Śrī brahma-saṁhitā 5.41

māyā hi yasya jagad-aṇḍa-śatāni sūte
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.


I worship Govinda, the primeval Lord, who is the absolute substantive principle being the ultimate entity in the form of the support of all existence whose external potency embodies the threefold mundane qualities, viz., sattva, rajas, and tamas and diffuses the Vedic knowledge regarding the mundane world.


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.

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