Srimad Bhagavatam — Dvitiya Skandha, Shloka 23
Nārada’s Questions and Brahmā’s Reply: Vāsudeva as the Source; Sarga–Visarga; Virāṭ-rūpa Mapping
महतस्तु विकुर्वाणाद्रज:सत्त्वोपबृंहितात् । तम:प्रधानस्त्वभवद् द्रव्यज्ञानक्रियात्मक: ॥ २३ ॥
mahatas tu vikurvāṇād rajaḥ-sattvopabṛṁhitāt tamaḥ-pradhānas tv abhavad dravya-jñāna-kriyātmakaḥ
กิจกรรมทางวัตถุเกิดจากมหัตตัตตวะที่ถูกกวนให้ไหวสะเทือน เริ่มแรกมีการแปรเปลี่ยนด้วยแรงหนุนของสัทตวะและรชัส ต่อมาเมื่อทมัสครอบงำ จึงปรากฏสสาร ความรู้เกี่ยวกับสสาร และกิจกรรมต่าง ๆ อันอาศัยความรู้ทางวัตถุ
Material creations of every description are more or less due to the development of the mode of passion ( rajas ). The mahat-tattva is the principle of material creation, and when it is agitated by the will of the Supreme at first the modes of passion and goodness are prominent, and afterwards the mode of passion, being generated in due course by material activities of different varieties, becomes prominent, and the living entities are thus involved more and more in ignorance. Brahmā is the representation of the mode of passion, and Viṣṇu is the representation of the mode of goodness, while the mode of ignorance is represented by Lord Śiva, the father of material activities. Material nature is called the mother, and the initiator for materialistic life is the father, Lord Śiva. All material creation by the living entities is therefore initiated by the mode of passion. With the advancement of the duration of life in a particular millennium, the different modes act by gradual development. In the , as such Age of Kali (when the mode of passion is most prominent) material activities of different varieties, in the name of advancement of human civilization, take place, and the living entities become more and more involved in forgetting their real identity — the spiritual nature. By a slight cultivation of the mode of goodness, a glimpse of spiritual nature is perceived, but due to the prominence of the mode of passion, the mode of goodness becomes adulterated. Therefore one cannot transcend the limits of the material modes, and therefore realization of the Lord, who is always transcendental to the modes of material nature, becomes very difficult for the living entities, even though prominently situated in the mode of goodness through cultivation of the various methods. In other words, the gross matters are adhibhūtam, their maintenance is adhidaivam, and the initiator of material activities is called adhyātmam. In the material world these three principles act as prominent features, namely as raw material, its regular supplies, and its use in different varieties of material creations for sense enjoyment by the bewildered entities.
FAQs
This verse explains that when Mahat-tattva transforms and is energized by rajas and sattva, a tamas-dominated principle arises, expressing itself as matter (dravya), knowledge (jñāna), and activity (kriyā).
He is answering Parīkṣit’s inquiries about how the universe unfolds from the Lord’s energies, detailing the step-by-step emergence of cosmic principles through the interaction of the three guṇas.
By observing whether one’s life is driven by clarity (sattva), restlessness (rajas), or inertia (tamas), a person can consciously cultivate sattva to support spiritual understanding and disciplined devotional practice.