Verse 2.4.37

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 2.4.37:

केचिन् नरा वानराश् च देवा दैत्यास् तथर्षयः ।
परे वर्णाश्रमाचार-दीक्षा-लक्षण-धारिणः ॥ ३७ ॥

kecin narā vānarāś ca devā daityās tatharṣayaḥ |
pare varṇāśramācāra-dīkṣā-lakṣaṇa-dhāriṇaḥ || 37 ||

kecit–some; narāḥ–humans; vānarāḥ–monkeys; ca–and; devāḥ–demigods; daityāḥ–demons; tathā–as; ṛṣayaḥ–sages; pare–others; varṇāśrama-ācāra–the activities of varṇāśrama (the social and spiritual orders of society); dīkṣā–of initiation; lakṣaṇa–symbols; dhāriṇaḥ–accepting.

They all accepted various forms–human beings, monkeys, demigods, demons, and sages. After that, some adopted the conduct of those practicing varṇāśrama-dharma, and others bore stamped symbols and other signs related to dīkṣā.

Commentary: Dig-darśinī-ṭīkā with Bhāvānuvāda

(By Śrīla Sanātana Gosvāmī himself including a deep purport of that commentary)

Thereafter, Śrī Gopa-kumāra says, “They assumed various forms, such as human beings, monkeys, demigods, demons, and sages. However, because the bodies of the residents of Śrī Vaikuṇṭha are sac-cid-ānanda (made of eternity, knowledge, and bliss), all of the forms were worshipable. It is not possible for the residents to really become human beings, monkeys, etc.

“Then, some adopted the conduct of those of the social orders (varṇas), such as brāhmaṇa, and the spiritual divisions (āśramas), such as brahmacarya. Some exhibited the signs of dīkṣā related to the Sun mantra, sāvitrī, and so on, which means that they accepted the sacred thread and kamaṇḍalu (waterpot). Also, some accepted the signs of dīkṣā related to Bhagavān’s mantra, such as a seat of pure kuśa grass, beads of sacred tulasī wood, and various stamped symbols (mudrās).”