Text 26: The Supreme Living Being in His feature as the transcendental puruṣa incarnation, who is the Lord’s plenary expansion, impregnates the material nature of three modes, and thus by the influence of eternal time the living entities appear.
Text 27: Thereafter, influenced by the interactions of eternal time, the supreme sum total of matter, called the mahat-tattva, became manifested, and in this mahat-tattva the unalloyed goodness, the Supreme Lord, sowed the seeds of universal manifestation out of His own body.
Text 28: Thereafter the mahat-tattva differentiated itself into many different forms as the reservoir of the would-be entities. The mahat-tattva is chiefly in the mode of ignorance, and it generates the false ego. It is a plenary expansion of the Personality of Godhead, with full consciousness of creative principles and time for fructification.
Text 29: Mahat-tattva, or the great causal truth, transforms into false ego, which is manifested in three phases — cause, effect and the doer. All such activities are on the mental plane and are based on the material elements, gross senses and mental speculation. The false ego is represented in three different modes — goodness, passion and ignorance.
Text 30: The false ego is transformed into mind by interaction with the mode of goodness. All the demigods who control the phenomenal world are also products of the same principle, namely the interaction of false ego and the mode of goodness.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the prakṛti (prakṛtyām) agitated by the power of time and consisting of the guṇas, Adhokṣaja, the Supreme Self, placed the seed of consciousness through His portion, the puruṣa, as the controller of prakṛti. He became endowed with potency and consciousness. [26]
From the unmanifest impelled by time, leaving aside the state of tattvas, the vijñānātmā (consciousness) arose as the mahat principle. Hence it is referred to in the masculine gender. Being predominantly sattva, it manifested the universe contained within itself, like a tree manifesting from a seed containing the sprout etc. As it dispels darkness, it is called tamonuda. As stated in the Sāttvata-tantra: "The three forms of Viṣṇu are known as Puruṣa. The first creates the mahat, the second is situated in the cosmic egg, and the third dwells in all beings. By knowing these, one is liberated." [27]
The origin of ahaṃkāra is described in one and a half verses. That mahat principle, whose essence is the portion of consciousness as the efficient cause, the guṇas as the material cause, time as the agitator, and which is dependent on and under the control of the Lord who oversees all, itself manifested in another form. [28]
The characteristics of ahaṃkāra are described. It is the self of the effect (adhibhūta), the cause (adhyātma), and the controller (adhidaiva). The reason for this is that it consists of the elements, senses and mind, and their modifications. Here 'mind' also indicates the deities. [29-30a]
This is elaborated further. The sāttvika ahaṃkāra is vaikārika, the rājasa is taijasa. The deities are also products of the sāttvika ahaṃkāra. From these deities who are the presiding deities of the senses, the manifestation of objects like sound etc. occurs. [30b]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
In prakṛti where rajas has arisen as modification, the Supreme Self, who is beyond sense perception, established the reflection of consciousness. [26]
Vijñānātmā means that which exists in all bodies as the nature of consciousness. Ucchūna means the seed that has become slightly enlarged due to contact with earth and water. Tamonuda is that which destroys the ignorance of the dissolution period, and is the mahat principle possessing the power of action in the form of a portion of rajas. The sūtra principle should also be understood here. The fruit of meditating on the mahat-creating Puruṣa as non-different from mahat is stated in the Sāttvata-tantra beginning with "Viṣṇoḥ". Or, vijñānātmā means having the knowledge conducive to creation, referred to as "seeing" in śruti, manifesting the universe within itself like a future banyan tree appearing in the prior knowledge of a potter conducive to his work. Situated in the egg means the form of the cosmic virāṭ. Situated in all beings means the inner controller of all. By knowing these three forms as non-different from Brahman... [27]
"So'pi" means that great principle itself. Or, this is a qualifier of mahat - the self and support of the universe that is to be born. Svāmicaraṇa states: "Ātmā refers to that which depends on the support." [28]
Here, being the support of the effects etc. means that the elements, senses and mind have originated from it. [29]
This very quality of having modifications like elements, senses etc. is elaborated according to the guṇas. [30]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
He established the jīva called the reflection of consciousness, as per the śruti: "These three deities, having entered into the jīva as the self, manifested name and form." [26]
