FolioCorpusBhagavad-gītā

Bhagavad-gītā 4.13

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः । तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ १३ ॥
cātur-varṇyaṁ mayā sṛṣṭaṁ
[chaatur-varnyam mayaa srishtam]
guṇa-karma-vibhāgaśaḥ
[guna-karma-vibhaagashah]
tasya kartāram api māṁ
[tasya kartaaram api maam]
viddhy akartāram avyayam
[viddhy akartaaram avyayam]
Word-for-word
cātuḥ - varṇyam — the four divisions of human society mayā — by Me sṛṣṭam — created guṇa — of quality karma — and work vibhāgaśaḥ — in terms of division tasya — of that kartāram — the father api — although mām — Me viddhi — you may know akartāram — as the nondoer avyayam — unchangeable .
Blended reading (Sanskrit + English inline)
cātur-varṇyaṁ mayā sṛṣṭaṁ
cātuḥ - varṇyam
the four divisions of human society
mayā
by Me
sṛṣṭam
created
guṇa-karma-vibhāgaśaḥ
guṇa
of quality
karma
and work
vibhāgaśaḥ
in terms of division
tasya kartāram api māṁ
tasya
of that
kartāram
the father
api
although
mām
Me
viddhy akartāram avyayam
viddhi
you may know
akartāram
as the nondoer
avyayam
unchangeable .
Important Words
  • cātuḥ - varṇyam — the four divisions of human society
    A neuter abstract noun — 'four-varṇa-ness.' Not four castes as a sociological accident but a structural feature of human society reflecting psychological types.
  • guṇa — quality
    The three modes — sattva, rajas, tamas — interact to produce dispositional differences. Varṇa is downstream of guṇa, not upstream. This is the verse's reform: classification by inner quality, not by surname.
  • karma — work
    Paired with guṇa. Inner quality must show itself in actual work. Someone may be classified by their natural disposition (guṇa) only if their behavior (karma) confirms it. The combination is decisive.
  • vibhāgaśaḥ — in terms of division
    Adverb in -śas — 'by way of distribution.' The four-fold structure emerges from the natural sorting of guṇa and karma. It is taxonomic, not arbitrary.
  • kartāram — the creator (doer)
    Accusative — 'as the maker.' Kṛṣṇa is naming Himself the originator of the varṇa-system. Yet the very next word inverts it.
  • akartāram — the nondoer
    Same word with a-prefix. Kṛṣṇa is both kartā and akartā — He creates varṇa through His śakti, yet is never bound as a saṁsāric agent. This is acintya-bhedābheda: Kṛṣṇa and His energies are simultaneously one and different, so He acts through prakṛti without being touched by it (cf. 4.14, 9.9).
According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.
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)
Social order itself flows from divine creation — but along the axis of guṇa and karma, not heredity. And though the Lord shapes this order, He remains untouched by it as the imperishable non-doer. Creatorship without entanglement.
Further notes (विवरण · Vivaraṇa)
Three points compressed: (1) varṇa is divinely instituted; (2) the criterion is qualification (guṇa-karma), not birth; (3) the Lord's authorship does not bind Him. विद्धि (imperative) is direct: 'know.' The paradox कर्तारम् अपि अकर्तारम् prepares 4.14, where karma's non-affection of the Lord is restated.
Prose order (अन्वय · Anvaya)
गुण-कर्म-विभागशः चातुर्-वर्ण्यम् मया सृष्टम्; तस्य कर्तारम् अपि माम् अव्ययम् अकर्तारम् (एव) विद्धि।
guṇa-karma-vibhāgaśaḥ cātur-varṇyam mayā sṛṣṭam; tasya kartāram api mām avyayam akartāram (eva) viddhi|
The four-varṇa order has been created by Me according to a division of guṇas and karmas; though I am its creator, know Me also as the imperishable non-doer.
Word split (पदच्छेद · Padaccheda)
चातुर्-वर्ण्यम् मया सृष्टम् गुण-कर्म-विभागशः । तस्य कर्तारम् अपि माम् विद्धि अकर्तारम् अव्ययम् ॥
cātur-varṇyam mayā sṛṣṭam guṇa-karma-vibhāgaśaḥ | tasya kartāram api mām viddhi akartāram avyayam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
चातुर्-वर्ण्यम् cātur-varṇyam चातुर् + वर्ण्य (n.) nom.sg. (nominative singular), taddhita derivative the four-varṇa system
मया mayā अस्मद् (pron. (pronoun)) ins.sg. (instrumental singular) by Me
सृष्टम् sṛṣṭam √सृज् p.p.p. (past passive participle) nom.sg. (nominative singular)n. created
गुण-कर्म-विभागशः guṇa-karma-vibhāgaśaḥ गुण + कर्मन् + विभाग ind. (indeclinable) adverbial, tatpuruṣa cpd. (compound) by division of guṇas and works
तस्य tasya तद् (dem. (demonstrative) pron. (pronoun)) gen.sg. (genitive singular)n. of it
कर्तारम् kartāram कर्तृ (m.) acc.sg. (accusative singular) the doer / creator
अपि api ind. (indeclinable), concessive although
माम् mām अस्मद् (pron. (pronoun)) acc.sg. (accusative singular) Me
विद्धि viddhi √विद् imperat. 2sg.par. (parasmaipada / active voice) know!
अकर्तारम् akartāram अ-कर्तृ (m.) acc.sg. (accusative singular) non-doer
अव्ययम् avyayam अव्यय (adj.) acc.sg. (accusative singular)m. imperishable
Purport

The Lord is the creator of everything. Everything is born of Him, everything is sustained by Him, and everything, after annihilation, rests in Him. He is therefore the creator of the four divisions of the social order, beginning with the intelligent class of men, technically called brāhmaṇas due to their being situated in the mode of goodness. Next is the administrative class, technically called the kṣatriyas due to their being situated in the mode of passion. The mercantile men, called the vaiśyas, are situated in the mixed modes of passion and ignorance, and the śūdras, or laborer class, are situated in the ignorant mode of material nature. In spite of His creating the four divisions of human society, Lord Kṛṣṇa does not belong to any of these divisions, because He is not one of the conditioned souls, a section of whom form human society. Human society is similar to any other animal society, but to elevate men from the animal status, the above-mentioned divisions are created by the Lord for the systematic development of Kṛṣṇa consciousness. The tendency of a particular man toward work is determined by the modes of material nature which he has acquired. Such symptoms of life, according to the different modes of material nature, are described in the Eighteenth Chapter of this book. A person in Kṛṣṇa consciousness, however, is above even the brāhmaṇas. Although brāhmaṇas by quality are supposed to know about Brahman, the Supreme Absolute Truth, most of them approach only the impersonal Brahman manifestation of Lord Kṛṣṇa. But a man who transcends the limited knowledge of a brāhmaṇa and reaches the knowledge of the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, becomes a person in Kṛṣṇa consciousness – or, in other words, a Vaiṣṇava. Kṛṣṇa consciousness includes knowledge of all different plenary expansions of Kṛṣṇa, namely Rāma, Nṛsiṁha, Varāha, etc. And as Kṛṣṇa is transcendental to this system of the four divisions of human society, a person in Kṛṣṇa consciousness is also transcendental to all divisions of human society, whether we consider the divisions of community, nation or species.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
13. The four varṇas were created by Me according to distinctions of quality and work. Though I made the system, know that I, being indestructible, am also not the maker of the system.
Commentary

“Indeed, the paths of bhakti and jñāna give liberation, but the path of karma leads to bondage. Therefore, there is some inequality in You, the creator of all paths, the Supreme Lord.” “That is not so at all. I have created the four varṇas for people who want their own enjoyment.” The suffix ya in the word cātur-varṇya indicates self-interest in the four orders. The brāhmaṇas, predominated by sattva, perform activities such as controlling the senses and mind. The kṣatriyas, who are predominated by rajas and sattva, perform actions such as warfare and acts of heroism. The vaiyśas, predominately tamas and rajas, do farming and raise cows. The śūdras, predominated by tamas, serve others. I have created this system of four varṇas divided according to guṇa and activity, taking shelter of the path of dharma. Know Me as the creator (kārtāram) of the system, since it is created from the guṇas of prakṛti which is My energy. In that way I am the creator, but actually I am not the creator, since My svarūpa is beyond the guṇas and prakṛti. Therefore, I am said to be indestructible (avyayam). I am not at all similar to the varṇas or matter, though I have created them.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
13. The four varṇas were created by Me according to distinctions of quality and work. Though I made the system, know that I, being undeviating and impartial, am also detached from the system.
Commentary

