CASTE IN
GITA.
Few Notes by K.N.K.
(There are
several places in Gita where caste or Varna is mentioned implicitly or
explicitly. Some of them are referred here below. They are accompanied with
three translations. One is that from International Gita Society, the second by
Justice K T Telang and third is of Swami Sivananda respectively. Some words are
translated differently or some were omitted from translation. However, in all
the three; by Telang gives a lot of footnotes to cite other sources where
similar ideas are expressed in the past. He also refers several commentaries
and contrasts them to his own translations. It is a stimulating work. The so
called Gita Society translation tries to modernize the meanings of words that
could not be found in any dictionaries. Also they clip in words and or clip out
them to their convenience. With these few words let us try to understand caste
Varna in the text as they are.
At first it
is Arjuna who brings out the rigidity of caste barriers in the then society. He
is apprehensive of aftermath of the war between kins that might result in the
fall of family women and that will bring mingling or mixing up of castes. The
result is the greatest sin of depriving the ancestors of their annual rituals.
Verse 43 mentions “Jathidharmah”. Ref.
I 39 to 44. One might as well question
Arjuna on his apprehension of mixing castes. He, his father Pandu and his grandfather
Vichitraveerya or even Vyasa the surrogate were all of mixed birth. KNK.)
I 39 to 44
Though they are blinded by greed, and do not see evil in the
destruction of the family, or sin in being treacherous to friends. Why should
not we, who clearly see evil in the destruction of the family, think about
turning away from this sin, O Krishna? (1.39)
Eternal family traditions and codes of moral conduct are
destroyed with the destruction of the family. And immorality prevails in the
family due to the destruction of family traditions. (1.40)
And when immorality prevails, O Krishna, the women of the
family become corrupted; when
women are corrupted, unwanted progeny is born. (1.41)
This brings the family and the slayers of the family to hell,
because the spirits of their ancestors are degraded when deprived of ceremonial
offerings of love and respect by the unwanted progeny. (1.42)
The everlasting qualities of social order and family
traditions of those who destroy their family are ruined by the sinful act of
illegitimacy. (1.43)
We have been told, O Krishna, that people whose family
traditions are destroyed necessarily dwell in hell for a long time. (1.44)
Although having their consciences corrupted by avarice, they do not see the
evils flowing from the extinction of a family, and the sin in treachery to
friends, still, O Ganârdana! should not we, who do see the evils flowing from
the extinction of a family, learn to refrain from that sin? On the extinction
of a family, the eternal rites of families are destroyed 2. Those rites being destroyed, impiety predominates
over the whole family 3. In consequence of the predominance of impiety, O Krishna!
the women of the family
become corrupt 4; and
the women becoming corrupt, O descendant of Vrishni! Intermingling
of castes results; that intermingling necessarily leads the family and the
destroyers of the family to hell; for when the ceremonies of (offering)
the balls of food and water (to them) fail 5, their ancestors fall down (to hell). By these transgressions of the
destroyers of families, which occasion intermingling of castes, the eternal
rites of castes and rites, of families are subverted. And O Ganârdana!
we have heard that men whose family-rites are subverted, must necessarily live
in hell. Alas! We are engaged in committing a heinous sin, seeing that we are
making efforts for killing our own kinsmen out of greed of the pleasures of
sovereignty.
Katham na jneyam
asmaabhih paapaad asmaan nivartitum; Kulakshayakritam dosham prapashyadbhir
janaardana39.
Why should not we, who clearly see evil in the destruction of
a family, learn to turn away from this sin, O Janardana (Krishna)?
COMMENTARY: Ignorance of the law is no excuse and wanton
sinful conduct is a crime unworthy of knowledgeable people.
Kulakshaye
pranashyanti kuladharmaah sanaatanaah; Dharme
nashte kulam kritsnam adharmo’bhibhavatyuta.
40. In the destruction of a family, the immemorial religious
rites of that family perish; on the destruction of spirituality, impiety
overcomes the whole family.
COMMENTARY: Dharma pertains to the duties and ceremonies
practised by the family in accordance with scriptural injunctions.
Adharmaabhibhavaat
krishna pradushyanti kulastriyah; Streeshu dushtaasu vaarshneya jaayate
varnasankarah.
41. By
prevalence of impiety, O Krishna, the women of the family become corrupt and, women
becoming corrupted, O Varsneya (descendant of Vrishni), there arises
intermingling of castes!
Sankaro narakaayaiva
kulaghnaanaam kulasya cha; Patanti
pitaro hyeshaam luptapindodakakriyaah.
42. Confusion of castes leads to hell the slayers of the
family, for their forefathers fall, deprived of the offerings of rice-ball and
water.
Doshair etaih
kulaghnaanaam varnasankarakaarakaih; Utsaadyante
jaatidha rmaah kuladharmaashcha shaashwataah.
43. By these evil deeds of the destroyers of the family,
which cause confusion of castes, the eternal religious rites of the caste and
the family are destroyed.
