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Concept Of Varna and Recent Misinformation

Concept Of Varna And Recent Misinformation - Ved

Of all the recent disputed topics there is this topic about “Determination of Someone’s Varna” which has become the topic of discussion among people on social media. Although such debates do not occur within scholars and students of traditional gurukuls but people on social media are seemed to be confused about many simple topics. Continue with this article,many of your doubts will be solved. 

All the ancient acharyas who saved Vedic dharma from most violent attacks had never supported the concept of “Varna change by Karma” .Be it Mahrshi Jaimini,Kumaril Bhatt, Jagadguru adi Shankracharya,Bhagvan Ramanujacharya. But recent politics has given rise to unnecessary troubles to Hindu society. They are fighting for basic and already proven things,topics which have no value among scholars. Mostly the organizations indulged in “Change of Varna” are concerned about their population or they are pushed by mere emotions. 

The Basic of Varna Vyavastha is simple:- 

धर्मचर्म र्ययर्य ा जघन्यो वर्णःर्ण पर्वंू र्वंपर्वंू र्वंवर्णमर्ण ापद्यतेजाति परि वत्तृ ौ (Apastamba Dharma Sutra 2.11.10) By following SwaDharma ,Junior Varna gets the birth in senior one. 

ब्राह्मणक्षत्रि यवि शांशद्रू ाणां च परन्तप । 

कर्मा णि प्रवि भक्तानि स्वभावप्रभवर्गुै णर्गु ःै ॥ (18.41) 

Bhagvan Ramanujacharya commented as:- ” स्वकीयो भावः स्वभावः ब्रह्मणादि जन्महेतभु तं ू प्राचीनंकर्म इत्यर्थःर्थ” Based on Swabhava of your given birth you get a “set of karmas” and you must opt for it. This is the best way to save resources and time. “The right of everyone in everything (Jobs mainly)” has created a clash in economic sector. Remember there are “Options/Set of Jobs” for each Varna, neither just one nor Unlimited. That’s why we were a civil and organized society in ancient times. 

The Pramanya Of the scriptures 

There are quite a lot of different categories of scriptures in Hinduism. Some texts form the basis of Dharma,some work as rulebooks for rituals& law and others contain history as well as dharmic information. They are The Vedas(Samhita+Brahmanas),Smritis, Itihasa-Puranas. 

In the case of contradiction people may find it hard to choose which scripture to consider true? Therefore it becomes necessary to rank their authority. 

In Purva mimansa “वि रोधेत्वनपेक्षंस्यादसति ह्यनमु ानम(्Sutra 1/3/2) Shabar swami writes “श्रतिुतिवि रुद्धा स्मतिृतिरप्रमाणमि ति The smriti that goes against the Vedas is not pramana. Here “Smriti” doesn’t mean the whole text but a statement of the text” 

Manusmriti also declares the same “या वेदबाह्याः स्मतृ यो याश्च काश्च कुदृष्टयः(Manusmriti 12/95) Those Smritis that are outside the Veda, as also all the false theories, are useless. Bhagvan Adi Shankaracharya has quoted this many times. 

Among the Smritis Manusmriti holds the highest authority because of the tradition and scriptural Injuctions. As found in Brihaspati smriti “मन्वर्थविर्थविपरि ता तुया स्मतिृतिः सा न दृश्यत”े Manu takes

precedence over anyone because of the compilation of Vedartha and any smriti which is against Manusmriti is not praiseworthy. 

Parashara has also called Manu as “knower of all shastras” (parashar smriti 9/51) and the mention of the speeches of Manu is also declared by the Veda यद् वैकि ंच मनरुवदत्तद् भेषजम{K Yaju/Taittariya/2.2.10.2} 

Among the Itihasa-Purana and smritis “तत्र श्रौतंप्रमाणन्तुतयोर्द्वधेस्मतिृतिर्वरर्व ा(Vyasa smriti ¼) among the contradiction b/w Shruti Smriti and Puranas. Former have the validity over later. This can be understood using the image below:- 

There are divisions and types of smritis but that’s not going to help us in this topic so we are being very brief. 

You can Understand the authority of history by an example 

e.g:- Someone quote some history saying “The Varna of following person was changed” or “These women had multiple spouses” so this is allowed as Dharma. But such things can’t be valid. because:- 

(1) This contradicts Shruti and Smriti. 

(2) There were billions of women who had one partner or people whose varna didn’t changed by leaving their karmas so History is self contradictory. 

(3) Exceptions can’t be general rule.e.g There were Billions of people who had lived in Varnashram system,If 30-40 people got their Varna changed(Due to Tapa or Blessings) then no person in sane can show it as a general rule to Varna change. 

To conclude:- Vedas>>Smritis>>Puranas. Remember this “while answering something you can’t quote Purana against Vedas or Smritis”. 

