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Bhagavad-gītā 18.41

ब्राह्मणक्षत्रियविशां श‍ूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणै: ॥ ४१ ॥
brāhmaṇa-kṣatriya-viśāṁ
[braahmana-kshatriya-vishaam]
śūdrāṇāṁ ca paran-tapa
[shoodraanaam cha paran-tapa]
karmāṇi pravibhaktāni
[karmaani pravibhaktaani]
svabhāva-prabhavair guṇaiḥ
[svabhaava-prabhavair gunaih]
Word-for-word
brāhmaṇa — of the brāhmaṇas kṣatriya — the kṣatriyas viśām — and the vaiśyas śūdrāṇām — of the śūdras ca — and param - tapa — O subduer of the enemies karmāṇi — the activities pravibhaktāni — are divided svabhāva — their own nature prabhavaiḥ — born of guṇaiḥ — by the modes of material nature .
Blended reading (Sanskrit + English inline)
brāhmaṇa-kṣatriya-viśāṁ
brāhmaṇa
of the brāhmaṇas
kṣatriya
the kṣatriyas
viśām
and the vaiśyas
śūdrāṇāṁ ca paran-tapa
śūdrāṇām
of the śūdras
ca
and
param - tapa
O subduer of the enemies
karmāṇi pravibhaktāni
karmāṇi
the activities
pravibhaktāni
are divided
svabhāva-prabhavair guṇaiḥ
svabhāva
their own nature
prabhavaiḥ
born of
guṇaiḥ
by the modes of material nature .
Important Words
  • brāhmaṇa — brāhmaṇa
    The first of the four-varṇa enumeration (with kṣatriya, viśām, śūdrāṇām). Listed in their classical order — from highest mode-mixture to lowest. The whole social-spiritual system is structured around this fourfold.
  • pravibhaktāni — are distributed / divided
    Past participle — *have been* divided. The division is not invented; it has already been made by the modes acting on nature. Society codifies what prakṛti has produced.
  • svabhāva — own nature
    Svabhāva is the chapter's working term for natural disposition. Not external label — internal coloring. Each person's svabhāva indicates which work suits which mode-mixture.
  • prabhavaiḥ — born of
    Instrumental plural. With guṇaiḥ: born of the modes. The guṇas *give rise to* the svabhāva, which then determines the karma. A clean causal chain: guṇa → svabhāva → karma.
  • param-tapa — O subduer of enemies
    Addressed to Arjuna as kṣatriya. The very title invokes his own varṇa — a quiet nudge that this whole analysis bears directly on his current decision to fight or not.
Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa opens the varṇa-svadharma section: the four classes have differentiated duties — but the differentiation arises from guṇa-rooted nature, not from arbitrary social fiat. The vocational follows the constitutional.
Further notes (विवरण · Vivaraṇa)
'Svabhāva-prabhavair guṇaiḥ' is critical: varṇa here is theorized as guṇa-aligned natural aptitude (cf. 4.13 — cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ). Birth is not the explicit criterion in this verse; nature and qualities are. The next four verses describe what each varṇa's natural work looks like.
Prose order (अन्वय · Anvaya)
हे परन्तप! ब्राह्मण-क्षत्रिय-विशां शूद्राणां च कर्माणि स्वभाव-प्रभवैः गुणैः प्रविभक्तानि ।
he parantapa! brāhmaṇa-kṣatriya-viśāṃ śūdrāṇāṃ ca karmāṇi svabhāva-prabhavaiḥ guṇaiḥ pravibhaktāni |
O chastiser of foes, the duties of brāhmaṇas, kṣatriyas, vaiśyas, and śūdras are distinguished by the qualities born of their respective natures.
Word split (पदच्छेद · Padaccheda)
ब्राह्मण-क्षत्रिय-विशां शूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभाव-प्रभवैः गुणैः ॥
brāhmaṇa-kṣatriya-viśāṃ śūdrāṇāṃ ca parantapa | karmāṇi pravibhaktāni svabhāva-prabhavaiḥ guṇaiḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
ब्राह्मण-क्षत्रिय-विशाम् brāhmaṇa-kṣatriya-viśām dvandva cpd. (compound) gen.pl. (genitive plural)m. of brāhmaṇas, kṣatriyas, vaiśyas
शूद्राणाम् śūdrāṇām शूद्र (m.) gen.pl. (genitive plural) of śūdras
च ca ind. (indeclinable) and
परन्तप parantapa tatpuruṣa cpd. (compound) voc.sg. (vocative singular)m. O scorcher of foes
कर्माणि karmāṇi कर्मन् (n.) nom.pl. (nominative plural) duties
प्रविभक्तानि pravibhaktāni प्र + वि + √भज् p.p.p. (past passive participle) nom.pl. (nominative plural)n. distinguished
स्वभाव-प्रभवैः svabhāva-prabhavaiḥ tatpuruṣa cpd. (compound) ins.pl. (instrumental plural)m. born of one's nature
गुणैः guṇaiḥ गुण (m.) ins.pl. (instrumental plural) by the qualities
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
41. O afflicter of enemies, the activities of the brāhmaṇas, kṣatriyas, vaiśyas and śūdras have been designated precisely according to the guṇas arising from birth.
Commentary

