Śrī brahma-saṁhitā 5.61
dharmān anyān parityajya
mām ekaṁ bhaja viśvasan
yādṛśī yādṛśī śraddhā
siddhir bhavati tādṛśī
kurvan nirantaraṁ karma
loko 'yam anuvartate
tenaiva karmaṇā dhyāyan
māṁ parāṁ bhaktim icchati
Synonyms
dharmān — 颂扬的活动; anyān —其他; parityajya — 放弃; mām — 我; ekam — 只; bhaja — 服务; viśvasan — 怀着信念; yādṛśī yādṛśī — 正如; śraddhā — 信念; siddhiḥ — 觉悟; bhavati — 源自; tādṛśī — 相应; kurvan — 从事; nirantaram — 不停地; karma — 活动; lokaḥ ayam —世人; anuvartate — 追寻; tena — 这些人; eva — 确实; karmaṇā — 行为; dhyāyan — 冥想; mām — 我; parām — 无上; bhaktim — 奉爱; icchati — 人得到.
译文
放弃所有值得称颂的活动，心怀信念服务我。觉悟取决于信念的本质。世人总是无休止地追求理想。在做这些活动的时候冥想着我，人必将获得以爱为特征的奉爱，其形式就是无上的服务。
要旨
纯粹无暇的奉爱，这是所有个体灵魂真正的职责。其他各种职责都是身外事。这些外法和内传的天职（职责）有很多种，比如，旨在消除个体性的梵的无分别的知识；八部瑜伽的天职是达到独有的存在境界（kaivalya），贪图物质享乐的不信神的果报仪式主义，思辨瑜伽的天职是将知识和果报活动结合在一起，以及修习严苛的苦行。放弃所有这一切，怀着坚定的信念，以纯粹的奉爱服务我。对我心无旁骛的信念就是信任。通过逐步净化的过程，信任形式的信念会趋向成为恒常的投入（niṣṭhā），一种喜好（ruci)），依恋（āsakti），以及一种真实的情感（bhāva）。信念越纯净，觉悟越深刻。如果你问——如果一直努力追求觉悟奉爱，那么继续从事世俗事物行得通么？如果停止了对身体和社会的责任，这具皮囊都将难保，那追求觉悟奉爱意义何在？
为了根除这一误解，至尊主说，“这个世界靠持续从事各种特定活动而维持运转。在做所有这些活动的时候，冥想着我。这样这些活动就不再是看似由你所做。这些活动将成为对我的服务（奉爱）。”
“人靠身体、心意和社会这三者的活动来生存。进食、安坐、行走、休息、睡眠、清洁身体、穿衣打扮等等是各种身体活动；思考、回忆、留下印象、察觉一个存在、感受苦乐等等是心意活动；结婚、国王与下属之间的互动、手足之情、参加祭祀活动、献祭、为造福他人而挖井蓄水、联络感情维护关系、待客、遵守恰当的公民行为、向他人致敬，这些是各种社会活动。如果做这些活动是为了自己享乐，那么这些活动就是karma-kāṇḍa；如果知道这些行动背后的含义，渴求的是摆脱活动，那么这些活动就是思辨瑜伽jñāna-yoga，或活动瑜伽karma-yoga。如果做这些活动能有助于我们得到奉爱，这些活动就被称作jñāna-bhakta-yoga，即辅助的奉爱修习。但唯有以纯粹崇拜为特征的活动才被称作真正的奉爱。当人与世间不信神的人交往，从事辅助的奉爱修习时，总有一天会达到纯粹奉爱的境界，在做每个活动时都冥想着我。这种境界中，一个吉瓦即便从事这些世俗活动他也不是对首神漠不关心。这就是向内观照，即转向人真正的自我，正如《至尊奥义书》所说：”
īśāvāsyam idaṁ sarvaṁ
yat kiñca jagatyāṁ jagat
tena tyaktena bhuñjīthā
mā gṛdhaḥ kasya svid dhanam
（《至尊奥义书》曼陀罗一）
对于这一点，注释者说，tena īśa-tyaktena visṛṣṭena。真正的要义在于，只要将接受的一切都当做至尊主的惠赠，那么世俗活动便不再是世俗的，而是变成对首神的服务（奉爱）。因此《伊莎奥义书》说，kurvann eveha karmāṇi... karma lipyate nare。
如果能用上述方式从事世间活动，那么人就算在世间生活千百年，也不会被业报纠缠。这两句曼陀罗的含义，从思辨的角度来说，是弃绝人世俗活动的结果；但是从奉爱的角度来说，是把一切献给奎师那，从而得到奎师那的青睐（帕萨旦）。用这种方法，即崇拜仪轨之法arcana，你应该履行你的世间责任，并冥想着以此崇拜首神。布茹阿玛心中渴望创造。如果这创造的心愿能够结合着冥想遵从至尊主的命令，那么这就会变成辅助的灵性职责（gauṇa-dharma），这也有助于培养为神做服务的倾向，因为其性质还是寻求首神的保佑。用这种方式训示布茹阿玛当然恰当。但对于那些对奎师那之外的存在已经自发的厌弃，已经达到灵性奉爱已实质性存在境界（bhāva）的吉瓦来说，这样的训示则无必要。
Śrī brahma-saṁhitā 5.61
dharmān anyān parityajya
mām ekaṁ bhaja viśvasan
yādṛśī yādṛśī śraddhā
siddhir bhavati tādṛśī
kurvan nirantaraṁ karma
loko 'yam anuvartate
tenaiva karmaṇā dhyāyan
māṁ parāṁ bhaktim icchati
Synonyms
dharmān — meritorious performances; anyān — other; parityajya — abandoning; mām — Me; ekam — alone; bhaja — serve; viśvasan — having faith; yādṛśī yādṛśī — just as; śraddhā — faith; siddhiḥ — realization; bhavati — arises; tādṛśī — corresponding; kurvan — performing; nirantaram — ceaselessly; karma — activities; lokaḥ ayam — the people of this world; anuvartate — pursue; tena — by those; eva — indeed; karmaṇā — deeds; dhyāyan — meditating; mām — upon Me; parām — supreme; bhaktim — devotion; icchati — one obtains.
