Caste solution
A Śūdra character named Viṣṇunāga in Śyāmilaka's Pādatāḍitaka (~5th century CE) says :
"I am Ārya, of pure conduct, of good lineage.
I have studied Śabda (Vyākaraṇa) & Hetusamaya (Nyāya).
I am an officer of the King.."
Aim of Varna Vyavastha in short:-
The ultimate goal of the all dos & don'ts of Dharmaśāstras is the realisation of Brahman & mokṣa.
It's a process which begins with identifying one's Self with a varṇa, gender, etc., and ends in giving up such identification.
The last statement of Manusmṛti points to that.
"By saying 'of whosoever', it has been stated that the differences of jāti, varṇa, āśrama, age, man, woman, high, low, etc., which are seen in the world, don't become hindrances against Śāstrīya wisdom." - Ānandagiri
Ref.: Commentary on verse 91 of Ādi Śaṅkarācārya's Śataślokī.
Shudras originated from the feet of Lord as per Hindu scriptures:-
This argument by Anti-Hindu squad are Shudras born from Lord's feet as per Rig Veda 10.90.12, It means shudras were impure.......But nothing bad in that verse as per the same Suktam Rig Veda 10.90.14 it says:-
“From his navel came the firmament, from his head the heaven was produced, the earth from his feet, the quarters of space from his ear, so they constituted the world.”
Earth is also originated from its feet, Is Earth also impure then ?
As per Padma Purana, Vedas reside on the feet of Lord Varaha(incarnation of Vishnu). So The vedas are also impure then ?
Ganga's origin Was from Vishnu's feet.
Vishnu Purana 2.8:- Having her source in the nail of the great toe of Vishńu's left foot.
As per Bhāgavata Purāṇa 3.6.22, Viṣṇu entered the feet of Virāṭ Puruṣa.
Different Varnas genesis-
Bhagavata Purana, one of the most important Puranas, says that during ok Yuga, there was just one Varna called Hamsa and all people perfectly fulfilled their Svadharma (11.17.10). Then, during Treta Yuga, four Varna’s were manifested from various aspects of Supreme Purusha and each Varna was designated by the associated Svadharma (11.17.13).
Bhagavada Purana (11.17.16-19), lists what temperaments and behavior indicate what Varna designation to be assigned to a person
•the control of mind and senses, austerity, cleanliness, satisfaction, tolerance, simple straightforwardness, devotion to God, mercy, and truthfulness are the natural qualities of the Brahmanas;
•dynamic power, bodily strength, determination, heroism, forbearance, generosity, great endeavor, steadiness, devotion to the Brahmaṇas and leadership are the natural qualities of the Kshatriyas;
• faith in God and Vedas, dedication to charity, freedom from hypocrisy, service to the Brahmaṇas and perpetually desiring to accumulate more money are the natural qualities of the Vaishyas,
• service without duplicity to others, cows and gods and complete satisfaction with whatever income is obtained in such service, are the natural qualities of Shudras.
Sudras are also descendants of Risis:-
“Those who say that Śūdra doesn’t have a gotra because he isn’t the offspring of a Ṛṣi, are surely fools.” - Kamalākara Bhaṭṭa (Śūdradharmatattva)
[He quotes Hemādri to state that Śūdras have ‘Kāśyapa’ gotra]
“ये तु ऋष्यपत्यत्वाभावाच्छूद्रे गोत्रमेव नास्तीत्याहुस्ते मूर्खा एव” - शूद्रधर्मतत्त्वे कमलाकरभट्टः
(इतः पूर्वं ‘शूद्राणां काश्यपं गोत्रमिति हेमाद्रिः’ इति उक्तम्)
Now from this perspective, analyse the argument of those who say that Hāridrumata Gautama asked for Satyakāma Jābāla’s gotra to confirm that the latter wasn’t a Śūdra (because Śūdras don’t have gotras).
It is also confirmed by Jatayu in Valmiki Ramayana where he said All the four varnas originated from Risi Kāśyapa.
How to interpret Smriti, Puranas rules regarding Varna:-
Knowing that Lord Viṣṇu is staying with a Cāṇḍāla, a learned Brāhmaṇa hints at the Cāṇḍāla being utterly impure based on Smṛtis, Purāṇas, Āgamas & Vedas.
Viṣṇu tells him a small yet an important detail.
The Cāṇḍāla being very devoted to his parents, became the most virtuous in the whole world.
Viṣṇu also says that even a Cāṇḍāla who has a good conduct is known as a 'Brāhmaṇa' by the Gods.
This small portion suggests that the general rules and regulations are not necessarily to be applied to all of the concerned subjects.
A Cāṇḍāla of a good conduct is not simply a Cāṇḍāla, on whom each an every of those regulations told by Smṛtis etc. shall apply.
