Bhagavad Gita - Chapter 18 - Shloka (Verse) 41

ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप -- यहाँ ब्राह्मण? क्षत्रिय और वैश्य -- इन तीनोंके लिये एक पद और शूद्रोंके लिये अलग एक पद देनेका तात्पर्य यह है कि ब्राह्मण? क्षत्रिय और वैश्य -- ये द्विजाति हैं और शूद्र द्विजाति नहीं है। इसलिये इनके कर्मोंका विभाग अलगअलग है और कर्मोंके अनुसार शास्त्रीय अधिकार भी अलगअलग है।कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः -- मनुष्य जो कुछ भी कर्म करता है? उसके अन्तःकरणमें उस कर्मके संस्कार पड़ते हैं और उन संस्कारोंके अनुसार उसका स्वभाव बनता है। इस प्रकार पहलेके अनेक जन्मोंमें किये हुए कर्मोंके संस्कारोंके अनुसार मनुष्यका जैसा स्वभाव होता है? उसीके अनुसार उसमें सत्त्व? रज और तम -- तीनों गुणोंकी वृत्तियाँ उत्पन्न होती है। इन गुणवृत्तियोंके तारतम्यके अनुसार ही ब्राह्मण? क्षत्रिय? वैश्य और शूद्रके कर्मोंका विभाग किया गया है (गीता 4। 13)। कारण कि मनुष्यमें जैसी गुणवृत्तियाँ होती हैं? वैसा ही वह कर्म करता है।विशेष बात(1) कर्म दो तरहके होते हैं -- (1) जन्मारम्भक कर्म और (2) भोगदायक कर्म। जिन कर्मोंसे ऊँचनीच योनियोंमें जन्म होता है? वे जन्मारम्भक कर्म कहलाते हैं और जिन कर्मोंसे सुखदुःखका भोग होता है? वे भोगदायक कर्म कहलाते हैं। भोगदायक कर्म अनुकूलप्रतिकूल परिस्थितिको पैदा करते हैं? जिसको गीतामें अनिष्ट? इष्ट और मिश्र नामसे कहा गया है (18। 12)।गहरी दृष्टिसे देखा जाय तो मात्र कर्म भोगदायक होते हैं अर्थात् जन्मारम्भक कर्मोंसे भी भोग होता है और भोगदायक कर्मोंसे भी भोग होता है। जैसे? जिसका उत्तम कुलमें जन्म होता है? उसका आदर होता है? सत्कार होता है और जिसका नीच कुलमें जन्म होता है? उसका निरादर होता है? तिरस्कार होता है। ऐसे ही अनुकूल परिस्थितिवालेका आदर होता है और प्रतिकूल परिस्थितिवालेका निरादर होता है। तात्पर्य है कि आदर और निरादररूपसे भोग तो जन्मारम्भक और भोगदायक -- दोनों कर्मोंका होता है। परन्तु जन्मारम्भक कर्मोंसे जो जन्म होता है? उसमें आदरनिरादररूप भोग गौण होता है क्योंकि आदरनिरादर कभीकभी हुआ करते हैं? हरदम नहीं हुआ करते और भोगदायक कर्मोंसे जो अनुकूलप्रतिकूल परिस्थिति आती है? उसमें परिस्थितिका भोग मुख्य होता है क्योंकि परिस्थिति हरदम आती रहती है।भोगदायक कर्मोंका सदुपयोगदुरुपयोग करनेमें मनुष्यमात्र स्वतन्त्र है अर्थात् वह अनुकूलप्रतिकूल परिस्थितिसे सुखीदुःखी भी हो सकता है और उसको साधनसामग्री भी बना सकता है। जो अनुकूलप्रतिकूल परिस्थितिसे सुखीदुःखी होते हैं? वे मूर्ख होते हैं और जो उसको साधनसामग्री बनाते हैं? वे बुद्धिमान् साधक होते हैं। कारण कि मनुष्यजन्म परमात्माकी प्राप्तिके लिये ही मिला है अतः इसमें जो भी अनुकूल या प्रतिकूल परिस्थिति आती है? वह सब साधनसामग्री ही है।अनुकूलप्रतिकूल परिस्थितिको साधनसामग्री बनाना क्या है अनुकूल परिस्थिति आ जाय तो उसको दूसरोंकी सेवामें? दूसरोंके सुखआराममें लगा दे? और प्रतिकूल परिस्थिति आ जाय तो सुखकी इच्छाका त्याग कर दे। दूसरोंकी सेवा करना और सुखेच्छाका त्याग करना -- ये दोनों साधन हैं।(2) शास्त्रोंमें आता है कि पुण्योंकी अधिकता होनेसे जीव स्वर्गमें जाता है और पापोंकी अधिकता होनेसे नरकोंमें जाता है तथा पुण्यपाप समान होनेसे मनुष्य बनता है। इस दृष्टिसे किसी भी वर्ण? आश्रम? देश? वेश आदिका कोई भी मनुष्य सर्वथा पुण्यात्मा या पापात्मा नहीं हो सकता।पुण्यपाप समान होनेपर जो मनुष्य बनता है? उसमें भी अगर देखा जाय तो पुण्यपापोंका तारतम्य रहता है अर्थात् किसीके पुण्य अधिक होते हैं और किसीके पाप अधिक होते हैं (टिप्पणी प0 927)। ऐसे ही गुणोंका विभाग भी है। कुल मिलाकर सत्त्वगुणकी प्रधानतावाले ऊर्ध्वलोकमें जाते हैं? रजोगुणकी प्रधानतावाले मध्यलोक अर्थात् मनुष्यलोकमें आते हैं? और तमोगुणकी प्रधानतावाले अधोगतिमें जाते हैं। इन तीनोंमें भी गुणोंके तारतम्यसे अनेक तरहके भेद होते हैं।सत्त्वगुणकी प्रधानतासे ब्राह्मण? रजोगुणकी प्रधानता और सत्त्वगुणकी गौणतासे क्षत्रिय? रजोगुणकी प्रधानता और तमोगुणकी गौणतासे वैश्य तथा तमोगुणकी प्रधानतासे शूद्र होता है। यह तो सामान्य रीतिसे गुणोंकी बात बतायी। अब इनके अवान्तर तारतम्यका विचार करते हैं -- रजोगुणप्रधान मनुष्योंमें सत्त्वगुणकी प्रधानतावाले ब्राह्मण हुए। इन ब्राह्मणोंमें भी जन्मके भेदसे ऊँचनीच ब्राह्मण माने जाते हैं और परिस्थितिरूपसे कर्मोंका फल भी कई तरहका आता है अर्थात् सब ब्राह्मणोंकी एक समान अनुकूलप्रतिकूल परिस्थिति नहीं आती। इस दृष्टिसे ब्राह्मणयोनिमें भी तीनों गुण मानने पड़ेंगे। ऐसे ही क्षत्रिय? वैश्य और शूद्र भी जन्मसे ऊँचनीच माने जाते हैं और अनुकूलप्रतिकूल परिस्थिति भी कई तरहकी आती है। इसलिये गीतामें कहा गया है कि तीनों लोकोंमें ऐसी कोई भी वस्तु नहीं है? जो तीनों गुणोंसे रहित हो (18। 40)।अब जो मनुष्येतर योनिवाले पशुपक्षी आदि हैं? उनमें भी ऊँचनीच माने जाते हैं जैसे गाय आदि श्रेष्ठ माने जाते हैं और कुत्ता? गधा? सूअर आदि नीच माने जाते हैं। कबूतर आदि श्रेष्ठ माने जाते हैं और कौआ? चील आदि नीच माने जाते हैं। इन सबको अनुकूलप्रतिकूल परिस्थिति भी एक समान नहीं मिलती। तात्पर्य है कि ऊर्ध्वगति? मध्यगति और अधोगतिवालोंमें भी कई तरहके जातिभेद और परिस्थितिभेद होते हैं। सम्बन्ध -- अब भगवान् ब्राह्मणके स्वाभाविक कर्म बताते हैं।

