Bhagavad Gita - Chapter 4 - Shloka (Verse) 13

व्याख्या--'चातुर्वर्ण्यं' (टिप्पणी प0 235.1) 'मया सृष्टं गुणकर्मविभागशः'--पूर्वजन्मोंमें किये गये कर्मोंके अनुसार सत्त्व, रज और तम--इन तीनों गुणोंमें न्यूनाधिकता रहती है। सृष्टि-रचनाके समय उन गुणों और कर्मोंके अनुसार भगवान् ब्राह्मण, क्षत्रिय, वैश्य और शूद्र--इन चारों वर्णोंकी रचना करते हैं (टिप्पणी प0 235.2)। मनुष्यके सिवाय देव, पितर, तिर्यक् आदि दूसरी योनियोंकी रचना भी भगवान् गुणों और कर्मोंके अनुसार ही करते हैं। इसमें भगवान्की किञ्चिन्मात्र भी विषमता नहीं है।

मनुष्यलोकमें ही वर्णाश्रम आदिके कर्मोंका अधिकार है अन्य लोकोंमें नहीं यह नियम किस कारणसे है यह बतानेके लिये ( अगला श्लोक कहते हैं ) अथवा वर्णाश्रम आदि विभागसे युक्त हुए मनुष्य सब प्रकारसे मेरे मार्गके अनुसार बर्तते हैं ऐसा आपने कहा सो नियमपूर्वक वे आपके ही मार्गका अनुसरण क्यों करते हैं दूसरेके मार्गका क्यों नहीं करते इसपर कहते हैं ( ब्राह्मण क्षत्रिय वैश्य और शूद्र इन ) चारों वर्णोंका नाम चातुर्वर्ण्य है। सत्त्व रज तम इन तीनों गुणोंके विभागसे तथा कर्मोंके विभागसे यह चारों वर्ण मुझ ईश्वरद्वारा रचे हुए उत्पन्न किये हुए हैं। ब्राह्मण इस पुरुषका मुख हुआ इत्यादि श्रुतियोंसे यह प्रमाणित है। उनमेंसे सात्त्विक सत्त्वगुणप्रधान ब्राह्मणके शम दम तप इत्यादि कर्म हैं। जिसमें सत्त्वगुण गौण है और रजोगुण प्रधान है उस क्षत्रियके शूरवीरता तेज प्रभृति कर्म हैं। जिसमें तमोगुण गौण और रजोगुण प्रधान है ऐसे वैश्यके कृषि आदि कर्म हैं। तथा जिसमें रजोगुण गौण और तमोगुण प्रधान है उस शूद्रका केवल सेवा ही कर्म है। इस प्रकार गुण और कर्मोंके विभागसे चारों वर्ण मेरेद्वारा उत्पन्न किये गये हैं यह अभिप्राय है। ऐसी यह चार वर्णोंकी अलगअलग व्यवस्था दूसरे लोकोंमें नहीं है इसलिये ( पूर्वश्लोकमें ) मानुषे लोके यह विशेषण लगाया गया है। यदि चातुर्वर्ण्यकी रचना आदि कर्मके आप कर्ता हैं तब तो उसके फलसे भी आपका सम्बन्ध होता ही होगा इसलिये आप नित्यमुक्त और नित्यईश्वर भी नहीं हो सकते इसपर कहा जाता है यद्यपि मायिक व्यवहारसे मैं उस कर्मका कर्ता हूँ तो भी वास्तवमें मुझे तू अकर्ता ही जान तथा इसीलिये मुझे अव्यय और असंसारी ही समझ।

In the human world (manushyaloke)—through this, regarding the four varnas and four ashramas, he asks the reason for the rule of eligibility for action, with "in the human [world] only" (manusha eva). By the word "adi" (etc.), specific states are implied.

In another way, restating the conduct, he raises an objection with "athava" (or else), etc. With "uchyate" (it is said), he answers the two questions.

(Objection:) "Then, due to the possibility of being an agent and an enjoyer, You are equal to us and not the Lord (anishvara)?" Raising this doubt, He says "tasya" (of that). He states the cause that sustains the inequality of creation by the Lord, who ordains an unequal creation, with "guna" (quality/mode), etc.

By the division of Gunas, there is a division of action; by that, the creation of the four varnas alone is taught; he clarifies this with "tatra" (there), etc. He concludes the resolution of the two questions in the context with "tachchedam" (and that is this).

