TEXT 40
yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
yasya—of whom; prabhā—the effulgence; prabhavataḥ—of one who excels in power; jagat-aṇḍa—of universes; koṭi-koṭiṣu—in millions and millions; aśeṣa—unlimited; vasudhā-ādi—with planets and other manifestations; vibhūti—with opulences; bhinnam—becoming variegated; tat—that; brahma—Brahman; niṣkalam—without parts; anantam—unlimited; aśeṣa-bhūtam—being complete; govindam—Govinda; ādi-puruṣam—the original person; tam—Him; aham—I; bhajāmi—worship.
I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upaniṣads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth.
The mundane universe created by Māyā is one of the infinite external manifestations accommodating space, time and gross things. The impersonal aspect of Godhead, the nondifferentiated Brahman, is far above this principle of mundane creation. But even the nondifferentiated Brahman is only the external effulgence emanating from the boundary wall of the transcendental realm of Vaikuṇṭha displaying the triquadrantal glory of Govinda. The nondifferentiated Brahman is indivisible, hence is also one without a second, and is the infinite, and residual entity.