ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ १८.४१ ॥

brāhmaṇa-kṣatriya-viśām śūdrāṇām ca parantapa |
karmāṇi pravibhaktāni svabhāva-prabhavair-guṇai: || 18.41 ||

Take a look at the creatures living upon our earth. Of how many different kinds are they! All fall into two categories – herbivorous and carnivorous, gentle and cruel. Squirrel, deer, cow and such others are gentle, while the tiger, lion, cobra, etc. are cruel. The degrees of gentleness and cruelty also vary, forming the huge assortment that reveals the amazing fullness of creation and the Creator.

Each species continues to be what it is. None is expected to think, choose and change its ways and means. All of them together constitute the balance and harmony to preserve and sustain creation.

Four-fold classification of human life-style

However, when it comes to humanity, the entire picture changes drastically. Humans have their individuality, endowed with choice and will. Every individual wants to assert himself, with his ways and means, no matter whether others like these or not. With such individuality centrally at work, what would be the plight of the whole of humanity? Will it not be one of chaos, confusion and confrontation? Is not humanity vulnerable to its own disposition? How, then, to render human life harmonious? What is the way to set things right?

It is in answer to this, that the complex Nature has built into the humans a kind of mutuality and complementariness, which neither the individual nor the society at large can interfere with. Like the division by sex, this inner categorization according to the traits and qualities provided by Nature, also reigns sovereign. That is how the human society is able to live – individuals serving the overall cause of the society, and the society serving and supporting the cause of the individuals. Krishna describes how these inborn, inner tendencies express themselves and how they can be discerned.

Right since birth, this individual inner categorization is at work. In order to help our understanding, these broad categories, divided according to personal characteristics, are named as brāhmaṇa, kṣatriya, vaiśya and śūdra. Highlighting the relevance to their already existing tendency and activity, Krishna classifies them:

The activities of brāhmaṇas, kṣatriyas, vaiśyas and śūdras are well divided on the basis of their nature and birth.

Societal integration - not division

The various tendencies and characteristics of man fall broadly into four groups. On analysis, you will find that such a categorization is necessary to ensure stability of collective existence.

For the human society to be good, great and resourceful, there must be thinkers, speakers and writers. All of them deal with knowledge – an expression and pursuit of intelligence. As they are drawn to gain knowledge and employ it in various walks of life, many of them are ardently given to research.

The subjects of research vary widely. They cover various needs and aspects of individual as well as societal life. In fact, every substance – big or small – on earth and surrounding it, calls for detailed research and evaluation.

A nation has to protect itself, calling for sufficient defence forces, equipped with weapons to deter or destroy the enemies. By the same token, they must have the readiness to get killed too. This destructional trait is something that mind should accept and appreciate. Unless the spirit of chivalry and the resultant joy in excelling in martial measures are there, defence services cannot be organized. It is not just a physical readiness, but a mental and emotional attunement that works here. How does one have it? It has to be instilled in him by Nature right from the start. In other words, it is verily inherited.

Another line of activity is agriculture – growing food grains, vegetables and allied items. Some minds should definitely relish and prefer this. Rearing cows and other animals useful or relevant to our life in one way or another should also be pursued with fondness and vigour. There are people who love animals more than humans. This kind of variety of interest and fondness to pursue various professions to ensure the overall welfare of the world, is a handiwork of mind and the tendencies it engenders.

And there must also be another set of people to support these functions. Altogether, they make four distinct categories. How can a society have such different groups? How will they function and how to ensure their harmony and cohesiveness?

The subject and process is too important and complex that it cannot be left to anybody’s thought, design and plan. Deft Nature, whose display is this earth and its denizens, nay the entire universe, will itself have to accomplish the required variety of potential, propensities and aptitude. That is what Nature has done, is doing.

Just as the variety of plants, animals, birds and the like, Nature preserves a beautiful variety in humanity too. Krishna, like other scriptural thinkers, is but referring to this Nature-born variety, as a matter of enlightenment. It only shows how our spirituality and philosophy have their close links with the realities of creation and preservation.