Text 41: According to the different modes of material nature — the mode of goodness, the mode of passion and the mode of darkness — there are different living creatures, who are known as demigods, human beings and hellish living entities. O King, even a particular mode of nature, being mixed with the other two, is divided into three, and thus each kind of living creature is influenced by the other modes and acquires its habits also.
Text 42: He, the Personality of Godhead, as the maintainer of all in the universe, appears in different incarnations after establishing the creation, and thus He reclaims all kinds of conditioned souls amongst the humans, the nonhumans and the demigods.
Text 43: Thereafter, at the end of the millennium, the Lord Himself in the form of Rudra, the destroyer, will annihilate the complete creation as the wind displaces the clouds.
Text 44: The great transcendentalists thus describe the activities of the Supreme Personality of Godhead, but the pure devotees deserve to see more glorious things in transcendence, beyond these features.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The text elaborates on the diversity of karmic paths based on the sattva and other qualities in one and a half verses. Sattva and the other two qualities represent the three paths, with words like "gods" etc. indicating prosperity and other qualities. When one's nature is overpowered by the other two qualities, it conforms to them. [41]
Having spoken of the creative aspect in the form of Brahma, it now describes the preserving aspect in the form of Vishnu. That same Lord, through incarnations as animals etc., establishes and protects this universe, nourishing it in the form of dharma and developing it through enjoyments. [42]
It describes the destructive aspect in the form of Rudra. From that, meaning from the Self, He withdraws and destroys this created universe. [43]
It describes the purity of the tenth by refuting agency etc. Through such a nature, as having the form of creator etc. This is expounded by śruti (scripture) statements like "From that, from this Self, space arose. He desired: 'May I become many, may I procreate'." But the wise are not able to see the Supreme solely in this form. [44]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Even among those three paths, each path is further divided threefold, making nine in total. By the other two natures: pure sattva, sattva mixed with rajas, sattva mixed with tamas; likewise pure rajas, rajas mixed with tamas, rajas mixed with sattva; and pure tamas, tamas mixed with rajas, tamas mixed with sattva. Just as a person of rajas nature becomes a Brahmin due to predominance of sattva mixture, a Kshatriya due to predominance of rajas, a Vaishya due to predominance of rajas and tamas, and a Shudra due to predominance of tamas. [41]
Dharma is Vishnu, as stated in the thousand names: "Dharma, the highest knower of dharma." It indicates that protection is through dharma, destruction through adharma, and creation through both dharma and adharma. "By the natures of animals etc." means even animals and birds protect their offspring, friends, mates etc. [42-43]
Some wise pure devotees are not able to see the Supreme solely in the form of creator of the universe etc., but rather as sporting with His beloveds etc. in His own abode like Vaikuṇṭha in the spiritual realm. [44]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
[Here "even among those" should be understood as referring to the threefold division within each category.] "Divided threefold" is stated from a gross perspective. In reality, there are various paths according to the gradations of those qualities and corresponding gradations of merit and sin. "Conforms" means that even though humans are rajasic by nature, they appear sattvic or rajasic due to the influence of other qualities. [41-42]
["In the form of Kālāgni Rudra" means: Kāla is the time of dissolution, the fire that accomplishes that is the fire from Saṅkarṣaṇa's mouth, in which Rudra's soul is manifested in Rudra's form.] [43]
"In this form alone" means they do not see solely as the creator of the universe etc., but also see as pure according to śruti statements like "fruitless, inactive, peaceful, faultless, unstained" etc. [44]
Śrīmad Vīrarāghava Vyākhyā
It elaborates on this with "sattva" etc. The sattvic path, attainment of godhood as the fruit of karma, is highest due to abundance of happiness. The rajasic path is mixed with humanity. The word "hellish" indicates lower forms like plants etc. The tamasic path is hellish, meaning low. Even among the sattvic, rajasic, tamasic, divine, human and hellish paths, when one nature like sattva is overpowered by the other two remaining natures, then each is divided threefold. For example, some predominantly rajasic are purely rajasic, some are predominantly sattvic, some predominantly tamasic. Similarly the sattvic and tamasic are each threefold. This also answers "how many karmic paths." [41]
