Prime Minister Narendra Modi on Saturday (December 3, 2022) greeted Indians on the occasion of Gita Jayanti. In a tweet, he said;
“भारतामृत सर्वस्वं विष्णोर्वक्त्राद्विनिः सृतम्।
गीता गंगोदकं पीत्वा पुनर्जन्म न विद्यते।।
“Happy Gita Jayanti to all countrymen. Srimad Bhagavad Gita has been guiding humanity for centuries. This great book on spirituality and philosophy of life will remain a guide in every age”, the Prime Minister tweeted.
While many agreed with Prime Minister’s statement, many others especially Ambedkarite and subaltern scholars argued that Prime Minister of India should not glorify Bhagavad Gita as it justifies and promotes the oppressive caste system.
Does Bhagavad Gita promote caste system? In this article we have compiled those verses of Bhagavad Gita that alleged justify and promote caste system expressly or impliedly. Read this on till the end to learn more.
Arjuna’s Fear about Intermixing of Castes
Before the beginning of the battle of Mahabharata, Arjuna refused to fight after seeing his family members and cousins as his adversaries.
While the desire to not fight and harm one’s own family members and relatives certainly makes good sense but some other reasons given by Arjuna are absolutely appalling and disgraceful when looked through the constitutional and egalitarian angles.
Some of the reasons given by Arjuna as quoted below not only have casteist and racists undertones of purity and pollution but they also contain extremely patriarchal notions of controlling women’s choices and liberties with respect to her marital, sexual and decisional autonomy.
In the very first chapter of Bhagavad Gita, Arjuna says that if he kills his family members, brothers and cousins in the war, their widowed wives would become sexually immoral and consequently their pure bloodlines might get corrupted due to inter-caste sexual relationships.
कुलक्षये प्रणश्यन्ति कुलधर्मा: सनातना: |
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत || 1:40||
When a dynasty is destroyed, its traditions get vanquished, and the rest of the family becomes involved in irreligion. 1:40
अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रिय: |
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्कर: || 1:41||
With the preponderance of vice, O Krishna, the women of the family become immoral; and from the immorality of women, O descendent of Vrishni, unwanted progeny are born. 1:41
सङ्करो नरकायैव कुलघ्नानां कुलस्य च |
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रिया: || 1:42||
An increase in unwanted children results in hellish life both for the family and for those who destroy the family. Deprived of sacrificial offerings, the ancestors of such corrupt families also fall. 1:42
दोषैरेतै: कुलघ्नानां वर्णसङ्करकारकै: |
उत्साद्यन्ते जातिधर्मा: कुलधर्माश्च शाश्वता: || 1:43||
Through the evil deeds of those who destroy the family tradition and thus give rise to unwanted progeny, a variety of social and family welfare activities are ruined. 1:43
उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन |
नरकेऽनियतं वासो भवतीत्यनुशुश्रुम || 1:44||
O Janardan (Krishna), I have heard from the learned that those who destroy family traditions dwell in hell for an indefinite period of time. 1:44
Swami Prabhupada’s opinion on Intermixing of Castes
On the above verses, Bhaktivedanta Swami Prabhupada of the famous ISKCON movement is of the following opinion.
“A good population in human society is the basic principle for peace, prosperity, and spiritual progress in life. The varnashrama religion’s principles [caste system] were so designed that the good population would prevail in society“.
He says further that “such population depends on the chastity and faithfulness of its womanhood. As children are very prone to be misled, women are similarly very prone to degradation. Therefore, both children and women require protection from the elder members of the family. By being engaged in various religious practices, women will not be misled into adultery.
According to Chanakya Pandit, women are generally not very intelligent and therefore not trustworthy. So the different family traditions of religious activities should always engage them, and thus their chastity and devotion will give birth to a good population eligible for participating in the varnashrama system.
On the failure of such varnashrama-dharma, naturally, the women become free to act and mix with men, and thus adultery is indulged in at the risk of unwanted population. Irresponsible men also provoke adultery in society, and thus unwanted children flood the human race at the risk of war and pestilence”.
Krishna’s Response to Arjuna’s worries
Krishna does not expressly and immediately address Arjuna’s fear of intermixing of castes and bloodlines if he were to kill his brothers.