Therefore, from that which is qualified by the jīva, leaving aside the meaning of "that" and "thou", since mahat is intended to be described, and due to the predominance of sattva, citta which is of the nature of mahat, as stated "citta is of the nature of mahat", due to the predominance of the sattva portion, vijñānātmā means consisting of special awareness, tamonuda means the destroyer of the ignorance of dissolution. That is the Puruṣa form as the creator of mahat. [27]
Due to its having the three guṇas, when tamas becomes predominant, the origin of ahaṃkāra is described. Cidābhāsa means the potency of the jīva. Tadātmā means having those portions etc. as the promoters of the self. Thus tadadhīna is explained. Ātmā means vijñānātmā. The desire to create the universe that is to be born, i.e. the semblance of the Lord's wish, is superimposed there, like saying "the river bank wants to fall". [28]
From the mahat principle etc. means from the portion that has transformed. [29]
Adhibhūta means the form of the substratum and object. Adhyātma means the group of senses. Adhidaiva means the group of deities. Their ātmā means the root form. It is explained that the cause alone is the support of all effects. Being the support means having the modifications characterized by the elements etc. This very quality of consisting of the elements etc. [30]
Śrīmad Vīrarāghava Vyākhyā
Now, to describe creation in the order of mahat etc., it is stated that the transformation of prakṛti itself, which has the capacity for creation deposited by entering the jīvas who are the Lord's body, into the form of mahat etc. occurs, not of prakṛti alone. This is stated in "kālavṛttyām". In prakṛti which has a function in accordance with time, and hence consists of the guṇas, i.e. abundant in sattva etc. which have not attained equilibrium, He deposited potency, i.e. the capacity for creation, through the puruṣa, the jīva who is His body, while Himself remaining unmodified as the possessor of potency. The meaning is that by entering the jīvas who are His body, He made prakṛti inclined towards creation. [26]
The creation of mahat is described in "tataḥ". From that unmanifest which has been endowed with potency and impelled by time, He Himself became the vijñānātmā, the inner self of other jīvas, as stated "He extends knowledge, sacrifice", manifesting, i.e. in order to manifest, the universe situated in His body, i.e. in prakṛti which is His body. The conclusion should be understood. The Lord who impels tamas, i.e. prakṛti in its subtle state denoted by the word tamas, became the mahat principle. The meaning is that the Lord whose body is prakṛti and puruṣa became the one whose body is mahat. [27]
The creation of ahaṃkāra from mahat is described in two verses beginning with "so'pi". That great principle also, whose self consists of portion, guṇas and time - portion means the jīva, as stated "It is called a portion due to the different designations" and "The eternal jīva in the world of jīvas is indeed My portion", guṇas means sattva etc., and time, characterized by these - meaning subject to time, consisting of guṇas, and containing the jīva. Bhagavaddṛṣṭigocara means the object of the Lord's vision, i.e. knowledge in the form of will. Ātmā means having the Supreme Self as the self. The apposition is due to the relationship of body and self. The great principle, being thus, with the desire to create the universe, i.e. with the wish to create ahaṃkāra etc., modified its own self, i.e. transformed itself. [28]
From the transforming, i.e. modifying mahat principle, the ahaṃkāra principle was born, i.e. originated. How was it? Kāryakāraṇakartrātmā - kārya means the body, kāraṇa means the senses, of these it is the agent-self, i.e. the causal agent. This is elaborated: bhūtendriyamanobhavaḥ means originating from the elements, senses and mind. In the reading bhūtendriyamanomaya, it means abundant in the nature of transformation into the form of elements, senses etc. [29]
Ahaṃkāra is divided in "vaikārikaḥ". Vaikārika means sāttvika ahaṃkāra, taijasa means rājasika ahaṃkāra, tāmasa means tāmasika ahaṃkāra. Bhūtādi is just another name for the tāmasa ahaṃkāra. The product of the vaikārika ahaṃkāra is stated: From the modifying, i.e. transforming vaikārika, i.e. sāttvika ahaṃkāra principle, the mind was born, i.e. originated. The deities means the senses presided over by deities like the directions etc. Not the deities like the directions themselves, as their origination is not possible before the origin of the cosmic egg, since they are to be created by the four-faced Brahmā. Hence by the word deities, only the senses presided over by them are meant here. The meaning is that the deities also, i.e. the senses which are products of the sāttvika ahaṃkāra, originated from the vaikārika. How were the deities? Yato yebhyo means from which there is arthābhivyañjana, i.e. the perception of objects like sound, touch, form, taste etc. Such deities originated from the vaikārika. [30]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The