तथा सम्पूर्ण गीताशास्त्रका इस प्रकार उपसंहार भी किया जाना चाहिये कि परम पुरुषार्थकी सिद्धि चाहनेवालोंके द्वारा अनुष्ठान किये जानेयोग्य यह इतना ही समस्त वेद और स्मृतियोंका अभिप्राय है अतः इस अभिप्रायसे ये ब्राह्मणक्षत्रियविशाम् इत्यादि श्लोक आरम्भ किये जाते हैं --, हे परन्तप ब्राह्मण? क्षत्रिय और वैश्य -- इन तीनोंके और शूद्रोंके भी कर्म विभक्त किये हुए हैं अर्थात् परस्पर विभागपूर्वक निश्चित किये हुए हैं। ब्राह्मणादिके साथ शूद्रोंको मिलाकरसमास करके न कहनेका अभिप्राय यह है कि शूद्र द्विज न होनेके कारण वेदपठनमें उनका अधिकार नहीं है। किसके द्वारा विभक्त किये गये हैं स्वभावसे उत्पन्न हुए गुणोंके द्वारा। स्वभाव यानी ईश्वरकी प्रकृति -- त्रिगुणात्मिका माया? वह माया जिन गुणोंके प्रभवका यानी उत्पत्तिका कारण है? ऐसे स्वभावप्रभव गुणोंके द्वारा ब्राह्मणादिके? शम आदि कर्म विभक्त किये गये हैं। अथवा यों समझो कि ब्राह्मणस्वभावका कारण सत्त्वगुण है? वैसे ही क्षत्रियस्वभावका कारण सत्त्वमिश्रित रजोगुण है? वैश्यस्वभावका कारण तमोमिश्रित रजोगुण है और शूद्रस्वभावका कारण रजोमिश्रित तमोगुण है। क्योंकि उपर्युक्त चारों वर्णोंमें ( गुणोंके अनुसार ) क्रमसे शान्ति? ऐश्वर्य? चेष्टा और मूढ़ता -- ये अलगअलग स्वभाव देखे जाते हैं। अथवा यों समझो कि प्राणियोंके जन्मान्तरमें किये हुए कर्मोंके संस्कार? जो वर्तमान जन्ममें अपने कार्यके अभिमुख होकर व्यक्त हुए हैं? उनका नाम स्वभाव है। ऐसा स्वभाव जिन गुणोंकी उत्पत्तिका कारण है? वे,स्वभावप्रभव गुण हैं। गुणोंका प्रादुर्भाव बिना कारणके नहीं बन सकता। इसलिये स्वभाव उनकी उत्पत्तिका कारण है यह कहकर कारणविशेषका प्रतिपादन किया गया है। इस प्रकार स्वभावसे उत्पन्न हुए अर्थात् प्रकृतिसे उत्पन्न हुए सत्त्व? रज और तम -- इन तीनों गुणोंद्वारा अपनेअपने कार्यके अनुरूप शमादि कर्म विभक्त किये गये हैं। पू0 -- ब्राह्मणादि वर्णोंके शम आदि कर्म तो शास्त्रद्वारा विभक्त हैं? अर्थात् शास्त्रद्वारा निश्चित किये गये हैं फिर यह कैसे कहा जाता है? कि सत्त्व आदि तीनों गुणोंद्वारा विभक्त किये गये हैं उ0 -- यह दोष नहीं है? क्योंकि शास्त्रद्वारा भी ब्राह्मणादिके शमादि कर्म सत्त्वादि गुणभेदोंकी अपेक्षासे ही विभक्त किये गये हैं? बिना गुणोंकी अपेक्षासे नहीं। अतः शास्त्रद्वारा विभक्त किये हुए भी कर्म? गुणोंद्वारा विभक्त किये गये हैं? ऐसा कहा जाता है।

