Bhagwad Gita - Post 234

Verse 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!

Verse 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.

Verse 43

Prowess, splendour, firmness, dexterity and also not fleeing from battle, generosity and lordliness are the duties of Kshatriyas, born of (their own) nature.

Verse 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.

Here we have an indication of the manner in which society is to be organized, vertically as well as horizontally. The horizontal discipline and stabilizing of life is called varna dharma. The vertical process of ascent of the individual is in the ashrama dharma. Actually, the whole of ethics, the entire code of conduct and behaviour, is summed up in three things:

1) The concept of dharma, artha, kama and moksha; 

2) varna dharma;

3) ashrama dharma.

The ultimate goal, in its complete structure, is delineated in the principles of dharma, artha, kama, moksha. 

The ethical need is dharma, the material need is artha, the emotional need is kama, and the spiritual need is moksha. 

The concept of moksha, or the liberation of the soul, determines the other principles of dharma, artha and kama. 

The cosmical aspiration is, therefore, summed up in this fourfold principle of dharma, artha, kama, moksha. But this concept of moksha has to be implemented in our daily life in society, and in our personality. 

The terms used here—Brahmana, Kshatriya, Vaishya and Sudra—refer to intelligence, power, wealth and labour.

There is a classification of the ability and endowments of people according to a variety of reasons.

The fourfold classification of human society into Brahmana, Kshatriya, Vaishya and Sudra, representing the guiding class, the ruling class, the wealthy class and the labour class, has relevance to the inner psychic preponderance of intellectual capacity, administrative capacity, economic capacity and working capacity. When these four are blended together in a proper form, society is supposed to be stable. 

Though society is stable, somehow or the other, by an administrative system that is introduced in this manner by bringing about some harmonious adjustment of capacities and intelligences, there is also a need for working out a system of inner development. It is not enough if we are merely stable socially. We also have to be perfect inwardly in our own individuality. 

Varna dharma, which is actually what is meant by this social group mentioned, is concerned only with external society, 

and 

ashrama dharma is concerned with ourselves. 

Brahmana, Kshatriya, Vaishya and Sudra are external, social, outward, 

whereas 

Brahmacharya, Grihastha, Vanaprastha and Sannyasa refer to the inward graduated ascent of the spirit to higher and higher dimensions of comprehension. 

These two have to go together. Socially we are involved in a particular location, and we have to work and contribute our might for the welfare of society in accordance with our placement, location or situation in which we find ourselves or for which we are fitted in society. 

Together with that, we also have to work for our development. The four stages of inner development, known as ashrama dharma, are Brahmacharya, Grihastha, Vanaprastha and Sannyasa. 

Brahmacharya stage of self-restraint and service to the Guru, and study of the Vedas particularly, is supposed to be a foundation that is being laid for one’s personal life. 

After this stage of Brahmacharya, one usually enters into household life, because that is supposed to be a stage where one learns the ways of life. 

One gains knowledge of life by living a socially construed family life, into which one is generally introduced after the Brahmacharya stage is over. 

But when one comes to maturity of experience, there is a necessity to withdraw oneself from too much concern over family affairs or even social affairs, and a desire should arise inwardly to look to the need for a higher kind of living, what may be called spiritual living. Then one lives a secluded life. This stage is called Vanaprastha life. 

Stage of Sanyasa is total renunciation of this world and all worldly duties (as much in spirit, though may or may not renounce physically) and focus on only purushartha, Moksha. 

The four stages are valid even today, and in connection with this kind of internal and external discipline, the Bhagavad Gita goes into these brief statements of Brahmana, Kshatriya, Vaishya and Sudra. 

The duties of a Brahmana, a Kshatriya, a Vaishya or a Sudra are determined by the gunas of prakriti.

One is not born a genius, one is not born wealthy, one is not born an administrator, nor is one a labourer right from birth. The conditions of living accrue or grow around oneself due to various circumstances occasioned by past karmas as well as one’s present abilities. 

Internal restraint of the sense organs, external control over the active senses, purity of motive inwardly and outwardly, forgiveness, straightforwardness, knowledge and wisdom, spiritual experience, and belief in God are considered to be the main characteristics of a Brahmana. 

The characteristics of a Kshatriya are valour, heroism, spiritedness, determination to achieve a goal, power which does not diminish, never retreating in war, charitableness, and a feeling of responsibility, as the ruler, for the welfare of other people. These are considered as the Kshatriya’s dharmas, the warrior’s, the ruler’s, the administrator’s dharma.

The economic group is called Vaisya. Tilling and taking care of land, producing grains, trading, wealth, protecting cattle, carrying on business—all these come under the Vaisya’s duty. 

Actual hard work, whether industrially, technologically or in any way whatsoever—that which requires hard labour—is the prerogative of the fourth class, known as Sudra.

There is no question of one being superior to the other. The different castes are like limbs of the body. They all have their respective roles to play. 

People who indulge in artificial distinctions between the four, have neither the sanction nor the approval of the scriptures.

The basis of distinction in ancient era was the type of Gunas human beings had. By itself, the 4 castes otherwise have no sanction granted by the scriptures and thus, none of the four have the birth right to claim superiority over the other.

Every person, whatever be his caste, can be sincerely discharging the duties natural to him, attain the highest spiritual perfection. One may be a merchant, a cobbler, a servant or a Pundit. 

If each one does sincerely the duty to which he is born and also dedicates himself and his duties to the Lord, then that is the highest perfection one can achieve. 

Love.