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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
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.
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.
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
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:
http://www.bhagavad-gita.us/bhagavad-gita-18-41/