Śrī brahma-saṁhitā 5.44
sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni bibharti durgā
icchānurūpam api yasya ca ceṣṭate sā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Synonyms
sṛṣṭi — 创造; sthiti — 维系; pralaya — 和毁灭; sādhana — 执行人; śaktiḥ — 能量; ekā — one; chāyā — 阴影; iva — 像; yasya — 他的; bhuvanāni — 物质世界; bibharti — 维系; durgā — 杜尔嘎; icchā — 意愿; anurūpam — 按照; api — 当然; yasya — 他的; ca — 和; ceṣṭate — 安排自己; sā — 她; govindam — 哥文达; ādi-puruṣam — 原始之人; tam — 他; aham — 我; bhajāmi —崇拜.
译文
外部能量玛亚的本质是灵性能量的阴影，作为杜尔嘎被所有人崇拜，是这个物质世界的创造、维系和毁灭的执行者。我崇拜原始首神哥文达，杜尔嘎按他的意愿行动。
要旨
（这一诗节描述了上文提到的Devī-dhāma的主宰神祇。）布茹阿玛身处其中、赞颂哥楼卡之主的这个世界，是由十四个世界组成的Devī-dhāma，杜尔嘎是其主宰神祇。杜尔嘎有十条手臂，代表十种果报活动。她的坐骑是狮子，代表她英勇威猛。她脚踏水牛魔Mahīṣāsura，代表她降服邪恶。她是两个儿子，卡提凯亚Kārttikeya和甘奈施Gaṇeśa的母亲，这两个儿子分别代表美和成功。她被置于拉克施蜜和萨茹阿斯瓦提之间，分别代表物质富裕和物质知识。她配备着二十件武器，代表韦达经中压制邪恶的各种虔诚活动。她持一条蛇，代表毁灭一切的时间之美。这就是拥有多重形象的杜尔嘎。杜尔嘎Durgā这个词由durga组成，其含义是监狱。当生于边际能量（taṭasthā śakti）的吉瓦忘记服务奎师那，他们就被关押在物质的监狱，杜尔嘎的堡垒中。在这里，惩罚的工具是业报之轮。杜尔嘎被赋予的职责就是净化这些受罚的吉瓦。她按照哥文达的意愿，持续履行同样的职责。当被囚禁的吉瓦幸运地接触到自我觉悟的灵魂，让他们意识到自己遗忘了哥文达，他们原本为奎师那做爱心服务的天性再次复苏，那么杜尔嘎本人就会按照哥文达的意愿拯救他们。因此，每个人都应该无私地服务奎师那，从而取悦杜尔嘎，这座监狱的女主人，接受她真诚无欺的恩典。从杜尔嘎接受的恩惠，无论是财富、产业，大病痊愈，还是妻子儿子，都应该被视作杜尔嘎惑乱的善意。物质躯体的各种欢愉，daśa-mahā-vidyā，即杜尔嘎的十种女神形象，是为迷惑束缚在这世上的灵魂。吉瓦是奎师那的灵性原子般的组成部分。当他忘记服务奎师那，他立刻被玛亚的吸引力带入这个世界，玛亚赋予他一个由五种物质元素、五种属性和十一个感官构成的粗糙躯体，犹如囚服，然后将他丢入物质果报活动（karma）的漩涡。在这个漩涡中，吉瓦经历快乐和悲伤，天堂和地狱。除此之外，粗糙躯体之内还有一个精微躯体，由心意、智慧和假我组成。借助精微躯体，吉瓦脱离一个粗糙躯体，接受另一个。只有也直到吉瓦解脱了，否则他无法摆脱这具充满愚昧和罪恶欲望的精微躯体。一旦脱离精微躯体，他趟过Virajā之河，抵达Hari-dhāma。这就是杜尔嘎按照哥文达的意愿履行的职责。《圣典博伽瓦谭》中的诗节，vilajyamānayā... durdhiyaḥ——描述了杜尔嘎和受制约的灵魂之间的关系。
上文描述的杜尔嘎是受这个物质世界众人崇拜的杜尔嘎。但是灵性的杜尔嘎，即至尊主灵性王国的外层覆盖之曼陀罗中提到的杜尔嘎，是奎师那永恒的女仆，因此，她是超然的存在，她的阴影是这个世界的杜尔嘎，作为她的女仆在这个世界履行职责。（参见诗节3要旨）
Śrī brahma-saṁhitā 5.44
sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni bibharti durgā
icchānurūpam api yasya ca ceṣṭate sā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Synonyms
sṛṣṭi — creation; sthiti — preservation; pralaya — and destruction; sādhana — the agency; śaktiḥ — potency; ekā — one; chāyā — the shadow; iva — like; yasya — of whom; bhuvanāni — the mundane world; bibharti — maintains; durgā — Durgā; icchā — the will; anurūpam — in accordance with; api — certainly; yasya — of whom; ca — and; ceṣṭate — conducts herself; sā — she; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
Translation
The external potency Māyā who is of the nature of the shadow of the cit potency, is worshiped by all people as Durgā, the creating, preserving and destroying agency of this mundane world. I adore the primeval Lord Govinda in accordance with whose will Durgā conducts herself.
