Śrī brahma-saṁhitā 5.8

niyatiḥ sā ramā devi
tat-priyā tad-vaśaṁ tadā
tal-liṅgaṁ bhagavān śambhur
jyotī-rūpaḥ sanātanaḥ
yā yoniḥ sāparā śaktiḥ
kāmo bījaṁ mahad dhareḥ

Synonyms

niyatiḥ —管理者; sā — 她; ramā — 灵性能量; devi — 女神; tat — 他的; priyā — 至爱; tat — 他的; vaśam — 控制之下; tadā —那时（创造之时）; tat — 他的; liṅgam —男性标志，或展现的符号; bhagavān —拥有各种富裕; śambhuḥ — Śambhu; jyotiḥ-rūpaḥ —光环; sanātanaḥ —永恒的; yā — 即; yoniḥ —物质女性生育力的象征; sa — 那; aparā — 非绝对; śaktiḥ —能量; kāmaḥ — 心愿; bījam — 种子/念头; mahat —颠倒的认知; hareḥ —至尊主的.

译文

（这一诗节描述了与Māyā有关的次级过程。）至尊主至爱的伴侣，灵性能量Ramādevī，是一切存在的管理者。奎师那神圣的全权扩展创造了物质世界。在创造时，他自己的自性扩展（svāṁśa）显现为一个神圣光环。这个光环是神圣的Śambhu，是至尊主的阳性象征或显化的标志。这个光环是无上永恒光灿的朦胧倒影。这个阳性象征是上天的自性扩展，是物质世界的始祖，臣属于至尊管理者（niyati）。与物质创造有关的构思能量从至尊监管者中显现。她是Māyā，有限的、非绝对（aparā）的能量，物质阴性繁殖力的象征。二者的交合产生颠倒的认知机能，即至尊主创生欲望之种的倒影。

要旨

拥有创造欲望的桑卡尔善是奎师那的自性扩展，他启动创造了物质世界。他以原始的主宰化身puruṣa-avatāra，躺在原因之水中，将他的目光投向Māyā（有限能量）。这目光是物质创造的动力因。阳性物质创生的标志Śambhu是这光辉倒影的朦胧光环。正是这个标志被用于神圣能量Ramā的影子Māyā的繁衍器官。玛哈维施努创造的物质欲望显现的第一个阶段是mahat的种子原质，或颠倒的认知机能。这意味着进行繁衍活动的心意已经成熟。这蕴含的概念是，这是主宰的意志，他用动力和质料来创造。动力是Māyā，即阴性生产器官。质料是Śambhu，即阳性创生器官。玛哈维施努是主宰，即行使意志的主宰神圣之人。帕丹Pradhāna，即物质实体形式的存在是质料。代表容纳（ādhāra）的自然是Māyā。体现意志并促成两者交合的是主宰神圣之人（主宰），是奎师那的自性拓展，是物质世界的显现者。这三者都是创造者。哥楼卡中爱恋创造的种子，是纯粹认知的体现。这个物质世界中色欲的种子属于神圣能量的阴影卡利。前者，虽然是后者的原型，但与后者相去甚远。这个物质世界中物质色欲的种子是原始创造欲望种子在这个这个物质世界的扭曲倒影。第十和第十五诗节记录了Śambhu显现的过程。

Śrī brahma-saṁhitā 5.8

niyatiḥ sā ramā devi
tat-priyā tad-vaśaṁ tadā
tal-liṅgaṁ bhagavān śambhur
jyotī-rūpaḥ sanātanaḥ
yā yoniḥ sāparā śaktiḥ
kāmo bījaṁ mahad dhareḥ

Synonyms

niyatiḥ — the regulator; sā — she; ramā — the spiritual potency; devi — the goddess; tat — of Him; priyā — beloved; tat — of Him; vaśam — under the control; tadā — then (at the time of creation); tat — of Him; liṅgam — the masculine symbol, or manifested emblem; bhagavān — possessing opulences; śambhuḥ — Śambhu; jyotiḥ-rūpaḥ — halo; sanātanaḥ — eternal; yā — which; yoniḥ — the symbol of mundane feminine productivity; sa — that; aparā — nonabsolute; śaktiḥ — potency; kāmaḥ — the desire; bījam — the seed; mahat — the faculty of perverted cognition; hareḥ — of the Supreme Lord.

Translation

[The secondary process of association with Māyā is described.] Ramādevī, the spiritual [cit] potency, beloved consort of the Supreme Lord, is the regulatrix of all entities. The divine plenary portion of Kṛṣṇa creates the mundane world. At creation there appears a divine halo of the nature of His own subjective portion [svāṁśa]. This halo is divine Śambhu, the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence. This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix [niyati]. The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is Māyā, the limited, nonabsolute [aparā] potency, the symbol of mundane feminine productivity. The intercourse of these two brings forth the faculty of perverted cognition, the reflection of the seed of the procreative desire of the Supreme Lord.

Purport

Saṅkarṣaṇa possessed of creative desire is the subjective portion of Kṛṣṇa taking the initiative in bringing about the birth of the mundane world. Lying in the causal water as the primal puruṣa-avatāra He casts His glance towards Māyā (the limited potency). Such glance is the efficient cause of the mundane creation. Śambhu the symbol of masculine mundane procreation is the dim halo of this reflected effulgence. It is this symbol which is applied to the organ of generation of Māyā, the shadow of Ramā or the divine potency. The first phase of the appearance of the mundane desire created by Mahā-Viṣṇu is called the seminal principle of mahat or the perverted cognitive faculty. It is this which is identical with the mental principle ripe for procreative activity. The conception underlying it is that it is the will of the puruṣa who creates by using the efficient and material principles. Efficiency is Māyā or the productive feminine organ. The material principle is Śambhu or the procreative masculine organ. Mahā-Viṣṇu is puruṣa or the dominating divine person wielding the will. Pradhāna or the substantive principle in the shape of mundane entities, is the material principle. Nature embodying the accommodating principle (ādhāra), is Māyā. The principle of embodied will bringing about the intercourse of the two, is the dominating divine person (puruṣa), subjective portion of Kṛṣṇa, the manifestor of the mundane world. All of these three are creators. The seed of amorous creative desire in Goloka, is the embodiment of pure cognition. The seed of sex desire to be found in this mundane world, is that of Kālī, etc., who are the shadows of the divine potency. The former, although it is the prototype of the latter, is located very far from it. The seed of the mundane sex desire is the perverted reflection in this mundane world of the seed of the original creative desire. The process of the appearance of Śambhu is recorded in the tenth and fifteenth ślokas.