The natural duties appropriate for the Brahmins, the priestly class, are the following:

1) śamaḥ is control of the inner bg-sky sense the mind. 2) Damaḥ is restraint of the external senses. 3) Tapas is austerity of the body as prescribed in Vedic scriptures like fasting.

4) Śaucaṃ is purity, sanctifying oneself to perform Vedic ordained duties. 5) Kṣānti is forbearance, maintaining composure from provocation of others. 6) Ārjavam is uprightness, expressing to others what one thinks without duplicity.

7) Jñānam is knowledge of the Vedic scriptures. 8) Vijñānam is realising the conclusions of the Vedic scriptures.

9) Āstika is absolute, irreversible faith the veracity of the Vedic scriptures which is impervious to any attempt to dissuade it.

Such a resolute conviction is aware that:

A) the Supreme Lord Krishna is the ultimate creator, maintainer and sustainer of all creation and that He is localised within every living being throughout all existence as Paramātma the omnipresent, supreme soul

and that His all-pervasive impersonal aspect is the Brahman the spiritual substratum pervading all existence and that His personal sound frequency is the transcendental sound vibration OM.

B) The Supreme Lord Krishna and any of His authorised incarnations as revealed in Vedic scriptures is the indomitable antithesis to all that is evil and unrighteous.

C) The Supreme Lord Krishna and His incarnations possess unlimited, glorious attributes and resplendent qualities such as omnipotence, omniscience, omnipresence, full power, full beauty, full cognizance, full renunciation, full opulence etc. which are eternal and transcendental.

D) The Supreme Lord Krishna is the sole object to be known in Vedic scriptures.

E) He is the sole cause of all creation.

F) He is the sole foundation of all creation.

G) He is the Supreme controller of all creation.

H) All prescribed Vedic activities enjoined to perform are variations of His worship

I) Worshipped as such He confers blessings on humans according to their deeds.

This reality has already been evidenced in verses throughout Śrīmad Bhagavad-Gita like:

In chapter 5, verse 29: “One who understands that Lord Krishna is the supreme controller of all achieves liberation”.

In chapter 7, verse 6: “Lord Krishna is the sole cause of creation and destruction of all existence” and in verse 7: “There is nothing superior to Lord Krishna. All creation is dependent upon Him.”

In chapter 10 verse 3: “One who knows Lord Krishna is the supreme controller of all the worlds is not deluded among mortals” and in verse 8: “The wise know that Lord Krishna is the source of both the material and the spiritual worlds.”

In chapter 15 verse 15: “Lord Krishna is the supreme soul within the heart of all living entities by the Vedas alone He is to be known”

and coming in chapter 18 verse 46: “As everything is pervaded by Him, one attains perfection from performing prescribed Vedic activities to Lord Krishna”.

In this way this topic has been well evidenced.

“शमो दमस्तपः शौचं शान्तिराजवमेव च | ज्ञानं विज्ञानमास्तिक्यं विप्रकर्म स्वभावजम् | एते गुणाः किञ्चिदूना विप्रात् क्षत्रिय एव च | अधिका वा ब्राह्मणेभ्यः केपुचिच्छकवर्तिषु | ऋषयस्त्वेव विज्ञेयाः कार्तवीर्यादयो नृपाः ||” - Serenity, self-restraint, austerity, purity, forbearance and uprightness, wisdom, knowledge, faith are actions ordained to a Brahmin according to their natural attributes. These attributes are found in Kshatriyas to a lesser extent, more in some rulers than even in Brahmins. Some rulers like Kartavirya are known to be like seers.

42 "Peace of mind, restraint of senses, austerity, purity, forbearance, as also straightforwardness; knowledge, realisation, and spiritual faith: (these) constitute the activity of a Brahmin, born of his innate nature. (833)

