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Adhyāyas / Jñāna-Karma-Sannyāsa Yogaḥ / verse 13

Mūla — the verse

Gita Press numbering
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः। तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्
chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥ tasya kartāram api māṁ viddhyakartāram avyayam
Anuṣṭubh

Translation

Swami Gambhīrānanda · follows Śaṅkara-bhāṣya

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 non-agentive and changeless.

हिन्दी अनुवाद — Swami Tejomayānanda

गुण और कर्मों के विभाग से चातुर्वण्य मेरे द्वारा रचा गया है। यद्यपि मैं उसका कर्ता हूँ, तथापि तुम मुझे अकर्ता और अविनाशी जानो।।

Pronunciation — Vaamshii

from Vaamshii
चातुर् वर् ण्यम् मया सृष्टम्
गुण कर्म विभाग शः
तस्य कर्ता रमपि माम्
विद् ध्यकर् तारमव् ययम्
॥ १३ ॥
Read each split group as one breath-unit; hyphens join pādas kept whole for the meter or a compound word. Symbols: # upadhmānīya (visarga before p/ph), % jihvāmūlīya (visarga before k/kh), ऽ avagraha (an elided a). Full method →

Word by word

padārtha
chātuḥ-varṇyamthe four categories of occupations
mayāby me
sṛiṣhṭamwere created
guṇaof quality
karmaand activities
vibhāgaśhaḥaccording to divisions
tasyaof that
kartāramthe creator
apialthough
māmme
viddhiknow
akartāramnon-doer
avyayamunchangeable

Themes

from The Thematic Companion to the Bhagavad Gītā

Meaning — Questions & Solutions

from Q&A with KnA
4.13Varṇa?

“The four-fold varṇa was created by Me according to guṇa and karma.” The order named here is by quality and function, not by birth. A person in whom sattva and the urge to know predominate is, by nature, a Brāhmaṇa; one in whom rajas with sattva and the urge to rule predominate is a Kṣatriya; and so on (the qualities are spelt out at 18.42–44). It is a psychological and vocational classification — a map of temperaments — before it is anything hereditary. The later hardening of varṇa into rigid birth-caste is a social distortion, not what the verse says. Kṛṣṇa adds at once that though he is its author, he is not bound by it, being the changeless non-doer — which itself warns us not to absolutise the scheme.