Utsannakuladharmaanaam
manushyaanaam janaardana; Narake’niyatam vaaso bhavateetyanushushruma.
44. We have heard, O Janardana, that inevitable is the
dwelling for an unknown period in hell for those men in whose families the
religious practices have been destroyed!
(Arjuna
doesn’t want to fight and Krishna tells him his own duty as a Kshatriya
warrior. Ref. II 31 to 37. It is much clearer
in Krishna’s words that the duties of caste could not be relinquished at all.
He stresses this point by several arguments. He insists that Arjuna should
fight and don’t worry about the result. Either way he Arjuna will benefit only.
Krishna here and also elsewhere did not talk about the consequences mentioned
by Arjuna that is about the family women and ancestors. K N K.)
II 31 to 37
Considering also your duty as a warrior you should not waver like this.
Because there is nothing more auspicious for a warrior than a righteous war.
(2.31)
Only the fortunate warriors, O Arjuna, get such an opportunity for an
unsought war that is like an open door to heaven. (2.32)
If you will not fight this righteous war, then you will fail in your duty,
lose your reputation, and incur sin. (2.33)
People will talk about your disgrace forever. To the honored, dishonor is
worse than death. (2.34)
The great warriors will think that you have retreated from the battle out of
fear. Those who have greatly esteemed you will lose respect for you. (2.35)
Your enemies will speak many unmentionable words and scorn your ability.
What could be more painful to you than this? (2.36)
You will go to heaven if killed on the line of duty, or you will enjoy the
kingdom on the earth if victorious. Therefore, get up with a determinate determination
to fight, O Arjuna. (2.37)
Having regard to your
own duty also, you ought not to falter, for there is nothing better for a
Kshatriya 4
than a righteous battle. Happy those Kshatriyas, O son of Prithâ! who
can find such a battle (to fight)--come of itself 5--an
open door to heaven! But if you will not fight this righteous battle, then you
will have abandoned your own duty and your fame, and you will incur sin. All
beings, too, will tell of your everlasting infamy; and to one who has been
honoured, infamy is (a) greater (evil) than death. (Warriors who are) masters
of great cars will think that you abstained from the battle through fear, and
having been highly thought of by them, you will fall down to littleness. Your
enemies, too, decrying your power, will speak much about you that should not be
spoken. And what, indeed, more lamentable than that? Killed, you will obtain
heaven; victorious, you will enjoy the earth. Therefore arise, O son of Kuntî!
resolved to (engage in) battle.
Swadharmam api
chaavekshya na vikampitum arhasi; Dharmyaaddhi yuddhaacchreyo’nyat kshatriyasya
na vidyate.
31. Further, having regard to thy own duty, thou shouldst not
waver, for there is nothing higher for a Kshatriya than a righteous war.
COMMENTARY: To a Kshatriya (one born in the warrior or ruling
class) nothing is more welcome than a righteous war.
Yadricchayaa
chopapannam swargadwaaram apaavritam; Sukhinah kshatriyaah paartha labhante
yuddham eedrisham.
32. Happy are the Kshatriyas, O Arjuna, who are called upon
to fight in such a battle that comes of itself as an open door to heaven!
COMMENTARY: The scriptures declare that if a warrior dies for
a righteous cause on the battlefield he at once ascends to heaven.
Atha chettwam imam
dharmyam samgraamam na karishyasi; Tatah swadharmam keertim cha hitwaa paapam
avaapsyasi.
33. But, if thou wilt not fight in this righteous war, then,
having abandoned thine duty and fame, thou shalt incur sin.
Akeertim chaapi
bhootaani kathayishyanti te’vyayaam; Sambhaavitasya chaakeertir maranaad
atirichyate.
34. People, too, will recount thy everlasting dishonour; and
to one who has been honoured, dishonour is worse than death.
Bhayaad ranaad
uparatam mamsyante twaam mahaarathaah; Yeshaam cha twam bahumato bhootwaa
yaasyasi laaghavam.
35. The great car-warriors will think that thou hast
withdrawn from the battle through fear; and thou wilt be lightly held by them
who have thought much of thee.
Avaachyavaadaamshcha
bahoon vadishyanti tavaahitaah; Nindantastava saamarthyam tato duhkhataram nu
kim.
36. Thy enemies also, cavilling at thy power, will speak many
abusive words. What is more painful than this!
Hato vaa praapsyasi
swargam jitwaa vaa bhokshyase maheem; Tasmaad uttishtha kaunteya yuddhaaya
kritanishchayah.
37. Slain, thou wilt obtain heaven; victorious, thou wilt
enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight!
III 5,
One does not attain freedom from the bondage of Karma by
merely abstaining from work. No one attains perfection by merely giving up
work, because no one can remain actionless even for a moment. Everyone is
driven to action helplessly indeed
by the forces of Nature. (3.04-05)
of nature constrain everybody, not having
free-will (in the matter), For nobody ever remains even for an instant without
performing some action; since the qualities to some action 1.
