Śrī brahma-saṁhitā 5.10
śaktimān puruṣaḥ so 'yaṁ
liṅga-rūpī maheśvaraḥ
tasminn āvirabhūl liṅge
mahā-viṣṇur jagat-patiḥ
Synonyms
译文
代表物质因果法则之人，即这凡间的大主（Maheśvara）Śambhu，以阳性繁衍器官的形式与他的阴性伴侣，即动力因的有限能量（Māyā）相结合。世界之主玛哈维施努以他目光的形式将他的自性扩展显化在他身上。
要旨
在灵性庄严主导的超然空间（para-vyoma)），那里有与奎师那无异的圣纳茹阿央纳。玛哈桑卡尔善是圣纳茹阿央纳的自性完整副本，也是圣奎师那繁衍化身的神圣完整拓展。他的一个完整自性拓展，永远躺在构成灵性和物质国度边界的 Virajā的中性水流中，在创造之际，他以他的灵性能量之力，向与他遥遥相隔的有限阴影能量Māyā投去他的目光。随后，代表所有物质存在实质的帕丹之主，等同于茹铎的，至尊主自身神圣目光的朦胧倒影Śambhu，完成与物质的动力因Māyā的结合。但是，如果没有代表奎师那直接灵性力量的玛哈维施努的能量，他无法独自行事。因此，mahat，即颠倒的认知机能，唯有发生在奎师那的自性完整扩展，即原始神圣化身玛哈维施努首肯希瓦的伴侣（śakti）Māyā与自性物质因帕丹互动之际，玛哈维施努是桑卡尔善的自性扩展，桑卡尔善本身也是奎师那的自性扩展。顺应玛哈维施努的启动，希瓦的伴侣一次创造物质自我（ahaṅkāra），五种物质元素（bhūtas），比如空间等等，它们的品性（tan-mātras），以及受制约灵魂（jīva）的各种有限感官。这些组分微粒，以玛哈维施努的光灿的一束束光线的形式，显化为个体灵魂（jīva）。后续会加以详述。
Śrī brahma-saṁhitā 5.10
śaktimān puruṣaḥ so 'yaṁ
liṅga-rūpī maheśvaraḥ
tasminn āvirabhūl liṅge
mahā-viṣṇur jagat-patiḥ
Synonyms
śaktimān — joined to his female consort; puruṣaḥ — person; saḥ — he; ayam — this; liṅga-rūpī — in the form of the male generating organ; mahā-īśvaraḥ — Śambhu, the lord of this mundane world; tasmin — in that; āvirabhūt — manifested; liṅge — in the manifested emblem; mahā-viṣṇuḥ — Mahā-Viṣṇu; jagat-patiḥ — the Lord of the world.
Translation
The person embodying the material causal principle, viz., the great lord of this mundane world [Maheśvara] Śambhu, in the form of the male generating organ, is joined to his female consort the limited energy [Māyā] as the efficient causal principle. The Lord of the world Mahā-Viṣṇu is manifest in him by His subjective portion in the form of His glance.
Purport
In the transcendental atmosphere (para-vyoma), where spiritual majesty preponderates, there is present Śrī Nārāyaṇa who is not different from Kṛṣṇa. Mahā-Saṅkarṣaṇa, subjective plenary facsimile of the extended personality of Śrī Nārāyaṇa, is also the divine plenary portion of the propagatory embodiment of Śrī Kṛṣṇa. By the power of His spiritual energy a plenary subjective portion of Him, eternally reposing in the neutral stream of Virajā forming the boundary between the spiritual and mundane realms, casts His glance, at creation, unto the limited shadow potency. Māyā, who is located far away from Himself. Thereupon Śambhu, lord of pradhāna embodying the substantive principle of all material entities, who is the same as Rudra, the dim reflection of the Supreme Lord's own divine glance, consummates his intercourse with Māyā, the efficient mundane causal principle. But he can do nothing independently of the energy of Mahā-Viṣṇu representing the direct spiritual power of Kṛṣṇa. Therefore, the principle of mahat, or the perverted cognitive faculty. is produced only when the subjective plenary portion of Kṛṣṇa, viz., the prime divine avatāra Mahā-Viṣṇu who is the subjective portion of Saṅkarṣaṇa, Himself the subjective portion of Kṛṣṇa, is propitious towards the active mutual endeavors of Māyā, Śiva's consort (śakti), and pradhāna or the principle of substantive mundane causality. Agreeably to the initiative of Mahā-Viṣṇu the consort of Śiva creates successively the mundane ego (ahaṅkāra), the five mundane elements (bhūtas) viz., space etc., their attributes (tan-mātras) and the limited senses of the conditioned soul (jīva). The constituent particles, in the form of pencils of effulgence of Mahā-Viṣṇu, are manifest as the individual souls (jīvas). This will be elaborated in the sequel.