Meaning of The Varna:– 

वर्ण is derived in Nirukta 2.3 as वर्णो वणृ ोत.े Some people try to interpret it as “That which is choosen is Varna” but that’s wrong. in nirukta the वर्ण is used in the references of “शक्ु ल (white) ष्ण (black) Hence the Durgacharya in his vritti has said “कल्याणवर्ण सवु र्ण तस्येव यस्य रूपंस कल्याणवर्णरूर्ण प वर्णो वणृ ोतःे । आवणृ ोति हि स आश्रयम।् So Here the रूप Guna is described as Varna” because रूप needs आश्रयी द्रव्य. 

By ✓वञृ ्आवरणे✓वङ्ृ सम्भक्तौ ✓वृसवं रणेthe word Varna can be derived. If you’re going to do Karma based Derivation then too there can be no problem:- Already Born brahman etc do उत्कर्ष and establish their Varna by Karmas described for them. 

“वर्णो द्वि जादौ शक्ु लादौ” By this definition of amarkosh the word वर्ण is established in द्वि जाति . Word जाति इस surely based on birth. 

Janma or Karma? 

I’ll provide you the references from different- different branches of scriptures.

Grammar 

Mahrshi Patanjali commenting on Ashtadhyai 5/1/115 “तने तल्ुयंक्रि या चेद्वति ः” wrote:- तपः श्रतं ु च योनि श्चेत्येतद् ब्राह्मणककारणम ्। 

तप: श्रतु ाभ्यांयो हीनो जाति ब्राह्मण एव स:।। 

Here he says:- for being a brahmin you need to have Tapa+Vedadhyan+Birth, even a person who lacks these two is called “brahmin by birth”. You can find similar words in the commentary of AS 2/2/6 

While commenting on Ashtadhyayi 4/1/48 

त्रीणि यस्यावदातानि वि द्या योनि श्च कर्म च। 

एतच्छि वंवि जानीहि ब्राह्मणाग्र्यस्य लक्षणम॥् 

Here the Brahmana from yoni is referred as normal and brahmana having all three is called श्रेष्ठ brahmana. 

Note’- Acharya Kaiyat in his Pradipa-Vyakhya of 2/2/6 clarifies that “Birth” too comes under the “sets of Guna”. 

Smritis:- 

Before going to direct references let’s understand a common nyaya first that is “सभं वेव्यभि चारेच वि शषे णमर्थवर्थ त।्। The significance of Adjective lies in Vyabhichar. If two words have the same meaning there is no point in using them. Example if I say “गणु वतौ ब्राह्मणान्भोजयेत”् the adjective गणु वत is given so ब्राह्मण word don’t have Vyabhichar in नि र्गुणर्गु ब्राह्मण. 

गरुुं वा बालवद्ृ धौ वा ब्राह्मणंवा बहश्रतु म ्(manu 8.350) गणु वतौ ब्राह्मणान्भोजयेत(्manav Grihyasutra 1.16.1) वि द्यातपस्समद्ृ धेषुतंवि प्रमखु ाग्नि षु(Manu3.98) Here the brahman have the adjectives as such “Filled with Gunas, Knower of shruti, Filled with Tapa” these are significant only if there are some Nirgun, Foolish and lazy brahmins out there. Such things is clarified in ब्राह्मणेवाऽननचू ानेकाङ्क्षन्(Manu 2.242) someone who doesn’t read Vedas is still called a brahmin. 

Similarly 

  • अवि द्वांश्चवै वि द्वांश्च ब्राह्मणो दैवतंमहत(्9,317) says “Learned or unlearned, the Brāhmaṇa is a great divinity” 
  • A brahmin without knowledge is called a Brahmana only by name”यश्च वि प्रोऽनधीयानस्त्रयस्तेनाम बि भ्रति “(2.157) but he still is a brahmin. 
  • चत्वारो वर्णो ब्राह्मणक्षत्रि यवश्ैयशद्रू ाः तषे ांपर्वू स्र्व पर्वोू र्वो जन्मत: श्रेयान्apastamba 1/1/4-5) There are four varnas and former is senior to other on the basis of “Janma”. Here the second birth(Yajnopavita is not being talked about. That’s why “ब्राह्मणो जायमानो हि पथिृथिव्यामधि जायते (Manu 1.99) is said. 
  • ब्रह्म वैस्वंमहि मानंब्राह्मणेष्वदधादध्ययनाध्यापनयजनयाजनदानप्रति ग्रहसयं क्ुतंवेदानांगप्ुत्यै ॥(Baudhayan 1/10/2)

Here the already titled “Brahmana” are given the Duties of Study, Sacrifice, education. It’s not written that “A person who did these duties became a brahman”. 