Having described creatorship as the indwelling Self of Brahma, it now directly describes preservership. "He" means the creator of the world. That same Lord, through incarnations as animals like boar, fish, tortoise, swan etc., as humans like Rama, Krishna etc., as gods like Vamana, Suyajna etc., establishing and protecting this universe, taking the form of dharma, nourishes and develops it. [42]
It describes destructive power in Rudra's form. "From that" means at the appointed time at the end of the kalpa, He whose Self is Kālāgni Rudra, or who has become the Self of Kālāgni Rudra, withdraws and destroys the universe created from the Self as the material cause, like wind dispersing a mass of clouds. [43]
Lest one think the cosmic activity depends on karma like for souls, it states "In this way" etc. The most glorious Lord, full of knowledge etc., is properly described as having this nature of creator etc. The wise knowers of Brahman are not able to see the Supreme solely in this nature as composed of conscious and unconscious forms, but are able to see as distinct from that. The two adjectives "glorious" and "most glorious" distinguish from the soul, as the soul is not glorious and its activity depends on karma, while the Supreme's agency does not depend on karma. [44]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The aforementioned species are divided into three categories based on sattva. The three types of beings - devas, humans, and hell-dwellers - are understood to be caused by the three guṇas (qualities) of sattva, rajas, and tamas. The divine realm is the result of sattva and virtuous deeds; the human realm is the result of rajas and a mix of virtuous and sinful deeds; the hellish realm is the result of tamas and sinful deeds. By this, demons are implied to be hell-bound. He further states that there are three subdivisions within each category. The divine, human and demonic realms obtained through actions rooted in the three guṇas are each further divided into sāttvika, rājasa and tāmasa types. For instance, the principal demons of the kalpa are tāmasa-tāmasa; the chief servants of the principal devas are tāmasa-rājasa; the lesser-known demons are tāmasa-sāttvika. Humans who perform only sinful deeds are rājasa-tāmasa; those who perform mixed deeds are rājasa-rājasa; the noblest humans who perform only virtuous deeds are rājasa-sāttvika. Among the devas, those not widely known are sāttvika-tāmasa; those famous in the world but lacking true knowledge are sāttvika-rājasa; the devas with true knowledge are sāttvika-sāttvika. Even more sāttvika than these are Garuḍa and others in groups of three along with their wives. Even more sāttvika than them is Brahmā's wife Sarasvatī. And even more sāttvika than her is Brahmā. This gradation is understood by the śa-pratyaya (suffix) in "ekaikaśaḥ" (one by one). As stated: "The tāmasa-tāmasa are the principal daityas (demons), enemies of the devas", and so on. (41)
Having thus described the nature of the universe, he now speaks of the occasion for divine incarnations, saying "yadā" (when). When the sāttvika nature, which is one of the three, is oppressed by the other two - rajas and tamas - at that very time, the Sustainer, the performer of nurturing etc., the establisher of varṇāśrama dharma, the Lord, incarnates in the forms of animals, humans and devas like Matsya, Kūrma, Varāha, Rāma, Kṛṣṇa, Upendra etc. and nurtures this world, establishing it in sattva, protecting what is established. This is the meaning. Or it can be interpreted as: When one of those three natures - sāttvika-tāmasa, sāttvika-rājasa, or sāttvika-sāttvika - is oppressed by the tāmasa-rājasa, then those three sāttvika types are oppressed by the tāmasa and others, and the rājasa-tāmasa and others like daityas, dānavas, rākṣasas etc. At that time He incarnates in forms like Varāha etc. As stated: "When one of the three sāttvika types is obstructed", and so on. (42)
If dissolution is fixed by another, one might think it difficult to protect the world from that calamity. To dispel this doubt, he suggests that dissolution is carried out through His own predetermined forms, so there is no obstruction to the protection of the world, saying "tataḥ" (then). Then, after the period of maintenance, when the time of dissolution arrives, He who is the inner controller of Kālāgni Rudras, that Lord who is the inner controller of Brahmā, restrains this entire universe which was manifested from his own belly etc., just as the wind (restrains) a mass of clouds. As stated: "In the form of Matsya etc. He nurtures; as Nṛsiṃha He is established in Rudra", and so on. Kāla refers to Yama. (43)
He substantiates the stated meaning with "itthaṃbhāvena" (in this manner). The venerable ones like Brahmā, and superior to them the Lord endowed with divine qualities, the leader of the entire universe, the Supreme Person, is described thus in the Śrutis etc. - as the creator, sustainer and destroyer, as distinct from everything, as free from all faults. The source is "From whom indeed these beings are born" etc. He states the reason for such description: The wise are able to see the Supreme Self as distinct in this manner, not through non-dual knowledge. Hence such description is appropriate. Or, since the Lord is described as having the characteristics of being the creator of the universe etc., therefore the wise who see the ultimate truth are indeed able to see the Supreme in this distinct manner, not as non-distinct in the insentient. By this it is suggested that even direct perception by the knower is a valid means of knowledge for the stated meaning. (44)