However, the living body filled with the three guṇas becomes successful by worshipping the Supreme Lord by prescribed activities according to the person’s nature. This is described in six verses. These activities or duties, designated precisely (pravibhaktāni) by the guṇas of sattva, rajas and tamas, which manifest by birth (svabhāvena), are prescribed for the brāhmaṇas, kṣatriyas, vaiśyas and śūdras.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
41. O afflicter of enemies, the activities of the brāhmaṇas, kṣatriyas, vaiśyas and śūdras have been divided precisely according to the guṇas arising from previous impressions.
Commentary

Though all things are composed of the three guṇas, if the four varṇas perform their prescribed activities with the thought of worshiping the Lord, those activites will produce steadiness in jñāna and lead to liberation. In order to express this idea, the Lord begins a new topic, explaining it in six verses. The word śūdrāṇam is separated from the compound of the other three varṇas to indicate that śūdras are not twice born. The actions of the four varṇas are divided by scripture according to the guṇas which appear from impressions [Note: Accroding to Rāmānjua anubhavajā smṛti hetuḥ vāsanā. Saṁskāras or impressions, also called vāsanās, are the modifications of knowledge which cause memory of previous experience. They exist as knowledge, which is an attribute of the jīva, and produce memories of previous experience under certain conditions.] coming from previous lives of the individual (svabhāva prabhavaih). Thus the four varṇas endowed with the guṇas have the activities discussed in the next verses. A person is classed as brāhmaṇa, with a predominance of sattva, because of his peaceful nature. One is classed as kṣatirya, predominantly raja guṇa with sattva as a secondary mode, because of having the nature of controlling others. One is classed as vaiśya, predominantly of rajas mode, with tamas as secondary mode, because of a predominance of dealing with money. One is classed as śūdra, predominantly of tama guṇa with rajas as a secondary mode, because of nature of foolishness. The activities of each wlll be described next.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Qualities of four varnas (Thus indicating to utilize your karmic propensities in the dutiful

service of the Lord)

Brahmanas (18.42): Nine qualities – Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness
Ksatriyas (18.43): Seven qualities – Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership
Vaisyas (18.44): Three qualities – Farming, cow-protection and business
Sudras (18.44): One qualities – Labor and service to others
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
18.41 Parantapa, O scorcher of enemies; karmani, the duties; brahmana-ksatriya-visam, of the Brahmanas, the Ksatriyas and the Vaisyas; ca, as also; sudranam, of the Surdras-the Sudras have not been included with the others (in the compund word) because, owing to their having a single birth, [Sudras have no right to be invested with the sacred thread which, in the case of the other three castes, symbolizes a second birth.] they have no right to (the study of) the Vedas; pravibhaktani, have been fully classified, have been prescribed by making distinctions among them;-according to what?-gunahi, according to the gunas; svabhava-prabhavaih, born from Nature. Nature means the Praktrti of God, His Maya consisting of the three gunas. 'Born from Nature' means 'born of these three gunas. In accordnace with these the duties such as control of the internal organs, etc. of the Brahmanas and others have been classified. Or (the meaning is): The source of the nature of the Brahmanas is the ality of sattva. Similarly, the source of the nature of the Ksatriyas is rajas, with sattva as a subordinate (ality); the source of the nature of the Vaisyas is rajas, with tamas as the subordinate (ality); the source of the nature of the Sudras is tamas, with rajas as the subordinate (ality); for the natures of the four are seen to be tranillity. lordliness, industriousness and dullness respectively. Or, svabhava (nature) means the (individual) tendencies of creatures earned in their past lives, which have become manifest in the present life for yielding their own results. The gunas which have that svabhava as their source (prabhava) are svabhava-prabhavah gunah. Since the manifestation of the gunas cannot logically be uncaused, therefore a specific cause [i.e. the tendencies are the efficient cause, and Nature is the material cause.] has 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 alities 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:
Śrī Rāmānujācārya Classical
Translation
18.41 The nature of Brahmanas, Ksatriyas, Vaisyas, and Sudras are due to their respective inherent dispositions. The meaning is that their past Karma has been the cause of determining births as Brahmanas etc. The Sattva and other Gunas are the result of such Karma. The Sattva-guna is born from the inherent nature of the Brahmana becoming dominant by suppressing the alities of Rajas and Tamas. The ality of Rajas originates from the inherent nature of the Ksatriyas becoming dominant by suppressing alities of Sattva and Tamas. Tamoguna arises from the inherent nature of the Vaisya, becoming dominant in a little way by suppressing Sattva and Rajas. The duties and works assigned to them according to the Gunas constituting their inherent nature, are expounded and allotted by the Sastras in the order described. For the Sastras analyse that the Brahmanas etc., possess such and such attributes and such and such are their duties and occupations.
Śrī Abhinavagupta Classical
Translation
18.41 See Comment under 18.60
Swami Sivananda Classical
Translation
18.41 Of Brahmanas, Kshatriyas and Vaisyas, as also of Sudras, O Arjuna, the duties are distributed according to the alities born of their own nature.
Commentary