  • जन्मना ब्राह्मणो ज्ञेयः सस्ं कारैर्द्वि ज उच्यत।े(Atri Smriti 138) 

Here the Brahmana is called by Birth this verse is also quoted in PadmaPuran Srishti khand 46/129) 

You might’ve seen similar looking verse “जन्मना जायतेशद्रू :” from Skanda Purana but as mentioned above Smriti>>Puranas. Don’t worry we will clear all such claims later. 

  • अव्रता ह्यनधीयाना यत्र भक्षै चरा द्वि जा:।।(Parashar 1/60) Here the Dwijas without Veda Adhyann and Vrat are still called Dwijas. 
  • Smritis clearly have instructions such as:-“वसन्तेब्राह्मणमपुनयीत ग्रीष्मेराजन्यंशरदि वश्ैयंगर्भा ष्टमेषु ब्राह्मणंगर्भकर्भ ादशषे ुराजन्यंगर्भद्र्भ वादशषे ुवश्ैयम ्(ADS 1/1/1/19) “Initiate a Brahmana in 8,Kshatriya in 11..” Similarly in manusmriti “गर्भा ष्टमेऽब्देकुर्वी त ब्राह्मणस्यौपनायनम ्(Manusmriti 2.36) “In the eighth year from conception one should perform the initiation of the Brāhmaṇa” Even before the initiation (Yajnopavita) they are being termed as Brahmana” 

So it’s clear that Smriti accept the Varna based on birth 

  • सवर्णेभ्यः सवर्णा सुजायन्तेहि सजातयः( Yajnavalkya 4/1 or 90) 

“Same varna father+Same Varna mother gives birth to the child of same Varna” • Manusmriti have it slight differently 

सर्ववर्व र्णेषुतल्ुयासुपत्नीष्वक्षतयोनि षु। 

आनलु ोम्येन सम्भतू ा जात्या ज्ञेयास्त एव ते॥(Manu 10.5) 

Among all castes, those only who are born of consorts wedded in the natural order, as virgins of equal status, are to be regarded as the same (as their father). 

However their are claims about “Varna change in Manusmriti” such as त्र्यहेण शद्रू ो भवति ” “(मनु 10/92) ,सध्ं या नोपासत(ेदक्ष 2/32)””.उत्तमानत्तु मानेव गच्छन्(4/245)” We will clear them within the word limit. For manusmriti 10/65 read the commentary of Medhatithi. 

Vedas 

As clarified above ,Vedas are the highest proof. No other scripture can cut the statements of Vedas. 

  • ब्राह्मणोSस्य मखु मासीत(्Shukla Yajurved 31/11) (Rigved Samhita 10/90/12) is self evident to prove Janma based Varna. Here last part “शद्रू ो अजायत” has पचं मी पञ्चम्यामजातौ(A.S 3.2.98) Here the creation of Brahmins Kshatriyas etc are described. 

Some people interpret it as “Brahmins are called mouth because they are wise” Kshatriyas are called hands because they are strong.

This does not do any harm to our Siddhanta because nowhere in the mantra it’s said that “such person did such thing and he became brahmin” direct seperate creation is shown. As hand can’t become mouth,mouth can’t become thighs similarly no one can change it’s varna. 

“Gunas can’t give rise to द्रव्य but द्रव्य can give rise to gunas” (as fire can have रूप,but just रूप cant generate fire) Similarly by वि द्या,तप etc brahmana can’t be made. 

  • ओम-्आ ब्रह्मन्! ब्राह्मणो ब्रह्मवर्चसर्च ी जायताम ्,आ राष्ट्रेराजन्य: शरू ।।(Shukla yajurveda २२/२२) Here the ब्रह्मवर्चसर्च and Bravery are wished for Brahmins and Kshatriya respectively. If vedas had Varna based on Guna and karma then there is no point in “Brahmins should be filled with BrahmaVarchasa” because then “The one with BrahmaVarchasa must be brahmin”. Acc to ब्राह्मौSजातौ (AS 6.4.171) the ब्राह्मण word is used in अपत्य and जाति . Kaiyata while explaining AS 4.1.137 “राज शब्द: क्षत्रि यशब्द- प्रयाय:, तने क्षत्रि यजातौ प्रति पि पादयि षि तायां राजन्यशब्दप्रयोग:।। So the word राजन्य is used in 22.22 it denotes जाति क्षत्रि य।। 
  • यदन्येशतंयाचेयर्ब्राु र्ब्राह्मणा गोपति ंवशाम ्।अथनै ांदेवा अब्रवु न्नेवं ह वि दषुो वशा।।(AtharvaVeda 12.4.22) Here the वि द्वान ब्राह्मण and other brahmins are denoted seperately. Which mean you can’t say “Vidhvan person is brahmin”. 

