Varna dharma

Varna-system: Based on birth or  one's natural predilection? 

Srila Bhakti Siddhanta Saraswati Thakur Prabhupada (BSST) writes, 'The caste system follows man's nature and predilection. It is scientific to ascertain one's caste in accordance with one's natural predilection. Much disturbance has been created, both individually and aggregately, on account of the non-acceptance of this inviolable scientific principle of natural predilection as observed and promulgated by our ancient sages of vast experience, and the wrong adoption of the seminal principle only, i.e., the principal of determining caste by birth alone. '  In this article,  evidence in support of a svabhava (natural predilection) based varna system is presented. 

The argument for a svabhava based varna system is pretty straight forward.

1. Activities performed across previous janmas result in current svabhava or nature of person arising from the Gunas (three modes of material nature - Sattva, Rajas, Tamas) in the person. (BG 18.41 Ramanuja, Baladeva's commentaries)  

2. Activities performed across previous janmas result in current birth of person or Jati.(BG 18.41 Ramanuja, Baladeva's commentaries) 

3. Varna ashrama system is based on the Gunas of the person. (BG 4.13, BG 18.41)

4. The Gunas and Jati are not necessarily in correspondence with each other (SB 7.11.35, SB 3.33.7)

5. Jati was a good indicator of Gunas in previous yugas but not necessarily in Kali Yuga ( Vishnu Yamala, Hari Bhakti Vilasa) 

We will expand on this argument below. 

We primarily see three kinds of definitions of Brahmana and others varnas in the scriptures of Sanatana Dharma. 

a) Based on Guna-Karma

b) Based on Birth and unbroken samskaras

c) Based on realization of Brahman.

i) Based on Guna-Karma

                                Bhagavad Gita 4.13

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।

तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्।।BG 4.13।।

Sanskrit Commentary By Sri Ramanuja (R)

।।4.13।।चातुर्वर्ण्यप्रमुखं ब्रह्मादिस्तम्बपर्यन्तं कृत्स्नं जगत् सत्त्वादिगुणविभागेन तदनुगुणशमादिकर्मविभागेन च प्रविभक्तं मया सृष्टम्

The varnas are based on (सत्त्वादिगुणविभागेन) sattva, rajo and tamo Gunas, and the Karma, the activites which are follow from or consequential  (तदनुगुण)  to these Gunas

Commentary By Sri Madhavacharya (M)

।।4.13।।अहमेव हि कर्तेत्याह चातुर्वर्ण्यमिति चतुर्वर्णसमुदायः। सात्त्विको ब्राह्मणः सात्त्विकराजसः क्षत्रियः राजसतामसो वैश्यः तामसः शूद्र इति गुणविभागः। कर्मविभागस्तुशमो दमः 18।42 इत्यादिना वक्ष्यते। 

The division is based on the Gunas, Brahmana has sattva, Kshatriya sattvika-rajas, Vaishya rAjasika tamas and shudra is tAmasika. The karmas are shama, dama and others as given in 18.42.

                                Bhagavad Gita 18.41-42

ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।

कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः।।BG 18.41।।

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।

ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्।।BG 18.42।।

Commentary by Srila Baladevaḥ (BV) : brāhmaṇādīnāṁ caturṇāṁ karmāṇi svabhāva-prabhavair guṇaiḥ saha śāstreṇa pravibhaktāni, svabhāvaḥ prāktana-saṁskāras tasmāt prabhavanti ye guṇāḥ sattvādyās taiḥ saha śāstreṇa teṣāṁ karmāṇi vibhajyoktāni | evaṁ guṇaka-brāhmaṇādayas teṣām etāni karmāṇīti tatra sattva-pradhāno brāhmaṇaḥ praśāntatvāt sattvopasarjan-rajaḥ-pradhānaḥ kṣatriya īśvara-svabhāvatvāt, tama-upasarjana-rajaḥ-pradhāno viṭ ihāpradhānatvāt rajaupasarjanatamaḥpradhānaḥ śūdro mūḍha-svabhāvatvāt | karmāṇi tv agre vācyāni ||18.41||

The shastras divide the Karmas (śāstreṇa karmāṇi pravibhaktāni ) for the varnas by the Gunas which determines (prabhava) the nature (svabhāva) of the person. The nature of the person is the previous samskaras, which produces the gunas in the person. The activities of the Brahmana arise from quality of peacefulness of the sattva predominated Brahmana,  the activities of the Rajah-predominated (Sattva is secondary) Kshatrya arise from his nature of being lordly, etc

Commentary by Srila Sridhara Swami (S) :  tatra brāhmaṇasya svābhāvikāni karmāṇy āha śama iti 

yad uktaṁ svabhāva-prabhavair guṇaiḥ pravibhaktānīti tad evoktaṁ svabhāvajam iti | 18.42

The Brahmana's natural activities (shama, dama etc) is spoken of there. Where is is mentioned  (svabhāva-prabhavair guṇaiḥ pravibhaktānī), it is specifically meant of those activities, which arises from the nature of the person (svabhāvajam ).