He restates the concluded meaning of the section — 'Sarva'. He indicates its rejectability due to its manifold nature — 'Kriyā'. Due to distinction from the attributeless Self also is its rejectability, he says — 'Sattva'. Due to being evil also is its abandon-ability, and evilness is due to unreal appearing as real because of being imagined by ignorance, he says — 'Avidyā'.

Not only in the eighteenth is Samsara shown? But in the fifteenth also, he says — 'Vṛkṣa'. By 'ca', the 'stated Samsara' is dragged. The means of destruction of Samsara, right knowledge, is also stated right there, he says — 'Asaṅga'.

Restating what has passed, he states the purport of the subsequent context — 'Tatra ca'. The stated Samsara desired to be removed is referred to by the locative absolute? For all Samsara is of the nature of three Gunas. And cessation of Gunas which are of the nature of Prakriti and are causes of Samsara is not proper because Prakriti is eternal — in this doubt, how by performance of one's own duty through generation of knowledge of Truth the cessation of Gunas which are of the nature of ignorance occurs, so the collection of one's own duties must be stated — thus is the engagement of the subsequent text, this is the meaning. If the collection of duties applicable to respective Varnas is not taught, there would be violation of the concluding section, he says — 'Sarvaśca'.

Although when the meaning of Gita scripture is concluded, all meaning of Veda and Smriti is concluded, still there is something performable by seekers of liberation, remaining to be said — doubting thus he says — 'Etāvān'. Like determination of the measure of what is to be performed, the removal of the stated doubt and conclusion of the scripture's meaning — both these are the meaning of 'ca'.

Now he presents the aphorism that the collection of duties to be performed by the four Varnas is distinct — 'Brāhmaṇa'. Given the sacrament of thread ceremony, qualification for Veda is common, so grouping of the three. He states the reason for non-grouping of the others (Shudras) — 'Śūdrāṇām'. Being once-born, devoid of thread ceremony, is the regulator by non-mixing of actions — he reveals this preceded by a question — 'Kena' etc.

He states another meaning of 'Svabhāvaprabhavairguṇaiḥ' — 'Athavā'. He cites seeing the effect as proof in the said arrangement — 'Praśānti'. He states another meaning of the word 'Svabhāva' — 'Athavā'. Why is the manifestation of Gunas dependent on stated impression (Vasana), to that he says — 'Guṇa'. Objection: There is no causelessness of appearance of Gunas, because by 'Prakṛtijairguṇaiḥ' Prakriti is stated as cause of Gunas, so he says — 'Svabhāva'. Vasana is cause — by this the instrumental causeness of manifestation of Gunas is intended, Prakriti is the material cause, this is the idea.

He concludes what was said — 'Evam'.

'By Sattva etc. Gunas born of nature, actions of Brahmanas etc. are divided' — he objects to this statement — 'Nanu'. Since scripture is the indicator of division of Dharma only in dependence on specific Sattva etc. which are causes of division, the statement of causeness of division in both places is not contradictory, thus he refutes — 'Naiṣa doṣa'.

Thus by the section propounding the triguna nature of Samsara characterized by action etc., the meaning stated in the fourteenth and seventeenth chapters is concluded; and by 'Rooted above, branches below' etc., describing the Samsara imagined by ignorance as a tree, 'Having cut it with the strong weapon of detachment. Then that Abode is to be sought, going wherein they do not return again' — thus it was stated that having cut it with the weapon of non-attachment — by dispassion for objects — one should seek the Supreme Self.

There, since everything is composed of three Gunas, how can the tree of Samsara composed of three Gunas be cut, because the weapon of non-attachment itself is impossible — in this doubt, 'From the Supreme Lord propitiated by Varna and Ashrama duties enjoined according to one's own qualification, the gain of the weapon of non-attachment [occurs]' — to say this, and 'This much only is the meaning of all Vedas to be performed by those desiring the supreme human goal', and 'The meaning of Gita scripture is to be concluded' — for this purpose the subsequent section is started.

There this is the aphorism — Grouping of the three (Brahmana, Kshatriya, Vaishya) is to state the equality of Dharma like study of Veda etc. due to being twice-born. Separation of 'Of Shudras' is to indicate non-qualification for Veda due to being once-born. And so Vasistha — 'Four Varnas are Brahmana, Kshatriya, Vaishya, Shudra; among them three are called Acharyas'.

And 'Four Varnas are distinct' by specific place and — 'Brahmana was His mouth, arms were made the Rajanya. Thighs that which is Vaishya, from feet Shudra was born' — [Shruti] indicates.