statement "By which this universe was created" is elaborated in "kālavṛttyām". As stated beginning with "He assumed the puruṣa form", Adhokṣaja, in the form of puruṣa which manifested from His own root form, deposited potency, i.e. semen and the capacity to transform, in prakṛti which has a function (vṛtti) due to time that ripens the fruits of living beings' past actions, and which consists of guṇas, i.e. has the pride of sattva etc. In other contexts, vṛtti means the function of agitation. The word "tu" indicates the great difference between the two. Vīryavān indicates that Hari has no neuter form, as per the śruti "One should not call Him female or male". Or it indicates His power of being the progenitor of that in which He deposited the potency. [26]
In the world, those who deposit semen are not seen to produce effects. So how did an effect arise here? To answer this, it is stated "tataḥ". From that object called māyā in which potency was deposited, the mahat principle, which is the body of the four-faced one, arose. Another name for māyā is stated - avyaktāt. Being extremely subtle, impelled by time which witnesses the unseen results of all beings' actions, and by the puruṣa who awakens creation, i.e. impelled by another name. If pride does not arise in the prideful one, the production of a body would be futile. So it is stated - vijñānātmā. Vijñānātmā, i.e. Brahmā, arose from that manifest prideful one called Ramā who is eternally existing, meaning he arose with the knowledge "This is my body". The word vijñānātmā indicates that there is no destruction of knowledge even before origination. What is the sign of the arising of pride? It is stated - āptadehastha. How was this manifested without light? So it is stated - tamonudan. Dispelling the darkness prevailing at that time with the light of knowledge that arose by Nārāyaṇa's grace, like the sun, meaning existing like the sun. Or, free from the weakness caused by the body, or free from self-pride. [27]
The method of evolving the universe is elaborated in "so'pi". That self, i.e. Viriñci who has pride in the mahat principle, whose portion is the jīva, whose guṇas are sattva etc., whose time ripens fruits, who has pride in these, who is the object of the glance, i.e. sidelong look of Lord Hari, transformed his self, i.e. the mahat principle which he considers his own, into one inclined towards transformation, with the desire to create this universe. Since consciousness is immutable, the word ātman here does not denote consciousness, but only the body, as evident from the statement "The four-faced one who has pride in time, jīva, guṇas etc." In "aṃśaguṇalīlātmā", the word ātmā does not mean having pride, nor the body. Sometimes Hiraṇyagarbha must be accepted as denoted by the word aṃśa, as stated "He is indeed called a portion due to having pride in being a jīva". [28]
In "ahaṃ tattvam ajāyata", the purport to be grasped is that from the inert, inert things arose, and conscious beings like Garuḍa etc. arose, as stated "The conscious one who has pride in the elements". Its nature is described in "kārya". Kārya means the body, kāraṇa means the senses, kartṛ means the mind. What is said to be the cause of these? It is stated - bhūta. That from which the elements, senses and mind originate. [29]
The threefold nature of ahaṃkāra, which is the cause of the elements etc., is stated by different names in "vaikārika". Now the different creations from the threefold ahaṃkāra are stated in "ahaṃ tattvāt". From the transforming ahaṃkāra principle called vaikārika, impelled by the portion, guṇas, time and the Lord, the mind principle arose - this is the connection. [30]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
He describes creation through the function of time. From the previously stated "The Lord alone existed", Adhokṣaja means the Supreme Lord. Through the Puruṣa, the observer of Prakṛti, who is His own portion acting as the doorway, He placed His potency known as the jīva into māyā, which has the nature of the guṇas and acts as the instrumental cause, through the function of time. This is according to the śruti "Now these three deities..." [26]
Then, from that arose the entity of the nature of consciousness, which is called mahat-tattva. It is the destroyer of ignorance from the time of dissolution. [27]
Indeed. Like "The river desires to erode its bank." [28]
