Bhagavad Gita 18.

41
brhman
n a-ks
n atriya-vim
m
drn
n m
m ca paran-tapa
karmn
n i pravibhaktni
svabhva-prabhavair gun
n aih
n

Sanskrit to English Word for Word Meanings:

brhman
n a of the brhman
n as; ks
n atriya the ks
n atriyas; vim and the
vaiyas; drn
n m of the dras; ca and; param-tapa O subduer of
the enemies; karmn
n i the activities; pravibhaktni are divided;
svabhva their own nature; prabhavaih
n born of; gun
n aih
n by the
modes of material nature.

Translation of Bhagavad Gita 18.41

Brahmanas, kshatriyas, vaishyas and shudras are distinguished by the
qualities born of their own natures in accordance with the material modes, O
chastiser of the enemy.

Commentary by Sri A.C. Bhaktivedanta Swami

Prabhupada of Gaudiya Sampradaya:
No commentary by Srila Prabhupada.

Commentary by Sri Vishvanatha Chakravarthi Thakur of

Gaudiya Sampradaya:
However, the living body filled with the three gunas becomes successful by
worshipping the Supreme Lord by prescribed activities according to his
nature. This is described in six verses. These activities or duties, designated
precisely (pravibhaktani) by the gunas of sattva, rajas and tamas, which

manifest by birth (svabhavena), are prescribed for the brahmanas,

ksatriyas, vaisyas and sudras.

Commentary by Sri Ramanuja of Sri Sampradaya:

18.41 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
qualities of Rajas and Tamas. The quality of Rajas originates from the
inherent nature of the Ksatriyas becoming dominant by suppressing qualities
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.

Commentary by Sri Sridhara Swami of Rudra

Sampradaya:
It could be postulated that if everything physical such as actions, agent,
agency, rewards, etc. are comprised of the three gunas or modes of material
nature then how is it possible for jivas or embodied beings to achieve moksa
or liberation from material existence. In order to resolve such speculations
and concisely describe the essence of the entire Bhagavad-Gita which
illustrates that jivas can achieve moksa by knowledge from the Vedic
scriptures taught by the spiritual preceptor and the grace of the Supreme
Lord derived from performing prescribed Vedic activities according to
qualification as a matter of duty or worshipping the Supreme Lord Krishna
with bhakti or exclusive loving devotion.

Now Lord Krishna commences a new theme with this verse explaining that
the duties of the different classes of Vedic society such as brahmana or
priestly class, ksatriya or royal and warrior class, vaisya or agricultural and
mercantile class as well as sudra or menial worker class which is the only
one not qualified to take part in any Vedic activity as they serve the other
three classes. The duties enjoined for all the classes are clearly delineated
and itemised with distinct divisions. The typical duties of all the four classes
will be described according to the predominating influence of the three gunas
which manifest the corresponding nature determined by the tendencies
acquired in past lives and the impressions from the attendant karma or
reactions to actions. The brahmins have a predominance of sattva guna, the
ksatriyas a predominance of raja guna with a little sattva guna, the vaisyas
with raja guna mixed with tama guna and the sudras with a predominance
tama guna and a little raja guna.

Commentary by Sri Madhvacharya of Brahma

Sampradaya:
The word sattvam in the previous verse means the living entities. Those who
have achieved moksa or liberation from material existence are not held
captive by the three gunas or modes of material nature and are like
demigods upon the Earth. Although they move freely in the material worlds
they are not bound by the defects of the material worlds just as Vaisnava
devotees living in a city are not bound by the sinful activities of the residents
of the city. Among those situated in tama guna the mode of ignorance, the
ones most despicable are those who obscure the truth from the rest of
humanity hindering them from developing and evolving. These evil ones
follow the path of darkness and sorcery and offer sacrifices and pay homage
to demons for material gains. These demons are situated in raja guna the
mode of passion and are very powerful in the material existence
manipulating societies, religions, species, planets and even galaxies; but
spiritually these demons are just like retarded cripples with no access to
sattva guna the mode of goodness and subsequently higher consciousness.

Any human who is situated in sattva guna is impervious to them and cannot
be influenced or obstructed by the demons nefarious delusions.
The most advanced among all humans are the Vaisnava Brahmins who by
their internal potency acquired by bhakti or exclusive loving devotion to the
Supreme Lord Krishna or any of His authorised incarnations as revealed in
Vedic scriptures, have the ability to free themselves from samsara the
perpetual cycle of birth and death and can guide others to do the same.
Now begins the summation.
Among the pure ones situated in sattva guna are those known as
paramahamsa or one completely absorbed internally in relishing the sublime
nectar of the holy names of Lord Krishna realising that He is fully present
when His transcendental names are chanted and sung. Parivrajacarya or one
who joyously travels extensively preaching the sublime glories of Lord
Krishna everywhere they go. Bahudaka or one who dedicates their life to
making pilgrimage exclusively to the holy places in India where Lord Krishna
or any of His authorised incarnations performed their pastimes. Kuticaka or
one who practices renunciation in seclusion continuously reflecting upon the
Supreme Lord and learning to depend only upon the Supreme Lord for
everything. These four are the divisions in the fully renounced order of life
known as sannyasi which can only be awarded to males who have been
initiated as Vaisnava Brahmins in one of the four authorised sampradayas or
channels of disciplic succession and none other. Brahmacari or those in
celibate devotion throughout their lives. Vanaprastha can be male or female
and is when husband and wife sever all physical connection and embrace
only spiritual activities for the performance of bhakti to the Supreme Lord.
All of the preceding are completely celibate. The grihasta ashram is not
celibate and consists of married householder devotees who perform some
devotion amidst taking care of family obligations. These four main divisions
listed in descending order become decreasingly less situated in pure sattva
guna and to the degree that there is exposure to external influences one
becomes subjected to raja guna the mode of passion.