Na hi kashchit
kshanamapi jaatu tishthatyakarmakrit; Kaaryate
hyavashah karma sarvah prakritijair gunaih.
5. Verily none can ever remain for even a moment without
performing action; for, everyone is made to act helplessly indeed by the
qualities born of Nature.
COMMENTARY: The ignorant man is driven to action helplessly
by the actions of the Gunas—Rajas, Tamas and Sattwa.
(Here is
the fantasy that the god gives to the faithful. The creator created people charged
or allowed to perform or conduct sacrifices to gods in heaven. Gods will be
satisfied and they in turn bring rains to the earth that facilitates the making
of food and other articles of consumption to people. The translators bent here
to make sense out of fantasy. They know the fact; rains do not emanate from
heaven but from oceans in the earth itself. Steaming clouds from oceans are
blocked by high rise mountains and when cool pours down as rains. The so called
sacrifices are confined to Brahmins among Hindus alone. So how do rains appear
in all over the world? The devout will say that even one Brahmin doing his duty
will bring benefit to all people on earth. So here is a concrete example of the
rigid caste system. The god claims that the foundation of all things on earth
is the sacrifice prescribed in Vedas. K N K.)
III 9 to 16,
In the beginning the creator created human beings together
with selfless service (Seva, sacrifice) and said: By serving each other you
shall prosper and the sacrificial service shall fulfill all your desires.
(3.10)
Nourish the celestial controllers with selfless service, and
they will nourish you. Thus nourishing one another you shall attain the Supreme
goal. (3.11)
The celestial controllers, served by selfless service, will
give you all desired objects. One who enjoys the gift of celestial controllers
without sharing with others is, indeed, a thief. (3.12)
The righteous who eat after feeding others are freed from all
sins, but the impious who cook food only for themselves without first offering to God, or sharing with others verily eat sin. (3.13)
The living beings are born from food grains, grains are
produced by sacrificial work or duty performed by farmers and other field
workers. Duty is prescribed in the scriptures. Scriptures (such as the Vedas,
the Holy Bible, the Holy Koran) come from the Supreme Being. Thus the
all-pervading Supreme Being or God is ever present in selfless service.
(3.14-15)
The one who does not help to keep the wheel of creation in
motion by sacrificial duty (Seva), and rejoices sense pleasures, that sinful
person lives in vain. (3.16)
The Creator, having in
olden times created men together with the sacrifice, said: 'Propagate with
this. May it be the giver to you of the things you desire. Please the gods with
this, and may those gods please you. Pleasing each other, you will attain the highest
good. For pleased with the sacrifices, the gods will give you the enjoyments
you desire. And he, who enjoys himself without giving them what they have
given, is, indeed, a thief.' The good, who eat the leavings of a sacrifice, are
released from all sins. But the unrighteous ones, who prepare food for
themselves only, incur sin.
From food are born
(all) creatures; from rain is the production of food; rain is produced by
sacrifices; sacrifices are the result of action; know that action has its
source in the Vedas; the Vedas come from the Indestructible. Therefore the
all-comprehending Vedas are always concerned with sacrifices 1
Yajnaarthaat
karmano’nyatra loko’yam karmabandhanah; Tadartham karma kaunteya muktasangah
samaachara.
9. The world is bound by actions other than those performed
for the sake of sacrifice; do thou, therefore, O son of Kunti, perform action
for that sake (for sacrifice) alone, free from attachment!
COMMENTARY: If anyone does actions for the sake of the Lord,
he is not bound. His heart is purified by performing actions for the sake of
the Lord. Where this spirit of unselfishness does not govern the action, such
actions bind one to worldliness, however good or glorious they may be.
Sahayajnaah prajaah
srishtwaa purovaacha prajaapatih; Anena prasavishyadhwam esha
vo’stvishtakaamadhuk.
10. The Creator, having in the beginning of creation created
mankind together with sacrifice, said: “By this shall ye propagate; let this be
the milch cow of your desires (the cow which yields the desired objects)”.
Devaan bhaavayataanena
te devaa bhaavayantu vah; Parasparam bhaavayantah shreyah param avaapsyatha.
11. With this do ye nourish the gods, and may the gods
nourish you; thus nourishing one another, ye shall attain to the highest good.
Ishtaan bhogaan hi vo
devaa daasyante yajnabhaavitaah; Tair
dattaan apradaayaibhyo yo bhungkte stena eva sah.
12. The gods, nourished by the sacrifice, will give you the
desired objects. So, he who enjoys the objects given by the gods without
offering (in return) to them, is verily a thief.
Yajnashishtaashinah
santo muchyante sarva kilbishaih; Bhunjate te twagham paapaa ye pachantyaatma
kaaranaat.
13. The righteous, who eat of the remnants of the sacrifice,
are freed from all sins; but those sinful ones who cook food (only) for their
own sake, verily eat sin.
Annaad bhavanti
bhootaani parjanyaad anna sambhavah; Yajnaad bhavati parjanyo yajnah karma
samudbhavah.
