B.G 18.41

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

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

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.

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.

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.

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.

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.

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.

Thus, and.

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.

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.

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.

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.

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

"Thus and," it is said.

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.

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.

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

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

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.

Thus, and so it is.