Only in the human world is there eligibility for action preceded by Varna and Ashrama, because only there have Varnas, etc., been created by the Lord (as there is an absence of Varna, etc., in other worlds). Therefore, the qualified aspirants who partake in the divisions of the four varnas and ashramas follow the Lord alone; since He alone created the Varnas, etc., and their functions, following that is appropriate.

With "tasya," he pursues the objection to be refuted by the second part—"hanta" (alas/well then). "If the aforementioned rule of the Lord being the agent of the four varnas, etc., is accepted, then the creation, etc., related to that, and the activity inherent in it, would be the producer of merit (dharma), etc., and the fruit of that would go to the doer. Thus, due to the contingency of agency and enjoyment applied to You, eternal liberation, etc., would not belong to You."

(Answer:) Agency is by Maya, but in absolute reality (paramarthatas), there is non-agency; by accepting this, eternal liberation, etc., is established. He gives this answer with "uchyate" (it is said). Although, through the empirical dealing of the modification of Maya, I am the agent of the four varnas, etc., and their actions, still, know Me, of such nature, to be in absolute reality a non-agent; this is the construction.

Strictly from non-agency, non-enjoyment is established; he says this with "ata eva" (therefore).

For what reason do they 'follow Your path alone' and not another's? To this, He speaks. Or, "The rule that eligibility for Varna and Ashrama actions exists only in the human world and not in others—what is the cause of this?" To this, He says "chaturvarnyam" (the fourfold varna system), etc.

As for the objection raised by some: "Indeed, some behave with desire (sakam) and some without desire (nishkam), this is the variety of action; and considering You create the variety of their agents (Brahmana, etc.) as high, middle, etc., how is there no partiality/inequality in You?"—this is to be disregarded. Because, when an immediate connection is possible according to the method stated in the Bhashya, it is inappropriate to raise an interpretation based on a remote connection.

Or (likewise to be disregarded is the view that says) due to the inequality of the Gunas that originate the body, all do not have equal natures. In this view, since the explanation is sufficient merely by saying "Chaturvarnya arose from the division of Gunas and Karma," the purpose of saying "Created by Me" remains to be considered.

The four varnas alone are "Chaturvarnya". According to the division of Gunas and the division of Karma: The actions of a Brahmana, who is Sattva-predominant, are control of the mind (Shama), control of the senses (Dama), etc.; of a Rajanya (Kshatriya), who is Rajas-predominant with Sattva as subordinate, are heroism (Shaurya), etc.; of a Vaishya, who is Rajas-predominant with Tamas as subordinate, are agriculture (Krishi), etc.; of a Shudra, who is Tamas-predominant with Rajas as subordinate, is service to the three castes alone—in this way, according to the division of Gunas and Karma, the fourfold varna system was created by Me, the Lord.

"Chaturvarnyam" means the welfare of the four varnas. "Gunakarma" means Gunas and Karmas (Compound treated as singular). Karmas are Agnihotra, etc., and Gunas are of the form of substance and deity; "vibhagashah" means by division into general and specific. For instance, charity, chanting, etc., are common to all; Agnihotra, etc., is for the three varnas only, not the Shudra; Rajasuya, etc., is for the King only, not others—such a division is seen.

"Since the fourfold varna system and the Gunas and Karmas are created by Me, therefore, even regarding other deities, since they arise from Me, just as a father is pleased by the pleasure of his son, My satisfaction exists through their pleasure"—this meaning was not displayed by the Acharyas (Shankara), understanding that the propriety of the compound of Guna and Karma expects the word "division" (vibhaga), this should be understood.

(Objection:) "In that case, being the performer of the creation, etc., of the unequal nature of the four varnas, and of the activity inherent in them, and since the fruit of inequality and action goes to the agent, and since agency and enjoyment would apply to You, transmigratory existence (samsaratva), etc., would accrue to You?" (Answer:) Anticipating this, He speaks with the intention that "Agency is by Maya, not in reality," and therefore, there is an absence of transmigratory existence in Me who am eternally free.

"Tasya"—of that fourfold varna system, although I am the Agent through illusory (Mayic) dealings, know Me to be in absolute reality the Non-Agent. "Ata eva"—Therefore, because of the absence of agency and the establishment of non-enjoyment, (know Me as) "Avyayam"—changeless, of undiminished glory. Meaning, know Me as non-transmigratory. The meaning (of Avyayam) as "free from exertion/fatigue due to lack of attachment" is incorrect. Because exertion is observed even in Jivas who are devoid of attachment to fruit.