You can come up with imaginary Arya samaji bhashyas if you want we will refute them in seconds. 

  • क्षत्रम ्असज्ृ यतन्े द्रो(Shukla Yaju 14.29) शद्रू ार्या व ्असज्ृ येताम(्Shukla Yaju 14.30) here the birth of Kshatriya,shudra, vaishya are described as creation. 
  • In samveda तद्य इह रमणीयचरणा अभ्याशोह यत्तेरमणीयां 

योनि मापद्येरन्ब्राह्मणयोनि ंवा {Samveda/ Chandogya Upanishad 5.10.7) 

Brahmins,Kshatriya,Vaishya are called Yonis(Birth) and the reason of their birth is given “Good karmas of past lives” : 

  • प्रजापति र्अकामयत प्र जायेयेति स मखु तस ्त्रि वतं ृ नि र्अमि मीत तम ्अग्नि र्देवतान्व ्असज्ृ यत गायत्री छन्दो रथतं रꣳ साम ब्राह्मणो मनष्ुयाणाम ्अजः पशनू ाम ्(KS Yaju 7/1/1/4) 

Here the “creation” of four varnas are described differently and Gayatri Chanda,Rathantar sama is described as Brahman in humans and Goat in animals. 

  • भरिूरिति वैप्रजापति ः । ब्रह्माजनयत भवु इति क्षत्रंस्वरि ति वि शमेतावद्वा इदं सर्वं यावद्ब्रह्म क्षत्र(ं Shatpath Brahmana 2/1/4/12) 

From भुhe created brahmans from भवु : he created Kshatriyas from स्व: he created Vaishyas. Here all the words denotes Creation Birth not some change. 

  • न शद्रू ो दह्ुयात्, असतो वा एष सभं तू ो (Maitrayani 4/1/1/3) 

Here Shudra is born because of “Low Sat” is described. 

Similar things is said in Taittariya Brahman 3.2.3.9

Looking at all these verses and commenatries of traditional acharyas we find that there is no concept of Varna change in Vedas. 

Itihasa-purana 

ब्राह्मणो जन्मना श्रेयान्सर्वेषांप्राणि नामि ह । 

(श्रीमद्भागवत महापरुाण 10/86/53) 

By very birth Brahmana is superior among people. 

बालयोरनयोर्नॄणर्नॄ ांजन्मना ब्राह्मणो गरुुः। 

(श्रीमद्भागवत महापरुाण 10/8/6) 

Brahman is the guru of beings by it’s birth. 

जन्मना ब्राह्मणो ज्ञेयः सस्ं कारैर्द्वि ज उच्यत।े 

वि द्यया याति वि प्रत्वंत्रि भि ः श्रोत्रि यलक्षणम॥् 

(पद्मपरुाण,सष्टिृष्टि खण्ड 46/129) 

Already cleared 

क्षत्रि यो वाथ वश्ैयो वा कल्पकोटि शतने च ॥ 

तपसा ब्राह्मणत्वं च न प्राप्नोति श्रतु ौ श्रतु म ्। 

(श्रीमद्देवीभागवत महापरुाण, 9/29/68) 

Kshatriya and Vaishyas can’t become Brahmans just by Tapasya(even if they do it for million years). 

In Bhavishya purana there is a question in 40th chapter “Is birth important or karma” Brahma ji replied “एव ससिं सिद्धि मायाति परुुषो जाति कर्मणर्म ो( BrahmParva/45/3) By Birth+Karma one gets the success. Here he is accepting it by birth after all the ninda of birth in 40-44 chapters 

तस्माद्देहात्मकेनतै द्ब्राह्मण्यंनापि कर्मजर्म म ्(Brahmparva 40/57) Here Body and “karmas done by body” both are rejected as the reason for Brahmanatva 

In Mahabharata “तपसा वा समु हता कर्मणर्म ा वा श्रतु ने वा । ब्राह्मण्यमथ चेदि च्छेत्तन्मेब्रहिूहि पि तामह ।।{Anushashana 27.4) Yuddhisthira asked Bhishma :- How can one become a brahmin?By Tapa,Karma,study of the vedas? 

Bhishma replied in verse no 6 :-बह्वीस्तुससं रन्योनीर्जा यमानः पनु ः पनु ः । पर्या येतात कस्मि श्चिं श्चि द् ब्राह्मणो नाम जायते।। 

After taking birth in different different species at some place someone becomes a brahmin.

Anushasana Parva 143th chapter verse 3 says “शद्रूयोनौ प्रजायत”े He gets birth in Shudra yoni and verse 7 says ” क्षत्रयोनौ प्रजायत”े He gets birth in Kshatriya family. Here the Varna is determined by past karmas and is changed in next birth. 