Rather, he first convinces Arjuna to not abandon his caste based duty of fighting in the war otherwise he would be perceived as a coward by both his friends and foes.
Krishna reiterates multiple times that Arjuna must abide by his caste based duty of fighting war without worrying about the consequences.
Later, he also stresses multiple times that caste or varna system has been created by God and that people should always abide by their caste duties and occupations in all circumstances if one wants to attain salvation.
As can be ascertained from the verses below, Krishna says that prescribed caste based duties and occupations should never be abandoned. He says that otherwise, it would lead to extremely dangerous consequences.
He says further that is far better to perform one’s prescribed caste duties and occupations faultily than to perform another’s prescribed duty perfectly.
“In fact, it is preferable to die in the discharge of one’s duty, than to discharge other’s prescribed duties”, Krishna says in Chapter 3, verse 35 of Bhagavad Gita.
It should be noted that all these caste-based prescriptions on duties and occupations squarely militate against Article 19(1)(g) of the Indian constitution that emphatically declare that ”all citizens shall have the right to practise any profession, or to carry on any occupation, trade or business“.
It is also advised that readers should not jump to conclusion before reading all the verses quoted below in totality.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि || 2:47 ||
Translation: You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction. 2:47
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् |
कार्यते ह्यवश: कर्म सर्व: प्रकृतिजैर्गुणै: || 3:5||
Translation: There is no one who can remain without action even for a moment. Indeed, all beings are compelled to act by their qualities born of material nature. 3:5
श्रेयान्स्वधर्मो विगुण: परधर्मात्स्वनुष्ठितात् |
स्वधर्मे निधनं श्रेय: परधर्मो भयावह: || 3:35||
Translation: It is far better to perform one’s natural prescribed duty, though tinged with faults, than to perform another’s prescribed duty, though perfectly. In fact, it is preferable to die in the discharge of one’s duty, than to discharge other’s prescribed duties as it has extremely dangerous consequences. 3:35
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत |
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् || 4:7||
Translation: Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjun, at that time I manifest Myself on earth. 4:7
परित्राणाय साधूनां विनाशाय च दुष्कृताम् |
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे || 4:8||
Translation: To protect the righteous, to annihilate the wicked, and to reestablish the principles of dharma I appear on this earth, age after age. 4:8
How Krishna created the Varna System
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: |
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् || 4:13||
Translation: The four categories of occupations were created by Me according to people’s qualities and activities. Although I am the Creator of this system, know Me to be the Non-doer and Eternal. 4:13
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभि: |
कुरु कर्मैव तस्मात्त्वं पूर्वै: पूर्वतरं कृतम् || 4:15||
Translation: Knowing this truth, even seekers of liberation in ancient times performed actions. Therefore, following the footsteps of those ancient sages, you too should perform your duty. 4:15
Prescribed Duties of different Varnas/Castes
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: |
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् || 4:13||
Translation: The four categories of occupations were created by Me according to people’s qualities and activities. Although I am the Creator of this system, know Me to be the Non-doer and Eternal. 4:13
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप |
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणै: || 18:41||
The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras – are distributed according to their qualities, in accordance with their nature. 18:41
शमो दमस्तप: शौचं क्षान्तिरार्जवमेव च |
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् || 18:42||
Tranquility, restraint, austerity, purity, patience, integrity, knowledge, wisdom, and belief in a hereafter—these are the intrinsic qualities of work for Brahmins. 18:42
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् |
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् || 18:43||
Valor, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and leadership abilities, these are the natural qualities of work for Kshatriyas. 18:43
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् |
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् || 18:44||
Agriculture, dairy farming, and commerce are the natural works for those with the qualities of Vaishyas. Serving through work is the natural duty for those with the qualities of Shudras. 18:44
In December 2023, Assam CM Himanta Biswa Sarma (comes from Brahmanical Upper Caste), had to apologise after his social media team posted the above verse on prescribed duties of different caste and varnas as determined by Brahmanical classes.
Quoting Bhagavad Gita, the controversial post said serving the Brahmins, Ksatriyas and Vaishyas is the natural duty of the Shudras.