I alone am indeed the Doer," thus He says with "chaturvarnyam," meaning the aggregate of the four varnas.

The Brahmana is Sattvic; the Kshatriya is Sattvic-Rajasic; the Vaishya is Rajasic-Tamasic; the Shudra is Tamasic—this is the division of Gunas. The division of action, however, will be described by "shamo damah" (18.42), etc.

Due to the distinct nature [extraordinary characteristic] in the action, [He is] a Doer yet a Non-Doer. To that effect is the Shruti: "Vishvakarma vimanah..." (Creator of all, with specific/diverse mind...) [Rig Veda Samhita 8.3.17], etc. And also "tanur vidya kriya'kritih..." [Bhagavatam 6.4.46].

And this has been established previously [on page 142].

Even those devoted to other deities, for what reason do they follow Your path alone and not another's? To this, He says "chaturvarnyam" (the fourfold varna system), etc. "Chaturvarnyam" means the welfare of the four varnas. "Gunakarma" means Gunas and Karmas (treated as a singular compound). Karmas are Agnihotra, etc. Gunas are forms like the substance (dravya) and the deity (devata). "Vibhagashah" means by the division of general and specific. For instance, charity, chanting, etc., are common to all. Agnihotra, etc., is for the three varnas only, not for the Shudra. Rajasuya, etc., is for the King alone, not for others—such a division is seen. Since the fourfold system and the Guna-Karma are created by Me, therefore, even regarding other deities, since they arise from Me, just as a father is pleased by the pleasure of his son, My satisfaction exists through their pleasure—this is the meaning.

"Yadva" (Alternatively)—"according to the division of Gunas and the division of Karma," this should be the construction. For instance, Brahmanas are Sattva-predominant, their action is control of the mind (Shama), control of the senses (Dama), etc.; Kshatriyas are Rajas-predominant with Sattva subordinate, their action is heroism, etc.; Vaishyas are Rajas-predominant with Tamas subordinate, their action is agriculture, etc.; Shudras are Tamas-predominant with Rajas subordinate, their action is service alone—thus the division of Guna and Karma is seen. In that case, in the word "chaturvarnyam," the suffix shyan is used in the sense of the word itself (svarthe). The meaning is: the four varnas were created by Me according to the division of Gunas and Karma. The purport is that even devotees of other deities are My devotees alone because they perform actions ordained by Me.

(Objection:) "Indeed, if in this way You are pleased by the satisfaction of Your progeny and by the execution of Your command, and for that purpose You created the four varnas, then You are a great Samsari (worldly being)?" Anticipating this doubt, He says "tasya" (of that), etc. (I am) the Agent, yet due to the association with Maya, in reality, I am the Non-Agent. "Ata eva" (Therefore) I am "Avyayam"—changeless.

The entire universe, beginning with the four varnas and extending from Brahma down to a clump of grass, divided by the division of Gunas like Sattva and by the division of actions like Shama (control of the mind) appropriate to them, has been created by Me.

The mention of "creation" is for the purpose of illustration; [it implies] it is protected by Me alone and withdrawn (destroyed) by Me alone.

Know Me to be the Non-Agent, even though I am the Agent of that variegated creation, etc.

"How is this so?" To this, He answers here.

"Nanu" (It is objected): "Some engage in action with desire and some without desire—this is the variety of action; and regarding the agents of those actions, the Brahmanas etc., there is variety such as high, middle, etc. Since You create this, how is there no partiality in You?" Anticipating this doubt, He says "chaturvarnyam," etc.

The four varnas alone are "chaturvarnyam" (the suffix shyan is in the sense of the word itself). This is the meaning: Brahmanas are Sattva-predominant, their actions are Shama, Dama, etc.; Kshatriyas are Sattva-Rajas-predominant, and their actions are heroism, battle, etc.; Vaishyas are Rajas-Tamas-predominant, their actions are agriculture, trade, etc.; Shudras are Tamas-predominant, and their actions are service to the three varnas, etc.—in this way, the fourfold varna system was created by Me alone through the divisions of Gunas and Karmas.

This is true. Even so, know Me to be, in effect, the Non-Agent alone, although I am the Agent of that. The reason for this is: (Know Me as) "Avyayam"—free from exertion (fatigue) due to the absence of attachment, and free from destruction, etc.

