Śrī brahma-saṁhitā 5.62
ahaṁ hi viśvasya carācarasya
bījaṁ pradhānaṁ prakṛtiḥ pumāṁś ca
mayāhitaṁ teja idaṁ bibharṣi
vidhe vidhehi tvam atho jaganti
Synonyms
译文
“维迪啊，听好，我是种子，是这有生命和无生命对象的世界的基本法则。我是pradhāna（物质原质），我是prakṛti（质料因），我是puruṣa（动力因）。这专属于梵的炙热能量，也是你与生俱来固有的能量，也由我授予。正是因为这炙热的能量，你统辖这有生命和无生命对象的现象世界。”
要旨
有的思想家认为无分化的梵是终极存在，只是因为自我虚幻 (vivarta)才展现出分化的知觉；或者，有限法则本身（玛亚），在有限时是现象世界，在其无限的状态时，是梵；或者，梵是实在，这个现象世界是其倒影；或，万事万物都只是吉瓦的幻觉。有的人认为，首神无疑是一个独立的存在，吉瓦是另一个不同的存在，而现象世界，虽然是一个法则，却作为一个永远独立的实体而独自存在；或者，首神是实在，其他一切存在，无论是有生命的还是无生命的，都是一个法则。有的人假设，因为不可思议能量的力量，有时一元论被视作真理，有时二元论被视作真理。有的人得出结论，剥离所有能量的非二元论毫无意义；因此梵是唯一永远纯粹无暇的实体，充满纯粹能量。
这些源自韦达的理念都能在《终极韦达经》Vedānta-sutra中找到支撑。这理念虽然不是面面俱到，但是还是有一定的道理。自不必说有违韦达的理念，如Sāṅkhya，Patañjala，Nyāya和Vaiśeṣika，更不必说只推崇果报活动的Pūrva-mīmāṁsā，只符合韦达教导的一小部分，以上列举的理念表面上也是源自韦丹塔本身。抛弃所有这些理念，你和你名副其实的正统教团应该只采纳acintya-bhedābheda这终极法则（不可思议既一既异）。这才能让你有资格成为真正的奉献者。基本原则是，这个有生命的世界由吉瓦组成，无生命的世界由物质构成。其中所有吉瓦都有我的至尊（parā）能量展现，这个现象世界由我的次级能量展现（aparā）。我是有所原因的原因。也就是说，我以我的意愿之力统辖所有这一切，虽然我并不是有别于边际能量和物质能量（taṭasthā和acit）的不同实体。通过这些特定能量的转变，产生了pradhāna（原质）、prakṛti（质料因）和puruṣa（动力因）。因此，虽然从所有能量的自性来说，我是pradhāna，prakṛti和puruṣa，但是作为能量的拥有者，我永远独立于所有这些能量。这既一既异同样源自我不可思议之力。基于既一既异不可思议论来理解吉瓦、物质（jaḍa）和奎师那这三者彼此之间真正的关系，怀着这样的知识来修习纯粹的奉爱，以此获得对奎师那的爱，这就是我的教诲，把这教诲在你的教团（圣布茹阿玛师徒传承）中按照灵性传承流传下去。
Śrī brahma-saṁhitā 5.62
ahaṁ hi viśvasya carācarasya
bījaṁ pradhānaṁ prakṛtiḥ pumāṁś ca
mayāhitaṁ teja idaṁ bibharṣi
vidhe vidhehi tvam atho jaganti
Synonyms
aham — I; hi — certainly; viśvasya — of the world; cara-acarasya — of animate and inanimate objects; bījam — the seed; pradhānam — the substance of matter; prakṛtiḥ — the material cause; pumān — the puruṣa; ca — and; mayā — by Me; āhitam — conferred; tejaḥ — fiery energy; idam — this; bibharṣi — you bear; vidhe — O Brahmā; vidhehi — regulate; tvam — you; atha u — now; jaganti — the worlds.
Translation
"Listen, O Vidhi, I am the seed, i.e., the fundamental principle, of this world of animate and inanimate objects. I am pradhāna [the substance of matter], I am prakṛti [material cause] and I am puruṣa [efficient cause]. This fiery energy that belongs specially to the Brahman, that inheres in you, has also been conferred by Me. It is by bearing this fiery energy that you regulate this phenomenal world of animate and inanimate objects."
Purport
Certain thinkers conclude that the nondifferentiated Brahman is the ultimate entity and by undergoing self-delusion (vivarta) exhibits the consciousness of differentiation; or, the limiting principle itself (Māyā), when it is limited, is the phenomenal world and is itself the Brahman, in its unlimited position; or, the Brahman is the substance and this phenomenal world is the reflection; or, everything is an illusion of the jīva. Some think that Godhead is evidently a separate entity. Jīva is another different entity. and the phenomenal world, although it is a singular principle, exists separately as an eternally independent entity; or, Godhead, is the substantive entity and all other entities, as cit and a-cit attributes, are one in principle. Some suppose that by the force of inconceivable potency sometimes the monistic and sometimes the dualistic principle is realized as the truth. Some again arrive at the conclusion that the theory of the nondual minus all potency is meaningless; whence the Brahman is the one eternally unalloyed entity vested with the pure potency.
These speculations have originated from Veda relying on the support of the Vedānta-sutra. In these speculations although there is no truth that holds good in all positions, there is yet a certain measure of truth. Not to speak of the anti-Vedic speculations Sāṅkhya, Patañjala, Nyāya and Vaiśeṣika, nor even of Pūrva-mīmāṁsā which is fond of exclusive fruitive activity in conformity with the teaching of one portion of the Veda, the bodies of opinions detailed above have also come into existence by relying outwardly on the Vedānta itself. By discarding all these speculations, you and your bona fide community should adopt the ultimate principle identical with the doctrine of acintya-bhedābheda (inconceivable simultaneous distinction and nondifference). This will make you eligible for being a true devotee. The basic principle is that this animate world is made up of jīvas and the inanimate world is constituted of matter. Of these all the jīvas have been manifested by My supreme (parā) potency and this phenomenal world has been manifested by My secondary (aparā) potency. I am the cause of all causes. In other words, I regulate all of them by the power of My will although I am not a different entity from the marginal and material (taṭasthā and acit) potencies. By the transformation of those distinct potencies pradhāna (substantive material principle), prakṛti (material cause) and puruṣa (efficient cause) have been produced. Hence although as regards the subjective nature of all potency I am pradhāna, prakṛti and puruṣa, yet as the possessor of power I am eternally distinct from all those potencies. This simultaneous distinction and nondifference has also sprung from My inconceivable power. So let the attainment of love for Kṛṣṇa by the practice of pure devotion through the knowledge of their mutual true relationship that subsists between the jīva, the jaḍa (matter) and Kṛṣṇa based on the principle of inconceivable simultaneous distinction and non-difference, be My instruction for being handed down in the order of spiritual preceptional succession in your community (Śrī Brahma-sampradāya).
