Śrī brahma-saṁhitā 5.33
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Synonyms
译文
我崇拜原始之主哥文达，韦达经无法触及他，但是灵魂纯粹无暇的奉爱却可以得到他，他独一无二，他不朽不灭，他没有起始，他的形象无穷无尽，他是起点，是永恒的普茹沙；虽然如此，他是一位朝气蓬勃的青年。
要旨
Advaita的意思是“不可分割的真理，即绝对的知识。”无穷无尽的梵以他的光灿从他身上散发出来，内在的神（超灵Paramātmā）是他的组成部分；但是尽管如此，他依旧浑然一体，不可分割。Acyuta的意思是，虽然无数化身作为自性扩展从他衍生出来，千万灵魂是独立的灵性微粒，他依然完整无缺，是未曾分割的至为圆满的整体。虽然他沉醉于展示出生之类的逍遥时光，但他依然没有起始。虽然他显现的逍遥时光结束之后会隐迹，他依然永恒长存。虽然他没有起源，但他在他显现的逍遥中有起源，虽然他本质永恒长存，他依然是一位朝气蓬勃的青年。综上所述，虽然他拥有丰富多样，以及看起来自相矛盾的品质，因其不可思议的能量，这些品质依然无比和谐一致。这就是cid-dharma（超然本性）的含义，与物质截然不同。他优雅的双手持笛三重弯曲形象永远朝气蓬勃，超越一切在有限的时间和空间中才有的不圆满。在超然的国度，没有过去和未来，只有纯净无暇永恒不变的当下。在超然的维度，没有对象及其品质的区别，没有有限凡世的那种同一性。因此，从局限于时间空间的世俗概念来看，这些品质似乎自相矛盾，但在灵性的领域，这些品质完美自洽又和谐一致。吉瓦该如何觉悟这前所未有的存在？吉瓦有限的智力总是被时间和空间的作用所污染，因此无法摆脱这种局限性。如果认知能量无法觉悟超然，那该怎么办？作为回答，布茹阿玛说，超然的绝对无法被韦达经触及。韦达经源自声音，声音源自凡世的以太。因此韦达经无法直接在我们面前呈现超然的世界（哥楼卡）。只有当韦达经被注入灵性能量时，才能处理超然的事物。但是当灵性认知能量结合喜乐能量的精髓共同作用于吉瓦灵魂时，哥楼卡便会向吉瓦灵魂揭示自己。奉爱的喜乐无穷无尽，充满纯粹无暇的超然知识。那知识与奉爱一致，揭示哥楼卡-塔特瓦（最高超然的原则），那知识不会主张独立存在，而是作为纯净无暇奉爱的辅助。
Śrī brahma-saṁhitā 5.33
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Synonyms
advaitam — without a second; acyutam — without decay; anādim — without a beginning; ananta-rūpam — whose form is endless, or who possesses unlimited forms; ādyam — the beginning; purāṇa-puruṣam — the most ancient person; nava-yauvanam — a blooming youth; ca — also; vedeṣu — through the Vedas; durlabham — inaccessible; adurlabham — not difficult to obtain; ātma-bhaktau — through pure devotion of the soul; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
Translation
I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal puruṣa; yet He is a person possessing the beauty of blooming youth.
Purport
Advaita means "indivisible truth who is knowledge absolute." Brahman, the infinite, emanates from Him as His effulgence and God-immanent (Paramātmā) as His constituent; but nevertheless He remains one and indivisible. Acyuta means that though myriads of avatāras emanate from Him as subjective portions and millions of jīvas as separated spiritual particles, still He remains intact as the undivided whole of fullest perfection. Though He indulges in exhibiting the pastimes of births, etc., still He is without a beginning. Though He disappears after the pastimes of His appearance, still He is eternal. Though without origin, yet He is with an origin in His pastime of appearance; and although eternal in essence, He is still a person in the full bloom of youth. The sum and substance of it is that though He possesses diverse and apparently mutually contradictory qualities, still they are in universal harmonious concordance by dint of His unthinkable potency. This is what is meant by cid-dharma (transcendental nature) as distinguished from the material. His graceful threefold-bending form with flute in hand, possesses eternal blooming youth and is above all unwholesomeness that is to be found in limited time and space. In the transcendental realm there is no past and future but only the unalloyed and immutable present time. In the transcendental sphere there is no distinction between the object and its qualities and no such identity as is found in the limited mundane region. Hence those qualities that seem to be apparently contradictory in the light of mundane conception limited by time and space, exist in agreeable and dainty concordance in the spiritual realm. How can the jīva realize such unprecedented existence? The limited intellectual function of the jīva is always contaminated by the influence of time and space and is, therefore, not in a position to shake off this limitedness. If the potency of cognitive function does not extend to the realization of the transcendental, what else can? In reply. Brahmā says that the transcendental Absolute is beyond the reach of the Vedas. The Vedas originate in sound and sound originates in the mundane ether. So the Vedas cannot present before us a direct view of the transcendental world (Goloka). It is only when the Vedas are imbued with the cit potency that they are enabled to deal with the transcendental. But Goloka reveals itself to every jīva-soul when he is under the influence of the spiritual cognitive potency joined to the essence of ecstatic energy. The ecstatic function of devotion is boundless and is surcharged with unalloyed transcendental knowledge. That knowledge reveals goloka-tattva (the principle of the highest transcendental) in unison with devotion, without asserting itself separately but as a subsidiary to unalloyed devotion.
