Gita 04.13 – Krishna is the non-doer because he is non-discriminating

Audio Link: https://www.thespiritualscientist.com/gita-04-13-krishna-is-the-non-doer-because-he-is-non-discriminating/

cātur-varṇyaṁ mayā sṛṣṭaṁ
guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ
viddhy akartāram avyayam (Bg 4.13)

Word-for-word:
cātuḥ-varṇyam — the four divisions of human society; mayā — by Me; sṛṣṭam — created; guṇa — of quality; karma — and work; vibhāgaśaḥ — in terms of division; tasya — of that; kartāram — the father; api — although; mām — Me; viddhi — you may know; akartāram — as the nondoer; avyayam — unchangeable.

Translation:
According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.

Explanation:
cātur-varṇyaṁ mayā sṛṣṭaṁ: The four divisions of human society were created by Me
guṇa-karma-vibhāgaśaḥ: according to the division of qualities and work
tasya kartāram api mām: although I am the creator of this system
viddhi akartāram avyayam: know Me as the non-doer and imperishable.

This verse is commonly used to illustrate how the caste system in India is a distortion of the original varṇāśrama system, which was based on guṇa and karma, not on birth. As it is often said, “birthright made the right wrong.” The notion that someone can become a brāhmaṇa—or enter a particular varṇa—simply by birth corrupted the essence of the system. While varṇāśrama was a proper form of social organization, this misinterpretation turned it completely wrong.

There are two significant words that Kṛṣṇa uses here: mayā sṛṣṭam—created by Me. This implies that whatever is created by God is often considered natural—it exists as part of nature. Kṛṣṇa says this is a natural division, meaning that rather than viewing it as a caste system, we can understand it as four categories of people who exist in society and contribute to its upliftment in different ways.

Upliftment doesn’t necessarily mean only at a spiritual level—even on a material level, things tend to decline or degrade. To prevent such degradation or disorder, it is essential that people function in an organized manner. Varṇāśrama refers to engaging individuals according to their nature.

The phrase “guṇa-karma-vibhāgaśaḥ” means that those with brāhminical qualities and activities are given brāhminical engagement. It refers to a natural division of labor, where individuals are offered opportunities to engage in activities they are naturally suited for.

The principle of varṇāśrama—and the caste system itself—is a vast subject, and we will not go into it here. Suffice it to say that it represents a structured social division whose foundation is not discrimination, but cooperation.

The worst form of cooperation would be this: suppose two people, A and B, have to work together, and A is forced to do something he or she dislikes, while B is also forced to do something he or she dislikes. Then both are told, “Just do it.” Such cooperation would only lead to misery.

However, if A and B are given roles aligned with what they enjoy and are good at, and are then asked to work together, that becomes the most effective and joyful way to cooperate. Varṇāśrama functions in exactly this way—it organizes society around cooperation by engaging individuals according to their natural strengths.

The important part of this verse in the Gītā’s flow—though rarely emphasized or quoted—is the second half: tasya kartāram api māṁ viddhi akartāram avyayam—“Although I am the doer, know Me to be the non-doer.” Kṛṣṇa is saying that some people have a brāhminical nature, some may have a kṣatriya nature, and others a vaiśya nature. In this way, different individuals have different natures. But what makes them act in those particular ways? It is their own nature.

Then who places them in that nature? It is not that Kṛṣṇa discriminates—favoring some and disfavoring others—so that He makes some brāhmaṇas and others śūdras. No. People are placed in different positions according to their own karma—based on their desires, past actions, and the kind of karmic credits they have accumulated—they are accordingly given a role in society.

Kṛṣṇa is both kartāram and akartāram. He is kartāram in the sense that nothing happens without His sanction. At the same time, He is akartāram because His actions are simply in reciprocation to people’s actions. His role is not based on discrimination, but on reciprocation.

We could say that a judge may sentence one person to freedom and another to jail. Yet, the judge is not the actual doer—the judge simply delivers a just verdict. What sends one person to jail and another out is their own actions. The judge is, at one level, the doer because he passes the sentence, but at another level, he is not—because he does not act based on personal agenda or discrimination. The judgment is made purely on the basis of what each individual deserves.

When we understand this basic point—that Kṛṣṇa is impartial and disinterested in the sense of being free from bias—it becomes clear that He simply does whatever is best for those involved, thereby enabling them to progress in their lives. In this way, He is both the doer and the non-doer.

Looking at the context, earlier in 4.11, Kṛṣṇa said that all people are on His path. A question may arise: what about those who worship the demigods—are they also on His path? Kṛṣṇa will explain in the seventh chapter that even demigod worshippers are indeed on His path because they are worshipping His empowered representatives. The demigods are His agents, empowered by Him. However, at this stage, Kṛṣṇa notes that although they are on His path, they are not approaching Him directly, as their motivation is the desire for quick results.

The next question that may arise—and is answered in this verse—is: if all people are on Your path, then why do different varṇas exist? And why are there distinct duties based on varṇāśrama? Kṛṣṇa replies that those following varṇāśrama are also on His path because they are situated within a system created by Him. That system is ultimately designed for their gradual spiritual elevation. This elevation takes place through the systematic cultivation and growth of devotion.

People may follow their varṇāśrama, but if they are guided by a spiritual teacher and understand the ultimate purpose of scripture, then they will perform their varṇāśrama duties for the satisfaction of the Absolute Truth—samsiddhir hari-toṣaṇam—for the pleasure of Lord Hari. By doing so, they can progress from their current position toward liberation. This is the special feature of varṇāśrama: that from wherever a person may be situated, they can be elevated and ultimately attain liberation.

This verse essentially conveys two key points. First, varṇāśrama is a natural division of society, created by God impartially according to people’s qualities and activities. The structure is divinely ordained, and while it is ultimately God who places individuals within that structure, the reason they end up in a particular position is not determined by Him, but by their own karma. In that sense, Kṛṣṇa is both the doer and the non-doer. He simply reciprocates with each person according to their past actions, interacting with them within the framework of varṇāśrama based on how they choose to act.

Thank you.