Refutation of Claims:- 

Now we’ll discuss some famous claims keeping them up to the word limit:- 

1:- Manusmriti 10.65 says Brahmin becomes a Shudra and Shudra becomes a brahmin,It means Varna can be changed by karma. 

Refutation: Upcoming verses occur in Bhavishya puran 1.40 too. Interpret them in Bhavishya puran accordingly. 

Manusmriti 10.64 says “अश्रेयान्श्रेयसींअश्रेयान्श्रेयसींजाति ंगच्छत्या सप्तमाद्यगु ात”् Here mahrshi Manu is talking about a Hypothetical condition which is:- 

  • If a brahmin marries a Shudra women. 
  • She gives birth to a girl and that girl is married to a brahmin. 
  • If such process is repeated till 7 generations then the child born out of the 7th generational girl and Brahmin husband is brahmin. 

This method is described in 10.65 as शद्रू ो ब्राह्मणतामेति ब्राह्मणश्चतिैति शद्रूताम ्।। In this way(The way denoted in 10.64) a shudra becomes a brahmin or vice versa. You can check the commentary of Kulluka Bhatt. 

Arya samaji People have tried all the methods possible to declare manusmriti 10.64 as interpolated but it’s not. 

2:- Manusmriti त्र्यहेण शद्रू ो भवति “(मनु10/92) , “सन्ध्या नोपासत”े(दक्ष 2/32) उत्तमानत्तु मानेव गच्छन् (4/245) and similar things is written at many places. 

Refutation:- All these are अर्थवर्थ ाद vakyas that have meaning in the appraisal of Karmas. Yes he falls from his position,he becomes ineligible to do any Vedic karmas but his varna doesn’t change. In many cases the rights can be re obtained by Re-Upanayan or prayschit. On 10/91 medhatithi wrote ” कमि भतू इत्ययमर्थवर्थ ादइत्यच्ुयतेअसभं वि नःफलस्य शास्त्रान्तरेणवि रुद्धस्यच श्रवणादेवमच्ुयते 

He too is calling it अर्थवर्थ ाद and असम्भव फल and in 92 he says see 91 He is again referring to अर्थवर्थ ाद Let’s look at the an english translation of commentary:- 

After calling it अर्थवर्थ ाद Medhatithi writes:- “by selling meat he at once becomes an outcaste(talking about 10/92)’; where becoming an out-caste could not apply to any one else except the seller himself. From all this it is clear that all that is meant to be really related to the prohibition is that something undesirable happens; becomes tainted with the evil effects described.” 

In 10/92 Kulluka writes: क्षौरवि क्रयात्त्र्यहेण शद्रूतांप्राप्नोति एतदपि 

दोषगौरवात्सायश्चि त्तगौरवख्यापनार्थमर्थ ।्।।

These statements are for Doshas and Gaurava and tough prayashchitas. Again the famous commentators then these two “राघवनदं न” says that it’s दोषमाहसघइति द्वाभ्याम ् । A very big Dosha that’s what is meant . 

On 4/245 Medhatithi जातरेनपायस्तांतल्ुयतांपामोतीत्यक्ुतभं वति ॥ “Since it is not possible for the caste of a man to disappear, what is meant is that he becomes equal to the Śūdra” 

Kulluka प्रत्यवायेन वि परीताचारेण हीनः सह सबं न्धेजातरेपकर्षतर्ष या शद्रूतल्ुयतामेति ॥ २४५ ॥ Due to pratyavaya there is a अपकर्ष in Jati he becomes “Equal to a Shudra”.. 

3:- Mahrshi Valmiki and Mahrshi VedVyasa were Shudras. 

Refutation:- This is funny propaganda created by political parties and their supporters no samprdaya takes it seriously. Mahrshi valmiki was the son of “Mahrshi Prachetas” प्रचेतसोऽहं दशमः पत्रुो राघवनन्दन(VR/Uttarkand/96/19) 

मरीचि मत्र्यङ्गि रसौ पलु स्त्यंपलु हं क्रतमु ्। 

प्रचेतसंवसि ष्ठं च भगृ ंुनारदमेव च ॥Manu 1.35||| 

In Vishnu Dharmottara Purana he is called a BhriguVanshi त्रते ायगु ेचतर्विंुर्विंशर्विं ेभगृ वुशं ोद्भवेन तु॥ वाल्मीकि ना तुरचि तंस्वमेव चरि तंशभु म ्॥(1.74.38) 

In Adhyatma ramayan of Vyasa he called himself “Dwija just by birth”जन्ममात्रंद्वि जत्व° में शद्रू ाचाररत: सदा।(6.64) 

  • Mahrshi Vyasa was a brahmin indeed there is no doubt Parashar ji was a Rishi ,Satyavati was rajnakanya. 