Similar sense seems to be a guiding principle elsewhere too.
Source: Padmapurāṇa, Sṛṣṭikhaṇḍa, Adhyāya 50
Varna rules in our present times:-
One complete circle Nāgeśabhaṭṭa in his Vrātyatāprāyaścittanirṇaya quotes Matsya Purāṇa to say that in Kaliyuga there shall be only one varṇa, like there was only one varṇa in Satyayuga.
That's why Mādhavācārya says that the Dharmaśāstric ideal Brāhmaṇa & others, do not exist in the Kaliyuga.
So should the Dharmaśāstra, which is based on 4 varṇas, be lost completely?
He replies - it's better to apply it as much as possible, instead of completely losing it.
He adds that there is a certain amount of tendency of adharma caused by Kaliyuga, which cannot be overcome. Hence, it should not be taken as a fault.
Elsewhere he says that the practice of yājana, etc. (specific duties of Brāhmaṇas) are rare, because they aren't feasible from the point of view of livelihood.
In the Viṣṇu Yāmala it is stated:-
aśuddhāḥ śūdra-kalpā hi brāhmaṇaḥ kali-sambhavāḥ teṣām āgama-mārgeṇa śuddhir na śrota-vartmanā
“The brāhmaṇas born in the age of Kali are merely śūdras. Their so- called Vedic path of karma is polluted and cannot purify them. They can only be purified by following the path of the āgamas or pāñcarātrika- viddhi.” From this statement it is understood that due to the lack of purity in family lines in the age of Kali, or quarrel, one should become purified through the process of pāñcarātrika initiation.
Is varna based on birth/occupation/Swabhaba?
All are true based on context. I will discuss in short.
Varna by birth :- Mahrshi Patanjali commenting on Ashtadhyai 5/1/115 “तेन तुल्यं क्रिया चेद्वतिः” wrote:-
तपः श्रुतं च योनिश्चेत्येतद् ब्राह्मणककारणम् ।
तप: श्रुताभ्यां यो हीनो जातिब्राह्मण 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”.
While commenting on Ashtadhyayi 4/1/48
त्रीणि यस्यावदातानि विद्या योनिश्च कर्म च।
एतच्छिवं विजानीहि ब्राह्मणाग्र्यस्य लक्षणम्॥
Here the Brahmana from yoni is referred as normal and brahmana having all three is called best brahmana.
जन्मना ब्राह्मणो ज्ञेयः संस्कारैर्द्विज उच्यते ।
विद्यया याति विप्रत्वम् श्रोत्रियस्त्रिभिरेव च ।।
- Atri Samhita
"Brahmana is known by birth, by Samskara (Upanayana) becomes Dvija, by learning (Vedas) becomes Vipra, with all three is called Shrotriya."
धर्मचर्यया जघन्यो वर्णः पूर्वं पूर्वं वर्णमापद्यते जातिपरिवृत्तौ (Apastamba Dharma Sutra 2.11.10)
By following SwaDharma ,Junior Varna gets the birth in senior one.
Chandyoga upanishad 5.10.7:-
तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरञ्श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा
Among them, those who did good work in this world in their past life attain a good birth accordingly. They are born as a brāhmin, a kṣatriya, or a vaiśya. But those who did bad work in this world in their past life attain a bad birth accordingly, being born as a dog, a pig, or as a Chandala.
Varna by swabhava:- In the Mahabharata Santiparva (189.4and 8) :- Truthfulness, generosity, freedom from hatred and wickedness,humility, kindness, and tapas he is known as a brahmana where these are seen. If these signs are seen in a sudra and they do not exist in a brahmana, then the Sudra would not be a sudra and the brahmana would not be a brahmana'.
As we discussed above Bhagavada Purana (11.17.16-19), lists what temperaments and behavior indicate what Varna designation to be assigned to a person.
Therefore the Śrīmad Bhāgavatam (7.11.35) states:-
“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.” And Śrīdhara Svāmī in his commentary on this verse states: yad yadi anyatra varṇāntare ‘pi dṛśyeta, tad-varṇāntaraṃ tenaiva lakṣaṇa-nimittenaiva varṇena vinirdiśet, na tu jāti-nimittenety arthaḥ.—“If the proper symptoms are seen in persons other than those born as brāhmaṇas, then such persons should be considered brāhmaṇas. They should not be considered according to their caste by birth.”
Varna by occupation:-
Shiva Purana Verse 1.13.4:- A brahmin ploughing the field himself is a Śūdra brahmin. One of envious and spiteful temperament is a degraded Dvija.
Manusmriti 10.44 presents the Mleccha groups such as Yavana, Saka, and Clna as sunk to the level of Sudras , although they were Ksatriyas by birth.