Commentary by Sri Ramanuja (R): 

स्वकीयो भावः स्वभावः svabha is defined as one's own mental/psychological make up.

From these definitions we see that varna is based on the Guna of the person. Guna is not observable, but it can be identified by the Karmas or activities of the person.  The Gunas form the fabric for all things material, are subtle by nature and not observable. No where is Birth mentioned in any of the defining  verses, here as a criterion for this classification. The svabhava of the person is determined by the previous samskaras is of course to be taken note of. 

But R does say in his commentary that, 

ब्रह्मणादिजन्महेतुभूतं प्राचीनं कर्म इत्यर्थः। तत्प्रभवाः सत्त्वादयो गुणाः ब्राह्मणस्य स्वभावप्रभवो रजस्तमोऽभिभवेन उद्भूतः सत्त्वगुणः

The ancient karmas is responsible for the birth as a brahmana (or other jatis), these karmas give rise to sattva and other gunas.  

But the point is birth does not find any mention in the verses themselves, it is arrived at by inference by R.  Also, this deals with determining varna based on birth, we can club this along with the verses proposing varna based on birth. 

ii) Based on birth and unbroken Samskaras

Srimad Bhagavatam || 7.11.13 ||

saṁskārā yatrāvicchinnāḥ sa dvijo’jo jagāda yam |

ijyādhyayana-dānāni vihitāni dvijanmanām |

janma-karmāvadātānāṁ kriyāś cāśrama-coditāḥ ||

संस्कारा यत्राविच्छिन्ना: स द्विजोऽजो जगाद यम् ।

इज्याध्ययनदानानि विहितानि द्विजन्मनाम् ।

जन्मकर्मावदातानां क्रियाश्चाश्रमचोदिता: ॥ १३ ॥

Commentary of Srila Vishwanath Chakravarti Thakur (VCT)

Where the samskaras have been performed without interruption he is a dvija.

To the question that if the samskaras are performed to some one from the Sudra jati as well, will he then be considered a dvija as well, to this it is replied "ajo jagāda yaṁ "

 who have been approved by Lord Brahmā, are dvijas, or twice-born. 

 Here VCT says  ajo brahmā yaṁ jagādeti brahma-sṛṣṭyārambhata eva pravṛttāyāṁ dvija-jātau viśuddha-mātāpitṛkam janmaiva mukhya-lakṣaṇam ity arthaḥ , i.e., what Sri Brahma with the beginning of creation had started the dvija jati, taking birth in such a dvija jati with especially pure mother and father, is the primarily indicated here. 

Hence it says, Dvija is one who is born in a dvija jati and has all the samskaras been performed on him.

iii) Based on realization of Brahman.

 Definition of Brahmana from Brhadaranyaka upanishad

(3.9.10) as follows:

 atha yas etad akSharam gArgi viditvA asmAd lokAd praiti sa brAhmaNaH || 10 ||

"O Gargi, one who is acquainted with that

infallible truth by which one transcends death is a brahmana

One who is acquainted with that infallible truth by which one transcends death is a brahmana

Brhadaranyaka upanishad 3.8.10

This definition does not make any mention of a brahmana birth, but from the Vedanta Sutras we know that one has to study the Vedas before one can get Brahma Vidya and to study the Vedas, one has to be a Dvija. This definition is not very useful to understand who has Veda-adhikara and also this is indicative of a higher stage of Brahmanatva, so we will keep this aside for now.

Samanvaya : Harmonizing the definitions

There are two kinds of objections to a svabhava based varna system.

1. Sattva Guna is found only in the Brahmana Jati

2. Even if Sattva Guna is found in other jatis, they should follow their Jati dharma only. 

Let us take up the first case and see if that can hold true, i.e.,  Definition 1 and definition 2 are equivalent as they are defining the same object, i.e., Brahmana (and others). Hence it would mean that, all those who are predominated by Sattva Guna, would have to be born in a Brahmana family or should be Brahmana by jati and if he is Brahmana by Jati then he will be predominated by Sattva Guna.  We have seen that the karmas which are born from the Svabhava or Gunas as given in Srimad Bhagavatam 7.11.21 and Bhagavad Gita 18.42

शमो दमस्तप: शौचं सन्तोष: क्षान्तिरार्जवम् ।

ज्ञानं दयाच्युतात्मत्वं सत्यं च ब्रह्मलक्षणम् ॥ SB 7.11.21 ॥

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।

ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्।। BG 18.42।।

Shama, dama etc are the activities of a Brahmana, which arise from his svabhava and hence are characteristic of a Brahmana.

