According to the Bhagavad Gita, varnashrama dharma is not a man-made caste system, but refers to natural classifications that appear to various degrees in all human societies. Individuals have different working and personal qualities. There are also different phases in life, when it is more favorable to practice certain activities. This caste system teaches that individuals best realize their capabilities by taking into account natural arrangements that come, and that society should be built upon these accordingly.

Each varna and ashram has its own specified religious duties. What may be advisable for one class of society may be degrading for others. For example, absolute non-violence, which includes refraining from animal sacrifice, is essential for the priestly class, called Brahmans, but considered unworthy of a ksatriya, or administrative class. Economy and procreation are essential for householders, but intimate contact with money and women is spiritually destructive for the renunciate. Underlying all these apparent differences is the common goal of advancing in spiritual life based on eternal religion. Without the spiritual equality and sense of service inherent in eternal religion, the varnashrama system tends to degrade into the rigid and exploitative caste system.

Shudra, are those with the least spiritual advancement, and they have attachment to sense objects. This sense of attachment to object or ego (ahankar) makes them very protective, greedy and always want to enjoy the facilities of other castes. They become slaves of their desires. Their work is to assist the other castes. They are generally labourers.

Vaisya, are those whose engage in trade, commerce, agriculture and cow protection. A vaisya is certainly above the Shudra because he/she can produce results, and he may not be overly attached to results and relationships. They know how to assist in management and help the upper classes. They pay taxes to the ksatriyas who help run the community.

Ksatriya are those who are meant to protect the society. They administer justice and law, deal with the economy and they work ubder the guidance of the priests, or brahmans. They ensure the protection of the population and their duty is to maintain and expand the material situation in a positive way. The ksatriyas have to be there to correct any illicit acts of the vaisyas and sudras. Otherwise, without authority, they tend to deviate heavily. Especially the vaisyas who are more inclined to money-making than following instructions or acting according to religious and moral principle.

Brahman is the priestly caste. Their work is to give advice and spiritual knowledge. They are extremely religious and have no illicit connection in whatever field. They are renounced and are maintained by the ksatriyas. They are generally sages and priests. Sometimes it is found that a ksatriya is acting as a brahman or a brahman as a ksatriya. In any case, the culture is brahminical, and one caste is just very prominent in each individual person, and thus he acts accordingly.