Impermanance.

Vidyādhara-manuṣyāḥ vaiśyāḥ surāḥ striyo'nityajāḥ,

Rajaḥ-tamaḥ-prakṛtayas tasmim tasmim yuge'nagha.

1. Vidyādhara-manuṣyāḥ: Vidyādharas (a class of celestial beings) and humans.

2. Vaiśyāḥ: The merchant class.

3. Surāḥ: Devas (gods).

4. Striyaḥ: Women.

5. Anitya-jāḥ: Not eternal, impermanent.

6. Rajaḥ-tamaḥ-prakṛtayah: Dominated by the qualities (gunas) of passion (rajas) and ignorance (tamas).

7. Tasmim tasmim yuge: In each respective age (yuga).

8. Anagha: O sinless one.

1. Impermanence: Beings like Vidyādharas, humans, gods (Devas), and women are not eternal; their existence is transient.

2. Dominance of Gunas: In different yugas (Satya, Treta, Dvapara, Kali), the beings are influenced by the gunas, specifically the rajasic (passionate) and tamasic (ignorant) qualities.

3. Spiritual Teaching: It subtly points to the cyclical nature of life and the importance of transcending these gunas to achieve liberation (moksha).

In Hindu philosophy, beings and objects are often described as being influenced by the three gunas—sattva (purity), rajas (passion), and tamas (ignorance)—which dictate their nature and behavior. This verse seems to highlight the predominance of rajas and tamas during certain yugas, signifying moral and spiritual decline over time.

1. Vidyādhara-manuṣyāḥ vaiśyāḥ surāḥ striyo'nityajāḥ

Vidyādhara: Celestial beings known for their knowledge, musical skills, and magical powers in Hindu  cosmology.

Manuṣyāḥ: Humans, referring to mortal beings on Earth.

Vaiśyāḥ: The merchant and trading class, one of the four Varnas in Vedic society.

Surāḥ: The gods or celestial beings, often seen as embodiments of virtues.

Striyaḥ: Women.

Anitya-jāḥ: Literally means "impermanent by nature" or "born for impermanence."

This line highlights that all these beings—whether celestial Vidyādharas, mortal humans, traders, gods, or women—are impermanent in their existence. Their lives and roles are subject to time and decay. It underscores the transient nature of worldly identities and forms, implying that no one in the material realm is eternal.

2. Rajaḥ-tamaḥ-prakṛtayas tasmim tasmim yuge'nagha

Rajaḥ-tamaḥ-prakṛtayas: Refers to the dominance of rajas (passion, activity, desire) and tamas (ignorance, darkness, inertia) in their nature or qualities (prakṛti).

Tasmim tasmim yuge: "In each respective yuga," meaning in every era or age of time.

Anagha: "O sinless one," often an epithet used for the listener (likely a sage or disciple).

This explains that in different yugas (ages of the cosmic cycle—Satya, Treta, Dvapara, Kali), beings tend to be influenced by varying levels of rajas and tamas. While sattva (purity and wisdom) dominates in the Satya Yuga, the prevalence of rajas and tamas increases progressively in later yugas, particularly in Kali Yuga, the current 

The verse serves as a reminder of the cyclic nature of existence and the inevitability of decay in the material world. It points out that beings, regardless of their status or form, are subject to the gunas, which shape their behavior and spiritual progression.

It also reflects on the moral and spiritual challenges of each yuga. For instance:

Satya Yuga: Dominated by sattva, beings are spiritually elevated.

Treta/Dvapara Yuga: Gradual rise of rajas (desire and ego).

Kali Yuga: Dominated by tamas and rajas, marked by ignorance, materialism, and decay of 

1. Impermanence: The shloka underscores the transient nature of all beings, no matter how divine or exalted they may seem.

2. Gunasic Influence: The nature and actions of beings are governed by the gunas, with rajas and tamas being more pronounced in worldly life.

3. Yuga Dharma: Each age (yuga) has its unique characteristics, impacting the behavior and spiritual condition of beings within it.

This serves as a call for detachment from material identities and a focus on transcending the influence of rajas and tamas by cultivating sattva and ultimately aiming for liberation (moksha).