The following verses in SB and BG similarly provide characteristics or activities arising from their svabhava for all the other varnas,

It will thus mean that when someone has the characteristics of Shama, Dama etc, he will have to taken birth in a Brahmana family. But then in SB 7.11.35 it is stated as, 

यस्य यल्लक्षणं प्रोक्तं पुंसो वर्णाभिव्यञ्जकम् ।

यदन्यत्रापि द‍ृश्येत तत्तेनैव विनिर्दिशेत् ॥ SB 7.11.35 ॥

which means, "If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification." 

Some argue here that, this means the person should be just respected like a Brahmana not that he is a Brahmana. Here the wording provided is amply clear, it is said विनिर्दिशेत् - is designated as a Brahmana.

But another important point, being made here is characteristics, i.e., Sama, Dama etc, which are indicative of it's corresponding Guna (Sattva) can be seen in members not belonging to the Brahmana Jati as well. 

Hence by assuming that qualities are based only by birth will lead to contradiction and hence will have to be abandoned .Thus Sattva Guna can occur in other jatis as well.

Hence by Definition 1, which says the Guna-Karma determines the varna, the person who has characteristics of Sama, Dama etc should be accepted as Brahmana wholly, in spite of whatever his birth circumstances are. Srila Sridhara Swami wholly accepts this point of view, because he says in his commentary to SB 7.11.35. 

Srila Srīdharaḥ Swami: śamādibhir eva brāhmaṇādi-vyavahāro mukhyo na jāti-mātrād ity āha—yasyeti | yad yadi anyatra varṇāntare’pi dṛśyena tad varṇāntaraṁ tenaiva lakṣaṇa-nimittenaiva varṇena vinirdiśet | na taj jāti-nimittenety arthaḥ ||35||

i.e., Shama, Dama and other characteristcs are only the important dealings/behavior of a Brahmana and not just Jati. Even if these characteristics are seen in another jati, these characteristics are the ONLY way for determining the varna and there jati does NOT determine the varna. 

i.e., this rule over rules the previous rule, i.e., SB 7.11.13

Sri Madhva also supports this view, he says in his Tatparya nirnaya to 18.44-48

अधिकाश्च्हेद् गुणाः शूद्रे ब्राह्मणादिः स उच्यते | ब्रह्मणापि अल्प गुणकः  शुद्र एव इति कीर्तितः 

If more good qualities are present in the shudra, then he is to be known as Brahmana (or others depending on the qualities he possesses, if a Brahmana has lesser qualties, then he should be asserted as a shudra only.

The word विनिर्दिशेत् is in vidhi ling lakara, which means it is clearly instructive, that is how it should be done. 

Hence we see that, a person's varna should be designated by observed characteristics. 

Now let us consider VCT's commentary on the same verse. 

viśvanāthaḥ: kiṁ ca, yasya puṁso varṇābhivyañjakaṁ mal-lakṣaṇaṁ varṇaṁ brāhmaṇādi-jātim abhivyañjayati yat tac ca sāmānyato vihitam eva śama-damādikaṁ, na tu viśeṣato vihitaṁ sandhopāstādikaṁ yady anyatra jāty-antare’pi dṛśyate taj-jāty-antaram api tenaiva brāhmaṇādi-śabdenaiva vinirdiśed iti brāhmaṇādi-tulyādaraṁ lakṣayati | na ca para-dharmo bhayāvahaḥ [gītā 3.35] iti vācyam | śama-damādīnāṁ para-dharmatvābhāvād iti bhāvaḥ ||35||

viśvanāthaḥ: kiṁ ca (Furthermore), yasya (whose) puṁso (person) varṇābhivyañjakaṁ (indicating the varna) mal-lakṣaṇaṁ varṇaṁ brāhmaṇādi-jātim abhivyañjayati yat tac ca sāmānyato  vihitam( prescribed) eva (only) śama-damādikaṁ (sama, dama and others) , na tu viśeṣato (not specifically)  vihitaṁ  (prescribed) sandhopāstādikaṁ (sandhya vandana and others) yady (if) anyatra (elsewhere) jāty-antare’pi (other jatis as well) dṛśyate (is observed) taj-jāty-antaram api (inspite of being a different jati)  tenaiva (by this only ) brāhmaṇādi-śabdenaiva  (by the word brahmana only) vinirdiśed (designated) iti (so) brāhmaṇādi-tulyādaraṁ (should be respected equivalent to a brahmana) lakṣayati (is observed) | na ca (and not) para-dharmo bhayāvahaḥ [gītā 3.35] (the case of para-dharma occurring here)  iti vācyam | śama-damādīnāṁ (for sama, dama )  para-dharmatvābhāvād (there is no para-dharmatva) iti bhāvaḥ (this is the essense) ||35||

Here VCT says, the lakshanas (such as sama, dama etc) which are svabhavajam, i.e., which indicate the natural propensities of that person, should be used to identify his varna, not the prescribed duties such as (sandhya vandana etc). (A person may be doing sandhya vandana etc but if he does not have characteristics of sama dama etc he can not be considered a brahmana ). Then he says, if these characteristics come accross in other jatis as well then he should be identified by the varna corresponding to the characteristic only, he should be designated by that name only, which means he should be respected/treated like a person of the identified varna only. Here Para-dharmatva is not applicable, because for sama dama etc, there is no para-dharmatva.  

