Śrī brahma-saṁhitā 5.46
dīpārcir eva hi daśāntaram abhyupetya
dīpāyate vivṛta-hetu-samāna-dharmā
yas tādṛg eva hi ca viṣṇutayā vibhāti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Synonyms
译文
一根蜡烛的火苗点燃其他蜡烛，虽然每根蜡烛都在独自燃烧，其火光品性如一。我崇拜原始之主哥文达，他以同样的动态方式，在他各种显现中同等地展示他自己。
要旨
这里描述了Hari-dhāma的主宰神祇，即哈利、纳茹阿央纳、维施努等等奎师那的自性扩展。奎师那的庄严显化是外琨塔之主纳茹阿央纳，纳茹阿央纳的自性扩展是原始之因卡然诺达卡沙依维施努Kāraṇodakaśāyī Viṣṇu，他的扩展是嘎博达卡沙依Garbhodakaśāyī。祺柔达卡沙依Kṣīrodakaśāyī又是嘎博达卡沙依Garbhodakaśāyī的自性扩展。“维施努”这个词指的是遍存万有、无所不在、无所不知之人。这个诗节中通过明确祺柔达卡沙依·维施努的性质而阐述了神的自性扩展的活动。维施努是显现属性（善良属性）的人形化身，他的人格与掺杂了物质属性的Śambhu截然不同。维施努的自性人格与哥文达的是同一层面。二者都是由未掺杂的自性原则组成。维施努作为显现的因果原则，其性质等同于哥文达。三重物质属性中的显现属性（善良属性）是一种混合的存在，掺杂了物质活动与惰性的品质。布茹阿玛是神的分离扩展，显现在物质活动原则之中，被赋予神自性扩展的功能性质；Śambhu也是神的分离扩展，显现在物质惰性原则之中，拥有相似的神自性扩展的功能性质。这两者之所以是分离扩展的原因是，物质活动和惰性这两个原则都缺乏灵性本质，因此显现在其中的任何实体与神本人或他的复制品相距甚远。虽然物质的显现属性是混合的，维施努，作为神在物质显现属性中的显化，却显现在未掺杂的显现原则之中，而该原则是物质显现属性的组成部分。因此，维施努是完整的自性扩展，属于高等的伊施瓦尔范畴。他是迷惑能量之主，且未被她混杂。维施努是原始之因形式的哥文达自己的自性本质的执行者。哥文达总计六十种庄严属性，全部完整地呈现在他的庄严显化，纳茹阿央纳之中。布茹阿玛和希瓦都是混杂了物质属性的存在。虽然维施努也是物质属性的神圣显现（属性化身），但他并没有混杂。纳茹阿央纳显现为玛哈维施努，玛哈维施努显现为嘎博达卡沙依，维施努显现为祺柔达卡沙依，这些都是神无所不在的例证。维施努是首神本人，另外两位属性化身以及其他拥有权柄的神祇都从属于他。从至高无上的自明的哥文达的自性庄严显化衍生出卡然诺达卡沙依，嘎博达卡沙依，祺柔达卡沙依以及其他衍生出的自性神圣化身（avatāra），比如茹阿玛等等，如同逐个点燃的烛光在各自蜡烛上燃烧，在哥文达灵性能量的运作下熠熠生辉。
Śrī brahma-saṁhitā 5.46
dīpārcir eva hi daśāntaram abhyupetya
dīpāyate vivṛta-hetu-samāna-dharmā
yas tādṛg eva hi ca viṣṇutayā vibhāti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Synonyms
dīpa-arciḥ — the flame of a lamp; eva — as; hi — certainly; daśā-antaram — another lamp; abhyupetya — expanding; dīpāyate — illuminates; vivṛta-hetu — with its expanded cause; samāna-dharmā — equally powerful; yaḥ — who; tādṛk — similarly; eva — indeed; hi — certainly; ca — also; viṣṇutayā — by His expansion as Lord Viṣṇu; vibhāti — illuminates; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
Translation
The light of one candle being communicated to other candles, although it burns separately in them, is the same in its quality. I adore the primeval Lord Govinda who exhibits Himself equally in the same mobile manner in His various manifestations.
Purport
The presiding Deities of Hari-dhāma, viz., Hari, Nārāyaṇa, Viṣṇu, etc., the subjective portions of Kṛṣṇa, are being described. The majestic manifestation of Kṛṣṇa is Nārāyaṇa, Lord of Vaikuṇṭha, whose subjective portion is Kāraṇodakaśāyī Viṣṇu, the prime cause, whose portion is Garbhodakaśāyī. Kṣīrodakaśāyī is again the subjective portion of Garbhodakaśāyī Viṣṇu. The word "Viṣṇu" indicates all-pervading, omnipresent and omniscient personality. In this śloka the activities of the subjective portions of the Divinity are enunciated by the specification of the nature of Kṣīrodakaśāyī Viṣṇu. The personality of Viṣṇu, the embodied form of the manifestive quality (sattva-guṇa) is quite distinct from that of Śambhu who is adulterated with mundane qualities. Viṣṇu's subjective personality is on a level with that of Govinda. Both consist of the unadulterated substantive principle. Viṣṇu in the form of the manifest causal principle is identical with Govinda as regards quality. The manifestive quality (sattva-guṇa) that is found to exist in the triple mundane quality, is an adulterated entity. being alloyed with the qualities of mundane activity and inertia. Brahmā is the dislocated portion of the Divinity. manifested in the principle of mundane action, endowed with the functional nature of His subjective portion; and Śambhu is the dislocated portion of the Divinity manifested in the principle of mundane inertia possessing similarly the functional nature of His subjective portion. The reason for their being dislocated portions is that the two principles of mundane action and inertia being altogether wanting in the spiritual essence any entities, that are manifested in them, are located at a great distance from the Divinity Himself or His facsimiles. Although the mundane manifestive quality is of the adulterated kind, Viṣṇu, the manifestation of the Divinity in the mundane manifestive quality, makes His appearance in the unadulterated manifestive principle which is a constituent of the mundane manifestive quality. Hence Viṣṇu is the full subjective portion and belongs to the category of the superior īśvaras. He is the Lord of the deluding potency and not alloyed with her. Viṣṇu is the agent of Govinda's own subjective nature in the form of the prime cause. All the majestic attributes of Govinda, aggregating sixty in number, are fully present in His majestic manifestation, Nārāyaṇa. Brahmā and Śiva are entities adulterated with mundane qualities. Though Viṣṇu is also divine appearance in mundane quality (guṇa-avatāra), still He is not adulterated. The appearance of Nārāyaṇa in the form of Mahā-Viṣṇu, the appearance of Mahā-Viṣṇu in the form of Garbhodakaśāyī and the appearance of Viṣṇu in the form of Kṣīrodakaśāyī, are examples of the ubiquitous function of the Divinity. Viṣṇu is Godhead Himself, and the two other guṇa-avatāras and all the other gods are entities possessing authority in subordination to Him. From the subjective majestic manifestation of the supreme self-luminous Govinda emanate Kāraṇodakaśāyī, Garbhodakaśāyī, Kṣīrodakaśāyī and all other derivative subjective divine descents (avatāras) such as Rāma, etc., analogous to communicated light appearing in different candles, shining by the operation of the spiritual potency of Govinda.
