Yogeshwar Krishn Declares Himself the Creator of the Four Varnas.
Does this mean that He has divided humanity into four rigid classes determined solely by birth?
No… Never!
In Chapter 4, Verse 13 of the Bhagavad Gita, Yogeshwar Krishn sings:
“The fourfold order (Varna) was created by Me according to the division of qualities (Guna) and actions (Karma). Although I am its creator, know Me to be the immutable, non-doer.”
Here, Sri Krishn identifies Himself as the creator of the four Varnas – Brahmin, Kshatriya, Vaishya, and Shudra.
But does this imply that human beings are permanently confined to rigid social categories determined by birth?
Certainly not! The verse explicitly associates the fourfold classification with qualities and actions, rather than identifying birth as its determining principle.
The truth, however, is that Yogeshwar Krishn has classified actions into four categories according to their inherent qualities (Gunas), rather than dividing humanity into rigid classes determined by birth. Nevertheless, as He explains to Arjun, although He is the creator of this fourfold order, He remains the imperishable Supreme Being – the eternal, immutable non-doer, untouched by the actions of creation. The inherent quality (Guna) of a being or an object serves as a measure or yardstick by which its nature, tendencies, and corresponding actions may be understood.
When the predominant quality is that of ignorance or darkness (Tamas), it gives rise to an overwhelming inclination toward laziness, excessive sleep, recklessness, aversion to work, and persistent indulgence in wrongful actions, even when one is fully aware of their harmful nature.
How, then, can true worship or spiritual practice begin in such a state of ignorance?
We may sit in worship and meditation for two hours, striving to practice with the utmost sincerity and devotion, yet struggle to attain even ten minutes of genuine inner stillness. The body remains motionless and quiet, but the mind, which ought to be equally still, continues to wander endlessly, weaving countless webs of imagination and fantasy. Wave after wave of thoughts, desires, and speculation arises, disturbing its tranquility.
What, then, is the purpose of sitting for hours in the name of meditation if the mind remains restless and undisciplined?
The only remedy at this stage is to dedicate ourselves to the service of enlightened sages who dwell in the realization of the Unmanifest, and to seek the guidance of those who have already advanced along the spiritual path. Such association and selfless service gradually weaken negative impressions and tendencies while strengthening noble thoughts and qualities conducive to sincere worship and spiritual practice.
As the forces of darkness and ignorance (Tamas) gradually diminish, the quality of activity and passion (Rajas) begins to predominate, accompanied by the partial awakening of goodness, purity, and moral virtue (Sattva). Through this gradual inner transformation, the spiritual aspirant’s capacity for worship and disciplined action develops, elevating the seeker to what is described in this interpretation as the Vaishya stage of spiritual progression.
As the spiritual aspirant progresses further, they naturally begins to cultivate virtues such as self-restraint, control over the senses, and other noble qualities conducive to spiritual advancement.
Continuing steadfastly along the path of righteous action (Karma), aspirants gradually becomes endowed with the wealth of righteousness, inner strength, and spiritual discipline. At this stage, the influence of passion and restless activity (Rajas) begins to diminish, while ignorance and inertia (Tamas) remain subdued. Through this transformation, the aspirant advances to what is described as the Kshatriya stage of spiritual development.
Courage, determination, unwavering dedication to righteous action, refusal to retreat in the face of spiritual challenges, mastery over emotions and desires, and the growing ability to transcend the three qualities of nature (Gunas) now become the defining characteristics of the aspirant’s inner disposition.
As spiritual aspirants continue to refine their actions and advance along the path of spiritual discipline, the quality of purity, goodness, and wisdom (Sattva) gradually becomes predominant. With its emergence, higher spiritual virtues begin to blossom – mastery over the mind and senses, unwavering concentration, innocence and purity of heart, deep contemplation, profound meditation, and steadfast faith. Spiritual aspirants also develop the inner receptivity to perceive divine guidance and hear the subtle voice of God within. These awakened qualities gradually bring seekers closer to the realization of the Supreme Being.
With the emergence and cultivation of these noble virtues, individuals advance to what is described as the Brahmin stage of spiritual development, irrespective of birth, gender, caste, or social identity.
This, however, represents only the initial stage of spiritual attainment at the Brahmin level. As spiritual aspirants continue to advance along the path of worship and ultimately attain complete union with the Supreme Being, they transcend all distinctions of Varna. At this highest state of spiritual realization, one is neither a Brahmin, nor a Kshatriya, nor a Vaishya, nor a Shudra, but a liberated soul, free from all worldly classifications and limitations.