So does VCT say that he should be only respected like a brahmana, but is not one. When we look at his commentary to BRS 1.1.22, it becomes clearer. This is in relation to a svapacha or an outcast who has taken to Hari Bhakti. 

na ca tAdRza-zvapacasya yAgAdhikAritve sa katham yAgam na karoti iti vAcyam | tasya zuddha-bhaktatvena karmaNi zraddha-rahityAt | anye sat-kulotpanna-gRhasthAs tu sraddha-rahitA api loka-sangrahArtham

To the question why then does not the zvapaca (who has aquired eligibility after taking to bhakti) not perform soma yAga, it is because of his pure bhakti he is no longer interested in karma kAnda, but other house holder devotees born to higher families may continue with such sacrifices even though they are not interested in it but just for loka sangraha (as an occupation).   Hence we see that a person who has taken to Hari Bhakti is more qualified than a Brahmana. 

This will be further elaborated in the last section of the article.

Now a question may arise, what is the purpose of SB 7.11.13, if only svabhava matters ? To this there are two answers.

1. We are dealing with two kinds of Brahmanas a) Jati based b) Svabhava/Varna based,  as stated by Srila Bhaktivinod Thakur in Jaiva Dharma.

Here, BVT also says that svabhava siddha are primarily Vaisnavas. Also Sri Madhvacharya says the meaning of Shama and dama is to fix one's mind on Vishnu and engage his senses in the service of Vishnu. Hence a person possesing shama and dama in the true sense has to be a Vaisnava. Hence we can even says SB 7.11.35 has been stated especially keeping in mind the Hari Bhaktas. 

2. SvabhAva is Svarupa Lakshana of Varna and Jati is the Tatastha lakshana of Varna.  That is Sattva Guna is the very essence of Brahmanatva and Jati is incidental. Jati can be indicative of Brahmanatva, but not always. 

The case of Satyakama Jabala

To make the case stronger for a svabhava based varna system, let us consider the case of Satyakama Jabala appearing in Chandogya upanishad, which even finds mention in Brahma Sutra 1.3.38 in the context of determining of Shudratva, before giving Veda-adhikara. Here we can see that Gauta Muni a) determined his Varna based on his qualities b) Based on that he gave him Veda-adhikara or Upanayana samskara. Some may argue that Satyakama was actually Brahmana by birth, but that is immaterial what his Jati was. The point is Gautam Muni determined his Varna based on his behavior and then initiated him. 

Some try to say that Gautama Muni, was able to determine Jabala's ashudratva based on .

a) Satyakama knew he was a Brahmana because he asked his mother what his Gotra was. 

b) Mother was from an extra-ordinary lineage (As per Sri P.V.Kane, When a child is named through the mother's name, it means that the mother is from a great lineage of sages, example of 38 sages has been provided)

c) name indicated he was a brahmana

Let us examine, how valid are each of these three suggestions. 

Let use consider how valid each of them is one by one.

1)Just because the boy asks what Gotra he belonged to, it is concluded that he already knows his Brahminhood that is the reason he asking so.

Going by this line of reasoning, Gautama Muni also asks his what his Gotra is, that should mean that he already knows his varna, then that would mean there is no need to ascertain his varna. In the Brahma Sutra verse 1.3.37, 'tadbhAvnirdhAraNe ca pravRtteh'('shudratva abhAva' should be ascertained before  proceeding with investing someone with the sacred thread), this incident is mentioned by many commentators to illustrate that Gautama ascertained Satyakama's brahminhood. 

2)It is concluded that Mother was from an extra-ordinary lineage because Satyakama was named after his mother just like that 38 sages. This could be the case or it could even be a) He came from a society which was matrilineal b) the society at that time was largely matrilineal, so all the sages had their name with their mother's. Kerala and many parts of Karnataka were matrilineal, till very recently. 

3)It is mentioned that becaus his name was auspicious he had to be a brahmana. We can provide many counter-examples. Rama( Dasharathi) was a Kshatriya, Rama ( Parashu) was a Brahmana, Rama (Baladeva) was a Vaishya. Bharata Maharaj was a Kshatriya but the name is not indicative of Strength, it sounds very auspicious. Also is there any rule that prohibitted Sudras from having auspicious names ? 

None of these reasons provide conclusive evidence. I am not saying this means Satyakama was or was not a Brahmana by birth. Also even if Satyakama and Jabala knew their Brahminhood, Gautama did not and he had to ascertain that. Srimad Madhvacharya in his commentary to BS 1.3.37 says, 'iti satya-vacanena zUdratvAbhava nirdhAraNe hAridrumatasya', by the truthful words (of Satyakama) his lack of sudratva was ascertained by Haridumata Gautama. Then in his commentary to the incident in ChAndogya he writes 'arjavam brAmaNe sAkSat zUdro anArjava lakSaNah gautamas tu iti vijJAya satyakAmam upAnayat'  Gautama recognizing the simplicity of the Satyakama gave him sacred thread. This statement is from sAma samhita not just Srimad acharya's own opinion. From this it is clear that Gautama recognized Satyakama's brahmanatva not by his name, not by his mother's lineage but only by his honest behavior. This is the opinion of the shastras, the other reasons being just speculation.