18.41 ब्राह्मणक्षत्रियविशाम् of Brahmanas? Kshatriyas and Vaisyas? शूद्राणाम् of Sudras? च as also? परंतप O Parantapa? कर्माणि duties? प्रविभक्तानि are distributed? स्वभावप्रभवैः born of their own nature? गुणैः by alities.Commentary Brahmanas? Kshatriyas and Vaisyas are alified to practise the Vedic rites. The members of the fourth class? O Arjuna? have no claim to these rites? for their profession is to serve the members of the first three. They are not allowed to study the Vedas or perform Yajnas. There is organisation of mankind into the four castes and each mans life is divided into four stages? according to the nature of the Gunas and the degree of the growth or evolution. I will now explain the specific duties of these castes according to the alities by means of which? freeing themselves from the grip of birth and death? they can attain Selfrealisation or knowledge of the Self. Passion (Rajas) slightly mingled with Tamas causes the growth of the merchant caste (the Vaisya). Rajas mixed with Tamas is the cause of the appearance of the Sudra.The one human race has been divided into four castes based upon the three alities. The duties are allotted to each according to the alities born of Nature.Nature (Svabhava) is Isvaras Prakriti (Maya) constituted of the three alities -- Sattva? Rajas and Tamas.The Brahmanas nature is Sattva. So he is serene. The nature of the Kshatriya is Rajas and Sattva. Sattva in his case is subordinate to Rajas. Rajas predominates. Therefore he possesses lordliness. The nature of the Vaisya is Rajas and Tamas. Tamas is subordinate to Rajas. So he does various sorts of activities or business to earn money. The nature of the Sudra is Tamas? with subordinate Rajas. He is dull.Karma is action arising from and fashioned by past thoughts and desires. The Gunas cannot manifest themselves without a cause. Nature is the tendency? Samskara or Vasana in living beings. This is acired by them in the past births. This manifests itself in the present birth and produces its effects. This nature is the source of the Gunas. Every man or woman is born with his or her own Svabhava (nature). The Gunas operate according to the respective natural tendencies of man which impel him to perform his own duties as their natural effects. The duties are allottted to the four classes or castes in accordance with the Gunas of individuals. (Cf.IV.13)

Swami Gambhīrānanda Classical
Translation
18.41 O scorcher of enemies, the duties of the Brahmanas, the Ksatriyas and the Vaisyas, as also of the Sudras have been fully classified according to the gunas born from Nature.
Shri Purohit Swami Classical
Translation
18.41 O Arjuna! The duties of spiritual teachers, the soldiers, the traders and the servants have all been fixed according to the dominant Quality in their nature.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 4.13 BG 3.35 BG 18.47 SB 11.17.13 SB 7.11.21 SB 11.5.2 CC Madhya 8.58 CC Madhya 22.88 CC Ādi 14.26 Bṛhadāraṇyaka Upaniṣad 1.4.11Chāndogya Upaniṣad 4.4.5
Concepts
Bhava
Study Q&A referencing this verse
Related lectures
Personal Guidance
Brāhmaṇas, kṣatriyas, vaiśyas, śūdras — distinguished by qualities born of their own natures.
Practical Applications
  • Honor the natural divisions; don't force everyone into one mold.
  • Identify your own qualifying nature.
  • Serve from where you are.
Reflection Questions
  • What is my natural qualifying nature?
  • Where am I trying to perform someone else's varṇa?
Analogy

Four rivers spring from the same mountain, each bound by the shape of its own banks. Brāhmaṇa, kṣatriya, vaiśya, śūdra — each is a current with its own slope and flow, all of them watering the one society. No river is asked to be another; each is asked to flow well.

📝 My note

Source: vedabase.io

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