In two verses the Lord speaks of the cause of destroying the desire for enjoyment, which is an obstacle to performance of niṣkāma karma. The suffix ya in cātur varṇyam indicates self-interest in the four varṇas. The brāhmaṇas, predominated by sattva, have actions such as sama and dama, controlling the mind and senses. The kṣatriyas, predominated by rajas, have actions such as fighting. Those with rajas and tamas prominent, the vaiśyas, perform such activities as agriculture. The śūdras, predominated by tamas, serve the other three varṇas. The four varṇas, divided according to these guṇas and activity, were thus created by Me, the Supreme Lord. As well as creating the system, it should be understood from this statement that the Lord also maintains and destroys the four varṇas. I create, maintain and destroy everything in the material universe from Brahma to inanimate objects. The author of Vedānta Sūtras says janmaḍy asya yataḥ: brahman is the source, maintenance and destruction of everything. (Brahma Sūtras 1.1.2) Know that though I am the cause of creation, maintenance and destruction, I am also not the cause, being separated from My action. This means that I am devoid of prejudice in all these actions. Though I am the creator, I do not deviate from impartiality (avyavayam) in regard to the objects of My creation.

Bhūrijana Dāsa Gauḍīya
Commentary

This means that the varnasrama system which is the Vedic system, basically what we heard in the beginning of Chapter Three, is set up to raise someone from the karma‑kanda consciousness, where one has material desires, to niskarma. It is a system that was created for that purpose. It is Krsna's system, He created it, but how one fits in that system ‑ that He doesn't create. That is according to the desires of the living entity, "ye yatha mam prapadyante". Krsna is just simply reacting to people's desires, therefore He is impartial in the awarding of the results of people's activities. This explains when Krsna says: "although I am the creator of this system you should know that I am yet the nondoer". Krsna is saying: "I just created this system that awards people's results of their activities but I am the nondoer I don't Myself award them the fruits of their work, it is the system that I set up." Krsna explanation that He is "unchangeable" it is a technical fact why He has to explain that. Because according to "Nyaya philosophy" if one reacts with something, if I am the one in volved in his life awarding the fruits of his labor, because I am dealing with him directly therefore there must be some transformation, some change in me ‑ because I am reacti what he does and giving him something. Therefore Krsna says: "I am the nondoer and I am unchangeable", because He is aloof. Krsna has done something very tricky, but it is somewhat in the "acyntia bhedabheda" principle. He said: "I am the Supreme controller, I am the Supreme Personality of Godhead but yet I am not responsable to what happens to you". It is like this because ultimately we have to take responsability for what happens to us, even though everything depends on Krsna. It is a very tricky position and a very subtle point what Krsna is doing here. He is saying that He is the Supreme Lord and everything is under His control, yet He is giving us the responsability, because He is giving us free will. Then Krsna explains His "nondoership" by using the words "viddhy akartaram". He is the "akarta". "Karta" means 'doer'. Later on Krsna explains "prakrti kryamanani gunaih karmani sarvasah, ahankara vimudhatma kartaham iti manyate" ‑ 'a person who is bewildered by the three modes of material nature thinks kartaham 'I am the doer'. Krsna says: "If you think that you are the doer you are a vimudha, you are bewildered!" But yet Krsna is saying here that He is not the doer either. Krsna is not the doer, the living entity is not the doer, so who is doing everything? This point is very tricky and gets debated again and again in the vedic system. Krsna sometimes takes one side and sometimes the other side and by the time we reach the 18th Chapter we will understand why.

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

The varṇāśrama system’s purpose is to assist in elevating everyone from material consciousness to

Kṛṣṇa consciousness. Although the varṇāśrama system was created by Kṛṣṇa, it is not He who

placed the jīvas within that system. This fact was mentioned in text 11—ye yathā māā prapad-

yante: Kṛṣṇa, as the impartial Supersoul, reciprocates with the desires of the living entities. He al-

ways remains the non-doer, and He does not directly reward anyone the fruits of work. In addition,

Kṛṣṇa Himself is always transcendental to the varṇāśrama system despite the fact that He, while in

this world, follows the prescribed duties of His varṇa and āśrama. Even while acting as though He is

under varṇāśrama, He does not act within it. In that sense, Kṛṣṇa is also the non-doer or non-actor

in relationship to varṇāśrama. As He is already transcendental and therefore is not elevated by fol-

lowing the system, He is also unchangeable. Śrīla Prabhupāda confirms this by saying, “In spite of

His creating the four divisions of human society, Kṛṣṇa does not belong to any of these divisions.”