The role of Samskaras and Kaliyuga

 From material desires spring all sins. Samskaras such as garbha dana, upanayana etc by nature curb these desires. One who is born in brahmana kula but devoid of samskaras, following his tastes/desires devoid of sattva guna, develops possibly a mixture of gunas and thus falls down. The birth in a brahmana family is due to results of karma and is only an indication of having been devoid of sin. Just so that the jiva who has been devoid of sin does not develop propensities for committing sins, samskaras are invoked/performed.

Shudras and others(antyajas) do not need to have any samskaras performed, those who are shudras, have previously been under the influence of sin, hence are born in mostly impure families. (based on Srila Bhakti Siddhanta Saraswati Thakur Prabhupada (SBSST)'s commentary to SB 3.33.6 ( see more here https://gaudiyaadhyayana.blogspot.com/2020/03/srimad-bhagavatam-3336-srila.html)

Below is taken from SBSST writings. 

Srila Gopala Bhatta Gosvami Prabhu quotes the following verses from Sri Visnuyamala in the fifth vilasa of Sri Hari-bhakti-vilasa:

krte sruti yukta margah syat tretayam smrtibhavitah
dvapare tu puranoktah kalava agama sambhavah

"In Satya-yuga rules and regulations were based on the Vedas; in Treta-yuga they were based on the smrti literature; in Dvapara-yuga they were based on the Puranas; and in Kali-yuga they are based on the agamas."

asuddhah sudra-kalpa hi brahmanah kali-sambhavah
tesam agama-margena suddhir na srota-vartmana

"The brahmanas born in the age of Kali are merely sudras. Their so-called Vedic path of karma is polluted and cannot purify them. They can only be purified by following the path of the agamas, or pancaratrika-viddhi." (Kaalika Purana 1.5 quoted in Chaitanya Bhagavat)

The spiritual agamas, or tantras, are known as Pancaratra. Therefore the mention of the tantric procedure in Kali-yuga should be un­derstood to refer to the pancaratriki system of initiation. Sri Narayana Himself spoke the Pancaratra. Exalted personalities like Sri Narada and Prahlada also speak the Pancaratra. Apart from worship of Lord Hari, no discussions of temporary material enjoyment are found in the spiritual tantras. In Mahabharata, Santi-parva, Moksa dharma, Chapter 348, verse 68, it is stated:

pancaratrasya krtsnasya vakta tu bhagavan svayam
yathagamam yatha nyayam nistha narayanah prabhuh

"The pancaratra system is given by Lord Narayana Himself. The purport of this system, as well as the other Vedic literature, is to fix one's mind at the feet of Lord Narayana."

evam ekam sankhya yogam vedaranyakam eva ca
parasparangani etani pancaratrantu kathyate

"The Sankhya-yoga system, the mystic yoga system, the teach­ings of the Upanisads, and the pancaratra system, are said to be one because their aim is one. Each of these is a limb of another."

Srila Sanatana Goswami quotes from Tantra Sagara in Hari Bhakti Vilasa,

 "yathA kAncanatAm yAti kAnsyam rasa-vidhAnataḥ tathA dIkZA-vidhAnena dvijatvaṁ jAyate nṛṇAm", 

just as bell metal can be converted to gold by alchemy diksha awards dvijatvam to a person. After having received diksha it is not possible that the person lacks shistachara.

Samskaras provide (shishta-achara) , proper conduct and prevent falldown. Hence those persons having characteristics of a dvija should be invested with proper samskaras. After Vaisnava samskaras are provided to a qualified person, he becomes a perfectly qualified dvija.

Purpose of the Varna system. 

We see in BG 18.46 gives us the purpose of the Varna System. 

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः।।18.46।।

By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.

And then we see in SB 7.11.31-32. 

प्राय: स्वभावविहितो नृणां धर्मो युगे युगे ।

वेदद‍ृग्भि: स्मृतो राजन्प्रेत्य चेह च शर्मकृत् ॥ ३१ ॥

वृत्त्या स्वभावकृतया वर्तमान: स्वकर्मकृत् ।

हित्वा स्वभावजं कर्म शनैर्निर्गुणतामियात् ॥ ३२ ॥

My dear King, brāhmaṇas well conversant in Vedic knowledge have given their verdict that in every age [yuga] the conduct of different sections of people according to their material modes of nature is auspicious both in this life and after death.

If one acts in his profession according to his position in the modes of nature (svabhava) and gradually gives up these activities, he attains the niṣkāma stage.