Actions of Shudras; Shama, Dama etc. are divided — arranged by mutual division. By what? In this expectation He says — 'Svabhāvaprabhavairguṇaiḥ' — the triguna nature of God is 'Svabhāva', that is the origin (Prabhava) of which, by those Gunas. Or 'Origins of nature' — by them; and so Sattva Guna is the origin (cause) of Brahmana-nature? Similarly Rajas with Sattva as subordinate is origin of Kshatriya-nature? Rajas with Tamas as subordinate is origin of Vaishya-nature? Tamas with Rajas as subordinate is origin of Shudra-nature. Because of seeing peace, lordship, activity, delusion natures of the four.

Or 'Svabhāva' is the impression formed in previous births of beings manifested in the present birth facing its own effect, those of which that is the origin, by those Gunas awakened by nature, according to their own effects, actions like Shama etc. of Brahmanas etc. are divided; by scripture also actions like Shama etc. of Brahmanas etc. are divided only in dependence on specific Gunas like Sattva etc., not without dependence on Gunas, therefore even though divided by scripture, they are said to be divided by Gunas.

Action born of Kshatriya nature in the form of scorching enemies is impossible to abandon, you are fit to accept [it] — He indicates this by the address 'Parantapa'.

Thus in the fifteenth [chapter], it was said 'Having cut the Ashvattha of Samsara with the weapon of non-attachment, the Supreme Abode is to be sought'. There, to establish the non-attachment of the Self, the entire Samsara characterized by action, factors, and fruit was stated to be composed of three Gunas.

For there is no possibility of contact between Self and non-Self, the Guna-transcending and Guna-constituted. Just as space is not tainted by properties like smell etc. of earth etc. existing within space, so it was stated. The meaning of the scripture is completed.

Now, to conclude the entire meaning of the Gita scripture and to show the means of attaining the weapon of non-attachment, He begins another section — by 'Brāhmaṇa' etc. The non-grouping of Shudras is due to lack of qualification for Vedas. 'Pravibhaktāni' — unmixed.

He states the cause therein — 'Svabhāvaprabhavairguṇaiḥ'. 'Svabhāva' is the triguna Prakriti of God; that itself is the 'prabhava' (cause) of which Gunas, they are 'svabhāvaprabhava', by them. Or the origin of Brahmana-nature is Sattva Guna alone, due to being peaceful. Of Kshatriya-nature, Rajas with Sattva as subordinate, due to lordly nature. Of Vaishya-nature, Rajas with Tamas as subordinate, due to agriculture etc. nature. Of Shudra-nature, Tamas with Rajas as subordinate, due to service nature.

Or 'Svabhāva' is the impression of previous birth; by those born from that; not by those born of mere caste, like birds flying in the sky. Therefore, the reading of Dharmas excluded from other castes is not seen in Shama etc.

For neither study etc. of the three castes excluding Shudra, nor teaching etc. of Brahmanas excluding the other two is read here. But all Dharmas like Shama etc. common to all castes are seen.

Just as valor etc. was seen in Brahmanas like Drona etc., and Shama etc. in Kshatriyas like Bharata etc.; so elsewhere. Therefore, in whichever Varna Shama etc. are seen, he, even if a Shudra, should be known as a Brahmana by these characteristics. And where Shudra-Dharmas are seen even in a Brahmana, he is indeed a Shudra.

And so in the Aranyaka, Yudhishthira's statement to Nahusha who became a snake — 'Truth, charity, forgiveness, good conduct, non-cruelty, austerity, compassion — where these are seen, O Nagendra, he is remembered as a Brahmana'. And — 'Where this conduct is seen, O serpent, he is remembered as a Brahmana. Where this is not present, O serpent, designate him as a Shudra'.

Caste duties are shown by Manu — 'Teaching and study, sacrificing and conducting sacrifice, charity and receiving gifts indeed He ordained for Brahmanas. Protection of subjects, charity, sacrifice, study indeed, and non-attachment to objects for the Kshatriya briefly. Protection of cattle, charity, sacrifice, study indeed, trade, lending, and agriculture indeed for the Vaishya. The Lord ordained only one duty for the Shudra — service of these very Varnas without envy'.

Therefore, where Shama etc. are seen, in a non-Brahmin or a Brahmin, he alone is the Brahmin intended here. But in 'Engaged in one's own duty man attains perfection' [18.45], only one's own duties like teaching etc. stated by Manu are to be grasped, not Shama, Dama etc. For one possessing knowledge and wisdom, there is no other perfection to be attained. Therefore Shama, Dama etc. are the characteristics of the Brahmin established in Brahman only — this is the direction.

Of Brahmanas, Kshatriyas, and Vaishyas, their own nature is 'Svabhāva'; meaning the past action which is the cause of birth as Brahmana etc.

'Tatprabhavāḥ' (born of that) are Gunas like Sattva etc.; the nature-born of Brahmana is Sattva Guna manifested by suppression of Rajas and Tamas? The nature-born of Kshatriya is Rajo Guna manifested by suppression of Sattva and Tamas? The nature-born of Vaishya is Tamo Guna slightly dominant by suppression of Sattva and Rajas? And the nature-born of Shudra is Tamo Guna highly dominant by suppression of Rajas and Sattva.

Along with these Gunas born of nature, divided actions are propounded by scriptures. 'Brahmanas etc. are of such qualities, and those are their actions and these are their vocations' — thus indeed scriptures propound by dividing.

Objection: Well, if thus everything including action, factors, fruit etc. and the group of living beings is indeed composed of three Gunas, then how is his (Jiva's) liberation possible — in this expectation, 'By worship of the Supreme Lord through actions enjoined according to one's own qualification, by knowledge obtained through His grace' — thus to display the collected essence of the entire meaning of Gita, He starts another section — 'Brāhmaṇa' etc. until the end of the chapter.

