Varna System

In the scriptures, it is explicitly stated that one should adhere to the duties of their own varna (which doesn’t refer to their parents’ varna, as we’ll discuss here) to avoid varna sankarta, as Krishna also mentions in the Gita (3.23, 3.24). Now, if we follow parent-based varna ashram, it becomes impossible to implement these instructions from the scriptures and Krishna. The teachings can only be fully implemented through guna-based varna ashram. Suppose someone is born to kshatriya parents but lacks the qualities (gunas) of a kshatriya and is interested in a different profession. How can they effectively carry out the duties expected of their parents’ varna? This scenario leads to a violation of shastric rules without the individual being at fault. It’s illogical to assume that God would establish laws contradicting human nature. Such a notion can be supported only by those who are selfish or harbor malevolent intentions, not by divine or wise beings like Bhagavan or Manu Maharaj. T...

Yudhisthira strongly supported Varna system based on guna and Karma, vehemently opposing parents based Varna system. In a discussion with his ancestor Nahusha, Yudhisthira said that determining one's Varna by birth is challenging due to widespread intermingling among people of all Varnas, as people from all backgrounds have children with women of various Varnas. Here we can see that Yudhisthira rejected parents based Varna system by presenting a logical argument. Even crores of Jaativaadi keede together can't refute it. Reference:- Mahabharat, Critical edition(BORI), Vana parva, chapter-177 Yudhisthira further elaborated that one's Varna is determined by the observance of rituals and conduct, a principle also endorsed by Maharaj Manu. He emphasized that even after the Upanayana ceremony, if a person does not exhibit the conduct and qualities (guna) associated with his Varna, he is a Varn Sankar (mixed race).  Basically, Yudhisthira wanted to say that a person...

According to Maharishi Yajnavalkya, all varnas (Brahmana, Kshatriya, Vaishya, Shudra) are Brahmanas. He further emphasized that acquiring knowledge is open to individuals of all varnas. Everyone should focus to obtain knowledge because it is the one and only path to moksha. Reference:- Mahabharat, Critical Edition(BORI), Shanti parva-306 The conclusions we derived from Maharishi Yajnavalkya’s teachings are as follows:- 1) All people are Brahmanas.  2) If all are Brahmanas, but at the same time, the existence of the four varnas prove that they(Varnas) are based on guna and karma.... Otherwise, we would all belong to the same varna. 3) Knowledge is open to all people in every way, ensuring that everyone has an equal opportunity in society.

All references are from the first chapter of Shukraniti:- Here, Shukracharya says that individuals are responsible for shaping their own character. 72.[23] The men of the world have their luck and character according to the nature of the penance they adopt. Here, Shukracharya said that even a person's past karma (prarabdha) is a result of their own actions. 73-74.[24] Man’s work is the cause of his good or bad luck (prosperity or adversity). Even that which is called prāktana (i.e., comes from previous birth) is really man’s own work. Who can ever be without work? Here, Shukracharya rejects the concept of Varna Ashram based on Parents, and accepts that the division of the four varnas and the Mleccha is determined by their virtues and actions. 75-76.[25] Not by birth are the Brāhmaṇa, Kṣatriya, Vaiśya, Śūdra, and Mleccha separated, but by virtues and works. Here, Shukracharya again refutes parents based Varna system by pointing out that everyone's ancestors are the same; then, u...

The scriptures such as the Niralamba and Vajrasuchika Upanishads clearly refute parents based Varna system and establish guna based Varna ashram.  The Niralamba Upanishad explicitly states that true caste distinctions are not determined by physical attributes/heredity but are attributed through social usage, as mentioned in Verse 10: " Neither skin nor blood nor flesh nor bone has caste; To self is caste ascribed through mere usage." Similarly, the Vajrasuchika Upanishad rejects the idea of parents based Varna ashram. It mentions that a particular class cannot solely be Brahmana because many Brahmanas and sages have been born outside a specific class. The Upanishad highlights this in the verse: Nor is the class a Brahmana. Then there would be many classes within the classes. Many are the great sages: Rishyasringa born of a deer, Kausika of reed, Jambuka of a jackal, Valmiki of an ant-hill, Vyasa of a fisher-girl, Gautama of a hare's back, Vasistha of Urvasi, A...