The peaceful state of the intellect, which grasping in its hand the sense-tendencies, meets the soul in private, in the way a wedded wife does (meet) her husband that peaceful state is called the peace of mind (शम) and all actions (of a Brahmin) have their origin in this quality. The second (quality) is the restraint of the senses, which keeps under proper control the unruly organs of actions with the help of the rod in the form of Scriptural mandates, and always prevents them from turning to irreligious (forbidden) matters. This restraint of senses (दम) helps the holy peace of mind in all actions and through it all actions take place according to (the doer's own) religion. That quality on account of which there remains ever fresh in mind the memory of God, with the vigilance with which the flame of the burning wick in a lamp is carefully watched [Note: It is considered to be an evil omen if perchance the flame of the wick in the lamp is extinguished during that night] on the sixth night (dedicated to the worship of Satavi सटवीचिये राती) of child-birth—is austerity (तप), the third quality which is traced in all actions (of a Brahmin). Similarly there is found in the actions, the sinless purity (शुचित्व): it is two-fold, viz. the mind is full of pure thoughts, while the body is ornamented with good actions, thus making the life pure internally and externally—that state is called 'purity', Oh Pārtha, and that is the fourth quality found in actions (of a Brahmin). Now that all-enduring power like that of the earth is called forbearance (क्षमा), Oh Son of Pāndu, and it is the fifth quality, just as sweet and pleasant as the 'Panchama' (पंचम—the fifth) amongst the seven notes in music. Even though the (water) course be crooked the holy Ganges (waters) flows straight (towards the sea), or even though there be crookedness or bend at the joints of a sugar-cane yet sweetness is the same all over in that way to behave in a straight-forward way, even though (other) beings be of adverse tendencies is what is called 'straight-forwardness' (आर्जव) and it is the sixth quality in the actions (of a Brahmin). A gardener waters a tree and ceaselessly labours at its base, in the full knowledge that his labours are to be rewarded by the tree bearing fruit. In that way, knowing well that the performance of actions strictly according to the Scriptural enjoinments, is only for the sake of attaining the Supreme, is what is here called 'knowledge' (ज्ञान) and it is the seventh quality found in the actions (of a Brahmin). Next comes the 'realisation' (विज्ञान), whose nature is as follows: when steadfast intellect is unified with the essence of God on the strength of the knowledge of the Scriptures, or through spiritual meditation, Sattva quality being totally purged of the dross adhering to it in the form of Rajas and Tamas, is what is called the best 'realisation' and it is the eighth of the quality-gems, while a complete spiritual faith, is the ninth quality. I define it (spiritual faith) thus: to regard with deep respect all the means sanctioned and approved by the Scriptures, even as subjects receive with respect any person or a thing (document, coin, etc.) invested with royal insignia and actions possessing this quality are productive of good (real). Thus actions consisting of these nine qualities such as 'peace of mind' and others, that are by nature spotlessly pure, constitute the natural actions of a Brahmin and one securing the necklace of these nine gems becomes as it were an ocean (रत्नाकर) of these nine qualities. The Sun holds full light without parting with anything of his own, or the 'Champaka flower tree' gets decorated with its own flowers, or the Moon becomes lustrous with her own light, or the sandal wood is fragrant with its own fragrance: in that way this nine-gemmed article is the spotless ornament of the Brahmins and the person of a Brahmin is never dissociated from this ornament. Now, Oh Dhananjaya, I preach what are the proper qualities (duties) of the Kshatriyas and you hear with all your intelligence.

'Samaḥ'—'Samaḥ' means, control of the mind, freeing it from distractions and concentrating it, on the point, where it should be concentrated.

'Damaḥ'—Control of the senses, withdrawing them from external objects and employing these, where they should be employed, is 'Damaḥ'.

'Tapaḥ'—Austerity of the body, mind and speech, has already been described in the Gītā (17/14—16). Here this term means enduring hardships happily, while discharging one's duties.

'Śaucam'—'Śaucam' means, purity of one's mind, intellect, senses and body, as well as of the activities and food etc.

'Kṣāntiḥ'—Total absence of the spirit of retaliation, even when one is insulted or hurt or pained, in spite of having power to take vengeance is called, forgiveness (Kṣānti).

'Ārjavam'—Simplicity, of the body and speech etc., without having any crookedness, fraud and knavery in the mind, is known uprightness (Ārjavam).

'Jñānam'—Study of Vedas, the scriptures and historical records, and fully grasping their teachings and meanings, as well

as, the awareness of what ought to be done and what ought to be refrained from, is 'Īnāna'.

