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

18.41 ब्राह्मणक्षत्रियविशाम् of Brahmanas? Kshatriyas and Vaisyas? शूद्राणाम् of Sudras? च as also? परंतप O Parantapa? कर्माणि duties? प्रविभक्तानि are distributed? स्वभावप्रभवैः born of their own nature? गुणैः by alities.Commentary Brahmanas? Kshatriyas and Vaisyas are alified to practise the Vedic rites. The members of the fourth class? O Arjuna? have no claim to these rites? for their profession is to serve the members of the first three. They are not allowed to study the Vedas or perform Yajnas. There is organisation of mankind into the four castes and each mans life is divided into four stages? according to the nature of the Gunas and the degree of the growth or evolution. I will now explain the specific duties of these castes according to the alities by means of which? freeing themselves from the grip of birth and death? they can attain Selfrealisation or knowledge of the Self. Passion (Rajas) slightly mingled with Tamas causes the growth of the merchant caste (the Vaisya). Rajas mixed with Tamas is the cause of the appearance of the Sudra.The one human race has been divided into four castes based upon the three alities. The duties are allotted to each according to the alities born of Nature.Nature (Svabhava) is Isvaras Prakriti (Maya) constituted of the three alities -- Sattva? Rajas and Tamas.The Brahmanas nature is Sattva. So he is serene. The nature of the Kshatriya is Rajas and Sattva. Sattva in his case is subordinate to Rajas. Rajas predominates. Therefore he possesses lordliness. The nature of the Vaisya is Rajas and Tamas. Tamas is subordinate to Rajas. So he does various sorts of activities or business to earn money. The nature of the Sudra is Tamas? with subordinate Rajas. He is dull.Karma is action arising from and fashioned by past thoughts and desires. The Gunas cannot manifest themselves without a cause. Nature is the tendency? Samskara or Vasana in living beings. This is acired by them in the past births. This manifests itself in the present birth and produces its effects. This nature is the source of the Gunas. Every man or woman is born with his or her own Svabhava (nature). The Gunas operate according to the respective natural tendencies of man which impel him to perform his own duties as their natural effects. The duties are allottted to the four classes or castes in accordance with the Gunas of individuals. (Cf.IV.13)

Commentaries

Contemporary scholarly and practical interpretations for modern seekers.

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Modern

# 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.