Logically, if I were to award you the fruits of your work, I must be transformed, at least on some

level, because I have reacted to what you have done. Kṛṣṇa directly says that He is “the non-doer”

and “unchangeable” to show that He, the Absolute Truth, is aloof. Although He is the creator of

the varṇāśrama system, He awards neither results nor reactions. Thus He is neither contaminated

nor transformed.

This is inconceivable. Kṛṣṇa is the Supreme Personality of Godhead, the supreme controller and the

cause of all causes, yet He will not accept responsibility for everything that happens to the jīvas.

We each must take responsibility for what happens to us, even though everything ultimately de-

pends on Kṛṣṇa. Kṛṣṇa only sanctions—against His own desires—our wayward and rebellious activi-

ties and their subsequent results because those activities are products of the expression of our free

will. Kṛṣṇa is undoubtedly the cause of all causes—nothing happens without His sanction—yet for

our rectification He allows us to act as we like. In the meantime, He awaits the time we will turn to

Him and offer Him loving service. Material nature awards to those who do not turn to Him the pi-

ous and impious fruits of their activities.

In this verse, Kṛṣṇa explains that He is akartā, the non-doer. Kṛṣṇa has previously explained,

prakṛteù kriyamāṇāni guṇaiù karmāṇi sarvaśaù/ ahaìkāra-vimūḥhātmā kartāham iti manyate: “The

spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in

actuality carried out by the three modes of material nature.” (Bg. 3.27)

Our thinking of ourselves as the cause of the results of our activities, Kṛṣṇa said, indicates that we

are bewildered. Now Kṛṣṇa tells us not only that we are not the doer, but that He is not the doer

either. Who, then, is doing everything?

Kṛṣṇa sometimes takes one side of this issue and sometimes the other. At times He wants to em-

phasize our position as tiny souls who should not be falsely proud of our prowess or think ourselves

rightfully attached to the fruits of our activities. At such times, He emphasizes that we are not the

doer, that we do not cause the fruits of our activities and that the results of our activities are

awarded to us by material nature. At other times, He emphasizes our culpability. He then wants us

to take full responsibility for our actions and their reactions. Thus, at those times, Kṛṣṇa stresses

Himself also as the non-doer.

Kṛṣṇa, the material nature and the living entities are all doers. The living entity desires to act, Kṛṣṇa

(as the Supersoul) sanctions it, and the material nature facilitates the activity. Yet the weight of re-

sponsibility for the action rests solely upon the living entity. Although the living entity has no inde-

Bhagavad Gita Notes

pendent power to act, he initiates actions by his desires, while both the Supersoul and the material

nature, being neutral, facilitate their fulfillment.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
4.13 Catur-varnyam-meaning the same as catvarah varnah, the four castes; srstam, have been created; maya, by Me who am God, which accords with such Vedic texts as, 'The Brahmanas were His face৷৷.' (Rg. 10.90.12); guna-karma-vibhagasah, through a classification of the gunas and duties. [A.G. writes: guna-vibhagena karma-vibhagah, classification of the duties, determined by the classification of the gunas.-Tr] By the gunas are meant sattva, rajas and tamas (see note under 2.45; also see Chapter 14). As to that, the control of the mind and body, austerity, etc. are the duties of the Brahmanas, who are sattvika, i.e. have a predominance of the ality of sattva (purity, goodness, etc.). Courage, valour, etc. are the duties of the Ksatriyas, in whom sattva becomes secondary and rajas (passion, attachment, etc.) preponderates. Agriculture etc. are the duties of the Vaisya, in whom tamas (indolence, ignorance, etc.) is secondary and rajas is predominant. Service is the only duty of the Sudra, in whom rajas is secondary and tamas predominates (see chapters 14, 16,17 and 18). In this way, the four castes have been created by Me through a classification of the gunas and duties. This is the idea. And these four castes do not prevail in the other worlds. Hence the specification, 'in the human world'. 'Well, in that caste, by virtues of Your being he agent of the acts of creation of the four castes,etc. You become subject tothe conseence of those actions? Therefore you are not eternally free and the eternal Lord!' This is being answered: Api, even though; I am kartaram, the agent; tasya, of that act, from the empirical standpoint of maya; still, from the highest standpoint, viddhi, know; mam, Me; to be akartaram, a non-agent; and therefore, also know Me to be avyayam, changeless, not subject to the cycle of births and deaths. 'In reality, however, I am not the agent of those actions of which you think I am the agent.' Because
Śrī Rāmānujācārya Classical
Translation
4.13 The whole universe beginning with Brahma and ending with a cluster of grass, with the system of four stations divided according to Sattva and other Gunas and by actions like self-control corresponding to the Gunas, was created by Me. The mention of 'creation' is for illustration. The universe is protected by Me alone and is withdrawn by Me alone. Know Me to be the creator of his manifold actions of creation etc., but at the same time to be non-agent. Sri Krsna explains here how this is possible.
Śrī Abhinavagupta Classical
Translation
4.13 See Comment under 4.14
Swami Sivananda Classical
Translation
4.13 The fourfold caste has been created by Me according to the differentiation of Guna and Karma; though I am the author thereof know Me as non-doer and immutable.
Commentary