"Nanu" (It is objected): "The accumulation of undiminished and infinite sins is equal for all; and due to that, the desire for quick fruit caused by non-discrimination is also equal. Therefore, since there is an absence of the desire for liberation (mumuksha) in anyone, the scripture of the means to liberation would become invalid/authoritative?" Anticipating this doubt, the refutation is made by two verses; with this intention, He speaks with "yathokta" (as stated), etc. It is shown by "chaturvarnyam," etc., that He Himself, the All-Doer, is the cause even regarding the minor fruits dependent on other deities mentioned in the previous verse. The mention of the fourfold varna system, which is included within the Vyashti-srishti (differentiated/individual creation), is for the purpose of including the entire Vyashti-srishti; with this intention, [Ramanuja] said "headed by the four varnas." The citation of Vyashti-srishti is to introduce the refutation of partiality and cruelty.

"Gunakarmavibhagashah" (by the division of Guna and Karma)—this refers to the subject of the division of Sattva, etc., which will be expanded upon later; with this intention, "Sattva-adi" was mentioned. Since all activities are rooted in Sattva, etc., "tadanuguna" (appropriate to that) was said. "Tamas in the Shudra, Rajas in the Kshatriya, and excellent Sattva in the Brahmana" (Mahabharata 14.39.11)—such is the division of Gunas. "Of Brahmanas, Kshatriyas, and Vaishyas..." (Gita 18.41)—such is the division of Karma.

"Shama-adi-karma"—meaning, actions like Shama are to be performed. Starting with "Shamo damah," it will be said later "The action of a Brahmana, born of his own nature" (Gita 18.42). similarly, regarding species like gods, animals, and humans, and in Kalpas like Varaha, Padma, and Ishana elaborated in the Puranas, the mode of unequal creation characterized by the predominance of specific Gunas should be observed.

Since the Scriptures (Shruti) ordain that the Lord is to be known as the total cause of creation, etc., the mention of "creation" here is intended to illustrate protection, etc., as well; thus he says "srishti" (creation). By this, stating that the three activities starting with individual creation (Vyashti-srishti) have Him as their agent, the meaning of texts like "Then I shall perform creation, having entered into you, O Prajapati" (Vishnu Dharma 68.51) is also expressed. And this has been aphorized in "But the formation of names and forms [is by Him who renders tripartite], for so is the teaching" (Brahma Sutra 2.4.20).

