Bhagavad Gita 18.42

[Paramananda das]

Bhagavad Gita 18.42 came to mind now since Srila Prabhupada did not give a commentary I have put together the commentaries of our acaryas :

śamo damas tapaḥ śaucaḿ
kṣāntir ārjavam eva ca
jñānaḿ vijñānam āstikyaḿ
brahma-karma svabhāva-jam

Translation of Bhagavad Gita 18.42

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

Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:

No commentary by Srila Prabhupada.

Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:

This verse describes the natural activities of the brahmana who has a predominance of sattva. Control of the inner sense organ (samah), control of the external senses (damah), austerity of body, mind and words, jnana and vijnana, which arise from understanding the scriptures, and firm faith in the purport of the scriptures (astikyam) are the activities of the brahmana arising from his nature.

Commentary by Sri Ramanuja of Sri Sampradaya:

18.42 ‘Sama’ is the control of the external sense-organs. ‘Dama’ is the control of the mind. ‘Tapas’ is the chastisement of the body by controlling enjoyments, as enjoined by the Sastras. ‘Sauca’ is fitness for performing acts as enjoined by the Sastras. ‘Ksanti’ is preserving the composure of the mind, though injured by others. ‘Arjava’ is straightforwardness expressing itself in correct outward manifestation to others in consonance with one’s own mind. ‘Jnana’ is knowledge about the real nature of the higher and lower truths. ‘Vijnana’ is the knowledge pertaining to exceptional attributes belonging to the Supreme Reality. ‘Astikya’ or faith is firm conviction in the truth of all things enjoined in the Vedas. The meaning is that it is unshakable by any reason whatever. ‘Astikya’ is positive conviction in the truth to the following effect: (1) The Lord Vasudeva, the Supreme Person, is signified by the term, Supreme Brahman. (2) He is devoid of even the slightest trace or evil. (3) He possesses countless hosts of auspicious and excellent attributes such as knowledge, strength etc., boundless and natural. (4) To reveal His nature is the sole purpose of the whole of Vedas and the Vedanta and He can be known only through them. (5) He is the sole cause of the universe (6) He is the foundation of the entire universe. (7) He is the actuator of all. (8) All actions taught in the Vedas form His worship. (9) When worshipped through them, He confers fruits known as Dharma, Artha, Kama and Moksa. That such is the meaning has been declared in the following text: ‘Indeed I am to be known from all the Vedas’ (15.15); ‘I am the origin of all; from Me proced everything’ (10.8), ‘All this is strung on Me’ (7.7), ‘Knowing me as the enjoyer of all sacrifices and austerities … he attains peace’ (10.29), There is nothing greater than myself, Arjuna (7.7) ‘He from whom proceeds the activity of all beings and by whom all this is pervaded — by worshipping Him with his duty, will a man reach perfection’ (18.46); and ‘He who knows Me as unborn, without a beginning and the great Lord of the worlds …’ (10.3) Such are the duties of the Brahmana arising from his inherent nature.

Commentary by Sri Sridhara Swami of Rudra Sampradaya:

The natural duties of a brahmin or priestly class are given by Lord Krishna. Serenity is control of the mind. Self-control is controlling the impulses of the external senses. Purity is internal and external cleanliness. Forbearance is forgiveness. Straightforwardness means without duplicity. Knowledge is understanding the Vedic scriptures. Realisation is experiencing direct cognition. Faith is the conviction that the Supreme Lord Krishna is the supreme controller of all. All these duties of brahmins are born of their nature in sattva guna the mode of goodness.

Now Lord Krishna commences a new theme with this verse explaining that the duties of the different classes of Vedic society such as brahmana or priestly class, ksatriya or royal and warrior class, vaisya or agricultural and mercantile class as well as sudra or menial worker class which is the only one not qualified to take part in any Vedic activity as they serve the other three classes. The duties enjoined for all the classes are clearly delineated and itemised with distinct divisions. The typical duties of all the four classes will be described according to the predominating influence of the three gunas which manifest the corresponding nature determined by the tendencies acquired in past lives and the impressions from the attendant karma or reactions to actions. The brahmins have a predominance of sattva guna, the ksatriya’s a predominance of raja guna with a little sattva guna, the vaisyas with raja guna mixed with tama guna and the sudras with a predominance tama guna and a little raja guna.

Commentary by Sri Madhvacharya of Brahma Sampradaya:

Sri Madhvacharya did not comment on this sloka.

Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:

Lord Krishna first elaborates on the duties of Brahmins according to their respective natures based upon the inherent quality of sattva guna the mode of goodness. Control of the mind and senses, engaging in austerities such as fasting and restraint as enjoined in Vedic scriptures, external purity by being physically clean and internal purity by free of desire and animosity. Forgiving those who have been ungrateful and hateful, devoid of duplicity having mutual concordance in body, speech and mind. Firm, unshakeable faith in the Vedic scriptures. Knowledge of what is real and what is illusory. Realisation of the essence of the Vedic scriptures by understanding the actual non-contradictory conclusions of the seemingly contradictory anomalies in various Vedic scriptures. Such are the duties of Brahmins.

Note : As for the duties of a Brahmana they are described in the 7th canto of Srimad Bhagavatam : Interestingly Srila Narada Muni gives a list of 30 qualities what should be the behavior of all human beings: SB 7.11.8-12 — These are the general principles to be followed by all human beings: truthfulness, mercy, austerity (observing fasts on certain days of the month), bathing twice a day, tolerance, discrimination between right and wrong, control of the mind, control of the senses, nonviolence, celibacy, charity, reading of scripture, simplicity, satisfaction, rendering service to saintly persons, gradually taking leave of unnecessary engagements, observing the futility of the unnecessary activities of human society, remaining silent and grave and avoiding unnecessary talk, considering whether one is the body or the soul, distributing food equally to all living entities (both men and animals), seeing every soul (especially in the human form) as a part of the Supreme Lord, hearing about the activities and instructions given by the Supreme Personality of Godhead (who is the shelter of the saintly persons), chanting about these activities and instructions, always remembering these activities and instructions, trying to render service, performing worship, offering obeisances, becoming a servant, becoming a friend, and surrendering one’s whole self. O King Yudhiṣṭhira, these thirty qualifications must be acquired in the human form of life. Simply by acquiring these qualifications, one can satisfy the Supreme Personality of Godhead.

Two verses later Srila Narada Muni gives the instruction for what is the duty of the Brahmins:

SB 7.11.14

viprasyādhyayanādīni
ṣaḍ-anyasyāpratigrahaḥ
rājño vṛttiḥ prajā-goptur
aviprād vā karādibhiḥ
Synonyms:
viprasya — of the brāhmaṇa; adhyayana-ādīni — reading the Vedas, etc; ṣaṭ — six (to study the Vedas, to teach the Vedas, to worship the Deity, to teach others how to worship, to accept charity and to give charity); anyasya — of those other than the brāhmaṇas (the kṣatriyas); apratigrahaḥ — without accepting charity from others (the kṣatriyas may execute the five other occupational duties prescribed for the brāhmaṇas); rājñaḥ — of the kṣatriya; vṛttiḥ — the means of livelihood; prajā-goptuḥ — who maintain the subjects; aviprāt — from those who are not brāhmaṇas; vā — or; kara-ādibhiḥ — by levying revenue taxes, customs duties, fines for punishment, etc.
Translation:
For a brāhmaṇa there are six occupational duties. A kṣatriya should not accept charity, but he may perform the other five of these duties. A king or kṣatriya is not allowed to levy taxes on brāhmaṇas, but he may make his livelihood by levying minimal taxes, customs duties, and penalty fines upon his other subjects.
Purport by srila Prabhupada :
Viśvanātha Cakravartī Ṭhākura explains the position of brāhmaṇas and kṣatriyas as follows. Brāhmaṇas have six occupational duties, of which three are compulsory — namely, studying the Vedas, worshiping the Deity and giving charity. By teaching, by inducing others to worship the Deity, and by accepting gifts, the brāhmaṇas receive the necessities of life. This is also confirmed in the Manu-saṁhitā:

ṣaṇṇāṁ tu karmaṇām asya
trīṇi karmāṇi jīvikā
yajanādhyāpane caiva
viśuddhāc ca pratigrahaḥ

Of the six occupational duties of the brāhmaṇas, three are compulsory — namely, worship of the Deity, study of the Vedas and the giving of charity. In exchange, a brāhmaṇa should receive charity, and this should be his means of livelihood. A brāhmaṇa cannot take up any professional occupational duty for his livelihood. The śāstrasespecially stress that if one claims to be a brāhmaṇa, he cannot engage in the service of anyone else; otherwise he at once falls from his position and becomes a śūdra. Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī belonged to a very respectful family, but because they engaged in the service of Nawab Hussain Shah — not even as ordinary clerks, but as ministers — they were ostracized from brahminical society. Indeed, they became like Mohammedans and even changed their names. Unless a brāhmaṇa is very pure, he cannot accept charity from others. Charity should be given to those who are pure. Even if one is born in a family of brāhmaṇas, if one acts as a śūdra one cannot accept charity, for this is strictly prohibited. Although the kṣatriyas are almost as qualified as the brāhmaṇas, even they cannot accept charity. This is strictly prohibited in this verse by the word apratigraha. What to speak of the lower social orders, even the kṣatriyas must not accept charity. The king or government may levy taxes upon the citizens in various ways — by revenue duties, customs duties, realization of fines, and so on — provided the king is able to give full protection to his subjects to assure the security of their life and property. Unless he is able to give protection, he cannot levy taxes. However, a king must not levy any tax upon the brāhmaṇas and the Vaiṣṇavas fully engaged in Kṛṣṇa consciousness.

