BG 4.13

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥
cātur-varṇyaṁ mayā sṛṣṭaṁ
guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ
viddhy akartāram avyayam

Word-for-word meanings

cātuḥ-varṇyam — the four divisions of human society;  sṛṣṭam — were created;  mayā — by Me;  vibhāgaśaḥ — in accordance with the divisions;  guṇa — [of] the guṇas of nature;  karma — [and their corresponding] actions;  api — although;  kartāram — [I am] the originator;  tasya — of that [system];  viddhi — know;  mām — Me;  avyayam — the imperishable;  akartāram — as the non-doer.

Translation

The four divisions of human society (varṇas*) were created by Me in accordance with the preponderance of the guṇas operative in different people and in accordance with the corresponding character of their actions. Although I am the originator of this system, know Me, the imperishable, as the non-doer [being beyond the guṇas and changeless].

Notes

* Vedic society was divided into four social classes called varṇas, namely, the brāhmaṇas, who were devoted to the culture of knowledge, the kṣatriyas, the ruler and warrior class, the vaiśyas, businessmen and farmers, and the śūdras, the labor class. This division was based on the disposition and aptitude of the individual members who made up the society. All four classes worked together for the spiritual advancement of society.

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Vimukt VivekBhagavad Gītā readerAwaiting User Response

Asked 24 Sep 2026, 05:18

Reader question

Radhe Radhe 🙏

Questions on Bhagavad Gītā 4.13: Understanding Guṇa, Karma, and Varṇa

While reflecting on a discourse on Bhagavad Gītā 4.13 (cāturvarṇyaṁ mayā sṛṣṭaṁ...), I noticed that the concept of janma (birth) was not mentioned in the verse. This brings up a few fundamental questions regarding varṇa, jāti, and how we should view individuals in society:

1. Does guṇa originate by birth?
Does the guṇa (nature/qualities) mentioned in relation to the guṇakarma-vibhāgaḥ come inherently by birth, or is it purely shaped by nature and actions (karma)? What is the actual significance of categories assigned by birth (jāti or varṇa)?

2. Are jāti and varṇa related?
How do the traditional sociological concept of jāti (lineage/birth group) and the spiritual concept of varṇa (functional classification based on qualities and duties) connect or differ according to scripture?

3. How should respect be given regarding birth vs. action?
* We understand that someone who is a brāhmaṇa both by birth and by karma deserves full respect.
* However, what is the proper approach if someone is born into a brāhmaṇa family, but their actions (karma) do not align with the qualities of a brāhmaṇa? Should they still be treated and respected as a brāhmaṇa purely based on birth?

4. Qualifications for performing rituals (pūjā/pāṭha)
Can a qualified individual who possesses the necessary knowledge and devotion help conduct rituals and pūjā-pāṭha for a family organizing a ceremony—even if that person is not a brāhmaṇa by birth? What do traditional guidelines say about this?

Looking forward to insights and scriptural references on these points.

राम राम 🙏

  1. Admin Answered

    1. Both
    2. The varnas are not ‘spiritual’. In 1, you yourself mentioned they are under the gunas. The atma has nothing to do with varnas. Varna and jati generally are related but not necessarily.
    3. Respect should be given to all beings irrespective of varna.
    4. If you are asking about varnasrama duties, the answer is no. In Bhakti, everyone has the right to do puja of Bhagavan irrespective of Varna or jati.