कुछ काल से इस श्लोक का अत्यन्त दुरुपयोग करके इसे विवादास्पद विषय बना दिया गया है। वर्ण शब्द का अर्थ है रंग। योगशास्त्र में प्रकृति के तीन गुणों सत्त्व रज और तम को तीन रंगों से सूचित किया जाता है। जैसाकि पहले बता चुके हैं इन तीन गुणों का अर्थ है मनुष्य के विभिन्न प्रकार के स्वभाव। सत्त्व रज और तम का संकेत क्रमश श्वेत रक्त और कृष्ण वर्णों से किया जाता है। मनुष्य अपने मन में उठने वाले विचारों के अनुरूप ही होता है। दो व्यक्तियों के विचारों में कुछ साम्य होने पर भी दोनों के स्वभाव में सूक्ष्म अन्तर देखा जा सकता है।इन स्वभावों की भिन्नता के आधार पर अध्यात्म की दृष्टि से अध्ययन करने के लिए मनुष्यों का चार भागों में वर्गीकरण किया जाता है इसको ही वर्ण कहते हैं। जैसे किसी बड़े नगर अथवा राज्य में व्यवसाय की दृष्टि से लोगों का वर्गीकरण चिकित्सक वकील प्राध्यापक व्यापारी राजनीतिज्ञ ताँगा चालक आदि के रूप में करते हैं उसी प्रकार विचारों के भेद के आधार पर प्राचीन काल में मनुष्यों को वर्गीकृत किया जाता था। किसी राज्य के लिये चिकित्सक और तांगा चालक उतने ही महत्व के हैं जितने कि वकील और यान्त्रिक। इसी प्रकार स्वस्थ सामाजिक जीवन के लिये भी इन चारों वर्णों अथवा जातियों को आपस में प्रतियोगी बनकर नहीं वरन् परस्पर सहयोगी बनकर रहना चाहिये। एक वर्ण दूसरे का पूरक होने के कारण आपस में द्वेषजन्य प्रतियोगिता का कोई प्रश्न ही नहीं होना चाहिये।तदोपरान्त भारत में मध्य युग की सत्ता लोलुपता के कारण साम्प्रदायिकता की भावना उभरने लगी जिसने आज अत्यन्य कुरूप और भयंकर रूप धारण कर लिया है। उस काल में शास्त्रीय विषयों में सामान्य जनों के अज्ञान का लाभ उठाते हुए अर्धपण्डितों ने शास्त्रों के कुछ अंशों को बिना किसी सन्दर्भ के उद्घृत करते हुए अपने ज्ञान का प्रदर्शन करना प्रारम्भ कर दिया।हिन्दुओं के पतनोन्मुखी काल में ब्राह्मण वर्ग को इस श्लोक की प्रथम पंक्ति का अर्ध भाग अत्यन्त अनुकूल लगा और वे इसे दोहराने लगे मैंने चातुर्र्वण्य की रचना की। इसका उदाहरण देदेकर समाज के वर्तमान दुर्भाग्यपूर्ण विभाजन को दैवी प्रमाणित करने का प्रयत्न किया गया। जिन लोगों ने ऐसे प्रयत्न किये उन्हें ही हिन्दू धर्म का विरोधी समझना चाहिये। वेदव्यासजी ने इसी श्लोक की प्रथम पंक्ति में ही इसी प्रकार के वर्गीकरण का आधार भी बताया कि गुणकर्म विभागश अर्थात् गुण और कर्मों के विभाग से चातुर्र्वण्य बनाया हुआ है।वर्ण शब्द की यह सम्पूर्ण परिभाषा न केवल हमारी वर्तमान विपरीत धारणा को ही दूर करती है बल्कि उसे यथार्थ रूप में समझने में भी सहायता करती है। जन्म से कोई व्यक्ति ब्राह्मण नहीं होता। शुभ संकल्पों एवं श्रेष्ठ विचारों के द्वारा ही ब्राह्मणत्व को प्राप्त किया जा सकता है। केवल शरीर पर तिलक चन्दन आदि लगाने से अथवा कुछ धार्मिक विधियों के पालन मात्र से हम ब्राह्मण होने का दावा नहीं कर सकते। परिभाषा के अनुसार उसके विचारों एवं कर्मों का सात्त्विक होना अनिवार्य है। रजोगुणप्रधान विचारों तथा कर्मों का व्यक्ति क्षत्रिय कहलाता है। जिसके केवल विचार ही तामसिक नहीं बल्कि जो अत्यन्त निम्न स्तर का जीवन शारीरिक सुखों के लिय्ो ही जीता है उस पुरुष को शूद्र समझना चाहिये। गुण और कर्म के आधार पर किये गये इस वर्गीकरण से इस परिभाषा की वैज्ञानिकता सिद्ध होती है।सत्त्व (ज्ञान) रज (क्रिया) और तम (जड़त्व) इन तीन गुणों से युक्त है जड़ प्रकृति अथवा माया। चैतन्य स्वरूप आत्मा के इसमें व्यक्त होने पर ही सृष्टि उत्पन्न होकर उसमें ज्ञान क्रिया रूप व्यवहार सम्भव होता है। उसके बिना जगत् व्यवहार संभव ही नहीं हो सकता। इस चैतन्य स्वरूप के साथ तादात्म्य करके श्रीकृष्ण कहते हैं कि वे चातुर्र्वण्यादि के कर्ता हैं क्योंकि उसके बिना जगत् का कोई अस्तित्व नहीं है और न कोई क्रिया संभव है। जैसे समुद्र तरंगों लहरों फेन आदि का कर्त्ता है अथवा स्वर्ण सब आभूषणों का कर्त्ता है वैसे ही भगवान् का कर्तृत्व भी समझना चाहिये।इसी श्लोक में भगवान् स्वयं को कर्त्ता कहते हैं परन्तु दूसरे ही क्षण कहते हैं कि वास्तव में वे अकर्त्ता हैं। कारण यह है कि अनन्त सर्वव्यापी चैतन्य आत्मा में किसी प्रकार की क्रिया नहीं हो सकती। देशकाल से परिच्छिन्न वस्तु ही क्रिया कर सकती हैं। आत्मस्वरूप की दृष्टि से भगवान् अकर्त्ता ही है।शास्त्रों की अध्ययन प्रणाली से अनभिज्ञ विद्यार्थियों को वेदान्त के ये परस्पर विरोधी वाक्य भ्रमित करने वाले होते हैं। परन्तु हम अपने दैनिक संभाषण में भी इस प्रकार के वाक्य बोलते हैं और फिर भी उसके तात्पर्य को समझ लेते हैं। जैसे हम कहते हैं कार मे बैठकर मैं गन्तव्य तक पहुँचा। अब यह तो सपष्ट है कि बैठने से मैं अन्य स्थान पर कभी नहीं पहुँच सकता तथापि कोई अन्य व्यक्ति हमारे वाक्य की अधिक छानबीन नहीं करता। इस प्रकार के वाक्यों में कार की गति का आरोप बैठे यात्री पर किया जाता है। वह अपनी दृष्टि से तो स्थिर बैठा है परन्तु वाहन की दृष्टि से गतिमान् प्रतीत होता है। इसी प्रकार विभिन्न स्वभावों की उत्पत्ति मन्ा और बुद्धि का धर्म है फिर भी उसका आरोप चैतन्य आत्मा पर करके उसे ही कर्त्ता कहते हैं किन्तु स्वस्वरूप से सर्वव्यापी अविकारी आत्मा अकर्त्ता ही है।वास्तव में मैं अकर्त्ता हूँ इसलिये