Thus, in this spiritual interpretation, worship of the Supreme Being is the one essential and ordained action (Karma). This sacred pursuit unfolds through four progressive stages, determined by the predominance and gradual transformation of the three inherent qualities of nature (Gunas). These four stages of spiritual evolution, as explained by Yogeshwar Krishn, are not rigid distinctions imposed by birth, but represent the progressive refinement of human consciousness on the path toward ultimate liberation (Moksha).
It is a fully enlightened sage, established in the realization of the Unmanifest Supreme Being, who reveals this fourfold division of spiritual action. Yet Yogeshwar Krishn instructs Arjun to recognize Him, the imperishable Supreme Being and creator of the fourfold order (Varna), as the eternal non-doer, untouched by the actions of creation.
How, then, can the creator of action remain unaffected by action itself?
The answer unfolds in the very next verse.
In Chapter 4, Verse 14 of the Bhagavad Gita, Yogeshwar Krishn further declares:
“Actions do not taint Me, nor do I desire their fruits. Those who truly understand this nature of Mine are likewise not bound by the consequences of action.”
Yogeshwar Krishn remains entirely unattached to the fruits of action. He explains that the sacred action through which Yagya (spiritual sacrifice) is accomplished leads to the attainment of divine wisdom, and that those who partake of the nectar of wisdom arising from Yagya ultimately merge with the eternal, immutable Supreme Being.
Thus, the highest culmination of righteous spiritual action is the realization of the Supreme Spirit Himself. Having attained complete union with the Supreme Being, Yogeshwar Krishn has transcended even the desire to attain God, for no distinction remains between the realized consciousness and the Divine. Established in this supreme state, He is one with the Unmanifest and has nothing further to seek, attain, or accomplish.
It is precisely because of this complete freedom from desire and attachment that He remains untouched by action and its consequences. Similarly, those enlightened sages who attain this same state of God-realization and directly experience the eternal Truth are no longer bound by the consequences of action. Such are the fully realized souls who have attained the supreme spiritual state exemplified by Yogeshwar Krishn.
Once again, in Chapter 18, Verse 41 of the Bhagavad Gita, Yogeshwar Krishn declares:
“The duties of Brahmins, Kshatriyas, Vaishyas, and Shudras are distinguished according to the qualities (Gunas) arising from their inherent nature.”
When the quality of goodness and purity (Sattva) predominates within an individual, it gives rise to inner tranquility, purity of thought, self-discipline, and the natural inclination toward meditation, contemplation, and worship of the Supreme Being. Conversely, when the quality of ignorance and inertia (Tamas) becomes dominant, it manifests as lethargy, excessive sleep, delusion, and a lack of spiritual awareness. Consequently, the individual’s actions and spiritual efforts are influenced and limited by these prevailing tendencies.
Thus, in this spiritual interpretation, Varna represents the nature and level of an individual’s inner disposition, shaped by the predominance of the three Gunas, rather than a permanent identity determined solely by birth.
Similarly, when the qualities of goodness (Sattva) and passion (Rajas) are present in varying proportions, they give rise to the disposition associated with the Kshatriya stage of spiritual development. When passion (Rajas) is accompanied by a greater influence of ignorance and inertia (Tamas), the resulting disposition corresponds to the Vaishya stage.
This is the fourth occasion on which Yogeshwar Krishn addresses the subject of Varna in the Bhagavad Gita.Earlier, in Chapter 2, Verse 31, He speaks specifically of the Kshatriya and declares:
“For a Kshatriya, there is nothing more auspicious than a righteous war fought in accordance with one’s duty (Dharma).”
Earlier, in Chapter 3, Verse 35 of the Bhagavad Gita, Yogeshwar Krishn declares:
“It is better to follow one’s own natural duty (Dharm), even imperfectly, than to perform another’s duty flawlessly. Even death in the fulfillment of one’s own Dharm is preferable, for following another’s path is fraught with fear.”
Then, in Chapter 4, Verse 13, He declares Himself the creator of the fourfold order of Varna.
But does this mean that Yogeshwar Krishn has divided humanity into four rigid castes, permanently determined by birth?
Certainly not!
In this spiritual interpretation, His declaration points to the classification of actions according to the inherent qualities (Gunas) and dispositions that motivate them, rather than the division of humanity into hereditary social categories. The inherent qualities of an individual serve as a measure, or yardstick, through which one’s natural disposition, spiritual tendencies, and corresponding actions may be understood.