#Note:- Here Varna also used as adjectives, through those tribes were Kshatriyas but due to their bad behaviour they were sunk to the level of Shudras.
The smrtis teach that brahmanas doing certain things are to be treated as sudras. For example, Baudhyana Dharma Sutra (2.4.20) requires a religious king to employ brahmanas who do not perform the morning and evening adoration(samdhya) in doing work appropriate to sudras.
Vasistha Dharma sutra(3.1-2 ) says that brahmanas who are not srotriyas (learned in the Veda ), who do not teach the veda or who do not kindle the sacred fires become reduced to the status of sudras and quotes a Manava sloka ( Manusmriti 2.168) that a brahmana who without studying the Veda works hard to master something else is quickly reduced while still living to the status of a sudra together with his family.
Manusmriti (8.102=Baudhayana Dharma Sutra.1.5.95) asks cheking to treat as sudras brahmanas who engage in rearing cattle, in tbe sale of commodities, who are artisans and actors, who are mere servants and money-lenders.
Varna used as adjective:-
In Chhandogya Upanishad 4.2.5 Raikva at first calls Janasruti, a Sudra, when he comes for instruction with presents, which are refused. But when he appears a second time, Raikva again calls him a Sudra, but this time accepts his presents and teaches him.
Adi Shankaracharya in his Brahma-sutra Bhasya 1.3.9.34: says:- the word ‘Sudra’ occurring in the text referred to does not denote a Sudra by birth, which is its conventional meaning, for Janasruti was a Kshatriya king (Chandogya. 4. 1 . 3). Here we must take the etymological meaning of the word, which is “He rushed into grief” or “He in his grief immediately approached Raikva.”
Viṣṇu also says that even a Cāṇḍāla who has a good conduct is known as a 'Brāhmaṇa' by the Gods. Padmapurāṇa, Sṛṣṭikhaṇḍa, Adhyāya 50 (As I quoted above)
The brāhmaṇas born in the age of Kali are merely śūdras. Their so-called Vedic path of karma is polluted and cannot purify them. They can only be purified by following the path of the āgamas or pañcaratrika-viddhi. (Hari-bhakti-vilāsa 5.5, from Viṣṇu Yāmala)
A wise person who knows the Supreme Lord, Parabrahman, through the process of devotion, is a brāhmaṇa. (Bṇhad-Āraṇyaka 4.4.21)
Vamana Purana chapter 14 there definition of Cāṇḍāla as such:-
Parasarasmriti (8.24) says that brahmana who does not repeat tbe Gayatri mantra is more impure than even a sudra and that brahmanas who do not offer oblations to sacred fires, who are bereft of sandhya adoration and who do not study the veda are all sudras and that therefore one should study atleast a portion of the veda if he cannot study the whole.
Baudhyana 1.5.10.24:- Let him treat Brāhmaṇas who tend cattle, those who live by trade, (and)
those who are artisans, actors (and bards), servants or usurers, like
Śūdras.'
#In footnote of this verse:-
Here look in each case Varna was used as adjectives.
Dvijatva Attained by Upanayana:-
1) In Shaivism:-
Abhinavagupta ultimately believes that dvijatā (twice-born hood) can be acquired by all castes after they have received initiation & been sanctified by their Guru. This is a varṇa by karma philosophy.
Caṇḍeśvara in his Vivādaratnākara notes that although saṃnyāsa for Śūdra isn't stated by Śruti & Smṛti, it is accepted via Śaiva Āgama, where it is found as stated.
He further says that those dharmas which have not been stated by Śruti & Smṛti, but have been stated by Śaivas and so forth, should be definitely protected by the king.
He has said this while commenting on Kātyāyana's verse:
प्रव्रज्यावसितं शूद्रं जपहोमपरन्तथा।
वधेन शासयेत्पापं दाप्यो वा द्विगुणं दमम्॥
Ref:- Vivādaratnākara, Daṇḍotkarṣāpakarṣāditaraṅga.
एतच्छासनस्थान् पूर्वजातिबुद्धया न पश्येत्
"One should not look at those belonging to this doctrine as being members of their former castes; as "high" or "low", but as being identical to Śiva"
~Śrī Abhinavagupta in Tantrasāra
2) In Vaishnavism:-
The Hari-bhakti-vilāsa (Part 2) quotes the Tattva-sāgara as follows:-
"As bell metal, when mixed with mercury, is transformed to gold, a person, even though not golden pure, can be transformed into a brāhmaṇa, or dvija, simply by the initiation process.”
Hari-bhakti-vilāsa 2.12) In his commentary on this verse, Śrī Sanātana Gosvāmī has written: nṛṇāṃ sarveṣām eva, dvijatvaṃ vipratā—“All human beings are eligible to become twice-born brāhmaṇas.”