'O Parantapa' — scorcher of enemies? Actions of Brahmanas, Kshatriyas, and Vaishyas and Shudras are 'pravibhaktāni' — prescribed by distinct division.

The separation of Shudras from the nature is due to distinction by absence of twice-born status.

He states the indicator of division — 'Svabhāvaḥ' — Sattvic etc. arise from which, by those Gunas which are indicators. Or 'Svabhāva' is impression of previous birth, by those born from that, this is the meaning.

There Brahmanas are Sattva-predominant? Kshatriyas are Rajas-predominant with Sattva subordinate? Vaishyas are Rajas-predominant with Tamas subordinate? Shudras are Tamas-predominant with Rajas subordinate.

Thus the subjection of all transmigratory beings to the three Gunas has been stated; now the actions etc. divided by scriptures according to qualification for the officers possessing bodies with gradation of respective Gunas are distinguished.

To connect that with the supreme subject, he displays what was commenced at the beginning of the chapter — by 'Tyāgena' etc.

'Not different from the meaning of the word Sannyasa' — in Shruti also 'Some by Tyaga' [Mahana. 8.14; Kaivalyo. 2], 'From Sannyasa Yoga' [Mundako. 3.2.6] — thus both have the same subject, this is the idea.

'Evambhūtasya' — of one endowed with threefold Tyaga, this is the meaning.

'Vṛttyā saha' (with vocation) — agriculture, cow-protection etc. which will be mentioned [18.44] are indeed specific livelihoods, this is the idea.

Here 'Brāhmaṇakṣatriyaviśām' — this compound is due to qualification for Veda given the twice-born status.

The increase of Sattva etc. Gunas according to past Karma has been expanded before? Therefore action caused by that is shown here as 'Svabhāva' (nature) as the uncommon property of the person abounding in respective Gunas.

By this, 'These Gunas Sattva etc. are subject to Karma, O Lord of Earth' [Vi. Pu. ?] — from this statement, the doubt of stating naturalness even for adventitious Gunas is refuted.

The mode of division of Gunas is expanded in Brahma Purana etc. This is its summary — 'Tamas in Shudra, Rajas in Kshatriya, in Brahmana Sattva is supreme'.

Stating the meaning of this, he explains the context — 'Sattva Guna manifested by suppression of Rajas and Tamas'.

He states the connection of the word 'Uttama' (supreme/high) even in 'Rajas in Kshatriya' etc. — by 'Kṣatriyasya' etc.

'Alpodrikta' (slightly dominant) — is to distinguish from Shudra.

Since even supersensuous Gunas have division dependent on scripture, and since agency etc. of Gunas is impossible in the division of action, 'Guṇaiḥ saha' (with Gunas) is said.

Being divided by scripture in dependence on Gunas, by metaphorical application of 'divided by Gunas', this very meaning is proper, this is the idea.

Divided by what — in this doubt, he supplies the remainder 'Śāstraiḥ' (by scriptures).

Since division of nature is not dependent on scripture, unmixed instruction is intended, he says — 'Pratipāditāni' (are propounded).

He explains the propounding by dividing — 'Brāhmaṇādayaḥ' (Brahmanas etc.).

The word 'Karma' itself generally includes 'Vṛtti' (vocation) also? Or due to being for that sake it implies that, with this intention he says — 'Vṛttayaśca' (and vocations).

Means of livelihood, this is the meaning.

प्रकृति के तीन गुणों का विस्तृत वर्णन करने के पश्चात्? भगवान् श्रीकृष्ण उन गुणों के आधार पर ही मानव समाज का ब्राह्मण? क्षत्रिय? वैश्य और शूद्र इन चार वर्णों में विवेकपूर्ण विभाजन करते हैं।इन चार वर्णों के लोगों में कर्तव्यों का विभाजन प्रत्येक वर्ग के लोगों के स्वभावानुसार किया गया है। स्वभाव का अर्थ प्रत्येक मनुष्य के अन्तकरण के विशिष्ट संस्कार हैं? जो किसी गुण विशेष के आधिक्य से प्रभावित हुए रहते हैं। कर्तव्यों के इस विभाजन में व्यक्ति के स्वभाव एवं व्यवहार को ध्यान में रखा जाता है। किसी व्यक्ति की श्रेष्ठता या हीनता का मापदण्ड उस व्यक्ति की शरीर रचना अथवा उसके केशों का वर्ण नहीं हो सकता श्रेष्ठता का मापदण्ड केवल उसका स्वभाव और व्यवहार ही हो सकता है।मनुष्यों के स्वभावों में विभिन्नता होने के कारण उनको सौंपे गये अधिकारों एवं कर्तव्यों में विभिन्नता होना स्वाभाविक ही है। अत ब्राह्मणादि चारों वर्णों के कर्तव्य परस्पर भिन्न भिन्न हैं तथापि सबका लक्ष्य समाजधारणा एवं सबकी आध्यात्मिक प्रगति ही है। प्रत्येक वर्ण के लिए शास्त्रों में विधान किये हुए कर्तव्यों का पालन? यदि उसउस वर्ण का व्यक्ति करता है तो वह व्यक्ति क्रमश तमस एवं रजस से ऊपर उठकर सत्त्वगुण में स्थित हो सकता है। तत्पश्चात् ही त्रिगुणातीत आत्मस्वरूप की अनुभूति में निष्ठा संभव होगी।प्रत्येक व्यक्ति के ज्ञान कर्म? कर्तव्य? बुद्धि एवं धृति के अध्ययन से ही उसका वर्ण निश्चित किया जा सकता है। इस सन्दर्भ में? जब किसी पुरुष को सात्त्विक कहा जाता है? तो इसका अर्थ केवल इतना ही है कि सामान्यत उसमें सात्त्विक गुण का आधिक्य रहता है। कभीकभी सात्त्विक पुरुष में रजोगुण का अथवा तमोगुणी पुरुष में सत्त्वगुण का आधिक्य हो सकता है। कोई भी व्यक्ति केवल एक गुण से निर्मित नहीं है।आज भारतवर्ष में समाज की जो स्थिति है? उसमें इस चातुर्र्वण्य का वास्तविक स्वरूप बहुत कुछ लुप्त हो गया है। अब? केवल अनुवांशिक जन्मसिद्ध अधिकार और बाह्य शारीरिक भेद के आधार पर ही जातियाँ तथा अनेक उपजातियाँ उत्पन्न हो गयी हैं। एक सच्चा ब्राह्मण पुरुष वही है जो सत्त्वगुण प्रधान है? जिसमें इन्द्रियसंयम और मनसंयम है और जो आत्मस्वरूप का निदिध्यासन करने में समर्थ है। परन्तु आज का ब्राह्मण वर्ग मात्र जन्म के आधार पर अपनी श्रेष्ठता प्रदर्शित करता है? और यह दुर्भाग्य है कि उसे कोई सम्मान प्राप्त नहीं होता? क्योंकि अपने आप को उस सम्मान के योग्य बनाने का वह कभी प्रयत्न ही नहीं करता है।चार वर्णों के कर्मों में? सर्वप्रथम ब्राह्मण का कर्म बताते हुए भगवान् कहते हैं