He also. The Lord, this portion, the Puruṣa, the Self, is indeed the conscious self. "By the desire to create" is metaphorical. Half verse: "From the mahat-tattva." [29-30]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Showing that māyā, which is a portion even of the original Puruṣa's master, the great Lord of Vaikuṇṭha, is alone the shelter principle that is the cause of all causes, he describes the beginning of creation saying "by the function of time", meaning by the first moment of the exhalation of the great Puruṣa. Adhokṣaja, the great Lord of Vaikuṇṭha, placed His potency, known as the jīva-śakti which is a semblance of consciousness, into māyā, which was not yet contacted, through His own portion in the form of the original Puruṣa who presides over māyā, as the doorway. As stated in "My womb is the great Brahman, in that I place the seed", where "I place the seed" means "At the time of creation, I unite the kṣetrajña, who was merged in Me during dissolution and has the latent impressions of ignorance, desire and karma, with the field to be experienced." This is according to Śrī Svāmī Caraṇa and the venerable Madhusūdana Sarasvatī, since the creation of the world is possible only through the combination of māyā-śakti and jīva-śakti. The kṣetrajña-śakti exists in gradations. According to the Vaiṣṇava statement, the jīva-śakti entered into the māyā-śakti, so the meaning is that He made the jīva-śakti subordinate to the māyā-śakti. Moreover, due to the infinity of Viṣṇu's potency, there are also infinite jīvas of His who have not entered māyā, both manifest and unmanifest, eternally perfected, with names like Viṣvaksena, etc. This is stated by "possessing potency". Even in the world it is well-known that more potency remains in the male than is placed in the female. [26]
He describes the birth of mahat-tattva, which is the first of the twenty-three evolutes that will arise as effect and cause from māyā that has obtained consciousness through the presiding of Puruṣa, saying "From that". From the unmanifest, meaning māyā, of what kind? Impelled by time, meaning brought to transformation at the appropriate time for its manifestation. Leaving aside the word "tattva", he describes the characteristics of mahat: It is of the nature of consciousness, meaning it is of the nature of distinct knowledge due to the predominance of the sattva portion, and exists as a portion in all bodies in the form of the mind. Manifesting the universe situated in its own body, like a tree in the form of sprout etc. manifests from the swollen seed. Since it dispels darkness, meaning it destroys the ignorance from the time of dissolution. It should also be known that when the rajas portion predominates, the sūtra-tattva arose as a division of mahat-tattva through the potency of action. [27]
When the tamas portion predominates, he describes the production of ahaṅkāra saying "He also". That great one, the portion, the Puruṣa, potency meaning the quality of jīva-śakti, the portions of Prakṛti being sattva etc., and time which is useful for its production - he whose self, meaning own form, consists of these very causes, being the object of the Lord's glance, meaning desire, manifested himself, meaning assumed another form. Of what kind? The self, meaning shelter, of the universe that was to be born, with the desire to create, meaning with the desire to create ahaṅkāra, from that which was transforming. [28]
He describes the characteristics of ahaṅkāra: The self, meaning shelter, of the effect which is adhibhūta, the cause which is adhyātma, and the agent which is adhidaiva. The reason for this is that it consists of the elements, senses and mind, meaning it has their modifications. Mind here also indicates the deities. To explain this in detail he says: Vaikārika is sāttvika, taijasa is rājasa. [29]
Those deities like the directional deities are also vaikārika, meaning born from vaikārika, since from those deities who preside over the senses comes the manifestation of objects, meaning the illumination of sound etc. [30]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
By the function of time, meaning by the power of time, that is, at the time of creation, in that which consists of the guṇas, meaning in which the guṇas are agitated and which is inclined towards creation, Adhokṣaja, the Supreme Self, being powerful, through His Self who has become His own incarnation as the creator of mahat, placed potency, meaning the capacity for creation. Here the bound jīva-puruṣa enveloped by māyā should be understood as agitated, as stated in the Vaiṣṇava text: "At the time of creation, by His own will, Hari entered the mutable and immutable, Prakṛti and Puruṣa, and agitated them." Therefore it is also appropriate that potency was imparted to māyā through Puruṣa as the instrument. Similarly in the 11th Canto, the assembly of gods headed by Brahmā say to Śrī Kṛṣṇa: "That same Puruṣa, having approached You by whom He obtains His potency, places the great one like a womb, O You of infallible potency. He, accompanied by her, created outside the egg of the universe covered with layers." Therefore in the Sāttvata-tantra: "They know three forms of Viṣṇu called Puruṣa. The first is the creator of mahat, the second arises from the egg. The third dwells in all beings. Knowing these, one is liberated." [26]
Then from māyā, which is a synonym for the unmanifest, united with the bound jīva, agitated in its guṇas by time, endowed with the Lord's potency, arose mahat-tattva, the great one. That great one is of the nature of consciousness, as it is the instrumental cause by which things are known. Sattva is consciousness, and that is its essence, meaning it is predominant. Manifesting the universe consisting of the conscious and unconscious that is situated in its own body, it arose as the dispeller of darkness, meaning the destroyer of the ignorance from the time of dissolution. [27]
