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गोविनà¥à¤¦à¤®à¥ आदि पà¥à¤°à¥à¤·à¤‚ तमहं भजामि ॥ ४५ ॥

kṣīraá¹ yathÄ dadhi vikÄra-viÅ›eá¹£a-yogÄt
sañjÄyate na hi tataḥ pá¹›thag asti hetoḥ
yaḥ Å›ambhutÄm api tathÄ samupaiti kÄryÄd
govindam Ädi-puruá¹£aá¹ tam ahaá¹ bhajÄmi

5 times this text was mentioned in purports to other texts: CC(1) , LCC(1) , LSB(1) , SB(2)

 kṣīram - milk; yathÄ - as; dadhi - yogurt; vikÄra-viÅ›eá¹£a - of a special transformation; yogÄt - by the application; sañjÄyate - is transformed into; na - not; hi - indeed; tataḥ - from the milk; pá¹›thak - separated; asti - is; hetoḥ - which is the cause; yaḥ - who; Å›ambhutÄm - the nature of Lord Åšiva; api - also; tathÄ - thus; samupaiti - accepts; kÄryÄt - for the matter of some particular business; govindam - Govinda; Ädi-puruá¹£am - the original person; tam - Him; aham - I; bhajÄmi - worship.


Text

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 Åšambhu is a transformation for the performance of the work of destruction.

Purport

(The real nature of Åšambhu, the presiding deity of MaheÅ›a-dhÄma, is described.) Åšambhu is not a second Godhead other than Kṛṣṇa. Those, who entertain such discriminating sentiment, commit a great offense against the Supreme Lord. The supremacy of Åšambhu 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 SadÄÅ›iva, in the form of the effulgent masculine-symbol-god Åšambhu 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 guṇa-avatÄra in the form of Åšambhu 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 Åšambhu by scriptural evidences that have been adduced in the commentary. The purport of the BhÄgavata Å›lokas, viz., vaiṣṇavÄnÄá¹ yathÄ Å›ambhuḥ, etc., is that Åšambhu, in pursuance of the will of Govinda, works in union with his consort DurgÄdevÄ« by his own time energy. He teaches pious duties (dharma) as stepping-stones to the attainment of spiritual service in the various tantra-Å›Ästras, etc., suitable for jÄ«vas in different grades of the conditional existence. In obedience to the will of Govinda, Åšambhu maintains and fosters the religion of pure devotion by preaching the cult of illusionism (MÄyÄvÄda) and the speculative Ägama-Å›Ästras. The fifty attributes of individual souls are manifest in a far vaster measure in Åšambhu and five additional attributes not attainable by jÄ«vas are also partly found in him. So Åšambhu cannot be called a jÄ«va. He is the lord of jÄ«va but yet partakes of the nature of a separated portion of Govinda.