B.G 18.41

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥४१॥

O Arjuna, the duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras are allocated according to the qualities inherent in their nature.

Gīta Tātparya 18.41

सत्त्वं जीवजातम्। मुक्तानां गुणातीतत्वात् "पृथिव्यां दिवि देवेषु वा" इति विशेषः।

The essence of living beings is distinguished by the transcendence of qualities among the liberated, whether on earth, in heaven, or among the gods.

यथेष्टं सञ्चरन्तोऽपि मुक्ता भूम्यादिगा न तु। ग्रामस्था अपि न ग्राम्या वैलक्षण्याद्धि सज्जनाः। नराधमाः तामसेषु सात्त्विकाः तत्र राजसाः। दैत्यभृत्या महादैत्या मुख्यतामसतामसाः॥

Even though they wander freely, the liberated ones who traverse the earth and beyond are not like villagers. Those residing in villages are not considered rustic due to their distinct nature, indeed, they are good people. The lowest of men dwell in ignorance, while those in goodness are found among the passionate. Servants of demons and great demons are predominantly in deep ignorance.

राजसास्तु नराः तत्र विप्रा राजससात्त्विकाः। तत्रस्थशुद्धसत्त्वास्तु परहंसाः प्रकीर्तिताः। हंसो बहूदः कुटजो वनस्थो नैष्ठिको गृही॥

In that place, the kings are men, and among them, the brahmins are both royal and virtuous. Those who are pure-minded and situated there are proclaimed as great swans. The swan, which gives much, is born in the forest, dwells in the forest, is steadfast, and is a householder.

क्रमाद् रजोधिकाः बाह्यं कर्मैषामधिकं यतः। धर्माः परमहंसानां ब्राह्मा एव शमादिकाः। देवादेः कर्मबाहुल्यं न लिङ्गं रजसः क्वचित्॥

Gradually, those who are dominated by the quality of rajas engage more in external actions, whereas the duties of the paramahamsas are purely spiritual, starting with tranquility. The multitude of actions performed by the gods and others is not necessarily an indication of the presence of rajas.

न हि विष्णोः चलेत् तेषां मनः कर्मकृतावपि। अन्येषां चलचित्तत्वात् प्रायः स्यात् कर्म राजसम्॥ यदि तत् स्मारकं विष्णोः विद्यात् सात्त्विकमेव तु॥

Their minds remain steady on Viṣṇu even while performing actions, unlike others whose minds are unsteady, leading to passionate actions. However, if one remembers Viṣṇu, their actions are pure.

धर्मार्थहिंसनाग्निश्च विशेषो ब्रह्मचारिणः। पैतृकं चापि यतितो दारास्तु गृहिणस्ततः॥

For a celibate, duty, wealth, violence, and fire are significant; for an ascetic, ancestral rites are important, but for a householder, the wife is paramount.

असङ्गो ग्राम्यसन्त्यागः पश्वहिंसा गृहस्थतः। वनस्थस्य विशेषोऽयं सर्वेषामितरत् समम्॥

The forest dweller's speciality is detachment and renunciation of worldly life, along with non-violence towards animals, which differentiates them from householders; otherwise, all are equal.

इति च।

Thus, and.

सात्त्विकाः स्वल्परजसः क्षत्रियाः सत्त्वराजसाः। वैश्याः शूद्रा अतिस्वल्पसत्त्वाधिक्येन तामसाः॥

Warriors are characterized by a predominance of sattva with some rajas, while merchants and laborers are characterized by a predominance of tamas with very little sattva.

ये तु भागवता वर्णास्तेषां भेदोऽयमीरितः। सत्त्वाधिकः पुल्कसोऽपि यस्तु भागवतः सदा॥

The distinction among the classes of devotees of the Lord is declared here. Even a barbarian, if he is predominantly in goodness, is always considered a devotee of the Lord.

त्रैविद्यमात्रा विष्णोर्ये सर्वाधिक्ये ससंशयाः। अन्याधिक्यं न मन्यन्ते श्रीशाद् राजसराजसाः। अज्ञा विष्णौ द्वेषहीनाः सर्वे राजसतामसाः। पितृगन्धर्वपूर्वाश्च मुनयो देवता इति॥

Those who are knowledgeable only in the three Vedas and have doubts about Vishnu's supremacy do not consider any other supremacy beyond the lord of prosperity. They are passionate and royal. Ignorant of Vishnu, they are free from hatred, and all are passionate and ignorant, preceded by ancestors, celestial musicians, sages, and deities.

सात्त्विकाः त्रिविधास्तत्र श्रेष्ठा एवोत्तरोत्तराः। देवा इन्द्रो विरिञ्चाद्या इति त्रेधैव देवताः। क्रमोत्तराः शिवो वाणी ब्रह्मा चैवोत्तरोत्तराः॥

The beings in the mode of goodness are categorized into three types, each progressively superior. The gods, starting with Indra and Virinchi, are considered threefold deities. In a successive order, Shiva, Vani, and Brahma are regarded as progressively superior.

सत्त्वसत्त्वमहासत्त्वसूक्ष्मसत्त्वः चतुर्मुखः। यस्माद्विमुक्तिः स्यान्मुक्तावेवं सुखक्रमः॥

The essence of being, whether great or subtle, is four-faced. From this, liberation may arise, thus follows the order of happiness.

इति च।

"Thus and," it is said.

विष्णौ किञ्चित् अप्रीतियुक्ताः तामसमध्ये सात्त्विका नराधमा इत्यर्थः। राजसानां मध्ये सात्त्विका एव भागवतविप्रादयः।

In Vishnu, some displeased ones among the Tamasic are considered Sattvic, the lowest of men. This means that among the Rajasic, only the Sattvic are truly Bhagavata Brahmins and others.

राजसस्थसात्त्विकेष्वेव शुद्धसात्त्विकाः किञ्चिद्रजोयुक्तसात्त्विकाः समरजोयुक्तसात्त्विकाः सत्त्वात् किञ्चिदूनतमोयुक्तसात्त्विका इति वर्णभेदः।

The classification of types includes those who are purely sattvic, those who are slightly mixed with rajas, those equally mixed with rajas, and those who are slightly less and mixed with tamas, all within the rajasic-sattvic category.

सत्त्वप्रधानत्वात् एतानारभ्य उत्तरोत्तरं सर्वेपि मोक्षयोग्याः।

Because of the predominance of goodness, starting from these, all subsequent ones are also eligible for liberation.

"सत्त्वात् सञ्जायते ज्ञानम्" इत्यादेः।

"From purity, knowledge arises," and so forth.

सत्त्वाधिको मोक्षयोग्यो योग्योऽन्धतमसस्तथा। तम उत्तरो रजोभूयान् समो वा सृतिपात्रकः॥

A person dominated by the quality of sattva is considered eligible for liberation, while one in deep darkness is also eligible. However, one who is dominated by rajas is superior or equal, and is fit for worldly existence.

इति च॥

Thus, and so it is.