"Chaturvarnyam" (The fourfold order), etc. "Na mam" (Not Me), etc. Indeed, how can there be any taint by actions for Me, who am like Akasha (space/ether)? The resemblance to Akasha is due to the absence of desire.

"Iti" (Thus)—he who takes refuge in the Lord alone through this mode of knowledge, [who takes refuge] in the Supreme Lord alone who is a mass of bliss (Anandaghana) everywhere and at all times, and who reflects according to the maxim "There is nothing higher than Vasudeva"—how can there be bondage by actions for him?

Indicating the connection of "Chaturvarnyam," [the Commentator] states the purport with "Ahameva hi" (I alone, indeed). Since I alone am the creator of the fourfold varna system, and those versed in the three Vedas are included within that, therefore, how can those who worship other deities, forsaking Me, their Father, become partakers of great fruit?—this is the meaning of what He said.

With the intention that since "the course of Taddhita suffixes is strange," and since an additional meaning is possible, the rule "The suffix is added to 'chaturvarna' etc. in the sense of the word itself (svarthe)" [Vartika on Panini 7.3.31] need not be respected, he explains "Chaturvarna" (group of four varnas), etc.

(Objection:) Varnas are four and Gunas are three; so how is the division of Gunas among them [consistent]? To this, he says "Sattvika," etc. (Answer:) It should be understood that this division exists even among the Sattvic distinct from the Rajasic [types]. Due to priority in mention, in the Kshatriya, Sattva is greater than Rajas. From that same logic, in the Vaishya, Tamas is greater than Rajas, and that [Rajas] is endowed with equality; and in the Shudra, Tamas is greater compared to Rajas—thus he is Tamasic. But Sattva [in the Brahmana] is greater even than Tamas.

What is the nature of the division of action? To this he says "Karma," etc.

"If the fourfold varna system is created by You, then due to agency, the taint of action would apply to You too, just like a Jiva?" Anticipating this, to state the absence of taint from action, the reason is first stated with "Tasya," etc. "Then is this not contradictory?" To this, he says "Kriyayam" (In the action), etc.

How is there a distinction [in His action]? He shows this via Shruti itself with "Tatha hi," etc. "Vishvakarma" (Creator of all) yet "Vimanah"—meaning devoid of attachment therein. He shows the distinction in another way through the Purana with "Tanuh," etc.

He refutes the explanation of others (opponents) that "Because action is false (mithya), even the agent is a non-agent," with "Sadhitam cha" (And it has been established). This "reality of action" [was established] previously in the Second [Chapter].

"Due to the inequality of the Gunas that originate the body, all do not have equal natures," thus He says. The four varnas alone are "Chaturvarnyam"; the suffix shyan is used in the sense of the word itself. Created, i.e., produced, by Me, the Lord. "Gunakarmavibhagashah"—by the division of Gunas and the division of Karma.

To explain: Brahmanas are Sattva-predominant, and their actions are the Sattvic ones like Shama, Dama, etc. Kshatriyas are Rajas-predominant with Sattva subordinate, and their actions are of that nature, like heroism, splendor, etc. Vaishyas are Rajas-predominant with Tamas subordinate, and their actions are such as agriculture, etc. Shudras are Tamas-predominant, and their actions are Tamasic, such as service to the three varnas, etc.—thus are they established in the human world.