Śrī Jayatīrthapāda refers to the vṛścika-tāṇḍuli-nyāya in his Tattva-prakāśikā commentary on the Brahma-sūtras (1.3.29) to demonstrate that brahminical qualities acquired by birth or by occupation are accepted. The sacred thread ceremony is meant to give one the qualification for studying the Vedas, because the Brahma-sūtras state that śūdras, or those without sacred thread, are not eligible to hear Vedānta. After accepting pāñcarātrika mantras and being properly initiated according to the Śrī Nārada Pañcarātra a person must observe the ten saṃskāras, or purificatory rites, and thereafter hear the meanings of the mantras.
Classifications of Sudras:-
Manusmṛti says that there's no 5th varṇa (10.4) & indicates that even pratilomajas are included in the broad category 'Śūdra' (10.41). Aṣṭādhyāyī 2.4.10 & Mahābhāṣya commentary on it tell that even Caṇḍālas were known as Śūdras. So practically there seems to be no avarṇa.
It is true if we examine Scriptures there Sudras were divided into numerous subcastes. But there were two main divisions. One was aniravasita Sudras(such as carpenters and blacksmiths) and the other niravasitasudras(like candalas)
Another division of sudras was into those who were bhojyanna( i. e. food prepared by whom could be partaken by brahmanas) and a bhojijanna. In thefirst were included one's slave/servant, one's cowherd, barber, family friend andone who shared with one the crop reared on one's land. (Yajnavalkya Smriti.1.166).
A third and well-known division was into sacchudra (well-conducted) and asac-chudra. The former class included those sudras who followed good occupations or trade, served dvijas and had given up meat and drinking or selling liquor.
(Bhavishya Purana Brahma Khanda 44.32)
The Sudrakamalakara (p.60) says that asat-sudras do not incur sin even if they partake of meat and liquor, provided they do not eat forbidden meat and that there is no lapse if one comes in contact with a sudra that drinks liquor.
Is Hinduism against lower-castes ? Let's see:-
(Padma Purana, Uttara Khanda 66.84)
One who even once completely gives up false ego and offers obeisances to the lotus feet of Kṛṣṇa will never have to take birth again. One who keeps the holy feet of Hari within his mind is always worthy of worship. Whether one is a pukkasaū, a dog-eater, or a mleccha, if he takes shelter of the lotus feet of Śrī Hari with pure devotion, and serves Him with attachment, is to be considered most fortunate and highly worshipable. (Padma Purāṇa, Svarga Khaṇḍa, 50.10)
It is through deep love that the Chandala makes me his own, while without it the Brahmin is nothing to me. (Garuda Purāṇa 1.231.9)
Yogis are born among all castes; and no caste-odium shall hold in their cases, for they have seen their souls. (Bharadvaja-Samhita,1.44).
Even if thousands of brāhmaṇas come together,—who have not fulfilled their duties, who are ignorant of the sacred texts, who subsist merely by the name of their caste,—the character of the ‘assembly’ cannot belong to them.—(Manusmriti 12.114)
Srimad Bhagavatam 3.33.7
Śrīmad Bhāgavatam (6.16.44)
“My Lord, it is not impossible for one to be immediately freed from all material contamination by seeing You. Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship only once, even caṇḍālas, men of the lowest class, are freed from all material contamination. Under the circumstances, who will not be freed from material contamination simply by seeing You?”
Śrīmad Bhāgavatam (11.14.21):-
“Only by practicing unalloyed devotional service with full faith in Me can one obtain Me, the Supreme Personality of Godhead. I am naturally dear to My devotees, who take Me as the only goal of their loving service. By engaging in such pure devotional service, even the dog-eaters can purify themselves from the contamination of their low birth.”
SrimadBhagavatam (2.4.18):-
“Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana, members of the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.”
Similar verse in Nāradīya Purāṇa 1.34.41:-
चण्डालोऽपि द्विज श्रेष्ठो हरि भक्ति परायण: ।
हरि भक्ति विहीनश्च द्विजोऽपि श्वपचाधमः ॥
"Even if one is born in the family of a caṇḍāla, if one engages in the devotional service of the Lord, he becomes the best of brāhmaṇas. But even a brāhmaṇa who is devoid of devotional service is on the level of the lowest dog-eater."
Narada Bhakti Sutra:-
Padma Purāṇa 6.132.99a :-
श्वापचो भक्तियुक्तस्तु त्रिदशैरपि पूज्यते ।
स्वकरे कंकणं बद्ध्वा दर्पणैः किं प्रयोजनम् ॥
(A cāṇḍāla having devotion is worshipped even by 33 koti gods. What is the use of mirrors for him who has put on a bracelet on his hand ?)
#Note:- Literal meaning of "tridasha(त्रिदशै)" is either 33 or 'a being with 3 dashās'(stages of life: childhood, adolescence and youth but no old age).