He describes the production of ahaṅkāra from mahat in one and a half verses beginning with "He". He, the great one, the portion, the jīva-puruṣa, as stated in the verse "The eternal living entity is indeed My portion in this world", the guṇas which are the material cause, time which is the agitator, whose self, meaning shelter, is that - the meaning derived is "empowered by the Lord's potency". He manifested himself, meaning assumed another form, with the desire to create this universe. [28]
He states the same thing saying "From mahat-tattva". The self, meaning shelter, of the effects, causes and agents which are adhibhūta, adhyātma and adhidaiva, since it consists of the elements, senses and mind, meaning it has their modifications. The deities should also be understood as indicated. [29]
He describes the threefold nature of ahaṅkāra itself saying "Vaikārika". Vaikārika is sāttvika, taijasa is rājasa, from which. [30]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He describes in detail the creation that was stated in general - "By the function of time". The word "tu" excludes the view. Neither is the jīva the agent, nor does He create through another. The function of time means time came there and revolved, circumambulated. Having done so by the revolution of time, agitation of the guṇas occurred in māyā. The meaning is that impelled by time, she became agitated in her guṇas. Then she became bewildered like a person blinded by desire, and at that time the Lord, who is beyond the senses, becoming invisible to her, created from Himself one Puruṣa suitable to be her husband. He indeed is suitable to be the husband, the portion of the Lord in the form of Puruṣottama. Since he has no independent activity, the Lord Himself, becoming his inner controller and using him as an instrument, placed potency in her, since He Himself is powerful. Since the jīva and Puruṣa have no potency or receptacle, and their receptacle is possible only in a body, using Puruṣa as an instrument, the potency placed by the Lord remained in māyā and became mahat-tattva through the entrance of the jīva. [26]
Since the seed situated in her alone does not have the nature of mahat-tattva, he says "From the unmanifest impelled by time" to show that mahat-tattva arose for the sake of bringing forth progeny from the agitation by time. All conscious effects are born from the nature of the jīva and the portion of the Lord. Here only the production of the aggregate is intended, and the aggregate alone dissolves. He indeed arose as the conscious self, mahat-tattva. Mahat is its name. Tattva indicates the Lord's state of being the cause. Though it has the nature of a guṇa in its production, due to its later state of being predominant, abandoning its state as a tattva, the great one is indicated in the masculine. He indeed arose as the self of various types of knowledge. And through him alone the entire world was born, since this is the view of gradual creation. Then by his knowledge, the world existing in himself became manifest. And the darkness, the covering in him, was removed. He states this saying "He, the conscious self, manifesting the universe situated in his own body, arose as the remover of darkness". He was created by the Lord for the purpose of generating the world, so when he again remained silent, he was glanced at by the Lord for the sake of activity. [27]
Time also came, the causal guṇas sattva etc. also came, the portion Puruṣa also came, the self, the jīva also. Having become possessed of these, being the object of the Lord's glance in four forms, he made himself diverse, engaged in activity. Since he is also the self of the universe, otherwise his own self would not be engaged. Thus for what purpose did he act? He says "With the desire to create this universe". The meaning is that he who previously remained like a knower of Brahman later became engaged in activity. [28]
He states the effect - "From mahat-tattva". Since he again attained the state of being a cause due to lack of independence, it is said "from mahat-tattva". When he became engaged in creating distinctions, when he desired to create effects for his own sake, then from him arose the principle of I-ness. He describes its threefold nature as before - "Of effects, causes". Effect is adhibhūta, cause is adhyātma, agent is adhidaiva. Having become the self of these three, he became composed of the elements, senses and mind. The meaning is that the threefold ahaṅkāra arose as the producer of the elements, senses and mind. [29]
