Bhagavad Gita Chapter 18, Verse 41 (BG 18.41) — Meaning, Translation & Commentary

# BG 18.41 After expounding upon the three gunas of nature, the Blessed Lord Krishna divides human society with discernment into four varnas—the Brahmin, the Kshatriya, the Vaishya, and the Shudra—based upon these very gunas. The duties of these four varnas are apportioned according to the inherent nature of each class. By nature is meant the distinctive impressions within the heart of each person, which remain influenced by the predominance of a particular guna. In this distribution of duties, the nature and conduct of the individual are taken into account. The measure of a person's excellence or inferiority cannot be determined by bodily constitution or the color of one's hair; the true measure of excellence lies solely in one's nature and conduct. Because there is diversity in the natures of human beings, it is natural that there should be diversity in the rights and duties assigned to them. Thus, the duties of the four varnas—beginning with the Brahmin—are distinct from one another; yet the aim of all is the sustenance of society and the spiritual progress of each. When a person of any varna faithfully performs the duties prescribed by the scriptures for that varna, he gradually rises above tamas and rajas and becomes established in sattva guna. Only thereafter does steadfastness in the realization of the self, transcendent of the three gunas, become possible. The varna of each person can be determined only through the study of his knowledge, actions, duties, intellect, and steadfastness. In this context, when a person is called sattvic, it merely means that generally the sattvic guna predominates in him. Sometimes a sattvic person may display the predominance of rajas, or a tamasic person may display the predominance of sattva. No person is constituted of a single guna alone. In the present condition of society in Bharat, the true form of this fourfold order has largely disappeared. Now, castes and numerous sub-castes have arisen merely on the basis of hereditary birth-given rights and external bodily distinctions. A true Brahmin is one in whom sattva guna predominates, who possesses mastery over the senses and mind, and who is capable of meditation upon the self. Yet today's Brahmin class displays its superiority merely on the basis of birth, and it is a misfortune that such a person receives no honor, for he never endeavors to make himself worthy of that honor. In describing the duties of the four varnas, the Blessed Lord first speaks of the duty of the Brahmin.