Thus, the four Varnas represent four progressive stages of the same spiritual pursuit, distinguished by the predominance and gradual transformation of the three Gunas – Sattva, Rajas, and Tamas. The essential action remains the same: the pursuit of the Supreme Being. What differs is the inner disposition and level of spiritual development from which that action is performed.
In the teachings of Yogeshwar Krishn, spiritual action (Karma/Worship) is the means through which aspirants progress toward the realization of the one, eternal, and indescribable Supreme Being.
The sacred discipline that leads to God-realization is worship, which begins with unwavering faith in the ultimate spiritual goal. Thus, in this interpretation, contemplation and meditation upon the Supreme Being constitute the one essential spiritual action, unfolding through four progressive stages corresponding to the four Varnas.
But how can individuals recognize which qualities predominate within them and determine their present stage of spiritual development?
Yogeshwar Krishn addresses this question in the verses that follow.
In Chapter 18, Verse 42 of the Bhagavad Gita, He declares:
“Tranquility of mind, mastery over the senses, austerity, purity, forgiveness, uprightness, spiritual knowledge, realized wisdom, and steadfast faith are the natural qualities and duties associated with a Brahmin.”
Restraining the mind, control of the senses, purity of thought and conduct, and the disciplined refinement of mind, speech, and body in harmony with the ultimate spiritual goal; forgiveness, unwavering righteousness, steadfast faith in the Supreme Being, and the awakening in the realm of the heart of the exhortations coming from God, and the ability to act according to them – are all a Brahmin‘s obligations that arise from his own nature.
At this stage, spiritual aspirants also develop the inner receptivity to perceive divine guidance arising within the depths of consciousness, together with the wisdom and discipline to act in accordance with that guidance.
Thus, in this spiritual interpretation, individuals attain the Brahmin stage when these noble virtues become firmly established within their nature, and the pursuit of God-realization is no longer merely a deliberate effort, but a natural and inseparable expression of their inner being.
In Chapter 18, Verse 43 of the Bhagavad Gita, Yogeshwar Krishn declares:
“Valor, strength, steadfast determination, skillfulness, unwillingness to retreat from battle, generosity, and the capacity to lead are the natural qualities and duties associated with a Kshatriya.”
In the context of spiritual development, these qualities manifest as courage, the pursuit of divine realization, unwavering patience and perseverance, mastery of meditation, and skillfulness in the performance of righteous action (Karma/Worship). They also include the determination never to retreat from the inner struggle against worldly desires and attachments, the willingness to renounce selfish pursuits, and the growing ability to bring all emotions, impulses, and desires under the guiding influence of devotion to the Supreme Being.
Thus, the Kshatriya stage of spiritual development is characterized by courage, discipline, self-mastery, and unwavering dedication to the pursuit of God-realization, even in the face of the greatest inner challenges.
In Chapter 18, Verse 44 of the Bhagavad Gita, Yogeshwar Krishn declares:
“Agriculture, the protection of cow (senses), and commerce are the natural duties associated with a Vaishya, while service is the natural duty associated with a Shudra.”
At first glance, this verse appears to describe agriculture, cattle protection, and commerce as the natural occupations of a Vaishya. But why does Yogeshwar Krishn specifically mention the protection of cows? Does this imply that other animals, such as buffaloes or goats, are any less deserving of protection? Does it suggest that raising or caring for other animals is somehow improper?
Certainly not!
These questions invite us to explore whether the verse also carries a deeper spiritual significance beyond its literal description of worldly occupations. In the spiritual interpretation being presented here, the protection of cows (Go-raksha) symbolizes the protection, regulation, and disciplined control of the senses – an essential aspect of the aspirant’s journey toward God-realization.
In ancient Sanskrit and Vedic literature, the word Go (cow) was used to refer to the senses. Thus, in this spiritual interpretation, the protection of cows (Go-raksha) signifies the protection, preservation, and disciplined regulation of the senses. The senses are safeguarded through discernment, detachment, self-restraint, and unwavering spiritual discipline. Conversely, they are weakened and led astray by lust, anger, greed, and attachment to worldly desires.
Spiritual acquisition is the only true wealth.
This spiritual wealth is the seeker’s most precious possession, for unlike worldly riches, its enduring value is not diminished by the changing circumstances of material existence. The gradual accumulation of this inner wealth, through the continuous struggle to overcome worldly attachments and the influences of material nature (Prakriti), may be understood symbolically as spiritual trade/commerce.
And what, then, is the deeper spiritual meaning of agriculture (Krishi)?