कैवर्तपर्त त्रिुत्रिका न त्वं राजकन्यासि सन्ुदरि ॥(SkandaPurana/Avanti-Reva Khand/97.18) 

4:- Mahrshi Aitareya Was a Shudra 

Refutation:- He was Shudra in Previous Birth this time he got his birth in a Brahmin family. This is from Skanda purana/Mahesvara/Kaumarika Khanda 

परुाहमभवंशद्रू ो भीतः ससं ारदोषतः ।। परि नि ष्ठागतं धर्मं ब्राह्मणंशरणंगतः ॥ 42.240 ॥ Here Aitareya is called a dwija अत्र तीर्थवर्थ रेपर्वू मर्व तै रेय इति द्वि जः(42.26). He got his name “MahiDas” because मही (Earth) was their KulaDevi. 

See the Aitreya Brahman Bhumika of Sayancharya for details. 

5:- Mahrshi Ailush Kavash became a brahman from Shudra because he is directly called “अब्राह्मण” and “दास्या: पत्रु:” in Aitarey Brahman 2.19 

Refutation:- He was the son of Mahrshi Ailush,How can he be Shudra by birth? ‘षष्ट आक्रोश’े 【६,३,२१】the terms like दास्या: which have षष्ठी denotes Anger. In अभि ज्ञान शाकंुतलम “‘गच्छ ! भो दास्य: पत्रु:। ध्वसिं सितस्तेउत्साह वत्तृ ान्त।” These statements are used in anger. 

The नञ used in अब्राह्मण is used because he didn’t know that “playing dices” is sin that’s why rishis got angry at him in the first place 

“तत्सादृश्यमभावश्च तदन्यत्वंतदल्पता। 

अप्राशस्त्यंवि रोधश्च नञर्था ः षट् प्रकीर्ति तर्ति ाः।।”

Similarity, Scarcity, Insult are the reason for using अ. e.g:- A brahmin who eats while walking is अब्राह्मण।। 

There is nowhere written that he did tapasya and became brahman. Yes to support our claim In Rigveda 10.34.13 “अक्षौर्मा दि व्य” is used which means a Brahmin should not play dices and the rishi of this mantra is “Ailush-Kavash”. 

After that,Maharishi Ailush got the knowledge of Rigved 10/30 Varun Suktam. Immediately after that, the flow of the River Saraswati changed, and by this act, the Rishis learned that even the Devtas have Purified and Sanctioned Maharishi Ailush. 

6:-Janshruti was a Shudra! 

Answer:- In ChandogyaUpanishad (4.1.1-4.1.4) The story of “King Janshruti” is mentioned. He was a kshatriya.For clearance this context is raised in Brahmsutra 1/3/34 “शगु स्य तदनादरश्रवणात्तदाद्रवणात्सच्ूयतेहि ” means he got sad because of the birds hence he is called a shudra “शचु म ्आद्र्वति इति शद्रू :”। 

7′- Satyakam Jabala was not a Brahmin, He was made a brahmin 

Answer:- Shruti itself says तꣳ होवाच नतै दब्राह्मणोवि वक्तमु र्हति समि धꣳ After the confirmation the teacher said this satyakam is “none other than a brahman” than he completed his upanayana. Why are they fooling people 

To prove that Janshruti and Satyakam were not Shudras by birth the whole अधि करण is raised in brahmsutra अपशद्रू ाधि करण. In the commentary of manusmriti 10.5 Medhathithi write :- “And in the case of Jābāla also, Gautama inferred from the words of the boy, that he must be the son of Brāhmaṇa- parents; hence though he recognised him as a Brāhmaṇa,” 

8:- क्षत्रि य ह दीक्षमाण एव ब्राह्मणतामभ्यपू तिैति ( ऐतरेय 7/23 } तस्मादपि दीक्षि तम ्राजन्य वा वश्ैय वा ब्राह्मण इत्येव ब्रयू ात , ब्राह्मणो हि जायतेयो यज्ञाज्जायते। ( शतपथ 3/2/1/40 ) Here Kshatriya and Vaishyas are called brahmanas 

Answer:- Acc to you Brahman kshatriya vaishyas are from karma so why are these karma kshatriyas are being referred as brahmana? 

आग्नेयो हि ब्राह्मण : ( काठक 29/10 ) , आग्नेयो ब्राह्मण : ( ताण्डय 15.4.8 ) अर्था त यज्ञकर्ता ही ब्राह्मण होता है। गायत्रौ वैब्राह्मण : ( ऐतरेय 1:28 ) ब्राह्मण गायत्र होता है. 