'Vijñānam'—The proper method and observance of religious sacrifice (yajña), according to Vedas and scriptures, is known 'Vijñāna'.

'Āstikyam'—Firm belief in God, the Vedas, the scriptures and life after death, and translation of their teachings into practice, is 'Āstikyam'.

'Brahmakarma svabhāvaṅjam'—A Brāhmaṇa's temperament, is naturally suited to the performance of these above-mentioned duties, such as serenity and self-control etc., he experiences no difficulty in performing them.

A Brāhmaṇa who has the predominance of mode of goodness, whose forefathers have been pure and whose actions of the previous birth, are pure, faces no difficulty in possessing the above-mentioned, nine qualities. In his life, the actions of earning livelihood occupy a secondary place. As far as, the people of other three Varṇas (castes), are concerned, because of predominance of the modes of passion and ignorance, their actions, of earning their livelihood also, are included, in natural actions. Therefore, in the Gītā, in the duties of a Brāhmaṇa, only actions which involve these qualities, not those of livelihood, have been included.

Appendix—If the Varṇa tradition has been properly followed, a Brāhmaṇa naturally possesses these qualities. But if a hybrid is born viz., if there is an inter-mixture of castes, then the Brāhmaṇas don't naturally possess these qualities, there is deviation in those qualities.

In the preceding verse the expression 'svabhāva prabhavaṅguṇaiḥ' was used, therefore here the Lord mentions 'svabhāvaja karma'. In the formation of nature (temperament) the first importance goes to birth and then the company a person keeps, is important. By company, by the study of books (self-study) and by practice etc., the nature changes.

Link:—The Lord now mentions the natural duties of a Kṣatriya.

कानि पुनः तानि कर्माणि इति उच्यते— | वे कर्म कौन-से हैं ? यह बतलाया जाता है—

जिनके अर्थकी व्याख्या पहले की जा चुकी है वे शम और दम तथा पहले कहा हुआ शारीरिकादि- भेदसे तीन प्रकारका तप एवं पूर्वोक्त (दो प्रकारका) शौच, क्षान्ति—क्षमा, आजव—अन्तःकरणकी सरलता तथा ज्ञान, विज्ञान और आस्तिकता अर्थात् शास्त्रके वचनोंमें श्रद्धा-विश्वास—ये सब ब्राह्मणके स्वाभाविक कर्म हैं अर्थात् ब्राह्मणजातिके कर्म हैं।

जो बात 'स्वभावजन्य गुणोंसे कर्म विभक्त किये गये हैं' इस वाक्यसे कही थी, वही यहाँ 'स्वभावजम्' पदसे कही गयी है

