B.G 18.41
brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa। karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ॥41॥
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
sattvaṁ jīvajātaṁ। muktānāṁ guṇātītatvāt "pṛthivyāṁ divi deveṣu vā" iti viśeṣaḥ।
The essence of living beings is distinguished by the transcendence of qualities among the liberated, whether on earth, in heaven, or among the gods.
yathetṣṭaṃ sañcaranto'pi muktā bhūmyādiga na tu। grāmasthā api na grāmyā vailakṣaṇyāddhi sajjanāḥ। narādhamāḥ tāmaseṣu sāttvikāḥ tatra rājasāḥ। daityabhṛtyā mahādaityā mukhyatāmasatāmasāḥ॥
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.
rājasāstu narāḥ tatra viprā rājasasāttvikāḥ। tatrasthaśuddhasattvāstu parahaṃsāḥ prakīrtitāḥ। haṃso bahūdaḥ kuṭajo vanastho naiṣṭhiko gṛhī॥
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.
kramād rajodhikāḥ bāhyaṃ karmaiṣāmadhikaṃ yataḥ। dharmāḥ paramahaṃsānāṃ brāhmā eva śamādikāḥ। devādeḥ karmabāhulyaṃ na liṅgaṃ rajasaḥ kvacit॥
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.
na hi viṣṇoḥ calet teṣāṃ manaḥ karmakṛtāvapi। anyeṣāṃ calacittatvāt prāyaḥ syāt karma rājasam॥ yadi tat smārakaṃ viṣṇoḥ vidyāt sāttvikameva tu॥
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.
dharmārthahiṁsanāgniśca viśeṣo brahmacāriṇaḥ। paitṛkaṃ cāpi yatito dārāstu gṛhiṇastataḥ॥
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.
asaṅgo grāmyasantyāgaḥ paśvahiṁsā gṛhasthataḥ। vanasthasya viśeṣo'yaṁ sarveṣāmitarat samam॥
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.
iti ca।
Thus, and.
sāttvikāḥ svalparajasaḥ kṣatriyāḥ sattvarājasāḥ। vaiśyāḥ śūdrā atisvalpasattvādhikyena tāmasāḥ॥
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.
ye tu bhāgavatā varṇāsteṣāṁ bhedo'yamīritaḥ। sattvādhikaḥ pulkaso'pi yastu bhāgavataḥ sadā॥
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.
traividyamātrā viṣṇorye sarvādhikye sasaṃśayāḥ। anyādhikyaṃ na manyante śrīśād rājasarājasāḥ। ajñā viṣṇau dveṣahīnāḥ sarve rājasatāmasāḥ। pitṛgandharvapūrvāśca munayo devatā iti॥
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.
sāttvikāḥ trividhāstatra śreṣṭhā evottarottarāḥ। devā indro viriñcādyā iti tredhaiva devatāḥ। kramottarāḥ śivo vāṇī brahmā caivottarottarāḥ॥
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.
sattvasattvamahāsattvasūkṣmasattvaḥ caturmukhaḥ। yasmādvimuktiḥ syānmuktāvevaṃ sukha-kramaḥ॥
The essence of being, whether great or subtle, is four-faced. From this, liberation may arise, thus follows the order of happiness.
iti ca।
"Thus and," it is said.
viṣṇau kiñcit aprītiyuktāḥ tāmasamadhye sāttvikā narādhamā ityarthaḥ। rājasānāṃ madhye sāttvikā eva bhāgavataviprādayaḥ।
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.
rajasasthasāttvikeṣveva śuddhasāttvikāḥ kiñcidrajoyuktasāttvikāḥ samarajoyuktasāttvikāḥ sattvāt kiñcidūnatamoyuktasāttvikā iti varṇabhedaḥ।
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.
sattvapradhānatvāt etānārabhya uttarottaraṃ sarvepi mokṣayogyāḥ।
Because of the predominance of goodness, starting from these, all subsequent ones are also eligible for liberation.
"sattvāt sañjāyate jñānam" ityādeḥ।
"From purity, knowledge arises," and so forth.
sattvādhiko mokṣayogyo yogyo'ndhatamasastathā। tama uttaro rajobhūyān samo vā sṛtipātrakaḥ॥
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.
iti ca॥
Thus, and so it is.
