The fourfold order is an arrangement on which creation is based. From any point of view this is not a matter of criticism. There is no attempt here to show someone as high or low or big or small; nor the intention is to highlight the caste system, nor there is an attempt to create divisions and sections. This is an arrangement to run the social set-up in a right and proper manner. It is a division of labour. Each one should perform his duty with dexterity. If you observe the body you will find that the brain has its own function, the arms, stomach, hands and legs and feet each has its specified functions too. No function can be ignored. No function can be observed in the light of its being high or low. Each organ has its own division of work, but for the completeness of structure and maintenance of the whole body, the coordinated activity of all organs the required. In the eighteenth chapter, the Blessed Lord after stating the arrangement of duties and division of works between the four fold order of the society, made it amply clear that by the performance of one's duty skilfully, anyone can attain supreme perfection. (18/45). In this verse deserving deep thought, the deliverer of the Gita's sermon is giving a clear indication. All four classes have been created by Me. The creator of all is the Supreme Himself and He abides equally in all. ('Nirdosam hi samam brahmn'… 5/19) All are equal to Him. The second indication given is that the fourfold order is based on 'guna karma vibhagyoh' i. e. the division of aptitude (guna) and function. The arrangement is not according to birth or caste. Of the three qualities (sat, raj, tam) one of them is major or dominant and others are subordinates. According to the qualities, the actions take place and this arrangement also follows the same principle. Even on being the creator of such a vast creation, the Lord says that He is in reality a non-doer. This what is the divinity of action is. Despite being a doer He is still a non-doer. How? It is a straight fact. Because while performing action He has no expectation or desire from it. The causes of bondage are mainly two-while performing action the egoism of doership and after its completion the eagerness and desire for fruits of action. In the foregoing verse it has been clarified that despite performing the greatest task of creation the Lord considers Himself as the non doer. In this verse, the indication given is that He has no expectation of the fruits of action. That is why'na mam karmani limpanti'actions cannot be in any manner a cause for bondage or influence. Actions may or may not be be a cause for bondage. Bondage is due to egoism and seeking fruits of action. The need is to understand the yoga of action of the Gita. That is why the Lord is simulteaneously giving the inspiration, that he knows Me thus, he also does not come in the ambit of bondage of works. In fact, the Lord wants to free the being from the bondage of works. For Himself what bondage has He? One exemplary motivation is definitely there that despite being the doer of such a great, vast, gigantic, extensive task when I can remain free from the bondage of action then, O human! Why can't you do so? The matter pertains to giving thought, to understand the essential truth involved. The motivation given is infallible. Assurance given is unfailing. The example given is incomparable and one without a second. It pertains to none else but the Lord Himself. That is why this optimistic and splendid attitude–that bondage of action is not natural. Meaningless and baseless is the thought or statement that the performance of action will lead to bondage. Action free from bondage is possible. Freedom from the bondage of action is absolutely possible. Have firm faith. When the Lord Himself is saying so and that too by citing His own example, then one cannot even imagine the impossibility of the bondage of action. One can think in this manner that the Lord is always unattached whether He cites His own example or not. Are there some other examples? The issue is being more simplified by the inspiration given by the Gita's preacher through this verse–