"A Vaisnava Candala is better than the non-vaishnava Brahmana. Therefore a Candala Vaisnava, helps in achieving salvation and a non-vaisnava Brahmana achieves the hell. Such of the Brahmanas who are unclean and fools and are not devoted to Visnu they can be called as the Brahmanas for name sake only like a snake which is without the poison."
~ Brahmavaivarta purana Brahma Khanda, 11.39
श्वपाकामिव निक्षेत लोके विप्रमवैष्णवम् ।
वैष्णवो वर्णबाहयोऽपि पुनाति भुवनत्रयम् ।।
One should not even look at a non-devotee Vipra. But if an avarna is a Vaishnava, one purifies the three Lokas.
—Padma Puraana (Quoted by Shri Madhvacharya, in Krshnaamrta Mahaarnava, Shloka 267)
Mahabharata Vanaparva (216.14-15) :- that sudra who is always struggling for self-restraint, truthfulness and dharma is a brahmana in my opinion, for a brahmana is so by his character.'
"O King of Videha! the Dvijas, who possess the knowledge of Vedas & Śāstras, call Śūdra as Prajāpati. But O King, I see him as Viṣṇu, the chief Lord of the world."
- Ṛṣi Parāśara
"वैदेह कं शूद्रमुदाहरन्ति,
द्विजा महाराज श्रुतोपपन्नाः।
अहं हि पश्यामि नरेन्द्र देवं,
विश्वस्य विष्णुं जगतः प्रधानम्॥"
Mahabharatha 12-296-28 in Gita press
edition.
"O Kṛṣṇa, a cāṇḍāla woman Sauminī performed the worship by ignorance and attained the goal of Śiva by the blessings of the lord.
A hunter Mahākāla, a wild Kirāta habitually injuring others, worshipped Śiva with devotion and attained the goal of the good." —Shiva Purana 5.2.35-36
Even a Cāṇḍāla who wears Rudrākṣa over his body and the Tripuṇḍra on his forehead, is worthy of respect. He is the most excellent of all castes. —Shiva Purana 1.24.62
Shiva Purana 7.2.10.67-72:-
"They mention about eight traits for those authorised in Dharma, the noble souls who have dedicated their minds unto me without having recourse to anyone else, those who have favourable disposition to my devotees, who encourage my worship, or offer worship to me themselves or perform all activities of the body for my sake or have interest in listening to my stories, flutter in tones, eyes and limbs, remember me perpetually or surrender to me completely.
If these eight traits are present even in an out-caste he is equal to a leading brahmin, a sage, a glorious ascetic and a learned scholar. A master of four Vedas is not dearer to me than a Cāṇḍāla devoted to me. Things can be given to and taken from him. He shall be worshipped like me. I am not lost to him nor is he lost to me who offers unto me with devotion, even a leaf, a flower, a fruit or mere water."
Manu states a Brahmin should provide maintenance for Shudra out of his own family.
Medhatithi comments that the Shudra should be treated like own son by a Brahmin, and his entire family must be taken care of by the Brahmin as well.
Manusmriti says no one insult anyone because of his birth status
in Manusmriti 4.141:-
"He shall not insult those who have redundant limbs, or those who are deficient in limbs, or those destitute of learning, or those who are far advanced in age, or those destitute of beauty or wealth, or those of low birth."
Whether he is a Brāhmaṇa, a Ksatriya, a Vaisya, a Śūdra or Anyone else, One endowed with devotion to Vişnu, should be known as the most excellent one among all.~ skanda purana [1.21.63]
अथ प्रभाते विमले गीते नृत्ये च जागरे।
नमो नारायणायेति श्वपाकः परिवर्त्तते॥
- वराहपुराण, १३९.५३
The Cāṇḍāla Mahātmā, who used to chant 'Namo Nārāyaṇāya' when awake, and also while singing and dancing.
A devotee of Vishnu, whether he be a Nishada, or a Chandala, is equal to a Brahmana in Respect Of Purity.
~Garuda MahaPuran, Achara Kanda, 232
Caitanya-caritāmṛta (Antya 4.66-67) it is stated:-
“A person born in a low family is not unfit for discharging devotional service to Lord Kṛṣṇa, nor is one fit for devotional service simply because he is born in an aristocratic family of brāhmaṇas. Anyone who takes to devotional service is exalted, whereas a nondevotee is always condemned and abominable. Therefore in the discharge of devotional service to the Lord, there is no consideration of the status of one’s family.”
"A Bramhana who is expert in studying all four Vedas is not dear to Me. But a devotee who comes from a family of Chandalas is dear to Me. He should be offered gifts and one should accept gifts from him. He is as worshipable as I am."(Hari-Bhakta-Vilasa 10.127)
the Dvārakā-māhātmya :-
“Those who are devotees of Madhusūdana, even though born in low-class families, become purified, while brāhmaṇas who possess all qualities are no better than uncivilized mlecchas if they are not devotees of Śrī Janārdana.”