The human body may be understood as a field of cultivation, within which the seeds of past actions and spiritual impressions (Sanskars) are sown. These impressions, accumulated through actions performed over previous lifetimes, influence an individual’s present tendencies, disposition, and spiritual development. Yogeshwar Krishn reminds Arjun that even the smallest beginning of selfless spiritual action is never lost, and that sincere efforts made along this path continue to bear fruit.
In this spiritual interpretation, the Vaishya stage represents the third stage in the progressive refinement of the ordained action (Karma) – the contemplation and worship of the Supreme Being. Thus, agriculture symbolizes the careful cultivation and preservation of the seeds of divine contemplation sown within the field of the human body, while steadfastly resisting the opposing forces of worldly desires, attachments, and negative impulses.
As Goswami Tulsidas teaches, the wise cultivator tends the field with diligence, discernment, and care, while those lacking wisdom remain heedless, blinded by ignorance and arrogance. Similarly, in the spiritual journey, the protection and disciplined regulation of the senses, the gradual accumulation of spiritual wealth amid the struggles against material nature (Prakriti), and the continuous strengthening of contemplation upon the Supreme Being constitute the essential duties associated with the Vaishya stage of spiritual development.
According to Yogeshwar Krishn, the ultimate culmination of Yagya (Meditation) is the realization of the all-pervading Supreme Being. Those devoted souls who partake of the divine nectar arising from Yagya become purified of their sins and progress toward spiritual liberation. The seeds of this sacred action are sown within the field of human consciousness through sincere meditation and disciplined spiritual practice.
In Vedic spiritual writings, food means Supreme Spirit, with the Supreme Being representing the ultimate source of spiritual sustenance. God alone is the eternal nourishment that completely satisfies the deepest longing of the soul. When the sacred discipline of contemplation reaches its ultimate fulfillment in God-realization, the soul attains complete contentment, transcending all worldly cravings and desires. Having attained union with the Supreme Being, the liberated soul is freed from the recurring cycle of birth and death.Thus, the continuous cultivation of the seeds of divine contemplation, through which the soul ultimately attains its eternal spiritual nourishment, represents the deeper meaning of true agriculture (Krishi).
Service to enlightened sages and spiritually accomplished beings is, in this interpretation, the natural duty associated with the Shudra stage of spiritual development. Here, the term Shudra is not intended to signify an inferior human being, but rather a spiritual aspirant whose knowledge and inner awareness are still in their early stages of development. At this initial stage, the seeker begins the spiritual journey through humility, devotion, and selfless service to those who have attained higher states of spiritual realization. Through such service, noble qualities gradually awaken within the aspirant. Ignorance and inertia begin to diminish, while discernment, discipline, devotion, and spiritual understanding steadily develop. As these inner qualities evolve, the aspirant progresses through the Vaishya, Kshatriya, and Brahmin stages of spiritual development.
Ultimately, however, the highest spiritual attainment lies beyond all four Varnas. Having transcended the three qualities of material nature (Sattva, Rajas, and Tamas), the fully realized soul attains union with the Supreme Being, where all distinctions of spiritual classification cease to have significance.
Human character and inner disposition are not necessarily fixed; they evolve through actions, experiences, and spiritual discipline. Accordingly, in this spiritual interpretation, an individual’s Varna reflects the prevailing qualities and level of spiritual development rather than an unchangeable identity determined by birth. Thus, the four Varnas may be understood as four progressive stages of spiritual evolution, through which aspirants advance according to the refinement of their inner qualities and actions.
The essential action remains one – the ordained spiritual pursuit of the Supreme Being. What changes is the aspirant’s inner nature, which gradually evolves until all distinctions are transcended in the realization of God.
In Chapter 18, Verse 45 of the Bhagavad Gita, Yogeshwar Krishn declares:
“Through steadfast dedication to one’s natural duties, an individual attains perfection. Now hear from Me how such perfection is achieved through the sincere performance of one’s own ordained action.”
The ultimate perfection referred to here is understood, in this spiritual interpretation, as the realization of the Supreme Being. Yogeshwar Krishn has already explained to Arjun that this highest spiritual goal can be attained through the performance of righteous, prescribed action (Karma/Worship), undertaken with unwavering dedication and without attachment to its fruits.
Continuing in Chapter 18, Verse 46, Yogeshwar Krishn declares:
“By worshipping the Supreme Being, from whom all beings originate and by whom the entire universe is pervaded, individuals attain perfection through the performance of their natural duties.”