14. From food come forth beings, and from rain food is
produced; from sacrifice arises rain, and sacrifice is born of action.
Karma brahmodbhavam
viddhi brahmaakshara samudbhavam; Tasmaat sarvagatam brahma nityam yajne
pratishthitam.
15. Know thou that action comes from Brahma, and Brahma
proceeds from the Imperishable. Therefore, the all-pervading (Brahma) ever
rests in sacrifice.
Evam pravartitam
chakram naanuvartayateeha yah; Aghaayur
indriyaaraamo mogham paartha sa jeevati.
16. He who does not follow the wheel thus set revolvin, who
is of sinful life, rejoicing in the senses, he lives in vain, O Arjuna!
COMMENTARY: He who does not follow the wheel by studying the Vedas and performing
the sacrifices prescribed therein, but who indulges only in sensual pleasures,
lives in vain. He wastes his life.
(The god
makes it much more clearly on the setting up of caste hierarchy. If he fails to
manage the set up; the world will get confused and castes will get mixed up
resulting in destruction of these people. K N K.)
24 For should I at any time not engage
without sloth in action, men would follow in my path from all sides, O son of Prithâ!
If I did not perform actions, these worlds would be destroyed, I should be the
cause of caste interminglings; and I should be ruining these people.
These worlds would perish if I do not work, and I shall be
the cause of confusion and destruction of all these people. (3.23-24)
Utseedeyur ime lokaa
na kuryaam karma ched aham; Sankarasya cha kartaa syaam upahanyaam imaah
prajaah.
24. These worlds would perish if I did not perform action; I
should be the author of confusion of castes and destruction of these beings.
(Still more
on the same reiterated by saying that is quoted below. It is god who says these
words. There is no need to make the caste duties more explicit and rigid. K N
K.)
35 One's own duty, though defective,
is better than another's duty well performed. Death in (performing) one's own
duty is preferable; the (performance of the) duty of others is dangerous.
Shreyaan swadharmo vigunah
paradharmaat swanushthitaat; Swadharme nidhanam shreyah paradharmo bhayaavahah.
35. Better is one’s own duty, though devoid of merit, than
the duty of another well discharged. Better is death in one’s own duty; the
duty of another is fraught with fear.
(The
fourfold division of society based on three qualities that of Satva, Rajas and
Tamas; as well as duties conjoined to them; is my own work. But do not blame me
for it since I do nothing directly. In a later chapter 14 an elaborate
description of the three gunas and the way they act are defined. With three defined
qualities a fourfold division is created! Oh, he is god and so he could do it.
K N K.)
IV 13 The fourfold division of castes was
created by me according to the apportionment of qualities and duties. But
though I am its author, know me to be inexhaustible, and not the author.
I created the four divisions of human society based on
aptitude and vocation. Though I am the author of this system of the division of
labor, one should know that I do nothing directly and I am eternal. (See also
18.41) (4.13)
Chaaturvarnyam mayaa
srishtam gunakarma vibhaagashah; Tasya kartaaram api maam viddhyakar taaram
avyayam.
13. The fourfold caste has been created by Me according to
the differentiation of Guna and Karma; though I am the author thereof, know Me
as the non-doer and immutable.
COMMENTARY: The four castes are Brahmana, Kshatriya, Vaisya
and Sudra. This division is according to the Guna and Karma. Guna is quality.
Karma is the kind of work. Both Guna and Karma determine the caste of a man.
In a Brahmana, Sattwa
predominates. He possesses serenity, purity, self-restraint straightforwardness
and devotion.
In a Kshatriya, Rajas
predominates. He possesses prowess, splendour, firmness, dexterity, generosity
and rulership.
In a Vaisya, 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 the quality of Tamas. He renders
service to the other three castes. Human temperaments and tendencies vary
according to the Gunas.
(Here is
another disclaimer from what he said earlier. III-24 “These worlds would perish
if I did not perform action”. God says that not he who does any act but the
nature that does it. May be nature is something different and independent of
god himself? K N K.)
V 14 18
The Lord neither creates the urge for action, nor the feeling
of doership, nor the attachment to the results of action in people. The powers
of material Nature do all these. (5.14)
An enlightened person — by perceiving God in all — looks at a
learned person, an outcast, even a cow, an elephant, or a dog with an equal
eye. (See also 6.29) (5.18)
Na kartritwam na
karmaani lokasya srijati prabhuh;
Na karmaphala samyogam swabhaavas tu pravartate.
14. Neither agency nor actions does the Lord create for the world,
nor union with the fruits of actions; it is Nature that acts.
Vidyaavinaya sampanne
braahmane gavi hastini; Shuni
chaiva shvapaake cha panditaah samadarshinah.
18. Sages look with an equal eye on a Brahmin endowed with
learning and humility, on a cow, on an elephant, and even on a dog and an
outcaste.
IX 32 & 33
(Here again
the caste distinctions are highlighted though the god makes an attempt to be even
handed. The contrast among Brahmin, Kshatriya and women {in general without
distinction of caste] vaisyas and Sudras is too clear. The later groups are
much lower to the earlier two [men only]. So castes are fixed and cemented. K N
K.)