4.13 चातुर्वर्ण्यम् the fourfold caste? मया be Me? सृष्टम् has been created? गुणकर्मविभागशः according to the differentiation of Guna and Karma? तस्य thereof? कर्तारम् the author? अपि also? माम् Me? विद्धि know? अकर्तारम् nondoer? अव्ययम् immutable.Commentary The four castes (Brahmana? Kshatriya? Vaishya and Sudra) are classified according to the differentiation of Guna and Karma. In a Brahmana? Sattva predominates. He possesses selfrestraint? purity? serenity? straightforwardness? devotion? etc. In a Kshatriya? Rajs predominates. He possesses prowess? splendour? firmness? dexterity? generosity and the nature of a ruler. In a Vaishya? Rajas predominates and Tamas is subordinate to Rajas. He does the duty of ploughing? protection of cattle and trade. In a Sudra Tamas predominates and Rajas is subordinate to Tamas. He does service to the other three castes. Human temperaments and tendencies vary according to the Gunas.Though the Lord is the author of the caste system? yet He is not the author as He is the nondoer. He is not subject to Samsara. Really Maya does everything. Maya is the real author. Society can exist in a flourishing state if the four castes do their duties properly. Otherwise there will be chaos? rupture and fighting. (Cf.XVIII.41).

Swami Gambhīrānanda Classical
Translation
4.13 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 a non-agent and changeless.
Shri Purohit Swami Classical
Translation
4.13 The four divisions of society (the wise, the soldier, the merchant, the labourer) were created by Me, according to the natural distribution of Qualities and instincts. I am the author of them, though I Myself do no action, and am changeless.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)
Related verses
BG 18.41 BG 9.9 BG 3.27 SB 11.17.13 SB 3.6.29 SB 7.11.21 CC Madhya 8.128 CC Madhya 19.87 CC Ādi 7.50 Śvetāśvatara Upaniṣad 6.8Īśa Upaniṣad 1
Concepts
Dharma
Study Q&A referencing this verse
Related lectures
Personal Guidance
I created the four divisions of human society according to qualities and work; though I am the creator, know Me as the non-doer.
Practical Applications
  • Honor the natural divisions of work and temperament; don't force everyone into one shape.
  • Find your own varṇa-aligned service.
  • Recognize Kṛṣṇa as creator who is yet beyond what He creates.
Reflection Questions
  • What is my actual qualification (guṇa) and work (karma) shape?
  • Where am I forcing someone into a varṇa not theirs?
Analogy

A composer writes a symphony with four sections — strings, brass, wind, percussion — each section called forth by the demands of the music, not by the composer's bias. Kṛṣṇa is naming Himself the composer of the four varṇas. And, like a composer who is fully present in every note yet bound by none, He is at once the creator and the akartā.

Stories
Vidura the kṣattṛ

Born of a śūdrā maidservant by Vyāsa, Vidura held a position lower than his brothers Dhṛtarāṣṭra and Pāṇḍu. But his guṇa-karma showed him to be the wisest dharma-counselor in the Kuru court. Mahābhārata records that Kṛṣṇa, on a diplomatic visit to Hastināpura, refused the rich feast of Duryodhana and ate at Vidura's humble home.

The Lord did not honor varṇa by mechanical birth; He honored guṇa-karma-vibhāgaśaḥ — the actual qualifications and work. Vidura is the verse's living gloss: classification by quality, not by lineage alone.

📝 My note

Source: vedabase.io

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