Śrīmad-Bhāgavatam 10.89.18
Blended reading (Sanskrit + English inline)
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tri-vidha-ākṛtayaḥ
—
of three kinds of forms
Compound: tri (three) + vidha (kind) + ākṛti (form). The māyā-sṛṣṭi yields three kinds of conditioned beings; Viṣṇu is the source of all three yet bound by none.
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māyayā
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by the material energy
Instrumental of māyā. Gauḍīyas insist māyā is Bhagavān's śakti, not an independent principle; the verse confirms — He creates the three guṇa-types through her.
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sattvam
—
the mode of goodness
The rung from which bhakti can begin. Gauḍīyas locate śuddha-bhakti above even sattva (nirguṇa-bhakti), but acknowledge that material sattva is the natural launchpad.
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tīrtha-sādhanam
—
the means of attaining the goal
Compound: tīrtha (goal, ford) + sādhana (means). Sattva is the means; the tīrtha itself is Viṣṇu. The verse refuses to absolutize the means — sattva is the boat, not the shore.
In Kṛṣṇa Śrīla Prabhupāda writes: “There are different kinds of people existing in the modes of material nature. Those who are in the mode of ignorance are called rākṣasas, those in the mode of passion are called asuras [demons], and those in the mode of goodness are called suras, or demigods. Under the direction of the Supreme Lord, these three classes of men are created by material nature, but those who are in the mode of goodness have a greater chance to be elevated to the spiritual world, back home, back to Godhead.”
"But Visnu is beyond the gunas. How then can he be affectionate to someone in the gunas? He should be indifferent to everything concerning the gunas." "Though he has made the three forms of raksasa asura and sura, sattva is the cause of attaining the goal of life (tirtha sadhanam)." This is the meaning given by Sridhara Swami. From the point of view of benefiting the jivas, sattva guna appears to be more dear to the merciful, sustaining Lord, though actually it is not. He is actually indifferent to all the gunas.
He is the abode of material sattva. Is he abode of anything else? He takes three forms. Rākṣasas are in tamas, asuras are in rajas and devatās are in sattva. Others are also included. “Why is the Lord attracted to material sattva if he is unattached to māyā?” Sattva is the door (sādhanam) to understanding scriptures which propound bhakti (tīrtha). Sattva is related to bhakti through creating a favorable step towards it.
The Lord having the dear form of sattva is described in three verses. There are three types of forms or receptacles. Tamas causes Rākṣasas, rajas causes demons and sattva causes devatās. Sattva causes (sādhanam) the final goal (tīrtha). Or among the guṇas (tat) sattva is the cause of the goal. The Lord’s greatness is shown by tolerance of Bhṛgu’s offense. This is possible in some devotee. But qualities like śānti or everything listed is ordinary in the devotee. But by the Lord’s mercy others can also attain this quality. The Lord is served by all excellence.
- What divine manifestation am I taking shelter in that may not be the safest?
- Where could I redirect my refuge toward the pure goodness aspect?
The same Person who is the goal of the satra also runs the modes — rākṣasas in tamas, asuras in rajas, devas in sattva. He is not contained by His modes; He emits them. Yet among the three, sattva is the rung from which one can step off the wheel into bhakti.
My note
Source: vedabase.io