Thus, the spiritual aspirant progresses toward ultimate realization by faithfully performing the duties appropriate to their inherent nature and present stage of spiritual development. Throughout this journey, the mind must remain steadfastly fixed upon the Supreme Being. Through devotion, contemplation, and sincere worship, the seeker advances gradually, cultivating the qualities necessary for higher spiritual realization.
Spiritual advancement is a progressive process that requires preparation, discipline, and the gradual refinement of one’s inner nature.
Just as a student who attempts advanced studies without first mastering the fundamentals may struggle to understand the lessons and lose confidence in previously acquired knowledge, spiritual aspirants must establish a firm foundation before advancing toward higher stages of realization.
Each stage prepares the seeker for the next, allowing spiritual understanding and inner discipline to mature naturally. Reinforcing this principle, the present teaching reminds us that regardless of the aspirant’s current level of spiritual development, the journey toward perfection must remain rooted in selfless action, unwavering devotion, and complete surrender to the Supreme Being.
In Chapter 18, Verse 47 of the Bhagavad Gita, Yogeshwar Krishn declares:
“It is better to perform one’s own natural duty, even imperfectly, than to perform another’s duty flawlessly. By faithfully carrying out the actions arising from one’s inherent nature, an individual does not incur sin.”
Thus, even when one’s own spiritual duties appear less significant or less accomplished than those of others, sincere dedication to them remains the superior path. In this spiritual interpretation, performing the ordained action appropriate to one’s inherent nature gradually purifies consciousness, and leads the aspirant toward liberation from the recurring cycle of birth and death.
It is not uncommon for spiritual aspirants, particularly those in the early stages of their journey, to become dissatisfied with the service or spiritual discipline they are presently undertaking. Observing more accomplished seekers absorbed in profound meditation and receiving admiration for their spiritual virtues, they may begin to feel envious or impatient with their own progress. Consequently, they may attempt to imitate advanced spiritual practices without first cultivating the necessary inner discipline, understanding, and spiritual maturity. Yet Yogeshwar Krishn reminds us that neither imitation nor envy can bring about genuine spiritual realization. True advancement arises through steadfast dedication to the duties and spiritual disciplines appropriate to one’s own nature, performed with sincerity, humility, and devotion.
In Chapter 18, Verse 48 of the Bhagavad Gita, Yogeshwar Krishn says:
“One should not abandon one’s natural duty, O son of Kunti, even if it is accompanied by imperfections, for all actions are veiled by some defect, just as fire is enveloped by smoke.”
It is natural for spiritual aspirants, particularly those in the early stages of their journey, to encounter imperfections in their actions, for their inner nature has not yet attained complete refinement and spiritual maturity. Yet these imperfections are no reason to abandon the ordained action (Karma/Worship). Indeed, no action performed under the influence of material nature (Prakriti) is entirely free from limitations, just as fire, despite its inherent purity, may remain obscured by smoke.
Even those who have advanced to the Brahmin stage of spiritual development must continue performing the spiritual disciplines appropriate to their nature. As long as the influence of the three Gunas persists, traces of imperfection and attachment may continue to arise. Through steadfast devotion, disciplined contemplation, and unwavering dedication to the Supreme Being, these limitations gradually diminish. But what are the defining qualities of a fully realized soul who has reached this supreme state, where action has fulfilled its purpose and nothing further remains to be attained?
In Chapter 18, Verse 49 of the Bhagavad Gita, Yogeshwar Krishn declares:
“One whose intellect remains unattached to all things, who has conquered the mind and transcended worldly desires, attains through renunciation the supreme perfection.”
Renunciation (Sannyasa), as understood in this spiritual interpretation, signifies complete self-surrender to the Supreme Being. It is the state in which spiritual aspirants relinquish all personal desires, attachments, ego, and identification with the fruits of their actions. Through this complete surrender, the seeker gradually transcends the sense of individual doership and ultimately attains to the supreme Being.
At this stage, spiritual action has fulfilled its ultimate purpose. Nothing further remains to be sought or accomplished for personal spiritual attainment, for the aspirant has become established in the realization of the Supreme Being. Having attained this supreme perfection, the enlightened soul rests in union with the eternal, immutable Supreme Being.
~Swami Adgadanand Jee Paramhans.©
By now, there should be no doubt about what Yogeshwar Krishn truly meant when explaining the four classes (Varnas) and their significance in spiritual development.
Bow down in lotus feet of revered Gurudev for such teaching to me.
.
Humble Wishes.
~mrityunjayanand.