Here the secondary use of term ब्राह्मण takes place because they do yajna as cleared द्ब्रह्मणो हि जायतेयो यज्ञाज्जायत(ेshatpath 3/2/1/40) 

9:- In Mahabharta it’s written that Matanga Became a Brahmana 

Refutation:- No in Mahabharata it’s asked:- 

स्थानेमतंगो ब्रह्मण्यम ्नालभद् भरतषर्भ:र्भ 

चाण्डालयोनो जातो हि कथंब्रह्मयमाप्राप्तवान।।( Anushashana 3.19) 

Matanga didn’t became a brahmin because he was born in chandalyoni.Rather he was gifted as being “ChandoDeva” and he was worshipped.

In Skanda purana it’s written that Matanga became a brahmin after touching Shivalinga but that contradicts with the story of Mahabharata so you can assume “KalpaBheda” or you can assume that story is expanded just to show the glory of bhakti. 

10:- Vishvamitra became a brahmin 

Refutation:- Yes he did became a brahmin but there were many reasons :- His mother drank BrahmCharu 

व्यत्यासस्तुतो यस्मात्त्वया मात्रा च तेशभु े। तस्मात्सा ब्राह्मणं श्रेष्ठं माता तेजनयि ष्यति ॥ (Anushashana 4.40) 

after doing tapasya for almost 3000 years,(तस्य वर्षसर्ष हस्रस्य व्रतेपर्णेू र्णेमहाव्रतः || १-६५-४) This happened 3 times/} because of the tapasya he was able to create things hence he imposed the Brahmanatva in his ancestors too.See even After his mother drank the blessed drink he has to do such intense tapa to be a brahmin. It nowhere supports your “varna upgrade by profession”! 

Whatever 10-20 examples you can bring from history many of them are false.The true ones among them are are based on Tapasya. Whatever they are, they are going to be counted as “Exceptions” not as general rules. 

11:- Skanda Purana says “जन्मना जायतेशद्रू ः सस्ं काराद्द्वि ज उच्यते” Everyone is Shudra by birth & after Sanskara one becomes a Dwija 

Answer:- We already have “जन्मना ब्राह्मणो ज्ञेय:” Smriti vachanas. The topic you mentioned comes in Skanda Purana, Nagar Khanda Chap 239. See the nearby verses, the importance of “Yajnopavita” is described. Calling him a Shudra means “He(Brahmin) has no right to do Vedic karmakandas,he has no authority to read the Vedas before samskara(sacred thread ceremony). 

12:- Bhagvatam 7/11/35 describes Varna change “यस्य यल्लक्षणंप्रोक्तंपसंु ो वर्णा भि व्यञ्जकम ्” Refutation:- By तस्मि न्नि ति नि र्दि ष्टेपर्वू स्र्व य (AS 1.1.66) the आदेश of one varna happens at other. ” तने वै अभि धानेन *क्षत्रि येब्राह्मणसज्ञं ांनि र्दि शते *्” Here the आदेश of some different सज्ञं ा takes place in place of original one,Varna didn’t change. 

It is already proven that Bhagvat accepts the varna based on birth. Even in this verse ” यदन्यत्रापि ” suggests that natural habitat of Guna+karmas is the Brahmin birth that’s why Verse mentions “Even if the characteristics of a Varna is found somewhere else”. 

13:- Mahabharata shanti parva chap 188 says that in the beginning only brahmanas were there later they became brahmin kshatriya vaishya shudra. 

Refutation:- This contradicts with the Smriti 

“यथर्तुलिर्तुलिङ्गान्यर्तवर्त ः … तथा कर्मा णि देहि नः ॥ १.३०॥ 

लोकानांतुवि वद्ृ ध्यर्थ…र्थ ..ब्राह्मणंक्षत्रि यंवश्ैयंशद्रूं च नि रवर्तयर्त त्Manu १.३१” but we’ll try to remove it’- Here in 188/5 the colors of different varnas are described, In 11/12/13 too they are described as “the color of their body” changed. It is not possible in one generation or one birth. So if they’ve left their Yajnopavita for generations and works too yes downfall in varna can occur after generations but upgrade can’t.

As manusmriti says “शनकैस्तुक्रि यालोपादि माः क्षत्रि यजातयः । 

वषृ लत्वंगता लोके ब्राह्मणादर्शनर्श ेन च ॥ १०.४३।।” 

14:- “चातर्वु र्ण्यंर्व र्ण्यं मया सष्ृटं गणु कर्मविर्मविभागशः” 

Refutation:- The मया and सष्ृट both are in past tense it doesn’t support varna change by karma. Because “brahmana is given such such karma” that is one type division based on karma Because of purva karmas one gets birth in Brahmin body that’s another type of distribution of karmas. 