Translation
Abandoning all meritorious performances serve Me with faith. The realization will correspond to the nature of one's faith. The people of the world act ceaselessly in pursuance of some ideal. By meditating on Me by means of those deeds one will obtain devotion characterized by love in the shape of the supreme service.
Purport
The function characterized by unalloyed devotion is the real function of all individual souls (jīvas). All other varieties of function are activities of the external cases. These exoteric and esoteric dharmas (functions) are manifold, e.g., nondifferential knowledge of the Brahman aiming at extinction of individuality. the aṣṭāṅga-yoga-dharma having as its goal attainment of the state of exclusive existence (kaivalya), atheistical fruitive ritualism aiming at material enjoyment, jñāna-yoga-dharma seeking to combine knowledge with fruitive activity and the practice of the function of barren asceticism. Getting rid of all these, serve Me by pure devotion rooted in faith. Exclusive faith in Me is trust. Faith in the form of trust by the process of gradual purification tends to become a constant engagement (niṣṭhā), an object of liking (ruci), of attachment (āsakti) and a real sentiment (bhāva). The more transparent the faith, the greater the degree of realization. If you ask-How will the preservation and conduct of worldly affairs be feasible if one is continuously engaged in the endeavor for the realization of bhakti? What also will be the nature of the endeavor for the realization of bhakti when the body will perish consequent on the cessation of the function of the body and of society?
In order to strike at the root of this misgiving the Supreme Lord says, "This world subsists by the constant performance of certain activities. Fill all these activities with meditation of Me. This will destroy the quality that makes those activities appear as acts done by you. They will then be of the nature of My service (bhakti).
"Mankind live by the threefold activities of body, mind and society. Eating, seating, walking, resting, sleeping, cleansing the body. covering the body. etc., are the various bodily activities; thinking, recollecting, retaining an impression, becoming aware of an entity. feeling pleasure and pain, etc., are the mental feats; marrying, practicing reciprocal relationship between the king and subject, practicing brotherhood, attending at sacrificial meetings, offering oblations, digging wells, tanks, etc., for the benefit of the people, maintaining one's relations, practicing hospitality. observing proper civic conduct, showing due respect to others are the various social activities. When these acts are performed for one's selfish enjoyment, they are called karma-kāṇḍa; when the desire for attainment of freedom from activity by knowledge underlies these actions, they are termed jñāna-yoga or karma-yoga. And when these activities are managed to be performed in this way that is conducive to our endeavor for attainment of bhakti they are called jñāna-bhakta-yoga, i.e., the subsidiary devotional practices. But only those activities that are characterized by the principle of pure worship are called bhakti proper. My meditation is practiced in every act when bhakti proper is practiced in due time while performing the subsidiary devotional activities in one's intercourse with the ungodly people of this world. In such position, a jīva does not become apathetic to Godhead even by performing those worldly activities. This constitutes the practice of looking inwards, i.e., turning towards one's real self, vide Īśopaniṣad-
īśāvāsyam idaṁ sarvaṁ
yat kiñca jagatyāṁ jagat
tena tyaktena bhuñjīthā
mā gṛdhaḥ kasya svid dhanam
[Īśo mantra 1]
The commentator says in regards to this, tena īśa-tyaktena visṛṣṭena. The real significance being that if whatever is accepted be received as favor vouchsafed by the Supreme Lord, the worldly activity will cease to be such and will turn into service of Godhead (bhakti). So Īśāvāsya says kurvann eveha karmāṇi... karma lipyate nare.
If the worldly acts are performed in the above manner one does not get entangled in karma even in hundreds of years of worldly life. The meaning of these two mantras from the jñāna point of view is renouncement of the fruits of one's worldly actions; but from the bhakti point of view they mean the attainment of Kṛṣṇa's favor (prasādam) by their transfer to His account. In this method, which is the path of arcana, you should do your duties of the world by the meditation of worshiping Godhead thereby. Brahmā cherishes the desire for creation in his heart. If that creative desire is practiced by conjoining the same with the meditation of obeying therein the command of the Supreme Lord, then it will be a subsidiary spiritual function (gauṇa-dharma) being helpful for the growth of the disposition for the service of the Divinity by reason of its characteristic of seeking the protection of Godhead. It was certainly proper to instruct Brahmā in this manner. There is no occasion for such instruction in the case of a jīva in whom the spontaneous aversion for entities other than Kṛṣṇa manifests itself on his attainment of the substantive entity of spiritual devotion (bhāva).