As stated in these verses we see, that being situated in a varna, doing the dharma according to his prakriti or nature brings one happiness. And then one gradually gives it up to reach the nishkama stage.

Now, how can a person whose svabhava is based on rajah guna be asked to remain peaceful and still be happy ? How can a person whose nature is to be peaceful be asked to be violent and still be happy.  It is thus clear from this that a birth based system just can not keep anyone happy. 

It has also been said in the Gita that is better to sva-dharma than another's dharma, hence some may tell that a person doing a dharma which is not based on his jati/birth but based on another man's jati, would be violating this instruction provided in BG 3.35

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।

स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ ३५ ॥

But we see that there is no violation, because the sva-dharma for that person is what comes by his sva-bhava and if insist that some one follow it based on his birth and not his sva-bhava we will end up violating this instruction in BG 3.35. 

BV in his commentary to BG 3.35, provides examples of Parashurama, Drona, Vishwamitra who violted this and hence had to face trouble. Even though he mentions that this is not applicable to Parashurama or Vishwamitra because of their greatness. But again here we have to note that they were violating the principle of svadharma,  because they were doing a dharma which was not based on their svabhava. For example Drona had the nature of a brahmana but he was playing the role of a kshatriya, that is why it is a violation here.  Same applies to Vishwamitra also here. 

In BG 18.47 Srila Baladeva says, nanu kṣatriyādi-dharmāṇāṁ rājasāditvāt teṣu ruci-śūnyaiḥ kṣatriyādibhiḥ sāttviko brahma-dharma evānuṣṭheya iti cet tatrāha śreyān iti

When someone loses taste in those dharmas, due to having Rajah, Tamah gunas, then he should establish himself in Sattvika- Brahmana dharma only, that will bring auspiciousness.  

 

Five questions for those who insist on a birth based Varna-system. 

https://bkdemian.blogspot.com/2011/03/the-caste-system-of-india-spreading.html

This blog puts 5 questions for those who insist that varna based system is based on birth.

1. How can the different Jatis breed ? 

2. If one is born a brahmana then what is the need for samskaras ?

3. If one is born a brahmana, how can one's caste be lost ?

4. If one is  born a brahmana what is the meaning of dvija bandhu ?

5. If one is born a brahman why does one need to study ?

I particularly like question 3. Vamshidhar Goswami puts the same question in his commentary to SB 7.11.35 . He says, Brahmanatva (brahmana-ness) is not something like manushyatva (human-ness) in a human or like ashvatva (horse-ness) in a horse, because brahmanatva can come and go or get destroyed in a person. A brahmana who cohabits with a sudra , drinks milk from a brown cow (kapila) etc loses his brahmanatva or brahmin-ness. This Brahmanatva can be seen in devatas also, so this brahmanatva is not something to be associated with the body of the person. Some people imagine the varna system to be some kind of eugenics program, which has been refuted by Sri Giridhari lal Goswami .

Conclusion:

1. We have inferred that svabhava of the person over rules birth considerations for determining his Varna. This person is generally a Vaisnava. 

2. In Kali-yuga, a person once identified with a particular Varna should be provided Panchartrika diksha to prevent downfall and help him in his spiritual growth. 

Some questions which come up, when a svabhava based Varna system is accepted. Some of these are addressed below. 

Why does a sattvika person take birth in a low caste family ?  

Firstly such a situation is possibile is indicated by the verse  SB 7.11.35 .

As is the opinion of BVT svabhavika brahmanas are mostly Vaisnavas. 

Now consider the verse SB 3.33.7, 

अहो बत श्वपचोऽतो गरीयान्

यज्जिह्वाग्रे वर्तते नाम तुभ्यम् ।

तेपुस्तपस्ते जुहुवु: सस्‍नुरार्या

ब्रह्मानूचुर्नाम गृणन्ति ये ते ॥ ७ ॥

Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worship-able. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Āryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.

 

The reasons for this could include:

1. As it is mentioned here, a person has already performed various pious acts in his previous birth, so this birth could be either accidental, due to some accidental sin or disturbance at the time of death (like in the case of Bharata Maharaj)

2. Another meaning of the verse as given by Srila Jiva Goswami  is,  "tapa-ādikaṁ sarvaṁ tan-nāma-grahaṇa-mātrāntarbhūtam eva syāt", i.e., all the pious activities are included in the nama, the holy name of Hari.  That is the person could have taken to Bhakti and could have purified himself in this birth.

3. It can be that a Bhakta takes birth in a low caste family, as that develops humility and is conducive to the practice of Bhakti. 

4. Sri Vamshidhara in his commentary to 7.11.35 mentions one of the reasons to be varna sankara.

Even in the conversation between Maharaj Yudhisthira and Nahusha in MB vana parva 180.31-32, (pg 14 Brahmana and Vaisnava) it is said it is extremely difficult to determine individual's caste, because of mixing up happening in all the varnas (sankarat sarva varnanam) .Sri Nilakantha, the commentator of Mahabharat says "we do not know whether we are brahmanas or non-brahmanas" (pg 15 BOV)

The caste of those belonging to brahmana and other caste dynasties coming from Lord Brahma and said to be purely descending to the present day can not be known in truth without definitely validating every person in the line. 