Anybody can attain the Supreme Abode by just surrendering
unto My will with loving devotion, O Arjuna. (See also 18.66) (9.32)
Then, it should be very easy for the wise and devout sages to
attain the Supreme Being. Therefore, having obtained this joyless and
transitory human life, one should always worship Me with loving devotion.
(9.33)
For, O son of Prithâ! even those who are of sinful birth,
women, Vaisyas; and Sûdras likewise, resorting to me, attain the supreme goal.
What then (need be said of) holy Brâhmanas and royal saints who are (my)
devotees? Coming to this transient unhappy 1 world, worship me.
Maam hi paartha
vyapaashritya ye’pi syuh paapayonayah; Striyo vaishyaastathaa shoodraaste’pi
yaanti paraam gatim.
32. For, taking refuge in Me, they also, who, O Arjuna, may
be of sinful birth—women, Vaisyas as well as Sudras—attain the Supreme Goal!
Kim punarbraahmanaah
punyaa bhaktaa raajarshayastathaa; Anityamasukham lokam imam praapya bhajaswa
maam.
33. How much more easily then the holy Brahmins and devoted royal
saints (attain the goal); having obtained this impermanent and unhappy world,
do thou worship Me.
XIII-10
Detachment, non-fondness with son, wife, and
home; unfailing equanimity upon attainment of the desirable and the
undesirable; (13.09-11)
absence of attachment, absence of self-identifying regard for
son, wife 4,
home, and so forth; and constant equability on the approach of (both what is)
agreeable and (what is) disagreeable;
Asaktiranabhishwangah
putra daara grihaadishu; Nityam
cha samachittatwam ishtaanishtopapattishu.
10. Non-attachment, non-identification of the Self with son,
wife, home and the rest, and constant even-mindedness on the attainment of the
desirable and the undesirable,
XVIII 40 to 45
(These are
reiteration of the caste bound society of the time. Many scholars try to soft
pedal these explicit statements in order to bring that god did not order these
duties and qualities linked to birth alone. But wordings are as explicit as it
could be and to get different meanings are a waste of their scholarly pursuits.
However no ancient commentator such as Adi Shankara, Ramanuja, Sreedhara,
Neelakanta and many others did not try to gloss over the real meaning of caste
system. The words describing Karma, Dharma are here: Swakiyam, Sahajam,
Swabhavajam which mean that they are based on castes at birth. Only later day scholars who are in know of the
modern world realities twist words to mean to something contemporary. Although
the god created only four different castes; the system went on proliferating
several castes, sub-castes and sub-castes inside sub-castes and so on. Today
Brahmins are differentiated into hundreds of sections and they don’t intermarry
up to the last half of 20th century when marriages were arranged on
comparing horoscopes. Social reformers of 19th and early 20th
century campaigned against all caste distinctions and for equality. But the
popular vote politics stopped and reversed the process. Today people identify
themselves through castes; upper caste, lower, OBC, SC and ST and also dalits
and ati-dalits. It seems that we are bogged by systems. However, there are some
sparks in the dark. Although most people have forgotten the reformers, they are
moving forward though slowly. The examples are of less of child marriages,
education to girls, etc. An imperceptible change is life of widows of upper
castes. Nowadays no one insists on them to shave their heads discard colored
garments and all jewelry. K N K.)
There is no being, either on the earth or among the celestial
controllers in the heaven, who can remain free from these three modes of
material Nature. (18.40)
The division of human labor is also based on the qualities
inherent in peoples’ nature or their makeup. (See also 4.13) (18.41)
Those who have serenity, self control, austerity, purity,
patience, honesty, transcendental knowledge, transcendental experience, and
belief in God are labeled as intellectuals (Braahmans). (18.42)
Those having the qualities of heroism, vigor, firmness,
dexterity, not fleeing from battle, charity, and administrative skills are
called leaders or protectors (Kshatriyas). (18.43)
Those who are good in cultivation, cattle rearing, business,
trade, finance, and industry are known as business men (Vaishyas). Those who are
very good in service and labor type work only are classed as workers (Shudras).
(18.44)
One can attain the highest perfection by devotion to one’s
natural work. Listen to Me how one attains perfection while engaged in one’s
natural work. (18.45)
One attains perfection by worshipping the Supreme Being from whom all beings originate, and by whom all this
universe is pervaded through
performance of one’s natural duty for Him. (See also 9.27, 12.10) (18.46)
One’s inferior natural
work is better than superior unnatural work even though well performed. One who
does the work ordained by one’s inherent nature, without any selfish motive,
incurs no sin (or Karmic reaction). (See also 3.35) (18.47)
There is no entity either on earth or in heaven among the
gods, which is free from these three qualities born of nature. The duties of
Brâhmanas, Kshatriyas, and Vaisyas, and of Sûdras, too, O terror of your foes!
