It has been quite some time since I last explored a spiritual topic. Recently, thanks to a webinar inspired by the teachings of the Bhagavad Gita, I had a profound insight that inspired me to reflect on what it truly means to find and align oneself to the true calling. As humans, we all have a deep desire for meaning and fulfilment in life. A calling is a deeper sense of purpose that encompasses all aspects of life. It’s not just about what you do to make a living, but rather it is about who you are and what you’re meant to do in this world. We all want to do work that matters. But the truth is, the journey to get there can be confusing.

An average person will spend most of his life at work, so it’s important that you find the most enjoyable career path for you. With an ever-growing landscape of opportunities and a stronger emphasis than ever before to ‘do what you love’, the thought of discovering the right career for you, and ultimately your true calling can feel incredibly overwhelming.

This is where the teachings of the Bhagavad Gita offer profound guidance. The following verses from Chapter 18 provide valuable insights into discovering the right path and achieving excellence in life.

The Three Modes/Gunas

na tad asti prthivyam va
divi devesu va punah
sattvam prakrti-jair muktam
yad ebhih syat tribhir gunaih

BG 18/40

There is no such living being either on earth or in the heaven or among the gods, or anywhere else, who is free from the three gunas born of prakriti/nature/maya.

The Shvetashvatara Upanishad states that the material energy, Maya is tri-colored, i.e, it has three modes – goodness/sattva, passion/rajas and ignorance/tamas.

Maya’s domain extends from the nether regions to the celestial abode of Brahma. Since the three modes of nature: sattva, rajas, and tamas are inherent attributes of maya, they exist in all the material abodes of existence. Hence, all living beings in these abodes, be they humans or the celestial deities, are under the sway of these three modes. The difference is only in the relative proportions of the three guṇas. The growth and expression thereafter are equally governed by the same laws of nature, in which all three guṇas, with their distinct effects, come into play.

Mode-based Categorization

brahmana-ksatriya-visam
sudranam cha parantapa
karmani pravibhaktani
svabhava-prabhavair gunaih

BG 18/41



The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras are distributed according to their qualities, in accordance with their guṇas (and not by birth).

This section of shlokas educates us about analysing our internal proportion of gunaas. This system of classification and analysis is known as the varna system, which categorizes individuals based on their inherent qualities (gunas) rather than birth. By understanding our inherent nature and performing duties aligned with it, we can work with our natural tendencies rather than against them.

The Gita thus throws open the gates of Brahmajnana to all people who are qualified for it by virtue of their inherent predispositions and acquired merit. The accident of birth is of very little significance.

Dominant Mode of Brahmana

samo damas tapah saucam
ksantir arjavam eva ca
jnanam vijnanam astikyam
brahma-karma svabhaava-jam

BG 18/42

Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness – these are the natural qualities by which the brahmanas work.

Restraint of mind and senses is seen in actions of brahmans. They have an immense capacity to bear and withstand worst of situations, which comes from leading a life of austerity and penance. Their mind is pure since it does not entertain thoughts of selfishness or hatred. They are extremely straightforward in their dealings with the world, since their mind, speech and actions are in line with each other. They never perform actions thoughtlessly or carelessly.

Brahmanas also have faith in the teachings of the scriptures, regardless of whether they have learned formally, or have first hand experience of those teachings. Broadly, all these characteristics are the product of a high degree of sattva in the mind, and only a tinge of rajas and tamas.

Dominant Mode of Kshatriya

shauryam tejo dhritir daakshyam
yuddhe chaapy apalaayanam
Daanam eeshvara bhaavash cha
kshaatram karma svabhaava-jam

BG 18/43

Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work of the kṣhatriyas.

This verse describes the natural duties of a kshatriya, in whom raja guna becomes prominent and sattva becomes secondary. The kshatriyas became noble, brave, commanding, and charitable as a result of the above gunas. They made up the administrative class that oversaw the government since they possessed traits that were ideal for leadership and combat roles. But they saw that they lacked the Brahmins’ knowledge and virtue. As a result, they respected the Brahmins and sought their counsel on issues of ideology, spirituality, and politics.

Dominant Mode of Vaishya & Shoodra

Krishigaurakshya vaanijyam
vaishyakarma svabhaava-jam
paricharyaatmakam karma
shoodrasyaapi svabhaava-jam

BG 18/44

Agriculture, cattle rearing and trade are natural duties of the vaishya. Service oriented actions are the natural duties of the shoodra.

The majority-rajasic with a touch of tamo guna natures were those of the Vaishyas. They were hence attracted to creating and acquiring wealth through commerce and agriculture.

The people with tamasic natures were known as Shudras. They lacked an interest in administration, business, or scholarship. Serving society was the finest approach for their advancement. This class includes artisans, technologists, job-workers, tailors, craftsmen, barbers, etc.

Personal Duty

yataha pravrittirbhootaanaam
yena sarvamidam tatam
svakarmanaa tambhyarchya
siddhim vindanti maanavaha

BG 18/46

By performing one’s natural occupation, one worships the creator who created all living things and is responsible for the universe as a whole. A man can attain perfection through performing such work.

From the eternal source flows all creation, and by that same divine intelligence, all worlds are sustained and woven together. When you simply perform your swa-dharma (personal duty) in accordance with your nature and position in life, you will participate in his divine plan for your purification. By such performance of work, a person easily attains perfection.

This profound wisdom of the Bhagavad Gita should be used to choose the right path and excel in your endeavours.

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