Śrī brahma-saṁhitā 5.38
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Synonyms
译文
我崇拜原始之主哥文达，他是夏玛孙达尔，奎师那本人，拥有不可思议的无数属性，纯粹奉献者在他们心中，用染着爱的眼影的奉爱之眼观看着他。
要旨
奎师那的夏玛孙达尔Śyāmasundara形象是他不可思议既人格又非人格的互相矛盾的形象。真正的奉献者在奉爱神定的作用下，在他们净化的心中看到这一形象。夏玛形象的蓝色肤色不是凡世可见的这种蓝色，而是超然的五彩斑斓的肤色，让人永远极乐无边，而且不为肉眼凡胎所见。综合考虑维亚萨戴瓦在这个诗节中描述的神定： bhakti-yogena manasi etc（SB1.7.4），显然，圣奎师那的形象是完整的人格首神，只有真正的奉献者在内心能看到，这是奉爱作用下神定状态唯一的真正所在。当奎师那在乌茹阿佳显现自己的时候，奉献者和非奉献者都能用这双眼睛看见他；但只有奉献者珍视永远显现在乌茹阿佳的他，把他当做他们心中的无价之宝。现今，奉献者依然能满怀奉爱地在心中看到他在乌茹阿佳，虽然他们无法用他们的肉眼看到他。奉爱之眼无非是灵魂纯粹无暇灵性自我的双眼。越是通过修习奉爱净化奉爱之眼，就越能看到奎师那。当初习奉献者的奉爱达到巴瓦巴克提bhāva-bhakti 的境界时，藉着奎师那的恩典，这位奉献者纯粹的双眼就会涂上爱的眼影，让他能够面对面地看到奎师那。“在他们心中”这个词的意思是奎师那的可见程度与奉爱修习所净化心灵的程度成正比。综上所述，这个诗节的意思是奎师那的形象，Śyāmasundara夏玛孙达尔，纳塔瓦茹阿Naṭavara（最棒的舞者），穆茹阿里达茹阿Muralīdhara（持笛者），垂邦嘎Tribhaṅga（三度弯曲），并不是心意虚构，而是超然的，奉献者在神定状态中能用灵魂之眼看到这一形象。
Śrī brahma-saṁhitā 5.38
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Synonyms
prema — of love; añjana — with the salve; churita — tinged; bhakti — of devotion; vilocanena — with the eye; santaḥ — the pure devotees; sadā — always; eva — indeed; hṛdayeṣu — in their hearts; vilokayanti — see; yam — whom; śyāma — dark blue; sundaram — beautiful; acintya — inconceivable; guṇa — with attributes; svarūpam — whose nature is endowed; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
Translation
I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.
Purport
The Śyāmasundara form of Kṛṣṇa is His inconceivable simultaneous personal and impersonal self-contradictory form. True devotees see that form in their purified hearts under the influence of devotional trance. The form Śyāma is not the blue color visible in the mundane world but is the transcendental variegated color affording eternal bliss, and is not visible to the mortal eye. On a consideration of the trance of Vyāsadeva as in the śloka, bhakti-yogena manasi etc. [SB 1.7.4], it will be clear that the form of Śrī Kṛṣṇa is the full Personality of Godhead and can only be visible in the heart of a true devotee, which is the only true seat in the state of trance under the influence of devotion. When Kṛṣṇa manifested Himself in Vraja, both the devotees and nondevotees saw Him with this very eye; but only the devotees cherished Him, eternally present in Vraja, as the priceless jewel of their heart. Nowadays also the devotees see Him in Vraja in their hearts, saturated with devotion although they do not see Him with their eyes. The eye of devotion is nothing but the eye of the pure unalloyed spiritual self of the jīva. The form of Kṛṣṇa is visible to that eye in proportion to its purification by the practice of devotion. When the devotion of the neophyte reaches the stage of bhāva-bhakti the pure eye of that devotee is tinged with the salve of love by the grace of Kṛṣṇa, which enables him to see Kṛṣṇa face to face. The phrase "in their hearts" means Kṛṣṇa is visible in proportion as their hearts are purified by the practice of devotion. The sum and substance of this śloka is that the form of Kṛṣṇa, who is Śyāmasundara, Naṭavara (Best Dancer), Muralīdhara (Holder of the Flute) and Tribhaṅga (Triple-bending), is not a mental concoction but is transcendental, and is visible with the eye of the soul of the devotee under trance.