'Na tadasti'. Thus, of agent, action, instruments, of intellect and fortitude, and of happiness, being distinct by difference of Sattva etc., due to combination of mutual relationship of principal and subsidiary and of sublater and sublated, due to connection (difference) of sequence and simultaneity of modifications etc., due to innumerable varieties, there is capacity to produce diverse fruits. By this, the depth of actions which was briefly stated before is determined in detail with reasons. And all these from gods down to immovable do not transcend the connection with the three Gunas. For it is said — 'From Brahma down to an insect, no one is happy in reality. Everyone desiring to live creates various modifications'. Thus, in reality happiness belongs to one whose mind has transcended Gunas, not to another, this is the intention.

Thus by this much, the threefold nature of each of the six and of Dhriti etc. has been propounded. Being in the Sattvic heap among them, having obtained divine wealth, one is fit for knowledge here; and you are such, thus Arjuna was encouraged. Now however this is said — If indeed with this wisdom of knowledge you engage in action, then by engagement in one's own duty and by being purified by special knowledge, there is no connection of action for you. But if you do not accept this? Then surely your engagement must indeed happen, because the caste itself is situated in that state. Since everyone is bound by nature, even if having that nature concealed by some defect for some time, upon the removal of that concealer, he indeed obtains the nature which has become manifest. For such is the nature of Varnas. Thus in the inevitable engagement, there would be sharing of fruit from that.

He states that — from 'Brāhmaṇa' etc. up to 'Avaśo'pi tat' (Even helplessly that).

The nature of the description of division of actions of Brahmanas etc. surely does not transgress, thus for you of Kshatriya nature, even if unwilling, Prakriti — named Svabhava — resorts to the state of impeller without deviation. Only for one impelled by that there is connection with merit and sin. Therefore, placing the authority of special knowledge spoken by Me in front, perform actions. That being so, bondage will cease. This is the purport of preparing the equipment for this meaning of the Great Sentence. The meaning of intermediate sentences is clear.

'Samāsena' (briefly) [18.50]. Of knowledge, stated before. He states the consummation (Nishtha) as ascertained by avoiding the web of words. 'Buddhyā viśuddhayā' etc. all this is almost explained, so effort is not made again.

Thus, the entire Samsara characterized by action, factors, and fruit, composed of Sattva, Rajas, and Tamas Gunas, imagined by false knowledge, an evil, stated in the fourteenth chapter, has been concluded.

And in the fifteenth, stating it by imagining the metaphor of a tree, 'Having cut this Ashvattha with roots firmly grown with the strong weapon of detachment. Then that Abode is to be sought, going wherein they do not return again' — thus it was stated that having cut it with the weapon of non-attachment — by dispassion for objects — the Supreme Self is to be sought?

There, since everything is composed of three Gunas, how can the tree of Samsara composed of three Gunas be cut, because the weapon of non-attachment itself is impossible — in this doubt, 'From the Supreme Lord propitiated by Varna and Ashrama duties enjoined according to one's own qualification, the gain of the weapon of non-attachment [occurs]' — to say this, and 'This much only is the meaning of all Vedas to be performed by those desiring the supreme human goal', and 'The meaning of Gita scripture is to be concluded' — for this purpose the subsequent section is started.

There this is the aphorism — 'Brāhmaṇa' etc. Grouping of the three is to state the equality of Dharma like study of Veda etc. due to being twice-born. Separation of 'Of Shudras' is to indicate non-qualification for Veda due to being once-born.

And so Vasistha — 'Four Varnas are Brahmana, Kshatriya, Vaishya, Shudra; among them three Varnas are twice-born Brahmana, Kshatriya, Vaishya; their second birth is from mother first, in Mouji-bandhana (thread ceremony). Here Savitri is his mother, but the Teacher is called Father'.