The post sparked a row as the opposition leaders denounced “BJP’s manuvadi ideology”.
We strongly denounce Assam CM Himanta Biswas' tweet claiming that "Shudras are to serve Brahmins, Kshatriyas and Vaishyas"
BJPs Manuvadi ideology in full play! pic.twitter.com/TLLK7gLEQf
— CPI (M) (@cpimspeak) December 26, 2023
AIMIM chief Asaduddin Owaisi said Hindutva is antithetical to liberty, equality, fraternity and justice. “It’s reflected in the unfortunate cruelty that Assam’s Muslims have faced in the past few years,” Owaisi said.
In a recently deleted post, Assam CM elaborated on his vision of society. “…farming, cow rearing, and commerce are natural duties of the Vaishya and serving the Brahmins, Kshatriyas and Vaishyas is the natural duty of the Shudras.”
Holding a constitutional position, your oath…
— Asaduddin Owaisi (@asadowaisi) December 28, 2023
Attain salvation by performing Prescribed Duties
स्वे स्वे कर्मण्यभिरत: संसिद्धिं लभते नर: |
स्वकर्मनिरत: सिद्धिं यथा विन्दति तच्छृणु || 18:45||
By fulfilling their duties, born of their innate qualities, human beings can attain salvation. Now hear from Me how one can become perfect by discharging one’s prescribed duties. 18:45
यत: प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् |
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानव: || 18:46||
By performing one’s natural occupation, one worships the Creator from whom all living entities have come into being, and by whom the whole universe is pervaded. By such performance of work, a person easily attains salvation. 18:46
श्रेयान्स्वधर्मो विगुण: परधर्मात्स्वनुष्ठितात् |
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् || 18:47||
It is better to do one’s own prescribed occupational duties, even though imperfectly, than to do another’s prescribed occupational duties, even though perfectly. By doing one’s innate duties, a person does not incur sin. 18:47
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् |
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृता: || 18:48||
One should not abandon duties born of one’s nature, even if one sees defects in them, O son of Kunti. Indeed, all endeavors are veiled by some evil, as fire is by smoke. 18:48
Never abandon your Prescribed Dharma/Duties
नियतस्य तु सन्न्यास: कर्मणो नोपपद्यते |
मोहात्तस्य परित्यागस्तामस: परिकीर्तित: || 18:7||
Translation: Prescribed duties should never be renounced. Such deluded renunciation is said to be in the mode of ignorance. 18:7
दु:खमित्येव यत्कर्म कायक्लेशभयात्यजेत् |
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् || 18:8||
Translation: To give up prescribed duties because they are troublesome or cause bodily discomfort is renunciation in the mode of passion. Such renunciation is never beneficial or elevating. 18:8
श्रेयान्स्वधर्मो विगुण: परधर्मात्स्वनुष्ठितात् |
स्वधर्मे निधनं श्रेय: परधर्मो भयावह: || 3:35||
Translation: It is far better to perform one’s natural prescribed duty, though tinged with faults, than to perform another’s prescribed duty, though perfectly. In fact, it is preferable to die in the discharge of one’s duty, than to follow the path of another, which is fraught with danger. (Mukundananda)
Swami Mukundananda Commentary on 3:35: In this verse, the word dharma has been used four times. Dharma is a word commonly used in Hinduism and Buddhism. But it is the most elusive word to translate into the English language. Terms like righteousness, good conduct, duty, noble quality, etc. only describe an aspect of its meaning. Dharma comes from the root word dhṛi, which means ḍhāraṇ karane yogya, or “responsibilities, duties, thoughts, and actions that are appropriate for us.” For example, the dharma of the soul is to love God. It is like the central law of our being. The prefix swa means “the self.” Thus, swa-dharma is our personal dharma, which is the dharma applicable to our context, situation, maturity, and profession in life. This swa-dharma can change as our context in life changes, and as we grow spiritually. By asking Arjun to follow his swa-dharma, Shree Krishna is telling him to follow his profession, and not change it because someone else may be doing something else. It is more enjoyable to be ourselves than to pretend to be someone else. The duties born of our nature can be easily performed with stability of mind. The duties of others may seem attractive from a distance and we may think of switching, but that is a risky thing to do. If they conflict with our nature, they will create disharmony in our senses, mind, and intellect. This will be detrimental for our consciousness and will hinder our progress on the spiritual path. Shree Krishna emphasizes this point dramatically by saying that it is better to die in the faithful performance of one’s duty than to be in the unnatural position of doing another’s duty.
