Śrī brahma-saṁhitā 5.26
atha tepe sa suciraṁ
prīṇan govindam avyayam
śvetadvīpa-patiṁ kṛṣṇaṁ
goloka-sthaṁ parāt param
prakṛtyā guṇa-rūpiṇyā
rūpiṇyā paryupāsitam
sahasra-dala-sampanne
koṭi-kiñjalka-bṛṁhite
bhūmiś cintāmaṇis tatra
karṇikāre mahāsane
samāsīnaṁ cid-ānandaṁ
jyotī-rūpaṁ sanātanam
śabda-brahma-mayaṁ veṇuṁ
vādayantaṁ mukhāmbuje
vilāsinī-gaṇa-vṛtaṁ
svaiḥ svair aṁśair abhiṣṭutam
Synonyms
atha — 然后; tepe — 修习苦行; saḥ — 他（布茹阿玛）; suciram —很长时间; prīṇan — 满足; govindam — 哥文达 avyayam —不灭的; śvetadvīpa-patim — 斯维塔兑帕之主; kṛṣṇam — 奎师那; goloka-stham — 位于哥楼卡; parāt param — 最伟大的; prakṛtyā — 由外部能量; guṇa-rūpiṇyā — 包含所有凡间品质; rūpiṇyā — 具备形象; paryupāsitam — 在外面崇拜; sahasra-dala-sampanne —在一朵千瓣莲花上; koṭi-kiñjalka — 有万千花蕊; bṛṁhite — 丰盈着; bhūmiḥ — 境; cintāmaṇiḥ — 神奇的点金石; tatra — 那里; karṇikāre — 花心上; mahā-āsane — 在一个巨大的宝座上; samāsīnam — 坐着; cit-ānandam — 超然喜乐的形象; jyotiḥ-rūpam — 光辉的形象; sanātanam — 永恒的; śabda-brahma — 神圣的笛声; mayam — 组成; veṇum — 笛子; vādayantam — 吹奏; mukha-ambuje — 在他的莲花口; vilāsinī-gaṇa — 由牧牛姑娘们; vṛtam — 被环绕; svaiḥ svaiḥ — 自己各自的; aṁśaiḥ — 由主体部分; abhiṣṭutam — 崇拜.
译文
布茹阿玛，为了取悦哥文达，为了哥楼卡的奎师那，斯维塔兑帕之主，修持仪轨很长时间。他如此冥想：“在超然之境哥楼卡，有一朵千瓣圣莲，万千莲蕊丰盈其上。在莲心有一个巨大神圣的宝座，圣奎师那安坐其上，他的超然喜乐永远熠熠生辉，用他的莲花口吹奏着他神圣的笛子，奏出妙响天音。他被含情脉脉的牧牛姑娘们以她们各自的自性扩展与分身，以及他那具备所有凡世品质的外部能量（在外面）所崇拜。”
要旨
虽然冥想的对象是完全超然的，但是因为她本性中渗透着强烈的凡世欲望，因此，奎师那的非灵性能量，善良、激情和愚昧形态混合在一起的玛亚，以杜尔嘎的形象，连同其他非灵性能量一起将至尊主奎师那作为她们崇拜的对象。只要人心中还有一丝一毫的凡世欲望，这样的人就要崇拜玛亚戴薇（杜尔嘎）所崇拜的对象；尽管如此，其心愿的实现是因为崇拜玛亚戴薇崇拜的对象，而不是因为崇拜玛亚戴薇本身。这也印证了这一诗节：akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhiḥ / tīvreṇa bhakti-yogena yajeta puruṣaṁ param（SB2.3.10）。《圣典博伽瓦谭》这个诗节的意思是，虽然其他神，作为至尊主的独特展现，能赐予各种各样特定的恩惠，但是理智之人应该怀着纯粹无暇的奉爱崇拜全能的至尊主，一切福祉的赐予者，而不去崇拜那些凡世赐福的神仙。正因如此，布茹阿玛遥遥地崇拜哥楼卡中的奎师那，玛亚戴薇所崇拜的对象。真正的奉爱是没有任何凡世欲望的纯粹无暇的奉爱活动。布茹阿玛的奉爱，比如说，并不是无暇的奉爱。但是即便是为了实现自己个人的心愿的奉爱，其中也存在着一个纯粹无暇偏好的阶段。本文最后的五个诗节会全面描述这一点。对于堕落的灵魂来说，在达到觉悟自我之前，这是最简单的神圣服务。
Śrī brahma-saṁhitā 5.26
atha tepe sa suciraṁ
prīṇan govindam avyayam
śvetadvīpa-patiṁ kṛṣṇaṁ
goloka-sthaṁ parāt param
prakṛtyā guṇa-rūpiṇyā
rūpiṇyā paryupāsitam
sahasra-dala-sampanne
koṭi-kiñjalka-bṛṁhite
bhūmiś cintāmaṇis tatra
karṇikāre mahāsane
samāsīnaṁ cid-ānandaṁ
jyotī-rūpaṁ sanātanam
śabda-brahma-mayaṁ veṇuṁ
vādayantaṁ mukhāmbuje
vilāsinī-gaṇa-vṛtaṁ
svaiḥ svair aṁśair abhiṣṭutam
Synonyms
atha — then; tepe — practiced austerity; saḥ — he (Brahmā); suciram — for a long time; prīṇan — satisfying; govindam — Govinda; avyayam — imperishable; śvetadvīpa-patim — the Lord of Śvetadvīpa; kṛṣṇam — Kṛṣṇa; goloka-stham — situated in Goloka; parāt param — the greatest of all; prakṛtyā — by the external energy; guṇa-rūpiṇyā — embodying all mundane qualities; rūpiṇyā — possessing form; paryupāsitam — worshiped from outside; sahasra-dala-sampanne — on a lotus of a thousand petals; koṭi-kiñjalka — by millions of filaments; bṛṁhite — augmented; bhūmiḥ — the land; cintāmaṇiḥ — magical touchstone; tatra — there; karṇikāre — on the whorl; mahā-āsane — on a great throne; samāsīnam — seated; cit-ānandam — the form of transcendental bliss; jyotiḥ-rūpam — the form of effulgence; sanātanam — eternal; śabda-brahma — divine sound; mayam — comprising; veṇum — the flute; vādayantam — playing; mukha-ambuje — at His lotus mouth; vilāsinī-gaṇa — by the gopīs; vṛtam — surrounded; svaiḥ svaiḥ — own respective; aṁśaiḥ — by subjective portions; abhiṣṭutam — worshiped.
Translation
Brahmā, being desirous of satisfying Govinda, practiced the cultural acts for Kṛṣṇa in Goloka, Lord of Śvetadvīpa, for a long time. His meditation ran thus, "There exists a divine lotus of a thousand petals, augmented by millions of filaments, in the transcendental land of Goloka. On its whorl, there exists a great divine throne on which is seated Śrī Kṛṣṇa, the form of eternal effulgence of transcendental bliss, playing on His divine flute resonant with the divine sound, with His lotus mouth. He is worshiped by His amorous milkmaids with their respective subjective portions and extensions and also by His external energy [who stays outside] embodying all mundane qualities."
Purport
Although the object of meditation is fully transcendental, yet owing to her nature which is permeated with the quality of active mundane hankering, Māyā, the nonspiritual potency of Kṛṣṇa, embodying the principles of mixed sattva, rajas, and tamas, in the forms of Durgā, and other nonspiritual powers, meditated on the Supreme Lord Kṛṣṇa as the object of their worship. So long as there is any trace of mundane desire in one's heart, it is the object of worship of Māyādevī (Durgā) who has to be worshiped by such a person; nevertheless the fulfillment of one's heart's desire results from the worship of the object of worship of Māyādevī, and not from the worship of Māyādevī herself. This is in accordance with the śloka, akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhiḥ / tīvreṇa bhakti-yogena yajeta puruṣaṁ param [SB 2.3.10]. The meaning of this śloka of the Bhāgavatam is that though other gods, as distinct manifestations of the Supreme Lord, are bestowers of sundry specific boons, yet a sensible person should worship the all powerful Supreme Lord, giver of all good, with unalloyed devotion, without worshiping those mundane gift-giving deities. Accordingly, Brahmā meditated upon Kṛṣṇa in Goloka, the object of the worship, from a distance, of Māyādevī. True devotion is unalloyed devotional activity free from all mundane desire. The devotion of Brahmā, etc., is not unmixed devotion. But there is a stage of unmixed predilection even in devotion for the attainment of one's selfish desire. This has been fully described in the concluding five ślokas of this work. That is the easiest method of divine service, prior to the attainment of self-realization, by fallen souls.
