Śrī brahma-saṁhitā 5.35

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-stham-
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Synonyms

ekaḥ — 一; api — 尽管; asau — 他; racayitum — 创造; jagat-aṇḍa — 宇宙的; koṭim — 百万; yat — 他的; śaktiḥ — 能量; asti — 那是 jagat-aṇḍa-cayāḥ — 所有宇宙; yat-antaḥ — 在他之中; aṇḍa-antara-stha — 遍布全宇宙; parama-aṇu-caya — 原子; antara-stham — 位于其中; govindam — 哥文达; ādi-puruṣam — 原始之人; tam — 他; aham — 我; bhajāmi — 崇拜.

译文

他是无分别的存在，因其没有能量及其拥有者的区别。他创造了千万个世界，他的能量依然不可分割。所有宇宙都存在于他之中，他同时完整存在于遍布宇宙的每一个原子之中。这就是我崇拜的原始之主。

要旨

奎师那是所有存在中的至高存在。在他之中是灵性的存在，与限制性原则截然不同。凭借他不可思议的力量，他可以随心所欲地创造无数宇宙。所有物质宇宙都源自他外在能量的转化。而且他的居所超越人类理念；所有世界，无论是有限的还是灵性的都存在于他之中，与此同时，他完全且完整地存在于所有世界的所有原子之中。遍存万有只是万物之主奎师那庄严的局部体现。虽然他无处不在，但他以其灵性主权的形式存在于各处，这种形式超越人类理念。这一论点支持“不可思议既一既异论”，驳斥了污染人心的假相宗和其他相关学说。

Śrī brahma-saṁhitā 5.35

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-stham-
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Synonyms

ekaḥ — one; api — although; asau — He; racayitum — to create; jagat-aṇḍa — of universes; koṭim — millions; yat — whose; śaktiḥ — potency; asti — there is; jagat-aṇḍa-cayāḥ — all the universes; yat-antaḥ — within whom; aṇḍa-antara-stha — which are scattered throughout the universe; parama-aṇu-caya — the atoms; antara-stham — situated within; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

Translation

He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time. Such is the primeval Lord whom I adore.

Purport

Kṛṣṇa is the highest of all entities. In Him is an entity which is termed cit (spiritual) which is distinct from the principle of limitation. By His inconceivable power, He can at will create numberless universes. All the mundane universes owe their origin to the transformation of His external potency. Again His abode is beyond human conception; since all worlds, limited and spiritual (cit) exist in Him and He resides simultaneously in His fullness and entirety in all the atoms in all the worlds. All-pervasiveness is only a localized aspect of the majesty of Kṛṣṇa, the Lord of all. Though He is all-pervasive yet in His existence everywhere in a medium shape consists His spiritual Lordship beyond human conception. This argument favors the doctrine of simultaneous inconceivable distinction and nondistinction, and knocks down the contaminating Māyāvāda and other allied doctrines.