Śrīmad-Bhāgavatam 10.85.13
Blended reading (Sanskrit + English inline)
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sattvam rajaḥ tamaḥ iti
—
thus: goodness, passion, ignorance
The three guṇas of prakṛti, named in canonical order with the iti-marker that closes a list. Gauḍīyas note that prema is nirguṇa — beyond all three — and only by Bhagavān's mercy can a jīva exit this trinity.
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brahmaṇi pare
—
in the Supreme Absolute
Locative phrase. Para-brahman, the highest absolute, is here identified with Vasudeva's own son. Gauḍīya theology: para-brahman is not the impersonal Brahman but Kṛṣṇa Himself (BG 14.27).
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yoga-māyayā
—
by Yoga-māyā
Instrumental. Yoga-māyā is Bhagavān's internal arranging potency — distinct from mahā-māyā that bewilders the conditioned. Yoga-māyā stages the līlās; she is the choreographer of Vraja itself.
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kalpitāḥ
—
are arranged, devised
Past participle of √kḷp. Not 'fabricated' in the illusory sense but 'arranged' — the guṇas have real function within Bhagavān; they are not unreal, only secondary.
Vasudeva’s description of how the Supreme Lord expands Himself into the products of the three material modes may possibly be misunderstood to imply that He is touched by the modes, or even that He is subject to destruction. To negate these misunderstandings, Vasudeva states here that the three modes and their products function by the arrangement of the Lord’s creative energy, Yoga-māyā, who is always completely under His control. Thus the Lord is never tainted in the least by any material contact.
"If I am pradhana then I will be subject to change just as the pradhana transforms into objects of this world, as pradhana is the cause of the universe." The counterargument is given in two verses. "The three gunas which are also called pradhana, and which undergo transformations such as mahat tattva(vrttayah), all of these have been produced by your inconceivable spiritual energy yogamaya, within you, who are beyond the gunas (pare). They are not actually within you, they have been produced under your glance."
“Because of the variety of śaktis, by their faults I also will be considered faulty.” The guṇas are produced by you acintya-śakti (yoga-māyā) inherent in your svarūpa. Though the guṇas are within you, you are not touched by them. mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ By me, in my unmanifested form, this entire universe is pervaded. All beings are in me, but I am not in them. BG 9.4 na ca mat-sthāni bhūtāni paśya me yogam aiśvaram bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ And yet everything that is created does not rest in me. Behold my mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not a part of this cosmic manifestation, for I am the very source of creation. BG 9.5
“Since the śaktis like the glow of the moon are my śaktis, why are they temporary? If they are temporary why I am not temporary?” Two verses explain. Though the supreme Brahman is not produced, by your acintya-śakti (yoga-māyayā), they are directly (addhā) produced. Or they are produced in you, though you are the supreme Lord. They are not produced directly within your personal form, but in your form of Brahman. By the power of the Lord things related to the Lord are eternal. If there is only oneness in Brahman, it would mean that things related to you would be false.
Sunlight passing through a stained-glass window is one but appears blue, red, green according to the glass it touches. The guṇas are the colored panels through which Yoga-māyā lets the world appear within Bhagavān — He remains one light.
My note
Source: vedabase.io