O'm Vasudeva, Vasutam, Devam, Kamsachanuram Adanam,

Devaki, Paramanandandam, Krishna, Vande, Jagad Guru.

So, we are studying the fourth chapter in the Bhagavad Gita.

The last time we saw this verse, which is somewhat controversial, especially in today's

political and social climate, because of the mention of the forecasts there.

Chaturvanyam mayas-richam, Gunakarm, Bibhāhāragara, thus a-taram, upimang, viddiya-caram, abdiya.

So as far as caste is concerned, let me just,

last time we discussed it, I'll just summarize what is Vedantas perspective on caste.

So the verse means that the four castes were created by me according to differences in

guna, which is aptitude or the nature of the person and karma, occupation of the person.

And although I am the creator of this social order,

Tasya Kartaramapi, maam, me, Krishna, know me to be, not the doer.

Akhartharam. Having done all this, I'm still not the doer, and I'm abiyayam, unchanged, unaffected by karma.

That is actually the point he wants to make here

because the whole issue is with Arjuna's you know question whether he should do this

karma before him the action which he's facing whether he should perform it or not that's the whole

issue but just because this topic has come up, so we discussed the issue of

caste last time. And the summary of the discussion is this. One can think of caste in three

ways. One is by nature, a person's nature. The second one is by a person's occupation, what people do in life. And the third one is by a person's occupation what people do in life and the third one is by birth which family they are born into

So in Sanskrit Guna, Guna means quality is a nature

Karma, karma means here occupation and then Jati Jati here means birth by birth.

Notice, Krishna here mentions in the words

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