are distinguished according to the qualities born of nature 3. Tranquillity 4,
restraint of the senses, penance, purity, forgiveness, straightforwardness,
also knowledge, experience, and belief (in a future world), this is the natural
duty of Brâhmanas. Valour, glory, Courage, dexterity 1, not slinking away from
battle, gifts, exercise of lordly power 2, this is the natural duty of
Kshatriyas. Agriculture, tending cattle, trade, (this) is the natural duty of
Vaisyas, And the natural duty of Sûdras, too, consists in service. (Every) man
intent on his own respective duties obtains perfection 3. Listen, now, how one
intent on one's own duty obtains perfection. Worshipping, by (the performance
of) his own duty, him from whom all things proceed, and by whom all this is
permeated, a man obtains perfection. One's duty, though defective, is better
than another's duty well performed 4. Performing the duty prescribed by nature,
one does not incur sin.
Na tadasti prithivyaam
vaa divi deveshu vaa punah; Sattwam
prakritijairmuktam yadebhih syaat tribhirgunaih.
40. There is no being on earth or again in heaven among the
gods that is liberated from the three qualities born of Nature.
Braahmanakshatriyavishaam
shoodraanaam cha parantapa; Karmaani pravibhaktaani swabhaavaprabhavairgunaih.
41. Of Brahmanas, Kshatriyas and Vaishyas, as also the
Sudras, O Arjuna, the duties are distributed according to the qualities born of
their own nature!
Shamo damastapah
shaucham kshaantiraarjavameva cha; Jnaanam vijnaanam aastikyam brahmakarma
swabhaavajam.
42. Serenity, self-restraint, austerity, purity, forgiveness
and also uprightness, knowledge, realisation and belief in God are the duties
of the Brahmanas, born of (their own) nature.
Shauryam tejo
dhritirdaakshyam yuddhe
chaapyapalaayanam; Daanameeshwarabhaavashcha
kshaatram
karmaswabhaavajam.
43. Prowess, splendour, firmness, dexterity and also not
fleeing from battle, generosity and lordliness are the duties of Kshatriyas,
born of (their own) nature.
Krishigaurakshyavaanijyam
vaishyakarma swabhaavajam; Paricharyaatmakam karma shoodrasyaapi swabhaavajam.
44. Agriculture, cattle-rearing and trade are the duties of
the Vaishya (merchant class), born of (their own) nature; and action consisting
of service is the duty of the Sudra (servant class), born of (their own)
nature.
COMMENTARY: When a man does his duties rightly according to
his order of life, his heart gets purified and he goes to heaven.
Swe swe karmanyabhiratah
samsiddhim labhate narah; Swakarmaniratah siddhim yathaa vindati tacchrinu.
45. Each man, devoted to his own duty, attains perfection.
How he attains perfection while being engaged in his own duty, hear now.
Yatah
pravrittirbhootaanaam yena sarvamidam tatam; Swakarmanaa tamabhyarchya siddhim
vindati maanavah.
46. He from whom all the beings have evolved and by whom all
this is pervaded, worshipping Him with his own duty, man attains perfection.
COMMENTARY: Man attains perfection by worshipping the Lord
through the performance of his own duty, that is, he becomes qualified for the
dawn of Self-knowledge.
Shreyaanswadharmo
vigunah paradharmaat swanushthitaat; Swabhaavaniyatam karma kurvannaapnoti
kilbisham.
47. Better is one’s own duty (though) destitute of merits,
than the duty of another well performed. He who does the duty ordained by his
own nature incurs no sin.
Sahajam karma kaunteya
sadoshamapi na tyajet; Sarvaarambhaa hi doshena dhoomenaagnirivaavritaah.
48. One should not abandon, O Arjuna, the duty to which one
is born, though faulty; for, all undertakings are enveloped by evil, as fire by
smoke!
XIII 59 61
(Here below
are the words of god hammering the last nails on the head of Arjuna making it
more explicit about the caste system created by him.He says that Arjuna will do
his duty through compulsions of his nature as Kshatriya. K N K.)
But if you will not listen through egotism, you will be
ruined. If entertaining egotism, you think that you may not fight, vain,
indeed, is that resolution of yours. Nature will constrain you. That, O son of
Kuntî! which through delusion you do not wish to
do, you will do involuntarily, tied down by your own duty, flowing from your
nature.
Yadahankaaram
aashritya na yotsya iti manyase; Mithyaisha vyavasaayaste
prakritistwaam niyokshyati.
59. If, filled with egoism, thou thinkest: “I will not
fight”, vain is this, thy resolve; Nature will compel thee.
Swabhaavajena kaunteya
nibaddhah swena karmanaa; Kartum
necchasi yanmohaat karishyasyavasho’pi tat.
60. O Arjuna, bound by thy own Karma (action) born of thy own
nature, that which from delusion thou wishest not to do, even that thou shalt
do helplessly!
COMMENTARY:Thou wilt be forced to fight because of thy
nature. It will compel thee to fight, much against thy will.
The lord, O Arguna! is seated in the region of the
heart 1
of all beings, turning round all beings (as though) mounted on a machine, by
his delusion.