And 'Four Varnas are distinct' by specific place and — 'Brahmana was His mouth, arms were made the Rajanya. Thighs that which is Vaishya, from feet Shudra was born' — this Veda also exists; 'Created Brahmana with Gayatri, Rajanya with Trishtup, Vaishya with Jagati, Shudra with no metre' thus lack of sacrament is known; 'Shudra is the fourth Varna once-born' — thus Gautama also.

'O Parantapa' — scorcher of enemies? Actions of those four Varnas also are divided excellently — arranged by mutual division. By what? 'Svabhāvaprabhavairguṇaiḥ' — by Gunas Sattva etc. which are origins (Prabhava) — causes — of natures like Brahmanahood etc. To explain: The origin of Brahmana-nature is Sattva Guna alone, due to being peaceful. Of Kshatriya-nature, Rajas with Sattva as subordinate, due to lordly nature. Of Vaishya-nature, Rajas with Tamas as subordinate, due to activity nature. Of Shudra-nature, Tamas with Rajas as subordinate, due to delusion nature. Or Prakriti named Maya is 'Svabhāva', from that material cause is origin of which, by those [Gunas]. [Or] Impression of previous birth which is 'Svabhāva' manifested in the present birth facing its own fruit, that is origin by instrumental cause of which — or thus.

Since scripture also depends on the nature of the person, even though divided by scripture, they are said to be divided by Gunas. By the maxim 'For verbs conveying meaning, the power of the qualified person is an auxiliary'.

Thus Gautama — 'Of twice-borns study, sacrifice, charity; of Brahmana additional are teaching, conducting sacrifice, receiving gifts. Among the former, the rule is — of King additional are protection of all beings, just punishment? Of Vaishya additional are agriculture, trade, cattle-rearing, and lending? Shudra is fourth Varna once-born, for him also truth, non-anger, purity — for sipping water washing hands and feet only some say, Shraddha rite, supporting servants, living with own wife, service of the higher ones'. Here common and uncommon duties are stated. In the former study, sacrifice, charity, the rule means obligatory duty, not in teaching, conducting sacrifice, receiving gifts, because they are for livelihood, this is the meaning. 'Vaṇik' is trade; 'Kusīda' is lending money for interest; 'of the higher ones' means of the best twice-borns.

Vasistha also — 'Six actions of Brahmana — study, teaching, sacrifice, conducting sacrifice, charity, and receiving gifts; three of Rajanya — study, sacrifice, and charity; and protection of subjects by weapon is his own duty, he should live by that. These very three of Vaishya; agriculture, trade, cattle-rearing, and lending. Their service of Shudra'.

Apastamba also — 'Four Varnas Brahmana, Kshatriya, Vaishya, Shudra; among them the preceding is superior by birth; own duty of Brahmana is study, teaching, sacrifice, conducting sacrifice, charity, receiving gifts, inheritance, gleaning etc. and other unaccepted things also, these only. Of Kshatriya, excluding teaching, conducting sacrifice, receiving gifts, war, punishment etc. Like Kshatriya, of Vaishya, excluding punishment and war, agriculture, cow-protection, trade additional; service of Shudra of other Varnas'.

Manu also — 'Teaching and study, sacrificing and conducting sacrifice. Charity and receiving gifts indeed He ordained for Brahmanas.. Protection of subjects, charity, sacrifice, study indeed. And non-attachment to objects He ordained for Kshatriya.. Protection of cattle, charity, sacrifice, study indeed. Trade, lending, and agriculture indeed for Vaishya. The Lord ordained only one duty for the Shudra. Service of these very Varnas without envy..'

Thus actions of all four Varnas are divided by difference of Gunas.

Objection: Well, if it is so that everything including action, factors, fruit etc. and the group of living beings is indeed composed of three Gunas, then by the Guna-constituted Jiva performing triguna binding actions etc., how is liberation possible — doubting thus, to redeem the Jiva through scripture, for the knowledge of the nature of scripture, incidentally to Arjuna, concluding what was said before about the greatness of Gita, He starts the section on liberation — 'Brāhmaṇa' etc. until the end of the chapter.

'O Parantapa' — whose Tapas is supreme (excellent), by this fitness for hearing is stated.

Of Brahmanas, Kshatriyas, Vaishyas — the three Varnas, and again of Shudras — statement of Shudras separately is due to being unqualified for Veda — 'Svabhāva' — My own (Swa) Bhava — the desire for variegated vision by distinction of Sattvic etc., from that is 'Prabhava' — origin — of which, by such Gunas actions are 'Pravibhaktāni' — prescribed by distinct division for the Sattvic etc., this is the meaning.

'Brahmanas and Kshatriyas and Vaishyas' -- (compounded as) 'Brahmanakshatriyavishah'; of them -- of Brahmins, Kshatriyas, and Vaishyas -- and of Shudras -- the non-compounding of Shudras is because of their ineligibility for Veda due to being of one birth (not twice-born) -- O Parantapa; 'Karmani' (actions/duties) are 'Pravibhakti' -- divided, arranged by mutual distinction.

By what? 'Svabhavaprabhavaih gunaih' (By Gunas born of nature). 'Svabhava' is the Lord's Prakriti, the Maya consisting of three Gunas; that is the 'prabhava' (source) of which Gunas, they are 'svabhavaprabhavah'; by them; the duties like Shama (control of mind) etc. of Brahmins etc. are divided.