The faithful should receive auspicious knowledge even from a Śūdra, and knowledge of Para-Dharma even from a Cāṇḍāla - Manusmriti 2.238
"The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste]."
Bhagvad Gita. 5.18
“A person who is very seriously engaged in cultivating devotional service with a view to crossing the ocean of nescience and who has completely abandoned all material activities should never see a śūdra, a vaiśya or a woman.” (Śrī Caitanya-candrodaya-nāṭaka 8.23)
In the world one should not look at a brāhmaṇa who is not a devotee of Viṣṇu as (one does not look at) a candala. Viṣṇu's devotee, even if he is outside the castes, purifies the three worlds. [Padma Purana Uttara Khanda Chapter 224 Verse 53.]
Padma Purāṇa (Svarga- khaṇḍa, Chapter Twenty-four):-
“Whether one is a pukkasaḥ, a dog-eater, or a mleccha, if he takes shelter of the lotus feet of Śrī Hari with pure devotion and serves Him with attachment, he is to be considered most fortunate and highly worshipable.”
SrimadBhagavatam 4.23.32:-
If one hears of the characteristics of Pṛthu Mahārāja and is a brāhmaṇa, he becomes perfectly qualified with brahminical powers; if he is a kṣatriya, he becomes a king of the world; if he is a vaiśya, he becomes a master of other vaiśyas and many animals; and if he is a śūdra, he becomes the topmost devotee.
Atri-saṃhitā (372) it is stated:-
brahma-tattvaṃ na jānāti brahma-sūtreṇa garvitaḥtenaiva sa ca pāpena vipraḥ paśur udāhṛtaḥ
“A person born in a brāhmaṇa family who proudly advertises himself as a sanctified brāhmaṇa but is ignorant of the Absolute Truth is because of this sin called an animal.”
Padma Purāṇa (Uttara-khaṇḍa, Chapter 39) it is stated:-
viṣṇor ayaṃ yato hy āsīt tasmād-vaiṣṇava ucyate sarveśāṃ caiva varṇānāṃ vaiṣṇavaḥśreṣṭhaḥ ucyate
“One who is related to Viṣṇu through devotion is known as a Vaiṣṇava. A genuine Vaiṣṇava is superior to all the varṇas and is the best of all.”
Padma Purāṇa (Svarga-khaṇḍa, Ādi 24) it is stated:-
“One who even once completely gives up his false ego and offers obeisances to the lotus feet of Kṛṣṇa will never again drink mother’s breast milk. One who keeps the holy feet of Hari within his mind is always worthy of worship. Whether one is a dog-eater or a mleccha, if he takes shelter of the lotus feet of Śrī Hari with pure devotion and serves Him with attachment, he is to be considered most fortunate and highly worshipable.”
Chaitanya Bhagavata 2.1.197
“চণ্ডাল ‘চণ্ডাল’ নহে—যদি ‘কৃষ্ণ’ বলে বিপ্র ‘বিপ্র’ নহে,—যদি অসত্পথে চলে” ॥ ১৯৭ ॥
“A caṇḍāla is not a caṇḍāla if he chants the name of Kṛṣṇa, and a brāhmaṇa is not a brāhmaṇa if he engages in sinful activities.”
Similar thing Said of Ramakrishna Paramhamsa as well, Bhakta have no caste
जांति - पाँति पूछे नहि कोई ,
हरि को भजे सो हरि को होई
-जगद्गुरु रामानन्दाचार्य जी
In the Mahābhārata (Vana-parva 180.26) it is stated:-
“O snake, only a person endowed with the characteristics of a brāhmaṇa can be called a brāhmaṇa, otherwise he is a śūdra.”
In his commentary on Mahābhārata (Vana-parva 180.23-26) Śrī Nīlakaṇṭha has written: “In the same way, if a śūdra has qualities like truthfulness, then he is a brāhmaṇa. The symptoms of a śūdra, such as lust, are not present in a brāhmaṇa, and the symptoms of a brāhmaṇa, such as peacefulness, are not present in a śūdra. If someone born as a śūdra has qualities like peacefulness, then he is a brāhmaṇa. And if someone born as a brāhmaṇa has qualities like lust, then he is a śūdra. There is no doubt about it.”
In the Mahābhārata (Vana-parva 215.13-15) it is stated:
“After all, a brāhmaṇa who is proud and engaged in various sinful activities that result in his falling down into the degradation of being contaminated by impure karma is equal to a śūdra. And I consider a śūdra who is self-controlled, truthful, and always enthusiastic about executing his religious duties to be a brāhmaṇa. Indeed, the only criteria for being a brāhmaṇa is to possess pure behavior in the form of worshiping Hari.”