तरी सर्वेंद्रियांचिया वृत्ती । घेऊनि आपुल्या हातीं । बुद्धि आत्मया मिळे येकांतीं । प्रिया जैसी ॥ ८३३ ॥ ऐसा बुद्धीचा उपरमु । तया नाम म्हणिपे शमु । तो गुण गा उपक्रमु । जया कर्माचा ॥ ८३४ ॥ आणि बाह्येंद्रियांचें धेंडें । पिटूनि विधीचेनि दंडें । नेदिजे अधर्माकडे । कहींचि जावों ॥ ८३५ ॥ तो पैं गा शमा विरजा । दमु गुण जेथ दुजा । आणि स्वधर्माचिया वोजा । जिणें जें कां ॥ ८३६ ॥ सटवीचिये रातीं । न विसंबिजे जेवीं वाती । तैसा ईश्वरनिर्णयो चित्तीं । वाहणें सदा ॥ ८३७ ॥ तया नाम तप । ते तिजया गुणाचें रूप । आणि शौचही निष्पाप । द्विविध जेथ ॥ ८३८ ॥ मन भावशुद्धी भरलें । आंग क्रिया अळंकारिलें । ऐसें सबाह्य जियालें । साजिरें जें कां ॥ ८३९ ॥ तया नाम शौच पार्था । तो कर्मीं गुण जये चौथा । आणि पृथ्वीचिया परी सर्वथा । सर्व जें साहाणें ॥ ८४० ॥ ते गा क्षमा पांडवा । गुण जेथ पांचवा । स्वरांमाजीं सुहावा । पंचमु जैसा ॥ ८४१ ॥ आणि वांकडेनी वोघेंसीं । गंगा वाहे उजूचि जैसी । कां पुटीं वळला ऊसीं । गोडी जैसी ॥ ८४२ ॥ तैसा विषमांही जीवां- । लागीं उजुकारु बरवा । तें आर्जव गा साहावा । जेथींचा गुण ॥ ८४३ ॥ आणि पाणियें प्रयत्नें माळी । अखंड जचे झाडामुळीं । परी तें आघवेंचि फळीं । जाणे जेवीं ॥ ८४४ ॥ तैसें शास्त्राचारें तेणें । ईश्वरुचि येकु पावणें । हें फुडें जें कां जाणणें । तें येथ ज्ञान ॥ ८४५ ॥ तें गा कर्मीं जिये । सातवा गुण होये । आणि विज्ञान हें पाहें । एवंरूप ॥ ८४६ ॥ तरी सत्वशुद्धीचिये वेळे । शास्त्रें कां ध्यानबळें । ईश्वरतत्त्वींचि मिळे । निष्टंकबुद्धी ॥ ८४७ ॥ हें विज्ञान बरवें । गुणरत्न जेथ आठवें । आणि आस्तिक्य जाणावें । नववा गुण ॥ ८४८ ॥ पैं राजमुद्रा आथिलिया । प्रजा भजे भलतया । तेवीं शास्त्रें स्वीकारिलिया । मार्गमात्रातें ॥ ८४९ ॥ आदरें जें कां मानणें । तें आस्तिक्य मी म्हणें । तो नववा गुण जेणें । कर्म तें साच ॥ ८५० ॥ एवं नवही शमादिक । गुण जेथ निर्दोख । तें कर्म जाण स्वाभाविक । ब्राह्मणाचें ॥ ८५१ ॥ तो नवगुणरत्नाकरु । यया नवरत्नांचा हारु । न फेडीत ले दिनकरु । प्रकाशु जैसा ॥ ८५२ ॥ नाना चांपा चांपौळी पूजिला । चंद्रु चंद्रिका धवळला । कां चंदनु निजें चर्चिला । सौरभ्यें जेवीं ॥ ८५३ ॥ तेवीं नवगुणटिकलग । लेणें ब्राह्मणाचें अव्यंग । कहींचि न संडी आंग । ब्राह्मणाचें ॥ ८५४ ॥ आतां उचित जें क्षत्रिया । तेंहीं कर्म धनंजया । सांगों ऐक प्रज्ञेचिया । भरोवरी ॥ ८५५ ॥

(18.833) प्रिया जैसे एकान्त में अपने पति से मिलती है वैसे ही जब सब इन्द्रिय-वृत्तियों को अपने हाथ में ले बुद्धि आत्मा से जा मिलती है,

(18.834) तब उसके इस प्रकार विराम पाने का शम कहते हैं। यह शम नामक गुण जिस कर्म के आरम्भ में है, (18.835) और इन्द्रियों के समुदाय को विधिरूपी डण्डे से पीट कर कभी उसे अधर्म की ओर न जाने देनेहारा

(18.836) तथा शम का सहाय करनेहारा दम नामक गुण जिस कर्म में दूसरा है, तथा तप नामक गुण (स्वधर्म का आचरण कर जीवन रखना,

(18.837) तथा जन्म-दिन से छठी रात को जैसे दिया न बुझने देना चाहिए, वैसे ही सदा अन्तःकरण में ईश्वर का विचार करना

(18.838) तप कहाता है) जिस कर्म में तीसरा है, और शौच (जहाँ दो प्रकार की पापरहित शुचिता है

(18.839) अर्थात् मन निर्मल विचारों से भरा है और शरीर सत्कर्मों से अलंकृत हो रहा है, इस प्रकार जीवन का जो अन्तर्बाह्य उत्तम होना है

(18.840) उसे हे पार्थ! शौच कहते हैं) जिस कर्म में चौथा गुण है और क्षमा (पृथ्वी के समान सब प्रकार से सब कुछ सहना ही

