Varna Ashram(in details)
Guna Based Varna System According to Upanishads
Reference:- Mahabharat, Critical edition(BORI), Vana parva, chapter-177
In the end, he concluded that one who follows the duties of a Brahmana with purity is a Brahmana. His father also agreed with this.
Reference:- Mahabharat, Critical Edition(BORI), Shanti parva, Chapter-306
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, Agastya of a pot according to tradition. These are not Brahmanas by birth but by their knowledge.
At last uvaach, the Upanishad concludes by describing who a Brahmana is.
I have also debunked a Pauranik claim, which they base on the Chandogya Upanishad (5.10.7). Basically, this reference states that one is born due to karma from past births, but nowhere in that reference does it explain how one's varna will be determined in the next birth. The topic of what varna one will get in the next birth and how that varna will be decided in the next birth are completely different. However, as usual, Pauraniks mix everything to propagate their pakhand. It's like saying that a doctor's son would become a doctor anyhow because he was born in a doctor's house; otherwise, he wouldn't have been born there.
Hence, The concept of past karma does not support Varna system based on parents. Attaining a higher Varna in a subsequent life does not substantiate that one’s Varna is predestined by the Varna of their parents. If someone is destined to attain a higher or lower Varna in the next birth, they can achieve it in any household based on their qualities and actions (As intrinsic gunas are by birth).
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Shukracharya:- A believer of guna and Karma based Varna ashram
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, under this system, everyone would be of the same Varna. Furthermore, he said that ancestors do not make anyone a Brahmana.
77-78.[26] Are all descended from Brahmā to be called Brāhmaṇa? Neither through colour nor through ancestors can the spirit, worthy of a Brāhmaṇa, be generated.
In the next shlokas, Shukracharya defines who qualifies as Brahmanas, Kshatriyas, Vaishyas, Shudras, and Malechchas.
79-80. The Brāhmaṇa is so called because of his virtues, e.g., he is habitually a worshipper of the gods with knowledge, practices and prayers, and he is peaceful, restrained and kind.
81-82. The man who can protect men, who is valorous, restrained and powerful, and who is the punisher of the wicked is called Kṣatriya.
83-84. Those who are experts in sales and purchases, who ever live by commerce, who are tenders of cattle and who cultivate lands are called Vaiśyas in this world.
85-86. Those men of the lower order who are servants and followers of the twice-born, who are bold, peaceful and have mastered their senses, and who are drivers of the plough, drawers of wood and grass are called Śūdras.
Note:- In the Chaukhamba edition of Shukra Niti (Hindi version), you will find the same shloka between verse 36 and verse 44 in the first chapter.
Refuting an objection raised by the Pauranik regarding Shukra Niti.
Objection: Just before that shloka, which says that Varna is not by birth talks about praktana (karma of previous birth) hence it is birth based.
Reply: This objection is really funny. The shloka discussing praktana has zero relevance to the subsequent shloka on varna. In the praktana shloka, Shukracharya merely emphasizes that a person's past karma is the result of their own actions. Here..This concept is separate from the discussion on varna, which explicitly states that varna is not determined by birth. Plus, there is no need for unnecessary confusion when Shukracharya has clearly stated that varna is not based on birth.
Although not related to the above objection, but just for information......Since birth, we inherit a set of gunas or qualities in our life from praktana or prarabdha karma(And these intrinsic gunas have nothing to do with parents' gunas. For example, a son of a Shudra can have qualities of the Brahmana varna since birth).
And It is the intrinsic gunas derived from sanchit karma (accumulated actions from past lives), along with new gunas acquired after birth from the environment, school, etc., as well as conduct, that determine varna, not the varna of one's parents.
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Yudhisthira: A staunch supporter of the Varna System based on Guna and Karma.
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.
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's Varna is determined by observing which varna's rituals one follows, as well as whether he possesses the conduct/gunas expected of that Varna or not.
Reference:- Mahabharat, Critical edition(BORI), Vana parva, chapter-177
In the same chapter, Yudhisthira had said that if a person does not possess the traits of a Shudra, then he is not a Shudra; similarly, if a Brahmana does not have the traits of a Brahmana, then he is not a Brahmana. One's Varna is determined by the traits they possess.
Reference:- Mahabharat, Critical edition(BORI), Vana parva, chapter-177
In some editions of the Mahabharat, Yudhisthira conveyed similar ideas before his spiritual father, Bhagwan Yama.
In the Gitapress edition, he said that one's lineage (kula) does not confer brahmanatva on anyone.
In the same verses of the KMG edition, he stated that no one becomes a Brahmana by birth.
Reference:- Mahabharat, KMG edition, Vana parva, chapter-311 ( Link )
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Maharishi Yajnavalkya: Proponent of Equality and Supporter of Guna-Based Varna System
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.
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.
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The concept of Varna duties itself refutes parents based Varna Ashram
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. Therefore, it’s evident that the varna system isn’t based on one’s parents. Bhagavan wouldn’t endorse an illogical system, and thus, varna duties itself refute parent-based varna ashram and establish guna-based varna ashram.