Paramahamsas are known by their tranquillity, self-control and inherent

righteousness. The demigods such as Brahma, Surya, Ganesh, etc. even
though extremely passionate rarely exhibit any signs of passion because
even when engaged in passionate acts their minds are constantly in
communion with the Supreme Lord. As far as others are concerned due to
the fluctuating nature of their minds their actions are usually equated with
raja guna the mode of passion; yet when their minds are fixed upon the
lotus feet of the Supreme Lord then they too can be considered situated in
sattva guna. Inquiry into the eternal principles of the Vedic scriptures and
performing prescribed ritualistic activities are the special attributes of the
brahmacaris aspiring for the ultimate truth. Assuming familial activities,
maintaining a wife, producing children are the symptoms of the grihastas.
Becoming detached, giving up attachment to grown children and residence
along with all conceptions of father, mother, wife, husband and wholly
reflecting on the Supreme Lord are the expressions of vanaprasthas. For the
sannyasis the absolute equanimity expressed towards all living entities is
the symbol of their advanced development.
The Brahmins although situated firmly in sattva guna may possess a small
degree of raja guna and ksatriyas though anchored in raja guna could have
some qualities of sattva guna such as righteousness as was exemplified by
King Yudisthira of the Pandavas. Vaisyas are mixed with both raja and tama
gunas could have some slight amount of sattva guna even sudras if exposed
to good association might be found to have a percentage or two of sattva
guna. Amongst those who are devoted to the Lord Krishna such natural
distinctions are obvious as they are effulgent from within being empowered
by the Supreme Lord. Even those born in non-brahmin dynasties such as
meat eating mleechas and dog eating candelas as well as barbarians and
other outcastes if they are purified by association with devotees and initiated
by a bonafide spiritual master from one of the four authorised sampradayas
then they are situated in sattva guna and entitled to be a devotee of the
Supreme Lord. Yet those who although born in Brahmin families and perform
prescribed Vedic activities are sceptical of the supremacy of Lord Krishna

over all other gods are situated or consider other gods as equal to or
superior to Lord Krishna are situated in raja and tama gunas. While those
who do not know the supremacy of Lord Krishna and are indifferent to Him
are situated in tama guna.
The pitris or anscestors, the gandharvas or celestial musicians and singers,
the ancient ascetics and the demigods are all situated in sattva guna and
influenced by the three gunas with each one more superior then the previous
one. The demigods, Indra the king of the heavenly planets, Brahma the
secondary creator of the material existence and Shiva the destroyer are also
situated in sattva guna, each progressively superior to the previous one.
Effulgent amongst even the effulgent is Sri Laksmi, the expanded shakti or
feminine energy of every incarnation of the Supreme Lord Krishna
simultaneously as an eternal reality. Such progressive gradation exists even
after moksa is attained and everyone is eternally blissful. Although the three
gunas being material do not exist in the spiritual worlds. After moksa when
one attains the spiritual worlds the gradation can be determined by how
extensive the bliss is that one expresses and by the location where one is
exhibiting this bliss such as Vaikuntha or Svetadvipa, etc.
Among the best of jivas situated in tama guna are those who are neutral and
indifferent to the Supreme Lord Krishna. The best of those in raja guna are
those who utilise their power and wealth for the service of the Supreme Lord
Krishna. Since all jivas possess an atma or immortal soul, they are all to
some degree or other connected to sattva guna it is just that some are more
obscured then others. Some are so obscured that there is no sattva guna
visible. All are differentiated in classification according to the predominance
of one of the three gunas. Commencing with the attributes of sattva guna
every jiva can become qualified for moksa from Brahma downwards.
Spiritual intelligence and wisdom only manifests from sattva guna that is
why it is stated in the Vedic scriptures that from sattva guna arises spiritual
wisdom and those who have perfected such wisdom are candidates for
redemption and achieve moksa and those who have failed descend in

darkness to lower existences while those who have neither perfected or

failed remain suspended in samsara for another lifetime.

