还钱，请问这样的事情我该怎样面对心里的愤怒？