(18.841) हे पाण्डव! क्षमा कहाता है) गुण जिस कर्म में पाँचवाँ है, (स्वरों में जैसा पंचम स्वर मधुर होता है वैसा ही यह पाँचवाँ गुण है) (18.842) और ऋजुता (प्रवाह टेढ़ा बहता हो तथापि गंगा सरल ही है, अथवा ईख टेढ़ा-मेढ़ा झुका हुआ हो तथापि उसकी मधुरता समान ही रहती है

(18.843) वैसे ही दुःखद प्राणियों से भी भली भाँति सरल रहना ऋजुता है) जिस कर्म का छठा गुण है, और ज्ञान

(18.844) (जिसे माली प्रयत्न कर वृक्षों की जड़ों में पानी डालने में अथक श्रम करता है परन्तु वे सब श्रम फल-दायक होते हैं

(18.845) वैसे ही शास्त्र के अनुसार आचरण करने पर एक ईश्वर की ही प्राप्ति होने की बात निश्चय से जानना ही ज्ञान है)

(18.8546) जिस कर्म का सातवाँ गुण है और गुणरत्न विज्ञान

(18.847) (सत्त्वशुद्धि के समय, शास्त्र के विचार-द्वारा, अथवा ध्यान के बल से, निश्चयात्मिका बुद्धि ईश्वरतत्त्व से मिल जाय

(18.848) उसे उत्तम विज्ञान कहते हैं) जिस कर्म में आठवाँ है और आस्तिक्य

(18.849) (राजा की मुहर जिसके हाथ है वह कोई हो, प्रजा उसका आदर करती है, वैसे ही जिस मार्ग का शास्त्रों ने स्वीकार किया है

(18.850) उसका आदर से मानना ही आस्तिक्य है जिससे कि कर्म चरितार्थ होता है) जिसका नवाँ गुण है; (18.851) इस प्रकार जिस कर्म में ये शम इत्यादि नवों गुण निर्दोष हैं उसी को ब्राह्मण का स्वाभाविक कर्म समझो।

(18.852) ब्राह्मण इन नौ गुणरत्नों का समुद्र होता हुआ, इन नौ रत्नों का हार कभी जुदा न करके पहने ही रहता है। प्रकाश अलग न करके जैसे सूर्य उससे अलंकृत रहता है,

(18.853) अथवा चम्पा का वृक्ष जैसे चम्पा के फूल से सुशोभित रहता है, अथवा चन्द्रमा जैसे अपनी चाँदनी से प्रकाशित रहता है, अथवा चन्दन अपनी ही सुगन्ध से चर्चित रहता है,

(18.854) वैसे ही इन नौ गुणों से जड़ा हुआ हार ब्राह्मण का निर्दोष अलंकार है। वह कभी ब्राह्मण के शरीर से जुदा नहीं होता।

(18.855) अब हे धनंजय! क्षत्रिय को जो कर्म उचित है उसका वर्णन करते हैं, खूब ध्यान से सुनो।

भावार्थ— शम (मन की शान्ति), दम (इन्द्रियनिग्रह) तप, पवित्रता, क्षमा, सरलता, ज्ञान (शास्त्रज्ञान) विज्ञान (तत्त्वज्ञान) और आस्तिकता (शास्त्र और ईश्वर में श्रद्धा) ये ब्राह्मण के स्वाभाविक कर्म हैं।

व्याख्या— ब्राह्मण के विषय में ऐसा भी कहा है कि वह क्रोध करना नहीं जानता—‘क्रोधं कर्तुं न जानाति एतद् ब्राह्मण-लक्षणम्।’

‘शमः’—मनको जहाँ लगाना चाहें, वहाँ लग जाय और जहाँसे हटाना चाहें, वहाँसे हट जाय—इस प्रकार मनके निग्रहको ‘शम’ कहते हैं।

‘दमः’—जिस इन्द्रियसे जब जो काम करना चाहें, तब वह काम कर लें और जिस इन्द्रियको जब जहाँसे हटाना चाहें, तब वहाँसे हटा लें—इस प्रकार इन्द्रियोंको वशमें करना ‘दम’ है।