He enumerates those divisions - "Vaikārika". Vaikārika is sāttvika, taijasa is rājasa, tāmasa is the cause of the elements. He states the creation from the sāttvika - "From I-ness". "And the deities who are vaikārika" excludes gandharvas and other deities. The meaning is that those deities who are the effects of the sāttvika ahaṅkāra also became sāttvika. He states the proof of their being distinct - "From which comes the manifestation of objects". Since knowledge of sound etc. does not occur from the sense organ alone without the presiding deity, the capacity belongs to the deities alone. The capacity of the sense organs themselves would be imagined thus, if the scripture were imagined. Just as what is established is stated here, the power of manifesting objects depends on the deities alone. [30]
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "By the function of time", "agitation of the guṇas occurred" means: Among the previously mentioned self etc. which are the objects of manifestation, the portion that is the self transformed into sattva, the non-self portion into tamas, the knowledge portion into rajas, making that into its own form which is the state of equilibrium of the guṇas. Thereby she became possessed of the guṇas, in the form of the first effect. Thus the meaning is that from this itself came her agitation of the guṇas. [26]
In "From that": "In her" etc. By this it should be understood that the creation of four-faced Brahmā from the lotus navel mentioned in other Purāṇas is equivalent to this creation. Since the Śrīmad Bhāgavata is the essence of all the Vedas and historical texts. [27]
Śrī Giridhara-kṛtā Bāla Prabodhinī
Showing the creation of the universe through that māyā which has the nature of Prakṛti, he first describes the creation of mahat from that - "By the function of time". Through the power in the form of time, in māyā which consists of the agitated guṇas, Adhokṣaja, the transcendental Supreme Self, through His own portion in the form of Puruṣa who presides over Prakṛti, placed potency, the semblance of consciousness, since He possesses potency, the power of consciousness. [26]
Then from the unmanifest, Prakṛti, impelled by time, arose mahat-tattva - this is the connection. Leaving aside the word tattva and indicating mahat in the masculine, he states its purpose - Manifesting the universe situated in its own body, like a tree in the form of sprout etc. manifests from the swollen seed. He states the reason for this - "Remover of darkness". It removes darkness, meaning it dispels ignorance. He states the reason for this also - "Of the nature of consciousness". Due to the predominance of sattva, it has the form of knowledge. [27]
He describes the production of ahaṅkāra from mahat in two verses - "He also". That great one also, the portion meaning the semblance of consciousness is the efficient cause, the guṇas sattva etc. are the material cause, time is the agitator of the guṇas - he whose self is characterized by these, being the object of the Lord's glance, meaning knowledge in the form of will, manifested himself, meaning made himself modified, with the desire to create this universe, meaning with the desire to create through ahaṅkāra etc. [28]
From mahat-tattva which was transforming, from the principle of I-ness, ahaṅkāra was born, arose. He qualifies it - "Of effects". Effect is adhibhūta, cause which is the sense organ is adhyātma, agent is adhidaiva, the self meaning shelter of these. He clarifies this - "Consisting of the elements, senses and mind", where mind also indicates the deities. The meaning is that it is the cause of the elements etc. [29]
In response to the doubt "How can one ahaṅkāra be the cause of the triad of elements etc.?", with the intention that it is due to the division of tāmasa etc. portions, he divides ahaṅkāra - "Vaikārika". Vaikārika is sāttvika, taijasa is rājasa, and tāmasa - thus ahaṅkāra is threefold, of three types. Having thus divided ahaṅkāra, he states its effect - "From I-ness". From the transforming, modifying principle of I-ness, from vaikārika, arose the mind. [30]
Hindī Anuvāda
When this triguṇamayī māyā (illusion composed of three qualities) was agitated by the power of time, then that transcendental, conscious Supreme Soul established the seed of consciousness in it through His portion in the form of puruṣa (primordial being). || 26 ||
Then, prompted by time, mahat-tattva (the great principle) manifested from that unmanifest māyā. Being the destroyer of false ignorance, it was in the form of knowledge and was capable of manifesting the universe that existed within it in a subtle form. || 27 ||
Then, under the influence of the reflection of consciousness, guṇas (qualities), and time, that mahat-tattva transformed itself for the creation of this universe when the Lord cast His glance upon it. || 28 ||
When the mahat-tattva was transformed, ahaṅkāra (ego) was produced - which, being in the form of effect (adhibhūta), cause (adhyātma), and doer (adhidaiva), is the cause of the elements, senses, and mind. || 29 ||
That ahaṅkāra is of three types - vaikārika (sāttvika), taijasa (rājasa), and tāmasa. Therefore, when the ahaṃ-tattva (principle of ego) was transformed, from the vaikārika ahaṅkāra arose the mind and the presiding deities of the senses through which knowledge of objects is obtained. || 30 ||
SB 3.5.26-30
