Śrī brahma-saṁhitā 5.55
yaṁ krodha-kāma-sahaja-praṇayādi-bhīti-
vātsalya-moha-guru-gaurava-sevya-bhāvaiḥ
sañcintya tasya sadṛśīṁ tanum āpur ete
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Synonyms
译文
我崇拜原始之主哥文达，以暴怒、热切的爱、天然的友爱、恐惧、父母亲情、幻觉、敬畏、自发的服务冥想他的人，都会获得与其冥想性质相匹配的身体形象。
要旨
奉爱分两种，分别是（1）遵从规范的，和（2）由天性的情感构成的。对经典中的规则以及导师的训示有一点信心，然后去遵循，奉爱便油然而生。这样的奉爱其性质是忠于经典中的规范。在产生天性的情感之前，这种奉爱会一直持续下去。如果有人出于天性爱着奎师那，那么这就是rāga之道，也就是强烈的服务心愿，这会转变成bhāva或实质的情感。当奉献者产生实质的情感，他便成了奎师那赐予仁慈的对象。要达到这一境界需要很长时间。基于情感的奉爱胜过遵从经典规范的奉爱，很快便会达到觉悟的状态，并吸引奎师那。这个诗节便描述了各种类型。Śānta-bhāva，充满对上级的敬畏，dāsya-bhāva，总是全力以赴执行崇拜对象的命令，sakhya-bhāva，即天然的友爱，vātsalya-bhāva，即父母亲情，以及madhura-bhāva，即爱恋，这些都属于遵从天性的奉爱。但是愤怒、恐惧和虚幻，虽然他们性质上也是天生的冲动，但是严格意义上来说并不是奉爱，因为他们对其对象毫无善意，而是满怀敌意。愤怒见于希舒帕拉这类阿修罗，恐惧见于康萨，而虚幻见于泛神论的学者身上。他们具备愤怒、恐惧以及全然忘我融入无分别的梵的本能冲动。但是只要对奉爱的对象毫无善意，就没有奉爱可言。在śānta, dāsya，sakhya，vātsalya和madhura-śānta这些五种情感中，śānta虽然对rāga默然与静默，但依然算作奉爱，因为其中包含一点善意。在其他四类情感中，都有强烈的rāga。按照梵歌的承诺， ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham（BG4.11，“我按照他皈依的程度服务他”），让自己被恐惧、愤怒和虚幻之情驱动的人，得到sāyujya-mukti（融入绝对）。śāntas得到的躯体天生沉迷梵或超灵。dāsya和sakhya两类崇拜者按照他们各自的资格，得到具备男性或女性特质的身体。vātsalya这类崇拜者得到适合父母之情的身体形象。奎师那的恋人得到乌茹阿佳灵性牧牛姑娘的纯粹形象。
Śrī brahma-saṁhitā 5.55
yaṁ krodha-kāma-sahaja-praṇayādi-bhīti-
vātsalya-moha-guru-gaurava-sevya-bhāvaiḥ
sañcintya tasya sadṛśīṁ tanum āpur ete
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Synonyms
yam — upon whom; krodha — wrath; kāma — amorous passion; sahaja-praṇaya — natural friendly love; ādi — and so on; bhīti — fear; vātsalya — parental affection; moha — delusion; guru-gaurava — reverence; sevya-bhāvaiḥ — and with the attitude of willing service; sañcintya — meditating; tasya — of that; sadṛśīm — befitting; tanum — bodily form; āpuḥ — attained; ete — these persons; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
Translation
I adore the primeval Lord Govinda, the meditators of whom, by meditating upon Him under the sway of wrath, amorous passion, natural friendly love, fear, parental affection, delusion, reverence and willing service, attain to bodily forms befitting the nature of their contemplation.
Purport
Devotion is of two kinds, viz., (1) of the nature of deference to regulation and (2) constituted of natural feeling. Bhakti is roused by following with a tinge of faith in the rule of the śāstras and instruction of the preceptors. Such bhakti is of the nature of loyalty to the scriptural regulations. It continues to be operative as long as the corresponding natural feeling is not roused. If a person loves Kṛṣṇa out of natural tendency. there is the principle of rāga, which is no other than a strong desire to serve, which turns into bhāva or substantive feeling. When the substantive feeling is aroused the devotee becomes an object of mercy of Kṛṣṇa. It takes much time to attain this stage. Devotion which is of the nature of feeling is superior to that connected with scriptural regulation, soon attains to the realized state and is attractive to Kṛṣṇa. Its various aspects are described in this śloka. Śānta-bhāva, full of reverence to superior, dāsya-bhāva, full of service for carrying out the commands of the object of worship, sakhya-bhāva or natural friendly love, vātsalya-bhāva or parental affection and madhura-bhāva or amorous love, are all included in the category of devotion of the nature of instinctive attachment. But anger, fear and delusion, though they are of the nature of instinctive impulse, are not devotion in the strict sense of the term, because they are not friendly but hostile to the object. Anger is found in asuras like Śiśupāla, fear in Kaṁsa, and delusion in the paṇḍitas of the pantheistic school. They have the feelings of anger, fear and instinctive impulse marked by complete self-forgetful identification with the nondifferentiated Brahman. But as there is no friendly feeling towards the object of devotion there is no bhakti. Again among the feelings of śānta, dāsya, sakhya, vātsalya and madhura-śānta, though indifferent and dormant in rāga, is still reckoned as bhakti on account of its being a little friendly. There is an immense volume of rāga in the other four varieties of emotion. By the promise of Gītā, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11] ("I serve one according to his submission"), those, who allow themselves to be actuated by the sentiments of fear, anger and delusion, attain to sāyujya-mukti (merging in the Absolute). The śāntas obtain bodily forms with aptitude for addiction to Brahman and Paramātmā. The dāsya and sakhya classes of worshipers attain bodily forms characterized by masculine or feminine disposition according to their respective grades of eligibility. The vātsalya class of worshipers get bodily forms befitting fatherly and motherly sentiments. The amorous lovers of Kṛṣṇa attain the pure forms of gopīs (spiritual milkmaids of Vraja).
