In this second part I quote verses that expose the notion of “asuric” human being, the concept of the three guṇa and the hierarchy (“rule of the sacred”) of the Hindu class system.
4.”Hipocrisy, arrogance, vanity, anger, hardness of soul, ignorance: all this, Pārtha, belongs to him that is born for an āsura condition”.
6.”In this world there are two categories of beings: daiva and asura, the daiva one has been widely described; now listen from me, Pārtha, the āsura one”.
Krishna is going to expose the hallmarks of the “asuric” human being, a condition associated with disharmony and obscurity, while daiva is a condition associated with harmony and rhythm.
Pārtha and, lower, Paramtāpa are Arjuna’s epithets.
8.”They affirm that the universe is without truth, without foundation [or moral basis], without a Lord, devoid of regular causal connection and originated from passion”.
9.”Firm in their way of seeing [things], these unhappy, devoid of understanding and full of violence, come into the world to destroy it”.
10.”Indulging in an unappeasable passionate desire, full of pride, hypocrisy and arrogance, professing, through ignorance, bad inclinations, they move with impure motives”.
11.”Dedicated to endeavors without measure which terminate [only] with death, they pursue the goal in the satisfaction of passions, convinced that this is everything”.
12.”Kept in slavery by thousand bonds of desire, addicted to pleasure and anger, they seek wealth with unfair means, in order to satisfy their cravings“.
13.”<<Today I obtained this, this other I will have tomorrow; this good belongs to me and also this other, over time, will be mine;
14.”I killed this enemy and I will kill others; I am the master, I benefit of enjoyment, I am perfect, powerful, happy,”.
15.”I’m rich, of noble birth, who else can be similar to me? I will make offerings, gifts and I will rejoice>>, so [speak] those who are deceived by ignorance”.
16.”Agitated by the most disparate thoughts, enmeshed in the net of illusion, committed to satisfy their desires, they fall in an unclean abyss”.
21.”Triple is the door of the abyss in which the identified soul find the ruin: passion, rage and possess. Therefore man abandonments these three qualities”.
Verses 8.-16. and 21. are a merciless criticism of the materialist, atheist man that sees the order of the Universe as a product of mere chance, perhaps an accident. This kind of men see the world exclusively from an anthropocentric and selfish point of view and as a consequence have no qualms to exploit and destroy it in order to satisfy their degenerated passions and desires, in order to reach every sort of wealth and pleasure: that’s the only meaning and purpose of their existences. The good and honourable man should instead abandon these inclinations.
30.”Pārtha, that intellect which knows the action and the non-action, what must be done and what must not be done, what must and must not fear, what binds and what free, is said [pervaded] of sattva”.
31.”That intellect, Pārtha, which erroneously intends the just and the unjust, what must be or must not be accomplished, is said [pervaded] of rajas”.
32.”That intellect, Pārtha, which, enmeshed in darkness, intends the unjust as just and consider what must be done for what must not be done and vice versa, is said [pervaded] of tamas”.
Verses 30./31./32. distinguish the three guṇa (“constitutive quality”, “attribute”), that are called sattva, rajas and tamas. Sattva is the guṇa corresponding to equilibrium, harmony, light, knowledge and purity. Rajas is the guṇa corresponding to activity, energy, desire and passion. Tamas is the guṇa corresponding to obscurity, inertia, ignorance and passivity.
41.”The duties of the brāhmaṇas, of the kṣatriyas, of the vaiśyas and of the śūdras, Paramtāpa, are distinct according to the qualities (guna) originated by their very nature”.
Each guṇa is associated with a varṇa (“colour” but also “order” or “class”), that is the classes of the Hindu traditional society, characterized by a symbolic color and by the different skin color of their members: clearer among brāhmaṇas (sattva guṇa, color white) and kṣatriyas (rajas guṇa, color red), darker among vaiśyas (tamas guṇa, color yellow) and śūdras (tamas guṇa, color black). In relation to its own guṇa, an individual has a more or less deep innate intuition in relation to the nature of the Universe and the place that our existence and our actions occupy in it.
42.”Tranquility, self-control, austerity, tolerance and rectitude, wisdom (jñāna), distinctive knowledge (vijñāṇa), compassion are qualities inherent to the action of the brāhmaṇa and stem from his own nature”.
43.”Heroism, vigor, firmness, ability and not to flee in battle, generosity, leadership skills are attributes inherent to the action of the kṣatriya and are born from the essential characteristics that are proper to him”.
44.”Agriculture, the caring of livestock, commerce are the qualities inherent to the action of the vaiśya and are born from his own nature. The work of the śūdra, inherent to his nature, consists in [giving] services”.
45.”Anyone who finds himself to have pleasure in his own duty reaches perfection. Listen, therefore, in what way he who accomplishes his own duty reaches perfection”.
47.”Better is one’s own duty [inherent to one’s own nature], however imperfectly fulfilled, than the duty of another well practiced. One who performs the duty inherent to his own nature makes no mistake”.
Verses 41.-45. and 47. expose the different characteristics of the Hindu classes. Brāhmaṇa is the name of the first class/social order of the traditional Hindu society, the priestly one. Kṣatriya is the name of the second traditional class/social order, to which belong warriors, rulers and legislators. Vaiśya is the name of the third traditional class/social order, to which belong the producers of wealth (farmers, artisans and merchants). Śūdra is the name of the fourth traditional class/social order, to which belong laborers and service providers.
The Hindu class system is an order based on a true hierarchy (“rule of the sacred”), which sees on top the Brāhmaṇas. A similar order is proposed in Plato’s Republic – where the Philosophers have a role/position equivalent to that of the Brāhmaṇas – or can be found in Europe during the Middle Ages, although in an extremely degenerated and disharmonious form.
Krishna displays his vishvarupa (“universal form”) to Arjuna:
Part 1: Bhagavadgita (Part 1 of 2)