‘तपः’—गीतामें शरीर, वाणी और मनके तपका वर्णन आता है (सत्रहवें अध्यायका चौदहवाँ, पन्द्रहवाँ और सोलहवाँ श्लोक), उस तपको लेते हुए भी यहाँ वास्तवमें ‘तप’ का अर्थ है—अपने धर्मका पालन करते हुए जो कष्ट हो अथवा कष्ट आ जाय, उसको प्रसन्नतापूर्वक सहना अर्थात् कष्टके आनेपर चित्तमें प्रसन्नताका होना।

‘शौचम्’—अपने मन, बुद्धि, इन्द्रियाँ, शरीर आदिको

और कुत्ता, गधा, सूअर आदि नीच माने जाते हैं। कबूतर आदि श्रेष्ठ माने जाते हैं और कौआ, चील आदि नीच माने जाते हैं। इन सबको अनुकूल-प्रतिकूल परिस्थिति भी एक समान नहीं मिलती। तात्पर्य है कि ऊर्ध्वगति, मध्यगति और अधोगति—वालोंमें भी कई तरहके जाति-भेद और परिस्थिति-भेद होते हैं।

पवित्र रखना तथा अपने खान-पान, व्यवहार आदिको पवित्रता रखना—इस प्रकार शौचाचार-सदाचारका ठीक पालन करनेका नाम ‘शौच’ है।

‘क्षान्तिः’—कोई कितना ही अपमान करे, निन्दा करे, दुःख दे और अपनेमें उसको दण्ड देनेकी योग्यता, बल, अधिकार भी हो, फिर भी उसको दण्ड न देकर उसके क्षमा माँगे बिना ही उसको प्रसन्नतापूर्वक क्षमा कर देनेका नाम ‘क्षान्ति’ है।

‘आर्जवम्’—शरीर, वाणी आदिके व्यवहारमें सरलता हो और मनमें छल, कपट, छिपाव आदि दुर्भाव न हों अर्थात् सीधा-सादापन हो, उसका नाम ‘आर्जव’ है।

‘ज्ञानम्’—वेद, शास्त्र, पुराण, इतिहास आदिका अच्छी तरह अध्ययन होना और उनके भावोंका ठीक तरहसे बोध होना तथा कर्तव्य-अकर्तव्यका बोध होना ‘ज्ञान’ है।

‘विज्ञानम्’—यज्ञमें सुक्, सुवा आदि वस्तुओंका किस

अवसरपर किस विधिसे प्रयोग करना चाहिये—इसका अर्थात् यज्ञविधिका तथा अनुष्ठान आदिकी विधिका अनुभव कर लेने (अच्छी तरह करके देख लेने)—का नाम 'विज्ञान' है।

'आस्तिक्यम्'—परमात्मा, वेदादि शास्त्र, परलोक आदिका हृदयमें आदर हो, श्रद्धा हो और उनकी सत्यतामें कभी सन्देह न हो तथा उनके अनुसार अपना आचरण हो, इसका नाम 'आस्तिक्य' है।

'ब्रह्मकर्म स्वभावजम्'—ये शम, दम आदि ब्राह्मणके स्वाभाविक कर्म (गुण) हैं अर्थात् इन कर्मों-(गुणों-)को धारण करनेमें ब्राह्मणको परिश्रम नहीं पड़ता।

जिन ब्राह्मणोंमें सत्त्वगुणकी प्रधानता है, जिनकी वंश-परम्परा परम शुद्ध है और जिनके पूर्वजन्मकृत कर्म भी शुद्ध हैं, ऐसे ब्राह्मणोंके लिये ही शम, दम आदि गुण

परिशिष्ट भाव—वर्ण-परम्परा ठीक हो तो ये गुण ब्राह्मणमें स्वाभाविक होते हैं। परन्तु वर्णसंकरता आनेपर ये गुण स्वाभाविक नहीं होते, इनमें कमी आ जाती है।

पूर्वश्लोकमें 'स्वभावप्रभवैर्गुणैः' कहा, इसलिये यहाँ स्वभावज कर्म बताते हैं। स्वभाव बननेमें पहले जन्म मुख्य है, फिर जन्मके बाद संग मुख्य है। संग, स्वाध्याय, अभ्यास आदिके कारण स्वभाव बदल जाता है।

सम्बन्ध—अब क्षत्रियके स्वाभाविक कर्म बताते हैं।