In the Mahābhārata (Śānti-parva 188.13 and 189.7) it is stated:
“When brāhmaṇas commit violence, speak lies, become greedy, earn their livelihood by any and all means, and lose their purity by engaging in sinful activities, then they become degraded into śūdras. One who is attached to eating all kinds of foods and performing all kinds of activities, who is impure, deviant from the principles of Vedic culture, and ill-behaved is known as a śūdra.”
In the Mahābhārata (Anuṣāsana-parva 143.50-51) it is stated:
“Birth, purificatory processes, study of the Vedas, and good birth are not the criterion for being a brāhmaṇa. The only criterion is one’s occupation. A person is born as a brāhmaṇa in this world simply as a result of his nature. A śūdra situated in the occupation of a brāhmaṇa also becomes a brāhmaṇa.”
"If a person happens to belong to a superior order but still if he happens to be divested of good behaviour, he should receive no respect or worship. One may worship even a Sudra if he happens to be conversant with duties and be of good conduct. A person proclaims himself by his own good and acts and by his good or bad disposition and birth. If one’s race of birth happens to be degraded for any reason, one soon raises it and makes it resplendent and famous by one’s acts."(MB Anushasan 13.2.49)
The Hari-bhakti-vilāsa (Tenth Vilāsa) quotes from the Padma Purāṇa as follows:-
na śūdrā bhagavad-bhaktās te tu bhāgavatā matāḥsarva-varṇeṣu te śūdrā ye na bhaktā janārdane
“Devotees of the Lord are never śūdras, rather they are all first-class bhāgavatas. But if one is not a devotee of Lord Kṛṣṇa, he should be considered a śūdra even if he was born in a brāhmaṇa, kṣatriya or vaiśya family.”.
Chaitanya Bhāgavata 2.10.102:-
A sinful person who considers that Vaiṣṇavas belong to a particular caste suffers in the lowest species of life, birth after birth.
Even a Śūdra who is richly endowed with the knowledge of the Vedas shall become a Brahmin and cultured. Even a Brahmin shall forfeit his Brahminhood and become a Śūdra if his conduct is base and if his diet and culture is base. Brahma himself has said that even a Śūdra should be resorted to like a Brahmin, O gentle lady, if he is virtuous, purified by holy rites or if he has conquered his sense-organs. A Śūdra who clings to his duties, should be considered purer than the twice-born ones. Neither the womb of birth, nor the consecratory rites, neither the Vedic knowledge nor the lineage can be the cause of Brahminhood. Conduct is the real cause. All men are Brahmins if their conduct is pure. Even a Śūdra who strictly adheres to good conduct attains Brahminhood.(Brahma Purana 115.5.53-58)
If satya, daana, karunya, lajja, daya and tapas are found in a Shudra then he does not remain a Shudra. Similarly if Satya etc qualities are not there in a brahmana then he will not remain a Brahmana.(Mahabharata Shanti 198)
O great sage, devotion to Viṣṇu is always auspicious in the case of all Varṇas, Āśramas and all the Prakṛtis (lower castes). Skanda Purana 6.1. 242
[Lord Brahmā said]:- If one is born in a family of brāhmaṇas who are absorbed in hearing divine sound, but has bad character and behaviour, he is not worshipable as a brāhmaṇa. On the other hand, Vyāsa and Vaibhāṇḍaka Muni were born in unclean circumstances, but they are worshipable. In the same way, Viśvamitra Muni was born a kṣatriya, but he became equal to me by his qualities and activities. Vasiṣṭha was born as a son of a prostitute. Many other great souls who manifested the qualities of first-class brāhmaṇas also took birth in similar humble circumstances, but they are also called perfect. The place where one takes birth is of no importance in determining whether one is a brāhmaṇa. Those who have the qualities of brāhmaṇas are recognized everywhere as brāhmaṇas, and those who have such qualities are worshipable by everyone. (Padma Purāṇa, Sṇñṭhi-Khaṇḍa 43.321,322 Gautamīya-saṃskaraṇa)
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.(SrimadBhagavatam7.11.35)
The Mahābhārata (Anuśāsana 143.46 and 50) states:-
“Persons born in lower, degraded castes can become qualified well- versed brāhmaṇas.”
"Therefore, neither the source of one’s birth, nor his reformation, nor his education is the criterion of a brāhmaṇa. The vṛtta, or occupation, is the real standard by which one is known as a brāhmaṇa.”
