called Brahmins and they should be the teachers of society. Their job is to educate people both secular and spiritual. 

Since every human being has already passed through many lives, many of us do not fall distinctly into any one of this category but contain within us characteristic qualities of all the four. A keen observation of our habit pattern and attitude will give us which temperament is strong in us and that will be our present caste. Our duty in society should pertain to that temperament. Since temperament is relative and ascertaining it accurately is not always easy so gradually birth became a source of determining the caste and this method became very rigid. This rigidity of determining the caste only by birth is wrong and that has led to the system being distorted. Although birth can be accepted as one method of determining the caste, it should not be rigid. One's temperament, character, and qualifications should be the factor to decide the caste. Today in Indian society, it is difficult to change the caste in which we are born, that is wrong. We should be allowed if we have the qualifications. Gradually this is taking place but very slowly. 

Lord Krishna says in the Bhagavad Gita. ‘Chatur varnyam maya srishtam, guna karma vibhagashah' (BG Ch 4, Sl-13 ). I created the four divisions among human beings in accordance with the predominance of the gunas of Nature and the nature of karma. As Arjuna belonged to the kshatriya caste by birth and inner temperament Lord Krishna tells him, ‘Swadharmam api chavekshya na vikampitum arhasi; dharmyadhhi yuddhach shreyonyat kshtriyasya na vidyate' (BG Ch 2, Sl-31 ). Since you are a kshatriya you should not waver in this duty. There is no better duty for a kshatriya than to fight a battle for the sake of protecting values, principles and providing justice to those who are in need. ‘Sukhinah kshatriya Partha labhante yuddhamidrisham' (BG Ch 2, Sl-32 ). Happy is a kshatriya to whom an opportunity of this type has come about. ‘Atha chetvamimam dharmyam sangramam na karishyashi; tatah svadharman kirtim cha hittva papamavapsyasi' (BG Ch 2, Sl-33 ). If you do not fight this war which presently is your social duty then neglecting duty you will incur sin and also loose your reputation of being a brave warrior. ‘Akirtim chapi bhutani kathayishtyanti tevyayam; sambhavitasya cha kirtir maranad atirichyate' (BG Ch 2, Sl-34 ). People will talk bad about you for this neglect of duty and for a respectable man like you ill fame is worse than death. ‘Bhayad ranad uparatam mamsyante tvam maharathah; yesham cha tvam bahumato bhutva yasyasi laghavam' (BG Ch-2; Sl-35 ). Those who think of you as a great warrior will now think that you left the battlefield out of fear and their esteem of you will become less. ‘Avachya vadamscha bahun vadishyanti tavahitah; nindantas tava samartham tato dukhataram nu kim (BG Ch-2; Sl-36 ) Your enemies will talk ill about you and vilify your ability. What can be more painful to you than this? ‘Hato va prapsyasi swargam jitva va bhokshyase mahim; tasmad uttishtha kaunteya yuddhaya krita nishchyah' (BG-Ch-2; Sl-37 ) If you get killed in the battlefield you will attain Heaven and if you win you will enjoy earthly kingdom. Therefore, get up and prepare your mind to fight. ‘Sukha duhkhe same kritva labhalabhau jayajayau; tato yuddhaya yujyasva naivam papam avapsyasi' (BG Ch-2; Sl-38 ). Without considering your personal gain or loss, victory or defeat fight for the sake of social duty and so doing you will not incur sin.