Śrī brahma-saṁhitā 5.53

dharmo 'tha pāpa-nicayaḥ śrutayas tapāṁsi
brahmādi-kīṭa-patagāvadhayaś ca jīvāḥ
yad-datta-mātra-vibhava-prakaṭa-prabhāvā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Synonyms

dharmaḥ — 美德; atha — 也; pāpa-nicayaḥ — 所有邪恶; śrutayaḥ — 韦达经; tapāṁsi — 苦行; brahma-ādi — 从布茹阿玛开始; kīṭa-pataga — 昆虫; avadhayaḥ — 下至; ca — 和; jīvāḥ — 吉瓦; yat — 以他; datta — 授予; mātra — 完全; vibhava — 以力量; prakaṭa — manifested; prabhāvāḥ — 能量; govindam —哥文达; ādi-puruṣam — 原始之人; tam — 他; aham —我; bhajāmi — 崇拜.

译文

我崇拜原始之主哥文达，凭借他赋予的力量，维系着一切显现的能量，这些能量存在于所有美德、所有邪恶、韦达经、苦行以及上至布茹阿玛下至最微不足道的昆虫的所有吉瓦之中。

要旨

所谓天职dharma，指的是由二十部法论dharma-śāstra依据韦达经的权威所阐述的社会四阶层varṇa与人生四阶段āśrama所分配的职能。在这二者之中，社会四阶层的天职varṇa-dharma指的是布茹阿玛纳（婆罗门）、查垂亚（刹帝利）、外夏（吠舍）和苏铎（首陀罗）按照其独特本性所决定的职能，而人生四阶段的天职āśrama-dharma ，指的是人生四个阶段，即贞守生、居士、行脚僧和托钵僧各自应履行的职能。人类的一切习俗活动都囊括在这两重划分之中。罪恶指的是愚昧无知，这是一切罪恶和罪恶欲望的根源，还包括他由它们衍生出来的最严重的不义行为和恶行以及普通罪恶，比如各种不道德的行为。圣典śrutis范畴指的是《梨俱吠陀》《娑摩吠陀》《耶柔吠陀》《阿闼婆吠陀》，以及构成韦达精髓的奥义书。苦行 tapa指的是为了实现自我真正职能而学习的所有规范修行。在很多情况下，比如五苦行pañca-tapas，这些修行很艰难（瑜伽），包括八个步骤，以及需要致力培养无分别的梵的知识。凡此种种都是受条件制约的灵魂在果报轮回中展现的诸多特征。受制约的灵魂逗留在世间的旅程依次从八百四十万种生物中投胎。他们被分为不同序列，依次是神仙天人deva、阿修罗dānava、罗刹恶鬼rākṣasa、人类mānava、蛇族nāga、半兽人kinnara和天堂乐师gandharva。这些吉瓦，上至布茹阿玛下至小虫子，种类无穷。从布茹阿玛到小苍蝇，他们构成了受制约灵魂的整体，是轮转的业报之轮的显著特征。每个个体都被赋予了特有的能力，在特定领域非常强大。但是这些能力本质上并未在他们身上完全开发出来。能力高低及其本质属性都有赖于圣哥文达授予这些个体的展现程度。

Śrī brahma-saṁhitā 5.53

dharmo 'tha pāpa-nicayaḥ śrutayas tapāṁsi
brahmādi-kīṭa-patagāvadhayaś ca jīvāḥ
yad-datta-mātra-vibhava-prakaṭa-prabhāvā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Synonyms

dharmaḥ — virtue; atha — also; pāpa-nicayaḥ — all vices; śrutayaḥ — the Vedas; tapāṁsi — penances; brahma-ādi — beginning from Lord Brahmā; kīṭa-pataga — insects; avadhayaḥ — down to; ca — and; jīvāḥ — jīvas; yat — by whom; datta — conferred; mātra — exclusively; vibhava — by the power; prakaṭa — manifested; prabhāvāḥ — potencies; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

Translation

I adore the primeval Lord Govinda, by whose conferred power are maintained the manifested potencies, that are found to exist, of all virtues, all vices, the Vedas, the penances and all jīvas, from Brahmā to the meanest insect.

Purport

By dharma is meant the allotted functions of varṇa and āśrama manifested by the twenty dharma-śāstras on the authority of the Vedas. Of these two divisions varṇa-dharma is that function which is the outcome of the distinctive natures of the four varṇas, viz., brāhmaṇa, kṣatriya, vaiśya and śūdra and āśrama-dharma is that function which is appropriate to the respective āśramas or stations of those who belong to the four stages, viz., brahmacarya, gṛhastha, vānaprastha and sannyāsa. All customary activities of mankind have been targeted in these twofold divisions. Sins mean nescience, the root of all sins and sinful desire, also the greatest iniquities and sins flowing from them and the ordinary sins, i.e., all sorts of unprincipled conduct. The category of the śrutis means Ṛg, Sāma, Yajur and Atharva and the Upaniṣads which form the crest jewels of the Veda. The tapas mean all regular practices that are learnt with the view of the attainment of the proper function of the self. In many cases, e.g., in the form known as pañca-tapas these practices are of a difficult character (yoga) with its eight constituents limbs and devotedness to the knowledge of the undifferentiated Brahman are included therein. All these are so many distinctive features within the revolving round of the fruitive activities of conditioned souls. The conditioned souls are embarked on a sojourn of successive births from 84 lakhs of varieties of generating organs. They are differentiated into different orders of beings as devas, dānavas, rākṣasas, mānavas, nāgas, kinnaras, and gandharvas. These jīvas, from Brahmā down to the small insect, are infinite in type. They make up the aggregate of the conditioned souls from the degree of Brahmā to that of the little fly and are the distinctive features within the revolving wheel of karma. Every one of them is endowed with distinctive powers as individuals and is powerful in a particular sphere. But these powers are by their nature not fully developed in them. The degree of power and nature of property vary according to the measure of manifestation of the possessions of the individual conferred upon him by Śrī Govinda.