माया हि यस्य जगदण्ड् शतानि सूते
त्रैगुण्य तत् विषय वेद वितायमाना |
सत्त्व अवलम्बि पर सत्त्वं विशुद्ध् सत्त्वं
गोविन्दम् आदि पुरुषं तमहं भजामि ॥ ४१ ॥
māyā hi yasya jagad-aṇḍa-śatāni sūte
traiguṇya-tad-viṣaya-veda-vitāyamānā
sattvāvalambi-para-sattvaṁ viśuddha-sattvam-
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
māyā - the external potency; hi - indeed; yasya - of whom; jagat-aṇḍa - of universes; śatāni - hundreds; sūte - brings forth; trai-guṇya - embodying the threefold mundane qualities; tat - of that; viṣaya - the subject matter; veda - the Vedic knowledge; vitāyamānā - diffusing; sattva-avalambi - the support of all existence; para-sattvam - the ultimate entity; viśuddha-sattvam - the absolute substantive principle; govindam - Govinda; ādi-puruṣam - the original person; tam - Him; aham - I; bhajāmi - worship.
The active mundane quality of rajas brings forth or generates all mundane entities. The quality of sattva (mundane manifestive principle) in conjunction with rajas stands for the maintenance of the existence of entities that are so produced, and the quality of tamas represents the principle of destruction. The substantive principle, which is mixed with the threefold mundane qualities, is mundane, while the unmixed substance is transcendental. The quality of eternal existence is the principle of absolute entity. The person whose proper form abides in that essence, is alone unalloyed entity. nonmundane, supermundane and free from all mundane quality. He is cognitive bliss. It is the deluding energy who has elaborated the regulative knowledge (Vedas) bearing on the threefold mundane quality.