Note : Srila Prabhupada points out how Srila Sanatana and Srila Rupa Goswami in their previous asrama served as ministers of the Muslim King Navab and was thus no longer considered brahmins as Brahmins do not serve under a materialist. However Srial Rupa and Sanatana Goswami joined Lord Caitanya and transcended all this later on and became the topmost Brahmins by teaching pure bhakti in the mood of Vraja Bhakti. Lord Caitanya Mahaprabhu used to take prasadam in the house of Brahmins when he returned to Jagannatha Puri but he requested that if they where indeed Vaisnava Brahmins they should chant 64 rounds daily of the Hare Krsna Mahamantra otherwise Lord Caitanya would not accept prasadam at their house.

You mention 26 qualities of a Brahmin I believe you properly meant the 26 qualities of a vaisnava:

Srila Prabhupada gave such a beautiful purport to SB 5 .18.12 where he has explained the 26 qualities :

SB 5.18.12
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ
Synonyms:
yasya — of whom; asti — there is; bhaktiḥ — devotional service; bhagavati — to the Supreme Personality of Godhead; akiñcanā — without any motive; sarvaiḥ — with all; guṇaiḥ — good qualities; tatra — there (in that person); samāsate — reside; surāḥ — all the demigods; harau — unto the Supreme Personality of Godhead; abhaktasya — of a person who is not devoted; kutaḥ — where; mahat-guṇāḥ — good qualities; manorathena — by mental speculation; asati — in the temporary material world; dhāvataḥ — who is running; bahiḥ — outside.
Translation:
All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vāsudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord’s external energy. How can there be any good qualities in such a man?
Purport:
As explained in the next verse, Kṛṣṇa is the original source of all living entities. This is confirmed in Bhagavad-gītā (15.7), wherein Kṛṣṇa says:

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

“The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” All living entities are part and parcel of Kṛṣṇa, and therefore when they revive their original Kṛṣṇa consciousness, they possess all the good qualities of Kṛṣṇa in a small quantity. When one engages himself in the nine processes of devotional service (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam), one’s heart becomes purified, and he immediately understands his relationship with Kṛṣṇa. He then revives his original quality of Kṛṣṇa consciousness.

In the Ādi-līlā of Caitanya-caritāmṛta, Chapter Eight, there is a description of some of the qualities of devotees. For example, Śrī Paṇḍita Haridāsa is described as being very well-behaved, tolerant, peaceful, magnanimous and grave. In addition, he spoke very sweetly, his endeavors were very pleasing, he was always patient, he respected everyone, he always worked for everyone’s benefit, his mind was free of duplicity, and he was completely devoid of all malicious activities. These are all originally qualities of Kṛṣṇa, and when one becomes a devotee they automatically become manifest. Śrī Kṛṣṇadāsa Kavirāja, the author of Caitanya-caritāmṛta, says that all good qualities become manifest in the body of a Vaiṣṇava and that only by the presence of these good qualities can one distinguish a Vaiṣṇava from a non-Vaiṣṇava. Kṛṣṇadāsa Kavirāja lists the following twenty-six good qualities of a Vaiṣṇava: (1) He is very kind to everyone. (2) He does not make anyone his enemy. (3) He is truthful. (4) He is equal to everyone. (5) No one can find any fault in him. (6) He is magnanimous. (7) He is mild. (8) He is always clean. (9) He is without possessions. (10) He works for everyone’s benefit. (11) He is very peaceful. (12) He is always surrendered to Kṛṣṇa. (13) He has no material desires. (14) He is very meek. (15) He is steady. (16) He controls his senses. (17) He does not eat more than required. (18) He is not influenced by the Lord’s illusory energy. (19) He offers respect to everyone. (20) He does not desire any respect for himself. (21) He is very grave. (22) He is merciful. (23) He is friendly. (24) He is poetic. (25) He is expert. (26) He is silent.

Satsvarupa Maharaja wrote a nice book about the 26 qualities of a vaisnava and how these manifested in Srila Prabhupada