Srimad Bhagavatam — Ekadasha Skandha, Shloka 37
Nimi Questions the Yogendras: Māyā, Cosmic Dissolution, Guru-Śaraṇāgati, Bhakti, and Deity Worship
सत्त्वं रजस्तम इति त्रिवृदेकमादौ सूत्रं महानहमिति प्रवदन्ति जीवम् । ज्ञानक्रियार्थफलरूपतयोरुशक्ति ब्रह्मैव भाति सदसच्च तयो: परं यत् ॥ ३७ ॥
sattvaṁ rajas tama iti tri-vṛd ekam ādau sūtraṁ mahān aham iti pravadanti jīvam jñāna-kriyārtha-phala-rūpatayoru-śakti brahmaiva bhāti sad asac ca tayoḥ paraṁ yat
À l’origine, le Brahman unique est connu comme triple : sattva, rajas et tamas. Puis Brahman déploie sa puissance et se manifestent le sūtra, le mahat et l’ahaṅkāra, qui voilent l’identité de l’âme conditionnée. Sous les formes de connaissance, d’action, d’objet et de fruit, son immense énergie apparaît comme les devas (incarnation du savoir), les sens, leurs objets et les résultats du karma : bonheur et souffrance. Ainsi le monde se déploie comme cause subtile et effet grossier ; et pourtant Brahman, source des deux, demeure au-delà d’eux, absolu et plénier.
In the previous verse the sage Pippalāyana described the Absolute, Brahman, as being beyond the range of material sense perception and mental speculation. At the same time, it was stated, ātma-mūlam arthoktam āha yad-ṛte na niṣedha-siddhiḥ: the negative injunctions of the Vedas indirectly indicate the existence of the Absolute Truth. This Absolute Truth can be approached by correct means. Now, in the present verse, it is clearly described that the Absolute Truth possesses innumerable potencies ( uru-śakti brahmaiva bhāti ). Thus by the expansion of the Absolute Truth the gross and subtle features of the material world become manifest. As stated by Śrīla Śrīdhara Svāmī, kāryaṁ kāraṇād bhinnaṁ na bhavati: “The result is not different from its cause.” Therefore, since the Absolute is eternal existence, this material world, being the potency of the Absolute, must also be accepted as real, although the various manifestations of the material world are temporary and thus illusory. The material world should be understood to consist of the bewildering interactions of real elements. The material world is not false in the imaginary sense of the Buddhists and Māyāvādīs, who state that in fact the material world does not exist outside the mind of the observer. The material world, as the potency of the Absolute, has real existence. But the living entity becomes bewildered by the temporary manifestations, foolishly taking them to be permanent. Thus the material world functions as an illusory potency, causing the living entity to forget the spiritual world, wherein life is eternal, full of bliss and knowledge. Because the material world thus bewilders the conditioned soul, it is called illusory. When a magician performs his tricks onstage, that which the audience apparently sees is an illusion. But the magician actually exists, and the hat and rabbit exist, although the appearance of a rabbit coming out of a hat is an illusion. Similarly, when the living entity identifies himself as part and parcel of the material world, thinking, “I am American,” “I am Indian,” “I am Russian,” “I am black,” “I am white,” he is bewildered by the magic of the Lord’s illusory potency. The conditioned soul must come to understand, “I am a pure spirit soul, part and parcel of Kṛṣṇa. Now let me stop my useless activities and serve Kṛṣṇa, since I am part of Him.” Then he is free from the illusion of māyā. If one artificially tries to escape the clutches of the illusory energy by declaring that there is no illusory potency and that this world is false, he merely falls into another illusion created by māyā to keep him in ignorance. Kṛṣṇa states in Bhagavad-gītā (7.14) :
FAQs
This verse explains that the one original Reality is described as threefold—sattva, rajas, and tamas—through which creation and experience become manifest, though the Absolute remains one.
Krishna is outlining how the one Absolute is discussed in stages of manifestation—subtle principle (sūtra), cosmic intelligence (mahat), and ego (ahaṅkāra)—to show how the jīva and the world’s functions arise while Brahman remains the underlying truth.
See changing moods, actions, and outcomes as movements of the gunas, and practice steady remembrance that the deepest Self and Truth is beyond these fluctuations—supporting detachment, clarity, and devotion.