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Sri Brahma-Samhita

 

Translation and commentary By His Divine Grace Bhaktisiddhanta

Sarasvati Goswami Thakura

 

TEXT 45

 

ksiram yatha dadhi vikara-visesa-yogat

 

sanjayate na hi tatah prthag asti hetoh

 

yah sambhutam api tatha samupaiti karyad

 

govindam adi-purusam tam aham bhajami

 

SYNONYMS

 

ksiram--milk; yatha--as; dadhi--yogurt; vikara-visesa--of a special

transformation; yogat--by the application; sanjayate--is transformed

into; na--not; hi--indeed; tatah--from the milk; prthak--separated;

asti--is; hetoh--which is the cause; yah--who; sambhutam--the nature

of Lord Siva; api--also; tatha--thus; samupaiti--accepts; karyat--

for the matter of some particular business; govindam--Govinda; adi-

purusam--the original person; tam--Him; aham--I; bhajami--worship.

 

TRANSLATION

 

Just as milk is transformed into curd by the action of acids, but

yet the effect curd is neither same as, nor different from, its

cause, viz., milk, so I adore the primeval Lord Govinda of whom the

state of Sambhu is a transformation for the performance of the work

of destruction.

 

PURPORT

 

(The real nature of Sambhu, the presiding deity of Mahesa-dhama, is

described.) Sambhu is not a second Godhead other than Krsna. Those,

who entertain such discriminating sentiment, commit a great offense

against the Supreme Lord. The supremacy of Sambhu is subservient to

that of Govinda; hence they are not really different from each

other. The nondistinction is established by the fact that just as

milk treated with acid turns into curd so Godhead becomes a

subservient when He Himself attains a distinct personality by the

addition of a particular element of adulteration. This personality

has no independent initiative. The said adulterating principle is

constituted of a combination of the stupefying quality of the

deluding energy, the quality of nonplenitude of the marginal potency

and a slight degree of the ecstatic-cum-cognitive principle of the

plenary spiritual potency. This specifically adulterated reflection

of the principle of the subjective portion of the Divinity is

Sadasiva, in the form of the effulgent masculine-symbol-god Sambhu

from whom Rudradeva is manifested. In the work of mundane creation

as the material cause, in the work of preservation by the

destruction of sundry asuras and in the work of destruction to

conduct the whole operation, Govinda manifests Himself as guna-

avatara in the form of Sambhu who is the separated portion of

Govinda imbued with the principle of His subjective plenary portion.

The personality of the destructive principle in the form of time has

been identified with that of Sambhu by scriptural evidences that

have been adduced in the commentary. The purport of the Bhagavata

slokas, viz., vaisnavanam yatha sambhuh, etc., is that Sambhu, in

pursuance of the will of Govinda, works in union with his consort

Durgadevi by his own time energy. He teaches pious duties (dharma)

as stepping-stones to the attainment of spiritual service in the

various tantra-sastras, etc., suitable for jivas in different grades

of the conditional existence. In obedience to the will of Govinda,

Sambhu maintains and fosters the religion of pure devotion by

preaching the cult of illusionism (Mayavada) and the speculative

agama-sastras. The fifty attributes of individual souls are manifest

in a far vaster measure in Sambhu and five additional attributes not

attainable by jivas are also partly found in him. So Sambhu cannot

be called a jiva. He is the lord of jiva but yet partakes of the

nature of a separated portion of Govinda.

 

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