After explaining in detail the dynamics of action within the three modes of nature, Krishna draws our attention to three important points: (1) No one can escape the contaminations of one’s psychophysical traits with the modes of nature. (2) Therefore, we should stick to the occupational duties based on our nature. (3) However, by the dedication of these duties to the Supreme, we can come out of our contaminations.
There is (astis) no such (na tad) being in existence (sattvaṁ), either on earth (pṛthivyāṁ vā) or (vā) even (punaḥ) among the demigods (deveṣu) in the higher planetary system (divi), who (yad) is (syāt) freed from (muktaṁ) these (ebhiḥ) three (tribhir) modes (guṇaiḥ) born of material nature (prakṛti-jair). (BG 18.40)
The influence of the three modes leads to the exhibition of certain psychophysical traits that furthermore results in a natural division within our society for engagement in different occupational activities. As stated earlier (BG 4.13), Krishna Himself created such an organized system to engage everyone according to one’s qualities and actions. Here, Krishna reiterates the same point, but also spells out the social divisions based on the modes of nature and presents this in the light of the aforementioned dynamics of action.
The actions [duties] (karmāṇi) of the brāhmaṇas (brāhmaṇa), the kṣatriyas (kṣatriya), the vaiśyas (viśāṁ) and the śūdras (śūdrāṇāṁ) are divided by (pravibhaktāni) the psychophysical trait (svabhāva) born of (prabhavair) the modes (guṇaiḥ). (BG 18.41) Roughly, they correspond to the intellectual teaching class, the ruling class, the business class, and the worker class respectively. Henceforth, Krishna discusses the actions of the brāhmaṇas, the kṣatriyas, the vaiśyas, and the śūdras.
Peacefulness (śamo), self-control (damas), austerity (tapaḥ), purity (śaucaṁ), tolerance (kṣāntir), as well as (eva ca) honesty (ārjavam), knowledge (jñānaṁ), wisdom (vijñānam), and faith in God (āstikyaṁ) constitute the action of a brāhmaṇa (brahma-karma) born of psychophysical nature (svabhāva-jam). (BG 18.42) Heroism (śauryaṁ), power (tejo), conviction (dhṛtir), proficiency (dākṣyaṁ), not fleeing from battle (yuddhe cāpy apalāyanam), generosity (dānam) and ruling spirit (īśvara-bhāvaś ca) form the action of a kṣatriya (kṣātraṁ karma) born of nature (svabhāva-jam). (BG 18.43) It is noteworthy that the actions of brāhmaṇas and kṣatriyas are indistinguishable from their qualities.
Agriculture (kṛṣi), cow protection (go-rakṣya), and business (vāṇijyaṁ) form the action of a vaiśya (vaiśya-karma) born of nature (svabhāva-jam). And the action (karma) of a śūdra (śūdrasyāpi) born of nature (svabhāva-jam) lies in rendering service to others (paricaryātmakaṁ). (BG 18.44)
By engagement in (abhirataḥ) one’s own (sve sve) work (karmaṇy), each person (naraḥ) achieves (labhate) perfection (saṁsiddhiṁ). Let’s hear (tac chṛṇu) how (yathā) one attains (vindati) perfection (siddhiṁ) by engagement in one’s work (sva-karma-nirataḥ). (BG 18.45) Here is a secret. By worship of the Supreme (tam abhyarcya), from whom (yataḥ) all living beings (bhūtānāṁ) came into being (pravṛttir) and by whom (yena) all (sarvam) this (idaṁ) is pervaded (tatam), utilizing one’s own work (sva-karmaṇā), a human being (mānavaḥ) attains perfection (siddhiṁ vindati). (BG 18.46)
In summary, the secret to perfection lies in the dedication of our actions to the Supreme, or doing everything for the pleasure of the Supreme Lord.