Birth is not the cause, my friend; it is virtues which are the cause of welfare. Even a chandala observing the vow is considered as a Brahmana by the gods(Uttara Gita)
"Just as bell metal is transformed into gold by alchemy, a common man is transformed into a twice-born brāhmaṇa by dīkṣā from a bona fide spiritual master." (Hari-bhakti-vilāsa 2.12, from Tattva Sṃgara)
One who is a paragon of devotion to the Supreme Personality of Godhead can never be called a śūdra; rather he is glorified as a Bhāgavata, or one who is connected with Bhagavān. On the other hand, those who are antagonistic to bhakti are considered to be śūdras, no matter what caste they are born in. (Hari-bhakti-vilāsa, 10.165)
O goddess, even a śūdra can be purified though carefully following the proper conduct of a brāhmaṇa as prescribed in the Pañcaratra. Thus he is purfied of karmic reactions and by accepting initiation from a bona fide spiritual master he becomes a brāhmaṇa. (Mahābhārata, Anuśāsana Parva 143.46)
Śrīmad-Bhāgavatam (2.4.18), Śrī Sukadeva Gosvāmī says, “Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana, Khasa, etc., as well as all others addicted to sinful activities can be purified by taking shelter of the devotees of Śrī Hari. I offer my obeisances to Him.”
Sri Krsna confirms this in Uddhava-gita:-
I, who am the Supreme Immanent Self (Paramatma) and the most beloved of all (priya), am attainable for those established in truth (satam) only through unalloyed devotion undertaken with full faith.
Moreover, bhakti performed with exclusive fixity upon Me purifies even the outcaste dog-eaters, (SrimadBhagavatam 11.14.21)
The faithful should receive auspicious knowledge even from a Śūdra, and knowledge of Para-Dharma even from a Cāṇḍāla - Manusmriti 2.238
Punishment for raping a low-caste women:-
Yājñavalkya, in case, when a woman of inferior caste is forcibly defiled(raped), then the hands of the offender should be lopped off.
yadyakāmāṃ kanyāṃ valāṃ valātkāreṇa nakhakṣatādinā dūṣayati tadā tasya karaścchettavyaḥ/ Mitākṣarā, Ibid., 2.288
Yajnavalkya Smriti Chapter 3.2a
Hospitality towards Lower castes:-
Apastamba Dharma Sudra ( 2. 4. 9. 5-6 ):- proscribes that one should make all including dogs and candalas participators in the food cooked for vaisvadeva and adds the view of some (which he disapproves) that one should not give food to the un-deserving.
Vrddha-Harita (8. 239-240) states the humane rule ‘if a traveller is a sudra or belongs to a pratiloma caste (such as a
candala) and comes to one’s house tired and hungry, the householder should give him food; but if a heretic or a patita
(one outcast for grave sins) comes in that condition, one
should not give him cooked food, but only grain.
Baudhyana Grha Sutra 2. 9, 21 enjoins
Welcome to all travellers including candalas.
Vrddha-Harlta 8.57 declares if an
Ascetic gives up the acts peculiar to Brahmanas, viz. keeping a
Topknot and wearing a sacred thread, he becomes a candala. While alive and is born a dog after death.
Gautam Dharma Sutra (5. 37-38 ) says
that guests of the brahmana, ksatriya and vaisya castes should
be respectively greeted with the words kuiala, anamaya and
Arogya and the sudra also with arogya.
Vālmīki Rāmāyaṇa (1.14). For three days during Aśvamedhayajña, people of all varṇas and āśramas were fed well with very delicious food and were also given clothes.
Yudhishthira also invited Shudras in his Rājasūya Yajna.
SrimadBhagavatam 10. 74. 11.
From Haradattamiśra's commentary on Āpastambadharmasūtra 2.2.4.20 :-
"शूद्राणाम् अतिथीनां पूजार्थं व्रीह्यादिकं ग्रामे ग्रामे राज्ञा स्थाप्यम्"
[In each village, arrangement of rice and so forth should be made by the king, for honouring Śūdra guests.]
Can a Sudra be a guru :-
Whether a brāhmaṇa, a sannyāsī, or a śūdra, one who knows the science of Kṛṣṇa is to be accepted as guru. (Chaitanya Charitamrita Madhya 8.128)
A brāhmaṇa may be expert in mantra, ritual, and the six kinds of brahminical work performing and teaching sacrifice, studying and teaching scripture, giving and receiving charity but if he is not a Vaiṣṇava he cannot be a guru. On the other hand, a Vaiṣṇava, even if born in a family of untouchables, may be a guru. (Hari-bhakti-vilāsa, quoting Pādma Purāṇa Vacana)
Were taking food in shudras residences prohibited for Dvijas/Brahmins ?
One should not take food in the residences of unworthy Dvijas/Brahmins as well. Vamana Purana chapter 14
These are the names of various such persons, let's see in details:-
#A Little thanks to @Satyan Sharma for Sanskrit Commentaries
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