Eeshwarah
sarvabhootaanaam hriddeshe’rjuna tishthati; Bhraamayan sarvabhootaani
yantraaroodhaani maayayaa.
61. The Lord dwells in the hearts of all beings, O Arjuna,
causing all beings, by His illusive power, to revolve as if mounted on a
machine!
(The foregoing quotes from the text of Gita
clearly show that the most important theme prescribed or preached by God; is
the inevitable and inescapable duty to follow and do caste bound ones and there
is no other choice. Any other than the caste based duties; is too sinful and
not be undertaken. Then there is a complimentary theme of Bhakti devotion to
god that could be resorted by all as stated earlier. IX-32. K N K.)
(Though
these words are uttered by god to clear doubts from Arjuna they do point to
certain truths that are perceivable by all. For to one that is born, death is certain. And beginning or birth is unclear i.e. we are not fully aware of the
beginning. Also we have no knowledge about after death what. We are aware of
the present only i.e. about the life we are living. Yes, there is enough
evidence all round us in this world to convince the certainty of death to one
born. What happens afterwards is very much unknown. There are more of
speculations and fantastic fictional descriptions of life after death in some other
worlds for example heaven. Gita has several such descriptions at places. One of
them is down below. A question arises here. Why should anyone forgo all worldly pleasures here on
earth, and concentrate mind on god and his work in order to attain the same
pleasures in another unknown world. No one in all these thousands of
years has come back and explained the situation existing in that world. K N K.)
II-27 & 28
Even if you think that the physical body takes birth and dies
perpetually, even then, O Arjuna, you should not grieve like this. Because death is certain for the
one who is born, and birth is certain for the one who dies. Therefore,
you should not lament over the inevitable. (2.26-27)
All beings are unmanifest, or invisible to our physical eyes
before birth and after death. They manifest between the birth and the death
only. What is there to grieve about? (2.28)
For to one that is
born, death is certain; and to one that dies, birth is certain. Therefore about
(this) unavoidable thing, you ought not to grieve. The source of things, O descendant
of Bharata! is unperceived; their middle state is perceived; and their end
again is unperceived. What (occasion is there for any) lamentation regarding
them 1
Jaatasya hi dhruvo
mrityur dhruvam janma mritasya cha; Tasmaad aparihaarye’rthe na twam shochitum
arhasi.
27. For certain is death for the born and certain is birth for
the dead; therefore, over the inevitable thou shouldst not grieve.
Avyaktaadeeni
bhootaani vyaktamadhyaani bhaarata;
Avyakta nidhanaanyeva tatra kaa paridevanaa.
28. Beings are unmanifested in their beginning, manifested in
their middle state, O Arjuna, and unmanifested again in their end! What is
there to grieve about?
COMMENTARY: The physical body is a combination of the five
elements. It is perceived by the physical eye only after the five elements have
entered into such combination. After death the body disintegrates and all the
five elements return to their source. The body cannot be perceived now. It can
be perceived only in the middle state. He who understands the nature of the
body and human relationships based upon it will not grieve.
(Aside from others the god says that his
devotees will go to heaven with all good deeds done here on earth and stay in
heaven till the good deeds get exhausted. In other words one who does not enjoy
anything pleasurable to senses in this earth, as they are considered to be
mortal sins and devoted to his god will be able to receive and enjoy all that
lost pleasures in the nether world. This world is inhabited with ever young, luscious
and voluptuous heavenly ladies who are always available on the credit of good
deeds to the person concerned. [Women are disqualified since they are born of
sin] K N K.)
IX 20-22
The doers of the rituals prescribed in the Vedas, the
drinkers of the nectar of devotion, and whose sins are cleansed, worship Me by
doing good deeds for gaining heaven. As a result of their meritorious deeds
they go to heaven and enjoy celestial sense pleasures. (9.20)
They return to the mortal world after enjoying the wide world of heavenly pleasures upon
exhaustion of the fruits of their good Karma. Thus following the injunctions
of the Vedas, persons working for the fruit of their actions take repeated
birth and death. (See also 8.25) (9.21)
I personally take care of both spiritual and material welfare
of those ever-steadfast devotees who always remember and adore Me with
single-minded contemplation. (9.22)
Those who know the three (branches of) knowledge, who drink
the Soma juice, whose sins are washed away, offer sacrifices and pray to me for
a passage into heaven; and reaching the holy world of the lord of gods, they
enjoy in the celestial regions the celestial pleasures of the gods. And having
enjoyed that great heavenly world, they enter the mortal world when (their)
merit is exhausted 3.
Thus those who wish for objects of desire, and resort to the ordinances of the three
(Vedas), obtain (as the fruit) going and coming.
Traividyaa maam
somapaah pootapaapaa
Yajnairishtwaa swargatim praarthayante; Te
punyamaasaadya surendraloka- Mashnanti
divyaan divi devabhogaan.