Purport
(The aforesaid presiding deity of Devī-dhāma is being described.) The world, in which Brahmā takes his stand and hymns the Lord of Goloka, is Devī-dhāma consisting of the fourteen worlds and Durgā is its presiding deity. She is ten-armed, representing the tenfold fruitive activities. She rides on the lion, representing her heroic prowess. She tramples down Mahīṣāsura, representing the subduer of vices. She is the mother of two sons, Kārttikeya and Gaṇeśa, representing beauty and success. She is placed between Lakṣmī and Sarasvatī, representing mundane opulence and mundane knowledge. She is armed with the twenty weapons, representing the various pious activities enjoined by the Vedas for suppression of vices. She holds the snake, representing the beauty of destructive time. Such is Durgā possessing all these manifold forms. Durgā is possessed of durga, which means a prison house. When jīvas begotten of the marginal potency (taṭasthā śakti) forget the service of Kṛṣṇa they are confined in the mundane prison house, the citadel of Durgā. The wheel of karma is the instrument of punishment at this place. The work of purifying these penalized jīvas is the duty devolved upon Durgā. She is incessantly engaged in discharging the same by the will of Govinda. When, luckily. the forgetfulness of Govinda on the part of imprisoned jīvas is remarked by them by coming in contact with self-realized souls and their natural aptitude for the loving service of Kṛṣṇa is aroused, Durgā herself then becomes the agency of their deliverance by the will of Govinda. So it behooves everybody to obtain the guileless grace of Durgā, the mistress of this prison house, by propitiating her with the selfless service of Kṛṣṇa. The boons received from Durgā in the shape of wealth, property, recovery from illness, of wife and sons, should be realized as the deluding kindness of Durgā. The mundane psychical jubilations of daśa-mahā-vidyā, the ten goddesses or forms of Durgā, are elaborated for the delusion of the fettered souls of this world. Jīva is a spiritual atomic part of Kṛṣṇa. When he forgets his service of Kṛṣṇa he is at once deflected by the attracting power of Māyā in this world, who throws him into the whirlpool of mundane fruitive activity (karma) by confining him in a gross body constituted by the five material elements, their five attributes and eleven senses, resembling the garb of a prisoner. In this whirlpool jīva has experience of happiness and miseries, heaven and hell. Besides this, there is a subtle body. consisting of the mind, intelligence and ego, inside the gross body. By means of the subtle body. the jīva forsakes one gross body and takes recourse to another. The jīva cannot get rid of the subtle body. full of nescience and evil desires, unless and until he is liberated. On getting rid of the subtle body he bathes in the Virajā and goes up to Hari-dhāma. Such are the duties performed by Durgā in accordance with the will of Govinda. In the Bhāgavata śloka, vilajyamānayā... durdhiyaḥ—the relationship between Durgā and the conditioned souls has been described.
Durgā, worshiped by the people of this mundane world, is the Durgā described above. But the spiritual Durgā, mentioned in the mantra which is the outer covering of the spiritual realm of the Supreme Lord, is the eternal maidservant of Kṛṣṇa and is, therefore, the transcendental reality whose shadow, the Durgā of this world, functions in this mundane world as her maidservant. (Vide the purport of śloka 3.)
