Śrī brahma-saṁhitā 5.32
aṅgāni yasya sakalendriya-vṛtti-manti
paśyanti pānti kalayanti ciraṁ jaganti
ānanda-cinmaya-sad-ujjvala-vigrahasya
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Synonyms
译文
我崇拜原始之主哥文达，他的超然形象充满极乐、真理、实体性，因而闪耀着最耀眼的光辉。那超然形体的每一个肢体自身都拥有所有器官完整功能，永远观察、维系和显化着无限灵性的和物质的宇宙。
要旨
由于缺乏对灵性事物的体验，对于被世俗知识束缚的人来说，他们心中会升起一个巨大的疑问。当他们听到对奎师那逍遥时光的描述时，他们认为关于奎师那的真理（tattva）是一些博学的学者的心意虚构，是他们基于凡世法则从他们异想天开的脑子里创造出来的。为了清除这一有害的疑惑，布茹阿玛在这个以及接下来的三个诗节里，用理性的方式对灵性和物质加以区分，努力让人能理解他在纯粹无暇喜乐逍遥中领悟的奎师那的纯粹逍遥。布茹阿玛想要说的是，奎师那的形象是永存的、全知的和极乐的，而所有世俗经历则充满明显的愚昧。虽然这两者存在特定差别，基本事实是灵性事物构成绝对的源头。明确的特征与多样性永存其中。藉由这二者才有奎师那超然的居所、形象、名字、品质和嬉戏。唯有当人具备了纯粹灵性知识，与玛亚不再有丝毫关系，奎师那这些爱恋逍遥才会能被完全理解。源自灵性能量、由cintāmaṇi（超然点金石）构成的灵性的居所，逍遥的天地，以及奎师那的形体，都是灵性的。正如玛亚是灵性能量的倒影，玛亚（愚昧）创造的多样性也是灵性多样性的倒影。所以在这个物质世界只能对灵性多样性管中窥豹。更不用说这两者的表现截然不同。物质的缺陷在于其不圆满，而在灵性之中，那里的多样性没有任何缺点或污染。奎师那的灵魂与身体是一样的，而堕落生物的身体和灵魂并非如此。在灵性的维度中，没有这个世界里的身体和灵魂的差别，肢体和它们的所有者的差别，品质与品质拥有者的差别。但是这些差别确实存在于受制约的灵魂。虽然奎师那有四肢，他的每一个四肢是完整的存在。他用他的每一个四肢来履行各种神圣灵性功能。因此他是不可分割的整体，是完美超然的实体。吉瓦灵魂和奎师那都是超然的。所以他们都属于同一个范畴。但是他们的不同之处在于，吉瓦灵魂身上的超然品质在程度上无比渺小，而在奎师那身上，这些超然品质至为完美。只有当吉瓦灵魂达到他纯粹无暇的灵性地位时，这些无比渺小的品质才会恰如其分地展现。只有藉着奎师那的恩典将灵性的喜乐能量之力在吉瓦灵魂身上显现，吉瓦灵魂才能最接近他绝对的身份。尽管如此，奎师那依然是全宇宙敬拜的对象，因为有一些品质是他独有的。这四种无与伦比的品质并不在外琨塔之主纳茹阿央纳身上展现，也不在原始的普茹沙化身上展现，也不再最高的神仙比如希瓦身上显现，更不用说吉瓦了。
Śrī brahma-saṁhitā 5.32
aṅgāni yasya sakalendriya-vṛtti-manti
paśyanti pānti kalayanti ciraṁ jaganti
ānanda-cinmaya-sad-ujjvala-vigrahasya
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Synonyms
aṅgāni
— the limbs; yasya — of whom; sakala-indriya — of all the organs; vṛtti-manti — possessing the functions; paśyanti — see; pānti — maintain; kalayanti — manifest; ciram — eternally; jaganti — the universes; ānanda — bliss; cit — truth; maya — full of; sat — substantiality; ujjvala — full of dazzling splendor; vigrahasya — whose form; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
Translation
I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth, substantiality and is thus full of the most dazzling splendor. Each of the limbs of that transcendental figure possesses in Himself, the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane.
Purport
For want of a taste of things spiritual, a grave doubt arises in the minds of those who are enchained by worldly knowledge. On hearing a narration of the pastimes of Kṛṣṇa they think that the truth (tattva) regarding Kṛṣṇa is the mental concoction of certain learned scholars, created by their imaginative brains out of material drawn from the mundane principles. With the object of removing this harmful doubt, Brahmā in this and the three following ślokas, after distinguishing between the two things, viz., spirit and matter, in a rational manner, has tried to make one understand the pure līlā of Kṛṣṇa, obtained by his unmixed ecstatic trance. Brahmā wants to say that the form of Kṛṣṇa is all "existence, all-knowledge and all-bliss, whereas all mundane experiences are full of palpable ignorance. Although there is specific difference between the two, the fundamental truth is that spiritual affairs constitute the absolute source. Specification and variegatedness are ever present in it. By them are established the transcendental abode, form, name, quality and sports of Kṛṣṇa. It is only by a person, possessed of pure spiritual knowledge and freedom from any relationship with Māyā, that those amorous pastimes of Kṛṣṇa can at all be appreciated. The spiritual abode, the seat of pastimes, emanated from the cit potency and formed of cintāmaṇi (transcendental philosopher's stone), and the figure of Kṛṣṇa, are all spiritual. Just as Māyā is the perverted reflection of the spiritual potency. the variegatedness created by Māyā (ignorance) is also a perverted reflection of spiritual variegatedness. So a mere semblance of the spiritual variegatedness is only noticed in this mundane world. Notwithstanding such semblance the two are wholly different from one another. The unwholesomeness of matter is its defect; but in the spirit there is variegatedness which is free from any fault or contamination. The soul and the body of Kṛṣṇa are identical, whereas the body and soul of fallen creatures are not so. In the spiritual sphere there is no such difference as that between the body and soul, between the limbs and their proprietor, between the attributes and the object possessing them, of this world. But such difference really exists in the case of conditioned souls. Limbed though Kṛṣṇa is, His every limb is the whole entity. He performs all varieties of divine spiritual functions with every one of His limbs. Hence He is an indivisible whole and a perfect transcendental entity. Both jīva-soul and Kṛṣṇa are transcendental. So they belong to the same category. But they differ in this that the transcendental attributes exist in the jīva-soul in infinitesimally small degrees, whereas in Kṛṣṇa they are found in their fullest perfection. Those attributes manifest themselves in their proper infinitesimality only when the jīva-soul attains his unadulterated spiritual status. The jīva-soul attains the nearest approach to the absolute identity only when the spiritual force of ecstatic energy appears in him by the grace of Kṛṣṇa. Still Kṛṣṇa remains the object of universal homage by reason of His possession of certain unique attributes. These fourfold unrivaled attributes do not manifest themselves in Nārāyaṇa, the Lord of Vaikuṇṭha or in primeval puruṣa-avatāras, or in the highest deities such as Śiva, not to speak of jīvas.