Brahmana means being respectable like a Brahmana ? 

Some commentators say designating someone as a Brahmana or someone capable of doing Soma Yaga (3.33.6) only means being respectable like a Brahmana or a soma yaaji.  To this let us study the commentary of Srila Jiva Goswami  and VCT in more detail to see if this is true.

Srila Jiva Goswami in his commentary to SB 3.3.36 writes "tatra yogyatAyAm labdarambho bhavati iti arthaH| tadanantara janmani eva dvijtatvam prApya tadAdhikAri syAt iti bhAvaH" 

,i.e, With the beginning of taking of the holy names, it indicates that he begins to acquire eligibility (to perform savana yagya), but only in a later birth when he gets dvijatva (savitri janma) he gets the right/eligibility to perform savana yagya. 

But we see that from BRS 1.1.21-22 that SB 3.3.36 has been quoted by Srila Rupa Goswami to illustrate that Prarabdha Karma also gets destroyed by the practice of Bhakti, then why does 

Srila Jiva Goswami say he has to wait till another birth ? 

It is answered in his commentary to BRS 1.1.22, where he says "tatah ca savana yogyatava pratikUla durjAty-Arambhakam prArabdham api gatam eva kintu ziSTAcara abhAvAt savitri janma nAsti iti", i.e., because he lacks shishtachara or good conduct, so SBSST concludes that this refers to the low-born person who has now taken to Hari nama but has not received diksha. 

As we know from from HBV, "yathA kAncanatAm yAti kAnsyam rasa-vidhAnataḥ tathA dIkZA-vidhAnena dvijatvaṁ jAyate nṛṇAm", just as bell metal can be converted to gold by alchemy diksha awards dvijatvam to a person. After having received diksha it is not possible that the person lacks shistachara.

Thus this statement of Srila Jiva Goswami makes is that the outcaste has to wait for another life till he gets dvijatvam, this is not applicable for one who has already received dvijatvam by means of bhagavad diksha. Srila Jiva Goswami is here talking about the outcaste whose good fortune has just arisen by his taking up to the harinama.

Hence his statement "tad-anantara janmany eva dvijatvam prāpya tad ādya adhikāri syād iti bhāvaḥ" needs to be read as, this outcaste has to wait till a birth where he gets dvijatvam.

With regard to the same verse Srila VCT writes in his commentary to SB 3.3.36  his commentary,

zvadaha api zvapachaH api sadyaH tatkshaNAt eva savanAya kalpate yogya bhavati |

the dogeater/outcaste is also, sadyaH-immediately becomes eligible to perform soma yagya

somayAga kartA brahmaNa iva pUjya bhavati iti |

He becomes as worshipable as a brahmana performing soma yAga.

durjAtyArambhaka prArabdha pApa nAzovyanjitaH |

The destruction of the prAradbha pApa causing his lower birth takes place.

yaduktam Zri rUpa goswami caraNaiH - "durjAtireva savanAyogyatva kAraNam gatam | durjAtyArambhkam pApam yat syat prArabdham eva tat" iti ||

Which is said by Zrila rUpa goswamipAd (in BRS), the cause for ineligibility to perform savana yAga, his lower birth, goes. 

the sin causing lower birth is surely prArabdham karma. 

And in his commentary to SB 3.3.37 says, 

sadyaH savanAya kalpate iti yaduktam tat api na kiJcit ataH soma yAga kartRbhyaH api adhikyam eva asya phalato bhavet it Aha |

It is said Immediately the low-born person becomes eligible for performing savana yAga, which has been said, that is also not anything, because he gets more than becoming qualified to perform soma yAga. 

From this statement we can see that the outcaste who has taken to Bhakti is more qualified than the brahmaNa performing soma yAga. 

He then goes on to say, 

sampUrNa jihavANAyam sampUrNA uccaritAni bahUni nAmani tu kimute it bhAvaH......ataH eva saH zvapacaH gariyAn atiSayen guru bhavati iti anyAn api nAmatmaka mantram upadeSTum yogyatAm dhatte iti bhava | 

the outcaste when takes the names completely and chanting it many times, what more is obtained ..... such an outcaste becomes venerable and great, he can become Guru to others to teach mantra (within which the name Hari is present).

Thus we see that even an outcaste who takes to devotion can become not just a dvija but also a Guru. The argument that Guru here is meant shiksha Guru or only one who can give Hari nama and not diksha is not valid, because already it has been said he is more qualified than a soma yAga performing brAhmaNA. This is further substantiated by the following statements of Srila VCT. 

