Bhagavad Gita Chapter 4, Verse 13

English Translation

The four castes have been created by Me through a classification of the gunas and duties. Even though I am the agent of that (act of classification), still know Me to be a non-agent and changeless.

Detailed Commentary

4.13. Exegesis -- 'Cāturvarṇyaṁ' 'mayā sṛṣṭaṁ guṇakarmavibhāgaśaḥ' -- According to the *karmas* of past lives, the *sattva*, *rajas*, and *tamas* *guṇas* are more or less pronounced. At the time of creation, Bhagavān creates the *Brāhmaṇa*, *Kṣatriya*, *Vaiśya*, and *Śūdra* *varṇas* based on these *guṇas* and *karmas*. Besides humans, Bhagavān also creates the *devas*, *pitṛs*, animals, and other *yonis* (species/births) according to *guṇas* and *karmas*. There is no partiality in Bhagavān's intention in this. 'Cāturvarṇyam' means that all beings have different classifications. Humans, animals, birds, trees—all are of four types. For example, among birds, pigeons are *Brāhmaṇas*, falcons are *Kṣatriyas*, kites are *Vaiśyas*, and crows are *Śūdras*. Similarly, among trees, *Pīpal* (Ficus religiosa) is *Brāhmaṇa*, *Neem* (Azadirachta indica) is *Kṣatriya*, tamarind is *Vaiśya*, and *Babool* (Acacia nilotica) is *Śūdra*. However, here 'Cāturvarṇyam' should refer only to humans, because only they can understand *varṇa-vibhājana* (the division of *varṇas*) and perform *karmas*. Bhagavān says that I have created the four *varṇas*, because they are My parts (*aṁśas*) and I am the well-wisher of all beings (*prāṇimātra*). Therefore, I always concern Myself with their benefit. Humans should worship Me through all duties corresponding to their *varṇa* (Gītā 18.46). In 'tasya kartāramapi māṁ viddhyakartāramavyayam', 'akartāram' means that Bhagavān, even while performing *karmas*, does not possess the ego of doership (*kartṛtva*). Even while performing *karmas* like creation, sustenance, and dissolution of the universe, Bhagavān remains completely detached (*nirlipta*). In the creation of the universe, Bhagavān is both the cause and the means. Here, Bhagavān is called 'avyayam' because nothing of His is spent or diminished. 'Karmabhirna sa badhyate' (actions do not bind Him) – Bhagavān's *karmas* are indeed divine; the *karmas* of saints and great souls are also like this. In reality, any human being can make their *karmas* divine. When *karmas* are accompanied by desires (*kāmanās*) and wishes (*icchās*), only then do they become a cause of bondage. When these are removed, *karmas* become divine, and there is no bondage. A simple way to make one's *karmas* divine is to not consider the objects received from the world as one's own or for oneself, but to employ them in the service of the world. Whatever objects we possess have not come with us and will not go with us. Nor is it within our power to alter them. In such a situation, we have no right over them. Even the *sūkṣma* (subtle) and *kāraṇa* (causal) bodies, which accompany us through countless births, are subject to change; therefore, one should not have a sense of ownership over them either. Those objects are meant only for good use (*sadupayog*), not for oneself. Everyone is one's own for rendering service, but no one is there for receiving. One should not take anything even from Bhagavān, but rather surrender oneself to Him. Whatever we need and is beneficial for us, Bhagavān has already given to us. There is no need to ask anything from Him, for His generosity is infinite. In the previous verse, Bhagavān, by giving His own example and the example of *mumukṣu* (liberation-seeking) individuals, inspires Arjuna to perform his duty with *niṣkāma bhāva* (desireless attitude).