Swami Mukundananda Commentary on 4:13: The Vedas classify people into four categories of occupations, not according to their birth, but according to their natures. Such varieties of occupations exist in every society. Even in communist nations where equality is the overriding principle, the diversity in human beings cannot be smothered. There are the philosophers who are the communist party think-tanks, there are the military men who protect the country, there are the farmers who engage in agriculture, and there are the factory workers. The Vedic philosophy explains this variety in a more scientific manner. It states that the material energy is constituted of three guṇas (modes): sattva guṇa (mode of goodness), rajo guṇa (mode of passion), and tamo guṇa (mode of ignorance). The Brahmins are those who have a preponderance of the mode of goodness. They are predisposed toward teaching and worship. The Kshatriyas are those who have a preponderance of the mode of passion mixed with a smaller amount of the mode of goodness. They are inclined toward administration and management. The Vaishyas are those who possess the mode of passion mixed with some mode of ignorance. Accordingly, they form the business and agricultural class. Then there are the Shudras, who are predominated by the mode of ignorance. They form the working class. This classification was neither meant to be according to birth, nor was it unchangeable. Shree Krishna explains in this verse that the classification of the Varṇāśhram system was according to people’s qualities and activities
Critique: Dharma & Varna
- It is clear from above verses of Gita such 18:7 (Prescribed duties should never be renounced. Such deluded renunciation is said to be in the mode of ignorance) and 3:35 (It is far better to perform one’s natural prescribed duty, though tinged with faults, than to perform another’s prescribed duty, though perfectly. In fact, it is preferable to die in the discharge of one’s duty, than to follow the path of another, which is fraught with danger) and other verses of Gita such as 4:13-15, 18:41-44 and scholarly commentaries that an important aspect of Dharma is one’s prescribed duty and profession born out of one’s natural inclination.
- It is to be noted that this duty is not chosen but already prescribed.
- Though the Brahmanical apologists and the commentary at one place says that one’s prescribed duty, profession or “swa-dharma can change as our context in life changes”, the verse and the commentary itself later recognizise that it should not be changed even though “duties of others may seem attractive” and tempting. (Contrast it with article 19(1)(g) of Indian Constitution that grants freedom of occupation)
- If the people are allowed to change their duty or profession born of their nature with time situation and context, then why Krishna is encouraging Arjuna not to do so i.e. not abandon his Kshatriya duty of fighting the war. Infact, the whole message of Gita was meant to convince Arjuna to fight the war even though the latter wanted to abandon it and become ascetic for the sake of saving the life of his kinsmen and extended family. Contrast it with the message and teachings of Vardhamana Mahavira, Gautam Buddha, Emperor Ashoka, Gandhi and Mandela who emphasized on “Ahimsa parmo dharma” or non-violence as the supreme dharma/duty. Some of these great men profoundly renounced their royal and extravagant lives and yet had a far more greater positive impact around the world than the ways of Alexander, Changez Khan, Timur Lame, Hitler and Pol Pot, etc. The same goes for all saints and Prophets around the world including Noah, Moses, Abraham, Jesus and Muhammad PBUT, many of them were oppressed, killed, made outcasts in their own land and people.