Commentary by Sri Keshava Kashmiri of Kumara

Sampradaya:
Lord Krishna having concluded an elaborate exposition on the three gunas or
modes of material nature and how they influence the jivas or embodied
beings; entitling those who are conscious of what is eternally in their best
interest to aspire for moksa or liberation from material existence by
wholeheartedly cultivating the qualities of sattva guna the mode of
goodness. Now a point of contention may be raised that if all jivas are
categorised in one of the three modes according to which one is
predominant then a jiva for example possessing the virtues that would
situate one in sattva guna would have to enjoy the equisite happiness of the
heavenly planets with all of the rapturous but transitory pleasures of the
celestial demigods and moksa will have eluded them. In such a situation how
will they be delivered from samsara th perpetual cycle of birth and death and
attain the bliss of moksa. In order to respond to such a question, Lord
Krishna specifically introduces the inherent qualifications of the Brahmins as
ordained by Vedic scriptures along with the natural duties that are
established upon the differentiated degrees of goodness that one possesses.
This applies to raja and tama gunas as well according to varnasrama or the
status and stage of lfe in which one is situated, In order to to establish that
the prescribed Vedic activities enjoined in the Vedic scriptures are by nature
dominated by sattva guna if performed without self motivation for the
exclusive satisfaction of the Supreme Lord then as such they confer
tranquillity, wisdom and devotion which all lead to moksa and heralds the
imminent attainment of communion with the Supreme Lord.
The Brahmins the priestly class, the ksatriyas or royal warrior class and the
vaisyas the mercantile and agricultural class are all spoken of in unison
because they only have the right to initiation making them qualified to study
the Vedic scriptrures, engage in yagnas or ritualistic propitiation and

worship. Whereas the sudra or servant class are mentioned separately as

they have not the qualification for initiation and study of the Vedic scriptures
but all are factually the product of their own innate natures.
To study the Vedic scriptures and perform yagna the prerequisite of initiation
essential and required. A sudra is a fourth class citizen who may perform
unauthorised activities without sin because they are only once born from the
womb not twice born by the spiritual master. It is prohibited in the Vedic
scripture to initiate a sudra. If done it will bring calamity upon the spiritual
master, his dynasty and the whole kingdom. There are direct references in
the Vedic scriptures prohibiting sudras from initiation. Such passages as: The
sudra carries the dead body to the cremation ground that is a sudra and if a
sudra hears a mantra his ears should be filled with wax, if he recites a
mantra his tongue should be cut out and if he memorises a mantra his life
should be taken. So it can be understood that in ancient times the
prohibitions of a sudra were strictly enforced.
But examples are cited in Vedic scriptures attesting to the fact that if it is
discered that a sudra possesses the innate qualities of sattva guna then even
he can be eligible to receive initiation if this has been ascertained by the
bonafide spiritual master.
There is a famous example in the Javalaopanisad of even an outcaste which
is lower then a sudra humbly begging for initiation at the feet of the sage
Gautama Rishi who perfunctionarily asked him who his father was. The
outcaste boy did not know who his father was and told Gautama Rishi that
he would have to ask his mother and come back. When he returned he
confessed that his mother had told him that she had slept with many men
before he was born and so she could not verify who his father was. Yet as
unsavoury as the story was because the outcaste boy had told the truth
Gautama Rishi was pleased and told him that total honesty is an undeniable
virtue of sattva guna thus qualifying him to receive initiation and
immeadiately ordered him to shave his head, take full bath and put on clean
cloth, whereby Gautama Rishi initiated him.

The innate characteristic of the Brahmins is predominance of sattva guna.

That of a ksatriya is a predominance of raja guna with some sattva guna.
That of a vaisya is an equal portion of raja guna and tama guna and that of a
sudra is a predominance of tama guna with a little raja guna.

Commentary by Sri Adi Shankaracharya of Advaita

Sampradaya:
18.41 Parantapa, O scorcher of enemies; karmani, the duties; brahmanaksatriya-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 quality of sattva. Similarly, the source
of the nature of the Ksatriyas is rajas, with sattva as a subordinate (quality);
the source of the nature of the Vaisyas is rajas, with tamas as the
subordinate (quality); the source of the nature of the Sudras is tamas, with
rajas as the subordinate (quality); for the natures of the four are seen to be
tranquillity. 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 qualities 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:

Commentary by Sri Abhinavagupta of Kaula Tantra

Sampradaya:
18.41-60 Brahmana etc. upto avasopitat. Surely the intrinsic nature of the
Brahmanas etc., does not voilate what has been difined (above) by way of
classifying their duties. Therefore, as far as you are concerned, you have the
intrinsic quality of the Ksatriya (warrior), and your nature i.e., intrinsic
quality, does, without fail, assume the part of the inciter of yourself, even
though you dont like it. For, a person who acts simply being incited by that
(natural condition), there is the strong bondage of the merit or demerit.
Therefore, perform actions following the means of correct knowledge, taught
by Me. In that case, the bondage would disappear. The intention of the
principal sentence (statement of the entire passage under study) is to help
to get this idea. The meaning of the subordinate sentences (statements) is
evident. Briefly (verse 50) : in short. Knowledge : i.e. the one which has
been explained earlier. Nistha conveys, avoiding verbal jugglary, the
meaning what has been determined. He who is endowed with intellect
totally pure etc. : All this has been almost explained already. Hence, no
more trouble is taken [to comment upon it].

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