(Objection:) "In that case, by being the creator of the fourfold varna system of unequal nature, Your partiality is unavoidable?" Anticipating this doubt, He says "No" with "Tasya"—Of that fourfold varna system which is of unequal nature, although I am the Agent from the empirical standpoint (vyavahara), know Me to be the Non-Agent from the absolute standpoint (paramartha); and [know Me as] "Avyayam"—of undiminished glory due to being devoid of egoism.

"Nanu" (Objection): "How does even the success of action occur without You?" Anticipating this, He says "Chaturvarnyam," etc. "Chaturvarnyam"—the group of four varnas. "Gunakarmavibhagashah"—by the divisions of Gunas and Karmas; meaning, by the divisions of the actions belonging to Sattva, Rajas, and Tamas, it was created by Me.

Therefore, regarding that fourfold varna system, know Me as the Agent, yet as the "Avyayam"—imperishable—Brahman-form Non-Agent, who stands in the path of Rasa and is overpowered by Rasa (Rasa-paravasha). "Even though I am the Agent of that fourfold varna system"—

by the word "api" (even/also), it is indicated that I am the Agent through [My] will via [My] portions (amshas), but not directly Myself. Therefore, the purport is that success occurs there [in the world] due to the connection with My portions.

The four varnas alone are 'Chaturvarnyam,' created, i.e., produced, by Me, the Lord," in accordance with the Shruti "The Brahmana was His mouth..." (Rig Veda 10.90.12).

"Gunakarmavibhagashah"—by the division of Gunas and by the division of Karmas. The Gunas are Sattva, Rajas, and Tamas. Among them, the actions of the Sattvic—that is, the Sattva-predominant—Brahmana are Shama (control of mind), Dama (control of senses), Tapas (austerity), etc.; the actions of the Kshatriya, in whom Rajas is predominant and Sattva is subordinate, are heroism, splendor, etc.; the actions of the Vaishya, in whom Rajas is predominant and Tamas is subordinate, are agriculture, etc.; and the action of the Shudra, in whom Tamas is predominant and Rajas is subordinate, is service alone. In this way, the fourfold varna system was created by Me according to the division of Gunas and Karmas; this is the meaning.

And this fourfold varna system does not exist in other worlds; hence the qualification "in the human world."

"Alas! Then, being the agent of the action of creating the fourfold varna system, etc., You are connected with its fruit; therefore, You are not eternally free and the eternal Lord?" (Answer:) To this, it is said: Although, through the empirical dealing of Maya, I am the Agent of that action, still, in absolute reality (paramarthatah), know Me to be the Non-Agent. Therefore, know Me as "Avyayam" (immutable) and non-transmigratory (asamsarin).

"Nanu" (It is objected): "Some surrender to gods with desire (sakam), some surrender to gods with excessive desire, and some surrender to You without desire (nishkam); not all do so in the same way—this is the variety of action. And regarding the doers, Brahmanas etc., there is variety such as high, etc. Since You create this, how can there not be partiality (vaishamya) and cruelty (nairghrinya) in You?" Anticipating this doubt, He says "Chaturvarnyam," etc.

The world consisting of the four varnas was created by Me; as per the Lord's statement "Chatvaro jajnire varnah..." (The four varnas were born...). However, "Gunakarmavibhagashah"—Gunas are Sattva, etc., and the actions are appropriate to them; the division made by these is 'gross' (sthula). The division into Divine and Demoniac was made even prior to that and is 'subtle' (sukshma). Among them, Vipras (Brahmanas) are Sattva-predominant, and their actions are Shama, Dama, etc.; Kshatriyas are Sattva-Rajas-predominant, their actions are heroism, etc.; Vaishyas are Rajas-Tamas-predominant, their actions are agriculture, trade, etc.; Shudras are Tamas-predominant, their action is service to the Twice-born—in this way, it was created by Me alone. In the Jivas of the four varnas, due to their being conjoined with Prakriti (nature), the Gunas and Karmas were given along with the senses themselves; as per the text "Buddhindriyamanahpranan..." (The Lord created intellect, senses, mind, and pranas of the people... Bhagavatam 10.87.2).

Those (senses/actions) yield fruits exactly as performed by them, due to the boon of Brahma, as stated previously in "devan bhavayatanena..." (3.11). Therefore, know Me to be in reality the Non-Agent, even though I am the Agent and the Progenitor. Because I am "Avyayam"—meaning devoid of egoism, etc.