Gunas+karmas make the brahmin kshatriya etc body as Shankracharya ji write:- तत्र सात्त्वि कस्य सत्त्वप्रधानस्य ब्राह्मणस्य शमो दमस्तपः इत्यादीनि कर्मा णि सत्त्वोपसर्जनर्ज रजःप्रधानस्य क्षत्रि यस्य शौर्यतर्य जे ःप्रभतृ ीनि कर्मा णि तमउपसर्जनर्ज रजःप्रधानस्य वश्ैयस्य कष्यादीनि कर्मा णि रजउपसर्जनर्ज तमःप्रधानस्य शद्रूस्य शश्रु षूवै कर्म इत्येवंगणु कर्मविर्मविभागशः चातर्वु र्ण्यंर्व र्ण्यं मया सष्ृटम ्इत्यर्थःर्थ। 

15:- वज्रसचू ी upanishad states that Brahmana is not body 

Refutation:- Ofcourse Vajrasuchi states that Brahmana is not body but it also states that “karma is not brahmin” too 

“तर्हि कर्हि र्म ब्राह्मण इति चेत्तन्नचेत्(6)” From verse 3 to 8 Jiva,Karma,Body,Dharma, Knowledge,Caste are all disapproved as Brahmana seperately. But it’s nowhere written that set of Two can’t make a brahmana 

Janm+ karma+ sanskar can make a brahmana. Not karm only not sanskar only. 

In Vajrasuchi the “Brahmanatva after realising Brahm” is discussed only that’s why we don’t see the discussion about other Varnas there. 

16:- meghastense in his Indica p217 mentions that “But philosopher can be of any caste” which proves varna change. 

Refutation:-The Mccrindle edition says that “let alone the sophisht be from any caste” people reading this on social media don’t know that why has he mentioned “because life of a sopshisht is a difficult one”. It says that no one else is allowed to follow another’s trades but sophists can be from any caste means he could follow another trade to earn his livelihood. That’s why Arian said “Because life of a sopshist is a hard one an exception is made in his favour”. It matches with the meghasetense and the explanatory edition. See the image below from Indica:- 

17:- शक्रु नीति 1.38 states that “No one is brahman Kshatriya” by birth but by Gunas and Karmas. Answer:- This is a claim without noticing prakrana. Look at the verses 36,37 first:- Verse 1.38 is connected to 1.36 & 1.37. Here कर्म is प्राक्तन कर्म done in previous birth (प्रारब्ध कर्म)र्म, not in current birth. 

सत्त्वस्य तमसः साम्यान्मानषु ंजन्म जायते। 36 

कर्मवर्म प्राक्तनमपि क्षणंकि कोऽस्ति चाक्रि यः ।। 37 

This can help you to understand Gita 4.13 better.

These are the main claims circling around the internet. Remember few more things if you see some similar statements in Itihasa Puranas:- 

  • Many times we do गौण prayog of Brahman in someone who is not a brahman (as in bhagvata 7/11/35). 

That’s why Nyayadarshana says:- प्रधानशब्दानपुपत्तेर्गुणर्गु शब्देनानवु ादो नि न्दाप्रशंसोपपत्तेः{ 4.1.60} गौण prayog is used in sentences like “जायमानो ह वैब्राह्मण:” “अग्नि र्मा णवक”” (This young child is fire” These गौण prayog are done because of नि दं ा and स्ततिुति।। 

  • Another thing is “तस्य भावस्त्वतलौ।(5.1.119) Here त्व pratyaya can be used in similarities not in exactness+ In the bhashya of AS 1.2.1 Mahrshi Patanjali writes “एष ब्रह्मदत्तः। अब्रह्मदत्तंब्रह्मदत्त इत्याह। तेमन्यामहे- ब्रह्मदत्तवदयंभवतीति ” 

If someone is being called “ब्रह्मदत्त” it can mean He is like Brahmdutt. In Mahabharata ShantiParva 76 many types of Brahmanas are described “Kshatriya Brahmana” “Shudra Brahmana” “Chandal Brahmana”. So the use of terms can be लाक्षणि क as happened in the Case of Naabhaag “नाभागो वश्ैयतामगमत”्(VP 4.1.16) and the sons of ऋषभदेव।। 

Conclusion 

Keeping in View the Scriptures & the knowledge tradition of Guru Parampara we see that you get Varna based on your Birth. You don’t get any vedic rights just because of your birth,you have to obtain them by doing sanskaras and karmas acc to your birth.”Birth is a necessary condition but not sufficient one” and:- 

स्वेस्वेकर्मण्र्म यभि रतः ससिं सिद्धि ंलभतेनरः ।( BG 18.45) 

Being devoted to his own duty, which has different characteristics as stated above the person alified therefore attains complete success. 

श्रेयान्स्वधर्मो वि गणु ः परधर्मा त्स्वनष्ठिुष्ठि तात्।(BG 18.47) 

Better is one’s own duty (though) destitute of merits, than the duty of another well performed.

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