Śrī Jīva Gosvāmī's Kramasandarbha commentary:
As the sustainer of the universe in the form of Viṣṇu, becoming the protector of dharma in its essential form, He nourishes through His incarnations as Matsya and others who imitate animals, etc. 41-43
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The qualities are indeed the cause of those states, as stated in "sattva". There are three states in order: gods, etc. Each state is divided into three, so there are nine in total. It is affected or followed by the other two natures, one by one. For example, even a person with a rajas nature can be a Brahmin due to a greater mixture of sattva nature, or a Shudra due to a greater mixture of tamas nature. (41)
Dharma is Viṣṇu (viṣṇuḥ). The word dharma refers to protection from dharma, destruction from adharma, and creation from both dharma and adharma. Animals etc. protect their offspring, friends, wives etc. with their own given natures. (42)
From that, meaning from the self, he withdraws what has been created. Ghanāṇīka (ghanānīkam) means a mass of clouds. (43)
In this manner, as the creator etc., or from that self, as stated in the shruti "From that self space was produced, he desired may I become many, may I be born" - some wise devotees do not wish to see the Supreme only as the creator of the universe etc., but rather as enjoying in his own abode like Vaikuṇṭha (vaikuṇṭha) etc. in the spiritual realm with his beloveds etc. (44)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Now what is the reason for the threefold state? To this he says "sattva" etc. in one and a half verses. O king, there are three states - gods, humans and hell-beings - based on sattva, rajas and tamas. Even among those, each is divided threefold when one nature is overpowered by the other two qualities. (41)
Having described creation through his partial incarnation as Brahmā (brahmā), he now describes preservation through his avatars in "ta eva". That same Lord, the sustainer of the world, maintains this universe through his animal, human and divine incarnations like boar etc., Pṛthu (pṛthu) etc., and Yajña (yajña) etc., nourishing it with enjoyments while embodying dharma. (42)
He describes dissolution through his partial incarnation as Rudra in "tata". The Lord who is the refuge of Kālāgni (kālāgni) Rudras, being the controller of those parts, withdraws this created universe through the instrumental time of dissolution, like wind dispersing a mass of clouds. (43)
Thus the Lord has been described as the creator of the universe to corroborate Vedānta (vedānta) statements like "That from which these beings are born" etc. Now refuting other views, he says the same in two verses beginning with "ittham". The most glorious Lord, endowed with the six opulences mentioned in the smṛti (smṛti) as "The full wealth, righteousness, fame, prosperity, knowledge and detachment - these six are called bhaga", superior to all others who possess God-given opulence, has been described as the creator of the universe. Therefore the wise do not wish to see anything other than the Lord, like time, karma etc., as the cause of the universe in this manner. (44)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Now only three states are mentioned, but there are crores of varieties. To this he says "tatrāpyekaikaśo rājan". I have counted many as threefold. Among those, each of the Prajāpatis (prajāpati) counted as threefold are also threefold. Or the reptiles are also threefold. The address "O king" is to indicate the many varieties of humans. Now how can one become many? To this he says "yadaivaika-tara". When one nature like sattva etc. is overpowered by the other two different from itself. There, due to degrees of overpowering strength, one takes many forms. (41)
Having thus established the threefold nature of the effect, he concludes by explaining the Lord's sattvic play of preservation in "sa evedam". That same threefold creator of the world is also threefold for that purpose. The Lord maintains this created world through his qualities denoted by the word bhaga, which are capable of preservation, while embodying dharma. Establishing through dharma, he nourishes it, makes it prosper. He nourishes constantly, every moment from the time of creation till the end. When demons arise to destroy it, he protects the entire universe through his threefold incarnations as animals like fish etc., humans like Rāma (rāma) etc., and gods like Vāmana (vāmana) etc. (42)