20. The knowers of the three Vedas, the drinkers of Soma,
purified of all sins, worshipping Me by sacrifices, pray for the way to heaven;
they reach the holy world of the Lord of the gods and enjoy in heaven the
divine pleasures of the gods.
Te tam bhuktwaa
swargalokam vishaalam Ksheene
punye martyalokam vishanti;
Evam trayeedharmamanuprapannaa Gataagatam
kaamakaamaa labhante.
21. They, having enjoyed the vast heaven, enter the world of
mortals when their merits are exhausted; thus abiding by the injunctions of the
three (Vedas) and desiring (objects of) desires, they attain to the state of
going and returning.
COMMENTARY: When their accumulated merits are exhausted, they
come to this world again. They have no independence.
The doers of the rituals prescribed in the Vedas, the
drinkers of the nectar of devotion, and whose sins are cleansed, worship Me by
doing good deeds for gaining heaven. As a result of their meritorious deeds
they go to heaven and enjoy celestial sense pleasures. (9.20)
They return to the mortal world after enjoying the wide world of heavenly pleasures upon
exhaustion of the fruits of their good Karma. Thus following the
injunctions of the Vedas, persons working for the fruit of their actions take
repeated birth and death. (See also 8.25) (9.21)
I personally take care of both spiritual and material welfare
of those ever-steadfast devotees who always remember and adore Me with
single-minded contemplation. (9.22)
(When
Arjuna questions, the god accepts the reality that mind is restless, turbulent,
strong and unyielding; the god answers in the affirmative but insists that the
mind is difficult to control and restless; but, by practice and by dispassion
it may be restrained!
In effect the god orders that mind should be
trained to keep quiet about everything else; a kind of psychological
conditioning that could make people morons; insensitive to all things happening
around whether painful or pleasurable. This idea is repeated in so many places
in Gita. The benefit assured and guaranteed are that the god release and redeem one in the
nether world. The following verses are in that line. K N K.)
Arjuna Uvaacha:
Yo’yam yogastwayaa
proktah saamyena madhusoodana; Etasyaaham na pashyaami chanchalatwaat sthitim
sthiraam.
Arjuna said:
33. This Yoga of equanimity taught by Thee, O Krishna, I do not
see its steady continuance, because of restlessness (of the mind)!
Chanchalam hi manah
krishna pramaathi balavad dridham; Tasyaaham nigraham manye vaayoriva
sudushkaram.
34. The mind verily is restless, turbulent, strong and unyielding,
O Krishna! I deem it as difficult to control as to control the wind.
COMMENTARY: The mind ever changes its point of concentration
from one object to another. So it is always restless. It is not only restless
but also turbulent and impetuous, strong and obstinate. It produces agitation
in the body and in the senses. That is why the mind is even more difficult to
control than to control the wind.
Sri Bhagavaan Uvaacha:
Asamshayam mahaabaaho
mano durnigraham chalam; Abhyaasena tu kaunteya vairaagyena cha grihyate.
The Blessed Lord said:
35. Undoubtedly, O mighty-armed Arjuna, the mind is difficult
to control and restless; but, by practice and by dispassion it may be
restrained!
Asamyataatmanaa yogo
dushpraapa iti me matih; Vashyaatmanaa tu yatataa shakyo’vaaptumupaayatah.
36. I think that Yoga is hard to be attained by one of
uncontrolled self, but the self~controlled and striving one attains to it by
the (proper) means.
IX-34 & XVIII-65/66
Constantly glorifying me, and exerting themselves 3, firm in
their vows 4, and saluting me with reverence, they worship me, being always
devoted.
Manmanaa bhava
madbhakto madyaajee maam namaskuru; Maamevaishyasi yuktwaivamaatmaanam
matparaayanah.
34. Fix thy mind on Me; be devoted to Me; sacrifice unto Me;
bow down to Me; having thus united thy whole self with Me, taking Me as the
Supreme Goal, thou shall verily come unto Me.
On me (place) your mind, become my devotee, sacrifice to me,
reverence me, you will certainly come to me. I declare to you truly, you are
dear to me. Forsaking all duties 3, come to me as (your)
sole refuge. I will release you from all sins. Be not grieved.
Manmanaa bhava
madbhakto madyaajee maam namaskuru; Maamevaishyasi satyam te pratijaane
priyo’si me
65. Fix thy mind on Me, be devoted to Me, sacrifice to Me,
bow down to Me. Thou shalt come even to Me; truly do I promise unto thee, (for)
thou art dear to Me.
Sarvadharmaan
parityajya maamekam sharanam vraja; Aham twaa sarvapaapebhyo
mokshayishyaami maa shuchah.
66. Abandoning all duties take refuge in Me alone; I will
liberate thee from all sins; grieve not.
COMMENTARY: The whole being of a man should be surrendered to
the Lord without reservation. Then there will be a marvelous transformation. He
will have the vision of God everywhere. All sorrows and pains will vanish. His
mind will be one with Him. He will forever have his life and being in the Lord
alone.
K.N.Krishnan. Feb. 2013.
