नियतिः सा रमा देवी
ततॠपà¥à¤°à¤¿à¤¯à¤¾ ततॠवशं तदा |
ततॠलिङà¥à¤—ं à¤à¤—वानॠशमà¥à¤à¥à¤ƒ
जà¥à¤¯à¥‹à¤¤à¤¿ रूपः सनातनः ||
या योनिः सापरा शकà¥à¤¤à¤¿à¤ƒ
कामो बीजं महतॠधरेः || ८ ||
niyatiḥ sÄ ramÄ devi
tat-priyÄ tad-vaÅ›aá¹ tadÄ
tal-liá¹…gaá¹ bhagavÄn Å›ambhur
jyoti-rÅ«paḥ sanÄtanaḥ
yÄ yoniḥ sÄparÄ Å›aktiḥ
kÄmo bÄ«jaá¹ mahad dhareḥ
niyatiḥ - the regulator; sÄ - she; ramÄ - the spiritual potency; devi - the goddess; tat - of Him; priyÄ - beloved; tat - of Him; vaÅ›am - under the control; tadÄ - then (at the time of creation); tat - of Him; liá¹…gam - the masculine symbol, or manifested emblem; bhagavÄn - possessing opulences; Å›ambhuḥ - Åšambhu; jyotiḥ-rÅ«paḥ - halo; sanÄtanaḥ - eternal; yÄ - which; yoniḥ - the symbol of mundane feminine productivity; sa - that; aparÄ - nonabsolute; Å›aktiḥ - potency; kÄmaḥ - the desire; bÄ«jam - the seed; mahat - the faculty of perverted cognition; hareḥ - of the Supreme Lord.
[The secondary process of association with MÄyÄ is described.] RamÄdevÄ«, 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 [svÄá¹Å›a]. This halo is divine Åšambhu, 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 MÄyÄ, the limited, nonabsolute [aparÄ] 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.
Saá¹…kará¹£aṇa 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 puruá¹£a-avatÄra He casts His glance towards MÄyÄ (the limited potency). Such glance is the efficient cause of the mundane creation. Åšambhu 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 MÄyÄ, the shadow of RamÄ or the divine potency. The first phase of the appearance of the mundane desire created by MahÄ-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 puruá¹£a who creates by using the efficient and material principles. Efficiency is MÄyÄ or the productive feminine organ. The material principle is Åšambhu or the procreative masculine organ. MahÄ-Viṣṇu is puruá¹£a or the dominating divine person wielding the will. PradhÄna or the substantive principle in the shape of mundane entities, is the material principle. Nature embodying the accommodating principle (ÄdhÄra), is MÄyÄ. The principle of embodied will bringing about the intercourse of the two, is the dominating divine person (puruá¹£a), 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 KÄlÄ«, 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 Åšambhu is recorded in the tenth and fifteenth Å›lokas.