"nanu tarhi sah zvapaco yajJa adhyAyana tapa Adikam karotu iti tatra Aha .........atra tepuH ityAdiSu bhUta nirdezAt gRnanti iti vartamAna nirdezatvAtnAmAni gRhyamANa eva "

if it is asked then why not let the svapaca perform sacrifice, study the vedas, penances etc.......he has already performed them in the past, at present he has only taken to only chanting of Hari nama. 

This is further re-iterated by Srila VCT in his commentary to BRS 1.1.22

na ca tAdRza-zvapacasya yAgAdhikAritve sa katham yAgam na karoti iti vAcyam | tasya zuddha-bhaktatvena karmaNi zraddha-rahityAt | anye sat-kulotpanna-gRhasthAs tu sraddha-rahitA api loka-sangrahArtham

To the question why then does not the zvapaca (who has aquired eligibility after taking to bhakti) not perform soma yAga, it is because of his pure bhakti he is no longer interested in karma kAnda, but other house holder devotees born to higher families may continue with such sacrifices even though they are not interested in it but just for loka sangraha (as an occupation). 

Now let us see how Srila Sanatan Goswamipad deals with the same verse (SB 3.33.6), he quotes in the HBV 5.454-455, (in the context of eligibility of people to worship shaligrama bhagavan, he argues that vaisnavas including shudras can worship shaligrama). Here he writes, savanAya yajanAya kalpate yogyo bhavati ity arthau | ata eva viprau saha vaiSNavANAm ekatra eva gaNana | That is, vaishnavas and brahmanas are counted as one.  He quotes SB 4.21.12 and 4.21.37 to illustrate this point. 

He also writes, "bhagavad-dIkzA-prabhAveNa zUdrAdinAm api vipra-sAmyam siddham eva | tathA ca tatra—yathA kAncanatAmïcanatäà yAti ity Adi |"

i.e., by the effect of bhagavad diksha shudras also become equivalent to the vipras, just like stated in the verse "yathA kAncanatAm yAti kAnsyam rasa-vidhAnataḥ tathA dIkZA-vidhAnena dvijatvaṁ jAyate nṛṇAm", just as bell metal can be converted to gold by alchemy diksha awards dvijatvam to a person.

Not only is the vaiSNava on par with the dvija but he exceeds him, as is quoted by Srila Sanatana Goswamipad, tathA ca nAradIye—

zvapaco’api mahIpAla viSNor bhakto dvijodhikau iti, i.e., O King, a devotee of vishnu though born as svapaca is higher than a brAhmaNA.

He also  quotes SB 7.9.10 to prove the point that vaishnavatva is higher than brahmanatva. 

ity Adi-vacanair vaiSNava-brAhmaNebhyo nIca-jAti-jAtAnAm api vaiSNavAnam ZresSThyam nirdizyet itarAm, i.e., by these statements a vashnava even if having a lower birth than a brahmana is superior. 

Also, elsewhere in HBV the Garuda puraNa is quoted

brahmaNAnam sahasrebhyaH satrayAjI vizeSyate |

satrayAjisahasrebhyaH sarvavedAntapArgaH|

sarvavedantavit kotyo viSNu bhakta viziSyate || - 

Of a thousand brahmanaas, one is qualified to perform sacrifices.

Out of such thousand qualified brahmanas,one has studied all the vedanta.

Out of a crore such vedantans, one is a vishnu bhakta. 

Which show that vaishnavas are best among brahmanas, we can not compare apple to oranges, we can not say one is greater than the other if one is not contained in the other.

This can be further illustrated from the nature of the three births (shaukra, savitri, daiksha) mentioned in SB 4.31.10. Below is an excerpt from the translation of SBSST's commentary on SB 3.33.6

In the shastras three types of birth are described. The birth from the mother and father, that is the shaukra or seminal birth. Receiving the Gayatri mantra from the acharya is the second birth, which is called the savitri birth, this gives the right to perform savana yajna. The person eligible for savana yajna, receives from Sri Gurudeva the mantra to perform yajna, this is the third birth, which is called yajnika or daiksha janma. In the land of Karma, due to the results/fruits of karma the shaukra janma takes place. 

By following the varnashrama dharma as prescribed the person proceeds  higher and higher, obtaining the best varna and ashrama. When being situated in the karma rajya, one may obtain the favorable opportunity to enter  jnana kanda, if the person's prarabdha has not been destroyed, then is required that he take another seminal birth. 

But in relation to the bhaktas, dedication to vaikuntha comes forth, during the same life, at the time of deeksha gets a spiritual experience. For this reason, with deeksha, he obtains a chidananda deha/spiritual body, with that body he becomes fit to perform hari bhajana like Hari shravana, keertana, smarana etc. The eligibility to perform Hari shravana etc is accompanied by sambandha jnana or divya jnana. Having obtained this divya jnana , the heaps of papa/sin gets completely destroyed. savitri janma is enclosed and accompanied  with this daiksha janma. In the way that savitri janma needs to have shaukra janma enclosed/accompanied with it, in the same way savitri janma is enclosed within.