- The commentary on verse 4:13 says that “such varieties of occupations exist in every society” including in “communist nations”. Yes, different occupations exists in all societies but they don’t make it a prescription like Brahmanism. Also, there exisits greater scope of upward interclass mobility in other societies than in Brahmanism both in theory and practice. For instance, in Western, Capitalist, Communist, Mongol, Chinese and especially Islamic civilization there are countless and numerious examples of slaves, shepherds, workers and farmers becoming rulers, scholars and traders. In fact, a major theme of Bible and Quran contains stories of God choosing his prophets from marginalised like shepherds and farmers to counter the evils of elites and mighty rulers like Pharohs and Namrud (See Quran verse on God choosing oppressed ones as his successors on Earth and hereafter). Noah, Moses, Abraham, Jesus and Muhammad came from weaker sections and faced threat to their lives not from the poor but ruling classes. In Brahmanical case too, there are examples of interclass mobility but they are in the nature of exceptions not the general norm well prescribed in theory and well accepted in practice. Brahmanical apologists often argue that varna system got deformed and became the birth based caste system in this age of Kaliyuga, but in earlier ages, it worked well and was based on one’s nature and occupation not one’s birth. However, a general analysis of even previous ages as described in Brahmanism shows, that varna system was equally rigid. The case of Shabri and Ravana in Treta Yuga; and Krishna, Karna & Eklavya in Dwapar Yuga well attest to this fact. Lakshman refusing to eat Shabri’s berries shows the general norm of detestation towards the food offered by lower classes while Rama eating the same shows his maturity and thus was subsequently glorified. Ravana came from a Brahmin background yet chose to rule and thus was never accepted and honored by devtas as such. Krishna and Karna were often mocked for their lowly orgins as Yadav-Gwala (Shepherd, Cowherder) and Sudputra (Charioter). Guru Drona refused to offer same treatment to Karna and Eklavya which he offered to Kashtriya Princes of Pandava. He even had Eklavya’s thumb severed so he could not compete with Arjuna. The fact that majority of rulers were on the side of Kauravas in the battlefield of Kurukshetra also shows the general detestation of the Kshatriya ruling classes towards Krishna.
- The case of Krishna is interesting. While he himself was constantly mocked for his lowly origins as a shephered and gwala, yet still preached the ideals of varna system to Arjuna asking him to stick to his Kshatriya duty of fighting the war. This also does not allign well with the other major theme of Gita like supremacy of God, incomprehensible God, surrendering to him alone, god beyond birth and death, etc that alligns well with Abrahmic teachings of Judaism and Islam. Islam claims that God sent his saints and prophets to all people, nations and communities and all of them were shepherds (Sahih al-Bukhari 2262) and proclaimed the same message of supremacy of God and condemned rituals and the worship of non-God (Quran 16:36). Gita does the same. So it might well be the case that Krishna was a Prophet of God but later Brahmins and priestly classes concocted and extrapolated his message raising him to divinity as Christians did with Jesus Christ by calling him the son of god literally not figuratively. God knows best.
- Verses 4:7-8 of Gita also profoundly attest the fact of entrenchment and rigidity of varna system. These verses say that when people rapidly change their dharma/profession/duty, God himself incarnates to set things in order on Earth i.e. “to reestablish the principles of dharma”.
What happens in case of Violation of Prescribed Duty/Dharma?
So what happens if one does not do one’s Dharma or prescribed duties as advocated by Bhagavad Gita in above verses? First and foremost, Kshatriyas have been given powers to ensure compliance of this Dharma even by use of force. In fact, throughout Gita, Krishna is convincing Arjuna about the same.
But if Kshatriyas fail in their duties and in case of large scale violation of caste Dharma, Krishna himself takes birth periodically to restore this caste based Dharma and punish the violators by mass culling and genocidal wars like Mahabharata.
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत |
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ||4:7||
Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjun, at that time I manifest Myself on earth. 4:7
परित्राणाय साधूनां विनाशाय च दुष्कृताम् |
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ||4:8||
To protect the righteous, to annihilate the wicked, and to reestablish the principles of dharma I appear on this earth, age after age. 4:8
Thus, Bhagavad Gita’s continued emphasis on performing one’s duties as laid down by the varna system seemingly militates against the broad constitutional values and provisions that provide all citizens the fundamental right to practice any profession or to carry on any occupation, trade, or business irrespective of the caste and creed they are born into.
Also Read–
- Bhagavad Gita on God, Deities & Rituals: Commonalities with Quran & Granth Sahib
- Arthashastra and Justice: Constitutional Critique
- Elite and Upper Classes: Read why Quran blames them for Corrupting Religion and People
Sources: bhagavad-gita.org, holy-bhagavad-gita.org, AC Bhaktivedanta Swami Prabhupada Maharaj and ISKCON Bhagavad Gita commentaries.