He describes the third play as "kālāgnirudrātma". Kāla (kāla) is the time of dissolution. The fire that accomplishes that is the fire from Saṅkarṣaṇa's (saṅkarṣaṇa) mouth. Taking the form of Rudra who stood there raising the excellent trident, he withdraws what was created from himself, like a spider's thread. Time is the instrument. Just as māyā (māyā) is the instrument in creation and avatars in preservation, time is the instrument in dissolution. To show that even after creation etc. up to dissolution, nothing is changed in the substratum, he gives an example - "ghanānīkamivānila". As wind disperses a mass of clouds. Just as it is not known where clouds dispersed by wind have gone, similarly he destroys all impressions. (43)
Having thus described creation, preservation and dissolution done by the Lord, he says this universe with its origin etc. is accepted by the proponents of Brahman as done by the Lord in "itthaṃbhāvena kathita". O most glorious ones! To instruct the king, we have described the Lord as the creator and sustainer of the universe in this manner, which he states in "itthaṃbhāvena kathita". The previously mentioned manner is itthaṃbhāva. Saying "the Lord" in that way is also not faulty. For he is understood and made understood by all according to their eligibility. "Most glorious ones" means those with the highest eligibility. Your purpose will be explained later. He says "netthaṃbhāvena". The wise knowers of Brahman do not wish to see the transcendental Lord, who is beyond māyā, as naturally being everything in the previously mentioned manner. (44)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Regarding the question of where meritorious actions come from, it is said: From sattva. The word 'iti' here indicates causality. From the guṇas (and in brackets: qualities) like sattva as causes, through merit and sin, the three destinies of gods and others arise. The words 'gods etc.' are indicative of sages and others. Among these, from sattva, through meritorious action, the skilled and superior gods come into being; from tamas, through sinful action, the unskilled and inferior hell-beings come into being; from rajas, through action mixed with merit and sin, humans come into being - this is the distinction. Now, many destinies are observed, so why are only three mentioned? To this it is said: When one of the natures like sāttvika etc. is overpowered by the other two remaining natures, then even the single destinies are divided threefold - this is the connection. This too is said from a gross perspective. In reality, according to the gradations of those qualities and the corresponding gradations of merit and sin, various kinds of destinies arise - this is the meaning. The address 'O King' indicates agreement. 40-41
Having thus described the role of creator in the form of Brahma, the role of preserver in the form of Vishnu is now described: That same Lord, the creator of the world, bearing the form of dharma, being the protector of dharma, Vishnu bearing that form, establishing this universe in its proper limits, nourishes and protects it through incarnations as animals etc. Among these, the animal incarnations are boar, fish, tortoise, swan etc.; the human incarnations are Rama, Krishna, Parashurama etc.; the divine incarnations are Vamana, Suyajna etc. 42
The role of destroyer in the form of Rudra is described: Then, Time, the time of dissolution, aided by fire, the fire from Sankarshana's mouth, manifested in the form of Rudra, at that time withdraws this universe created by himself from his own self as the material cause, using that very Time as the instrument. An example of this independence is given: As the wind gathers the mass of clouds, so too [does he withdraw the universe]. 43
Having described creatorship etc., the purity of that which transcends these is now described in two verses: In this way, the Lord has been described in terms of creatorship etc., in accordance with scriptures like "From that Self, space arose. He desired, 'May I become many, may I propagate'". However, the wise are not able to see [the Lord] in this way. Rather, in accordance with scriptures like "Without parts, without activity, tranquil, faultless, untainted", they see only the pure [Brahman] - this is the idea. Since even with reference to the individual soul the term 'Lord' is sometimes used, to exclude that, the term 'most divine' is used, meaning one who eternally possesses the fullness of lordship and other qualities. 44
Hindī Anuvāda
From the predominance of sattva, divine beings are obtained; from the predominance of rajas, humans are obtained; and from the predominance of tamas, hellish beings are obtained. When one of these guṇas (qualities) overpowers the other two, then each state of existence is further divided into three categories. [41]
Those Lords, for the maintenance and nourishment of the world, accept the dharmic form of Viṣṇu (Vishnu) and incarnate in the forms of deities, humans, animals, birds, and others, and thus sustain the universe. [42]
When the time of dissolution arrives, those same Lords, assuming the form of Rudra as the fire of destruction, absorb this created universe into themselves, just as the wind absorbs a mass of clouds. [43]
Parīkṣit (Parikshit)! The great souls have described the Lord of inconceivable powers in this way. However, those who know the truth should not perceive Him only in the form of the creator, sustainer, and destroyer; for He is beyond even this. [44]
SB 2.10.41-44