Or, the Sattva Guna is the 'prabhava' -- cause -- of the Brahmin's nature; similarly, Rajas with Sattva as subordinate is the 'prabhava' of the Kshatriya's nature; Rajas with Tamas as subordinate is the 'prabhava' of the Vaishya's nature; Tamas with Rajas as subordinate is the 'prabhava' of the Shudra's nature; because tranquility, lordliness, activity, and dullness are seen as the respective natures of the four.

Or, the latent impression (samskara) created in past births, manifesting in the present birth of living beings as a tendency towards its own effect, is 'Svabhava'; that is the 'prabhava' of which Gunas, they are 'Svabhavaprabhavah' Gunas; because the manifestation of Gunas cannot be without cause. 'Svabhava is the cause' -- this is the mention of a specific cause. Thus by the Gunas -- Sattva, Rajas, Tamas -- born of nature (prakriti), according to their respective effects, duties like Shama etc. are divided.

Objection: The duties like Shama etc. of Brahmins etc. are 'Shastra-pravibhaktani' -- enjoined by scripture; how is it said they are 'divided by Gunas like Sattva etc.'?

Answer: This is not a fault; for even by the scripture, duties like Shama etc. are divided for Brahmins etc. only with reference to the specific qualities like Sattva etc.; not without reference to qualities; therefore, actions, though divided by scripture, are said to be 'divided by Gunas'.

What again are those actions? It is stated --

And thus 'By Tyaga alone some attained immortality' [Mahana. 8.14; Kaiva. 2] — the Tyaga indicated as means to liberation is the meaning of the word Sannyasa? Not other than that; and that is of the form of renunciation of agency, desire, and fruits; and abandonment of agency in oneself is through contemplation of agency of the Supreme Person Inner Controller etc. — all this in the description of Saguna is the effect of increase of Sattva Guna, thus it was said.

Now He describes the nature of duty to be done along with vocation distinct by difference of Gunas like Sattva etc. following the nature of such qualified persons Brahmanas etc. — 'Brāhmaṇakṣatriyaviśām'.

'Svabhāva' — innate of the nature of impression, divided by Gunas born from that? There by Gunas born of nature Sattvic Brahmanas were created? Sattvic- Rajasic Kshatriyas? Tamasic- Rajasic Vaishyas? Tamasic Shudras; in their reversal also one's own past action alone is the cause — thus 'O Parantapa', anciently actions were divided thus.

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)

Parantapa, O scorcher of enemies; karmani, the duties; brahmana-ksatriya-visam, of the Brahmanas, the Ksatriyas and the Vaisyas; ca, as also; sudranam, of the Surdras-the Sudras have not been included with the others (in the compund word) because, owing to their having a single birth, [Sudras have no right to be invested with the sacred thread which, in the case of the other three castes, symbolizes a second birth.] they have no right to (the study of) the Vedas; pravibhaktani, have been fully classified, have been prescribed by making distinctions among them;-according to what?-gunahi, according to the gunas; svabhava-prabhavaih, born from Nature.
Nature means the Praktrti of God, His Maya consisting of the three gunas. 'Born from Nature' means 'born of these three gunas. In accordnace with these the duties such as control of the internal organs, etc. of the Brahmanas and others have been classified. Or (the meaning is): The source of the nature of the Brahmanas is the ality of sattva. Similarly, the source of the nature of the Ksatriyas is rajas, with sattva as a subordinate (ality); the source of the nature of the Vaisyas is rajas, with tamas as the subordinate (ality); the source of the nature of the Sudras is tamas, with rajas as the subordinate (ality); for the natures of the four are seen to be tranillity. lordliness, industriousness and dullness respectively. Or, svabhava (nature) means the (individual) tendencies of creatures earned in their past lives, which have become manifest in the present life for yielding their own results. The gunas which have that svabhava as their source (prabhava) are svabhava-prabhavah gunah.
Since the manifestation of the gunas cannot logically be uncaused, therefore a specific cause [i.e. the tendencies are the efficient cause, and Nature is the material cause.] has been posited by saying that Nature is the cause.
Thus, the duties such as control of the internal organs etc. have been classified in keeping with the effects of the gunas, sattva, rajas and tamas, which are born of Nature, born of Prakrti.
Objection: Well, are not the duties like controlling the internal organs etc. of the Brahmanas and others classified and enjoined by the scriptures? Why is it said that they are classified according to the gunas sattva etc.?
Reply: This objection is not valid. For, the duties like controlling the internal organs etc. of the Brahmanas and others have been classified even by the scriptures verily in keeping with the specific alities sattva etc.; certainly, not without reference to the gunas. Hence, though the duties have been divided by the scriputres, they are said to have been classified according to the gunas.
Which, again, are those duties? They are being spoken of:

The nature of Brahmanas, Ksatriyas, Vaisyas, and Sudras are due to their respective inherent dispositions. The meaning is that their past Karma has been the cause of determining births as Brahmanas etc. The Sattva and other Gunas are the result of such Karma. The Sattva-guna is born from the inherent nature of the Brahmana becoming dominant by suppressing the alities of Rajas and Tamas. The ality of Rajas originates from the inherent nature of the Ksatriyas becoming dominant by suppressing alities of Sattva and Tamas. Tamoguna arises from the inherent nature of the Vaisya, becoming dominant in a little way by suppressing Sattva and Rajas. The duties and works assigned to them according to the Gunas constituting their inherent nature, are expounded and allotted by the Sastras in the order described. For the Sastras analyse that the Brahmanas etc., possess such and such attributes and such and such are their duties and occupations.