Shloka 23
Sāṅkhya: Categories of the Absolute Truth and the Unfolding of Creation
Tattva-vicāra
महत्तत्त्वाद्विकुर्वाणाद्भगवद्वीर्यसम्भवात् । क्रियाशक्तिरहङ्कारस्त्रिविध: समपद्यत ॥ २३ ॥ वैकारिकस्तैजसश्च तामसश्च यतो भव: । मनसश्चेन्द्रियाणां च भूतानां महतामपि ॥ २४ ॥
mahat-tattvād vikurvāṇād bhagavad-vīrya-sambhavāt kriyā-śaktir ahaṅkāras tri-vidhaḥ samapadyata
ពីមហត្តត្តវៈដែលវិវត្តឡើងដោយពលានុភាពរបស់ព្រះភគវាន អហង្គារៈក៏កើតឡើង។ អហង្គារៈនេះមានអំណាចនៃការធ្វើ (ក្រីយា-សក្តិ) ជាអធិក និងមានបីប្រភេទ—វೈការិក (សាត្វវិក), តៃជស (រាជស) និង តាមស។ ពីអហង្គារៈទាំងបីនេះ ទើបកើតមានមនស, ឥន្ទ្រិយដឹង, ឥន្ទ្រិយធ្វើ និងមហាភូតដ៏ធំៗ។
In the beginning, from clear consciousness, or the pure state of Kṛṣṇa consciousness, the first contamination sprang up. This is called false ego, or identification of the body as self. The living entity exists in the natural state of Kṛṣṇa consciousness, but he has marginal independence, and this allows him to forget Kṛṣṇa. Originally, pure Kṛṣṇa consciousness exists, but because of misuse of marginal independence there is a chance of forgetting Kṛṣṇa. This is exhibited in actual life; there are many instances in which someone acting in Kṛṣṇa consciousness suddenly changes. In the Upaniṣads it is therefore stated that the path of spiritual realization is just like the sharp edge of a razor. The example is very appropriate. One shaves his cheeks with a sharp razor very nicely, but as soon as his attention is diverted from the activity, he immediately cuts his cheek because he mishandles the razor.
FAQs
In Canto 3, Kapila explains that ahaṅkāra arises from the evolving mahat-tattva, activated by the Supreme Lord’s potency, and it manifests in three divisions.
He teaches her Sāṅkhya analysis so she can distinguish spirit from matter, loosen identification with ego, and progress toward devotion and liberation.
By recognizing ego as a created material principle, one can reduce possessiveness and pride, act with humility, and redirect identity toward service to the Supreme.