And so is the aphorism: "Partiality and cruelty are not [in the Lord] because of dependency, for so it is shown" (Brahma Sutra 2.1.34). Here, the Commentator (Vyasa/Bhashyakara) says: "He bestows happiness and sorrow in accordance with the karma of the Jivas"—this explanation of "because of dependency" is stated to instruct the disputant. But in reality, regarding self-created beings, even if partiality and cruelty were possible, (He is faultless) like the rain; the Lord is like the seed regarding karma. "Tathahi darshayati" (For so it is shown): "For He alone causes him to perform good work whom He wishes to lead up from these worlds, and He alone causes him to perform bad work whom He wishes to lead down" (Kaushitaki Upanishad 3.3.9); and "One becomes virtuous by virtuous action, sinful by sinful action" (Brihadaranyaka Upanishad 4.4.5), etc.—thus, even while acting relatively (dependent on karma), the majesty of the Lord is stated.

चातुर्वर्ण्यम् the fourfold caste? मया be Me? सृष्टम् has been created? गुणकर्मविभागशः according to the differentiation of Guna and Karma? तस्य thereof? कर्तारम् the author? अपि also? माम् Me? विद्धि know? अकर्तारम् nondoer? अव्ययम् immutable.Commentary The four castes (Brahmana? Kshatriya? Vaishya and Sudra) are classified according to the differentiation of Guna and Karma. In a Brahmana? Sattva predominates. He possesses selfrestraint? purity? serenity? straightforwardness? devotion? etc. In a Kshatriya? Rajs predominates. He possesses prowess? splendour? firmness? dexterity? generosity and the nature of a ruler. In a Vaishya? Rajas predominates and Tamas is subordinate to Rajas. He does the duty of ploughing? protection of cattle and trade. In a Sudra Tamas predominates and Rajas is subordinate to Tamas. He does service to the other three castes. Human temperaments and tendencies vary according to the Gunas.Though the Lord is the author of the caste system? yet He is not the author as He is the nondoer. He is not subject to Samsara. Really Maya does everything. Maya is the real author. Society can exist in a flourishing state if the four castes do their duties properly. Otherwise there will be chaos? rupture and fighting. (Cf.XVIII.41).

Catur-varnyam-meaning the same as catvarah varnah, the four castes; srstam, have been created; maya, by Me who am God, which accords with such Vedic texts as, 'The Brahmanas were His face৷৷.' (Rg. 10.90.12); guna-karma-vibhagasah, through a classification of the gunas and duties. [A.G. writes: guna-vibhagena karma-vibhagah, classification of the duties, determined by the classification of the gunas.-Tr] By the gunas are meant sattva, rajas and tamas (see note under 2.45; also see Chapter 14).
As to that, the control of the mind and body, austerity, etc. are the duties of the Brahmanas, who are sattvika, i.e. have a predominance of the ality of sattva (purity, goodness, etc.). Courage, valour, etc. are the duties of the Ksatriyas, in whom sattva becomes secondary and rajas (passion, attachment, etc.) preponderates. Agriculture etc. are the duties of the Vaisya, in whom tamas (indolence, ignorance, etc.) is secondary and rajas is predominant. Service is the only duty of the Sudra, in whom rajas is secondary and tamas predominates (see chapters 14, 16,17 and 18). In this way, the four castes have been created by Me through a classification of the gunas and duties. This is the idea. And these four castes do not prevail in the other worlds. Hence the specification, 'in the human world'.
'Well, in that caste, by virtues of Your being he agent of the acts of creation of the four castes,etc. You become subject tothe conseence of those actions? Therefore you are not eternally free and the eternal Lord!'
This is being answered: Api, even though; I am kartaram, the agent; tasya, of that act, from the empirical standpoint of maya; still, from the highest standpoint, viddhi, know; mam, Me; to be akartaram, a non-agent; and therefore, also know Me to be avyayam, changeless, not subject to the cycle of births and deaths.
'In reality, however, I am not the agent of those actions of which you think I am the agent.'
Because

The whole universe beginning with Brahma and ending with a cluster of grass, with the system of four stations divided according to Sattva and other Gunas and by actions like self-control corresponding to the Gunas, was created by Me. The mention of 'creation' is for illustration. The universe is protected by Me alone and is withdrawn by Me alone. Know Me to be the creator of his manifold actions of creation etc., but at the same time to be non-agent.
Sri Krsna explains here how this is possible.