Śrīmad-Bhāgavatam 11.22.33
योऽसौ गुणक्षोभकृतो विकार:
प्रधानमूलान्महत: प्रसूत: ।
अहं त्रिवृन्मोहविकल्पहेतु-
र्वैकारिकस्तामस ऐन्द्रियश्च ॥ ३३ ॥
yo ’sau guṇa-kṣobha-kṛto vikāraḥ
[yo ’sau guna-kshobha-krito vikaarah]
pradhāna-mūlān mahataḥ prasūtaḥ
[pradhaana-moolaan mahatah prasootah]
ahaṁ tri-vṛn moha-vikalpa-hetur
[aham tri-vrin moha-vikalpa-hetur]
vaikārikas tāmasa aindriyaś ca
[vaikaarikas taamasa aindriyash cha]
Word-for-word
yaḥ asau
—
this
guṇa
—
of the modes of nature
kṣobha
—
by the agitation
kṛtaḥ
—
caused
vikāraḥ
—
transformation
pradhāna-mūlāt
—
which is generated from the pradhāna, the unmanifest form of the total material nature
mahataḥ
—
from the mahat-tattva
prasūtaḥ
—
generated
aham
—
false ego
tri-vṛt
—
in three phases
moha
—
of bewilderment
vikalpa
—
and material variety
hetuḥ
—
the cause
vaikārikaḥ
—
in the mode of goodness
tāmasaḥ
—
in the mode of ignorance
aindriyaḥ
—
in the mode of passion
ca
—
and.
Blended reading (Sanskrit + English inline)
yo ’sau guṇa-kṣobha-kṛto vikāraḥ
pradhāna-mūlān mahataḥ prasūtaḥ
ahaṁ tri-vṛn moha-vikalpa-hetur
vaikārikas tāmasa aindriyaś ca
yaḥ asau
this
guṇa
of the modes of nature
kṣobha
by the agitation
kṛtaḥ
caused
vikāraḥ
transformation
pradhāna-mūlāt
which is generated from the pradhāna, the unmanifest form of the total material nature
mahataḥ
from the mahat-tattva
prasūtaḥ
generated
aham
false ego
tri-vṛt
in three phases
moha
of bewilderment
vikalpa
and material variety
hetuḥ
the cause
vaikārikaḥ
in the mode of goodness
tāmasaḥ
in the mode of ignorance
aindriyaḥ
in the mode of passion
ca
and.
When the three modes of nature are agitated, the resultant transformation appears as the element false ego in three phases — goodness, passion and ignorance. Generated from the mahat-tattva, which is itself produced from the unmanifest pradhāna, this false ego becomes the cause of all material illusion and duality.
Purport
By giving up one’s false ego of identification with the three modes of nature, one can achieve Kṛṣṇa consciousness, the pure, original state of existence. The word moha-vikalpa-hetuḥ indicates that because of false ego one considers himself to be the enjoyer of nature and thus develops a false sense of material duality in terms of material happiness and distress. False ego is removed by identifying oneself as the Lord’s eternal servitor in full Kṛṣṇa consciousness.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Ahaṅkāra, which arises from mahat-tattva, arising from agitation of prakṛti, has three forms: sattva, tamas and rajas. These cause a variety of opinions caused by ignorance.
“Is this material world true of false? This should be asked because it is difficult to determine from the great variety of opinions.” This is explained with examples in two verses. Ahaṅkāra, an effect of the agitation of the guṇas, arises from mahat-tattva which arises from prakṛti. This takes three forms: vaikārika or adhidaiva (sattva): tāmasa or adhibhūta (tamas); and aindriya or adhyātma (rajas). This is a cause of differences views arising from ignorance.
Related lectures
Personal Guidance
When the modes are agitated, false ego appears in three phases (goodness, passion, ignorance), generated from mahat-tattva, itself from pradhāna. False ego has a precise causal chain.
Reflection Questions
- Where does my own false ego show its three flavors?
- What practice begins to dissolve it?
My note
Source: vedabase.io