After dealing with the various gunas in the preceding stanza, Krishna now applies them to the social fabric of humanity and thus intelligently classifies the entire mankind under four distinct heads: the Brahmanas, the Kshatriyas, the Vaishyas and the Shudras.

Different types of duties are assigned to each of these classes of individuals depending upon their nature (Swabhaava), which is ordered by the proportion of the gunas in the make-up of each type of inner equipment. The duties prescribed for a particular type depend upon the manifestation of the inner ruling gunas, as expressed in the individual’s contact with the world and his activities in society. The good and bad are not diagnosed by merely examining the texture of the person’s skin or the colour of his hair; an individual is judged only by his expressions in life and by the quality of his contacts with the world outside. These alone can reflect one’s inner personality — the quality and texture of the contents of one’s mind-intellect.

After testing and determining the quality of the inner personality, the individuals in the community are classified, and different types of duties are prescribed for each. Naturally, the duties prescribed for a Brahmana are different from those expected of a Kshatriya; and the work of the Vaishya and the Shudra should necessarily be different from that of the Brahmana and the Kshatriya. The Shastra enjoins duties, by pursuing which the preponderant Tamas can be evolved into Rajas, which, in its turn, can grow to become Sattwa. And, even then, the seeker must wait for the sublimation of Sattwa, when alone the final experience of the Infinite is gained.

By observing a person one can conclude as to which class he belongs to — whether to the Brahmana, the Kshatriya, the Vaishya or the Shudra. In this context, when we say a man is Sattwic, it only means that the Sattwic qualities are predominant in him; even in the most Sattwic of persons, at times, the Rajasic and the Tamasic qualities can and will show up; so too, even in the most Tamasic man, Sattwa and Rajas will necessarily show up sometimes. No one is exclusively of one guna alone.

Today, as they are now worked out in India, these four classifications have lost much of their meaning. They signify merely a hereditary birth-right in the society, a mere physical distinction that divides the society into castes and sub-castes. A true Brahmana is necessarily a highly cultured Sattwic man who can readily control his sense-organs, and with perfect mastery over his mind, can raise himself, through contemplation, to the highest peaks of meditation upon the Infinite. But today’s Brahmana is one who is claiming his distinction by birth alone and alas! he gets no reverence, because he has not striven to deserve it.

ANSWERING THE FOUR TYPES OF NATURE, AS DETERMINED BY THEIR PSYCHOLOGICAL CHARACTERISTICS, THERE ARE FOUR KINDS OF SOCIAL LIVING, EACH HAVING A DEFINITE FUNCTION IN SOCIETY: THEY ARE DESCRIBED BELOW:

Parantapa, O scorcher of enemies; karmani, the duties; brahmana-ksatriya-visam, of the Brahmanas, the Ksatriyas and the Vaisyas; ca, as also; sudranam, of the Surdras-the Sudras have not been included with the others (in the compund word) because, owing to their having a single birth, [Sudras have no right to be invested with the sacred thread which, in the case of the other three castes, symbolizes a second birth.] they have no right to (the study of) the Vedas; pravibhaktani, have been fully classified, have been prescribed by making distinctions among them;-according to what?-gunahi, according to the gunas; svabhava-prabhavaih, born from Nature. Nature means the Praktrti of God, His Maya consisting of the three gunas. ‘Born from Nature’ means ‘born of these three gunas. In accordnace with these the duties such as control of the internal organs, etc. of the Brahmanas and others have been classified. Or (the meaning is): The source of the nature of the Brahmanas is the 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: