There is norm among apologists to somehow use scripture as some defense to save their casteist history, I had made a detailed post on casteism in Bhagwat Gita
(https://www.reddit.com/r/TheRadicals/s/cVCvlgfJNU),
but it does not stop apologist from making useless claims from other scripture. It's like a circularity, when u bring puranas and smritis they will jump to Shruti (Vedanta) but when u show evidence from Vedanta, they will then go back to bring evidence from smritis and puranas or Mahabharata, so below is a detailed analysis of caste in Hinduism, I will also refute commonly raised objections by apologist of caste mobility as well as caste based discrimination in totality of Hinduism, Mind you I am not showing some verses, I am explaining how Hinduism at its core preserves the discriminatory nature of varna-jati system thus no amount of few good verses can change that.
this part will only focus on birth-based caste system in scriptures and analyzing the verses often quoted to show mobility and in other posts I will show instances of untouchability, violence, cruelty, slavery based on caste
Birth Based Varna System:
I will get to the root of the very analysis by first showing from all scriptures how varna itself is based on birth and to be more precise, it is based on the actions of "Past lives", I will also answer to objections under each category.
First let me cite from Bhagwat Gita itself, many apologists have a habit of using the word "nature" and "gunnas" to show that varna is based in qualities, but the scripture themselves define prakriti to be Gita's explanation of Prakriti and Svabhava does mean natural talents, preferences, or professional inclinations. In Chapter 14, Krishna describes Prakriti as some cosmic mother of all embodied beings and prakriti is decided by actions of past life and therefore gunnas are created out of prakriti at birth itself, this is also further clear from commentary on Shankaracharya, ramanujacharya and rambhadracharya on 18.41 and 4.13 as you can see here the qualities themselves are result of actions of past life
>The nature of Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras arises from their respective inherent dispositions. This means that their past Karma determines their births as Brāhmaṇas and so on. The qualities (Guṇas) such as Sattva, Rajas, and Tamas are the results of such Karma.
shankaracharya's commentary on gita 18.41 -english
ramanujacharya's commentary on Gita 18.41-english
>Further even Upanishads especially older one and vedantic ones like "Chandogya Upanishad" reaffirm the case that case is indeed based on past life
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 casteless person.
Chandogya Upanishad, Verse 5.10.7 (English and Sanskrit)
But I have a separate post for BG, in this one I will be including several other scriptures as well so here we go.
>Notice something important here, In Hinduism there are 2 births one the natural birth and another is the "Upanayana samskara" which makes some castes as "dvija", thus many apologists say that one can change their varna at upanayana samskara, but that is outright wrong as the "original-birth" decides varna and the "Upanayana samskara" is only a ceremony that marks people of upper 3 varna eligible to perform their varna duties but it does not allow a Shudra born to have upanayana rights to begin with
Mahabharata 13.143.6 “The illustrious one said, ‘The status of a Brahmana, O goddess, is exceedingly difficult to attain. O auspicious lady, one becomes a Brahmana through original creation or birth. After the same manner the Kshatriya, the Vaisya, and the Sudra, all become so through original creation.” (The Mahabharata, Book 13: Anusasana Parva: Section CXLIII | Internet Sacred Text Archive)
Mahabharata, Santi Parva 12 Section 72: "Matariswan answered, ‘The Brahmana, O best of kings, has sprung from the mouth of Brahman. The Kshatriya has sprung from his two arms, and the Vaisya from his two thighs. For waiting upon these three orders, O ruler of men, a fourth order, viz., the Sudra, sprung into life, being created from the feet (of Brahman). Originally created thus, the Brahmana takes birth on earth as the lord of all creatures, his duty being the keep of the Vedas and the other scriptures. Then, for ruling the earth and wielding the rod of chastisement and protecting all creatures, the second order, viz., the Kshatriya was created. The Vaisya was created for supporting the two other orders and himself by cultivation and trade, and finally, it was ordained by Brahman that the Sudra should serve the three orders as a menial.’ “Pururavas said, ‘Tell me truly, O god of Winds, to whom, this earth righteously belongs. Does it belong to the Brahmana or to the Kshatriya?’ “The god of Winds said, ‘Everything that exists in the universe belongs to the Brahmana in consequence of his birth and precedence. Persons conversant with morality say this. What the Brahmana eats is his own. The place he inhabits is his own. What he gives away is his own. He deserves the veneration of all the (other) orders. He is the first-born and the foremost. As a woman, in the absence of her husband, accepts his younger brother for him, even so the earth, in consequence of the refusal of the Brahmana, has accepted his next-born, viz., the Kshatriya, for her lord…” (Section LXXII [Mahabharata, English])
Srimad Bhagavatam 11.5.5: “But Brahmanas, Ksattriyas and Vaisyas, by virtue of their original birth, and second birth through their Upanayana (investiture of the sacred thread) ceremony (become eligible for studies, performance of sacrifices, etc.) …” (Yuga-wise Methods of Worshipping the Lord [Chapter 5])
Srimad Bhagavatam 10.86.53: “By his very birth, a brahmana is the best of all living beings in this world, and he becomes even more exalted when he is endowed with austerity, learning and self-satisfaction, what to speak of devotion to me.” (Śrīmad-Bhāgavatam 10.86.53)
>The Skanda Purana explicitly states that a Shudra must not study or perform sacrifices and must remain in the same status into which he is born, directly contradicting the apologetic claim that a Shudra can become a Brahmin through Vedic study.
Skanda Purana V.iii.122.16: “A separate duty has not been assigned by Paramesthin to the Sudra. He need not have any Mantra, consecration or pursuit of lores. He need not have any conventional study of the science of words (i.e. Grammar) and special worship of deities. He has to be, day and night, in the same state as at birth.” (The Greatness of Kohana Tīrtha [Chapter 122])
Padma Purana II.38.20b-24 “[The Sages said:] The three castes viz. brahmanas, ksatriyas and vaisyas are twice born. This (i.e. the Veda) is an ancient sacred text meant for all the castes. The beings behave according to the Vedic practices; therefor they (continue to) live. You are born in the family of Brahman. (So) you are a brahmana only.” (The End of Vena’s Reign [Chapter 38])
**Agni Purana 162.3-7: "**By reading the Vedas and practicing equally to all, a man enters the region of paradise. This is the prerogative of the twice born castes, specifically belonging to a Brahamana as his birth right, as he might read the Vedas and realise the truths inculcated therein by living any of the four orders of life. A Brahmana by dwelling in this world, may attain the Supreme Brahma.” (Agni Puranam Vol I : Manmatha Nath Dutt : Free Download, Borrow, and Streaming : Internet Archive)
Vasistha Dharma Shastra 4.1-3: “The four castes are distinguished by their origin and by particular sacraments. There is also the following passage of the Veda, ‘The Brâhmana was his mouth, the Kshatriya formed his arms, the Vaisya his thighs; the Sûdra was born from his feet.’ It has been declared in (the following passage of) the Veda that (a Sûdra) shall not receive the sacraments, ‘He created the Brâhmana with the Gâyatrî (metre), the Kshatriya with the Trishtubh, the Vaisya with the Gagatî, the Sûdra without any metre.’ (Vasistha Dharmasutra: Chapter IV)
Narada Purana I.24.7-9: “Those castes are said to be four, viz., the Brahmans, Ksatriyas, Vaisyas and Sudras. Among these the Brahmana is the foremost. The Brahmanas, Ksatriyas and Vaisyas- these three are called Dvijas (the twice-born), because at first they are born of their mothers and later on, they are consecrated by means of sacred thread with due repetition of the Mantras (which constitute the second birth). Thus twice-born-ness is attained by these three classes. All holy rites and duties must be performed by these castes in accordance with the specific duties prescribed for their castes. By failing to perform the holy duties prescribed for one’s own caste, one is called a heretic by learned men.” (The Narada-Purana, Part 1 : J. L. Shastri, G. V. Tagare : Free Download, Borrow, and Streaming : Internet Archive)
Myth of Caste Mobility and refuting commonly cited verses (this will further prove why caste and varna are based on birth):
Mahabharata 13.27.3-6: “O best of kings, how may one, if he happens to be a Kshatriya or a Vaisya or a Sudra, succeed in acquiring the status of a Brahmana? It behoveth thee to tell me the means. Is it by penances the most austere, or by religious acts, or by knowledge of the scriptures, that a person belonging to any of the three inferior orders succeeds in acquiring the status of a Brahmana? Do tell me this, O grandsire!’ “Bhishma said, ‘The status of a Brahmana, O Yudhishthira, is incapable of acquisition by a person belonging to any of the three other orders. That status is the highest with respect to all creatures. Travelling through innumerable orders of existence, by undergoing repeated births, one at last, in some birth, becomes born as a Brahmana.” (Section XXVII [Mahabharata, English])
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Hindu apologists often misinterpret texts to suggest that certain individuals attained a higher caste within the same lifetime. In fact, the scriptures consistently indicate that caste elevation or degradation occurs only in subsequent births. According to the consensus of Hindu law texts, a person’s caste in a given life is fixed by birth, with changes in future incarnations only
Mahabharata, Anusasana Parva, 13.28: “f born as human being, he is sure to take birth as a Pukkasa or a Chandala. Verily, one having taken birth in that sinful order of existence, viz., Pukkasa, one, O Matanga, has to wander in it for a very long time. Passing a period of one thousand years in that order, one attains next to the status of a Sudra. In the Sudra order, again, one has to wander for a long time. After thirty thousand years one acquire the status of a Vaisya. There, in that order, one has to pass a very long period. After a time that is sixty times longer than what has been stated as the period of Sudra existence, one becomes a person of the fighting order. In the Kshatriya order one has to pass a very long time. After a time that is measured by multiplying the period last referred to by sixty, one becomes born as a fallen Brahmana. In this order one has to wander for a long period. After a time measured by multiplying the period last named by two hundred, one becomes born in the race of such a Brahmana as lives by the profession of arms. There, in that order, one has to wander for a long period. After a time measured by multiplying the period last named by three hundred, one takes birth in the race of a Brahmana that is given to the recitation of the Gayatri and other sacred Mantras. There, in that order, one has to wander for a long period. After a time measured by multiplying the period last named by four hundred, one takes birth in the race of such a Brahmana as is conversant with the entire Vedas and the scriptures…” (The Mahabharata, Book 13: Anusasana Parva: Anusasanika Pa... | Internet Sacred Text Archive)
Manu Smriti 9.334-5: “But to serve Brahmanas (who are) learned in the Vedas, householders, and famous (for virtue) is the highest duty of a Sudra, which leads to beatitude. (A Sudra who is) pure, the servant of his betters, gentle in his speech, and free from pride, and always seeks a refuge with Brahmanas, attains (in his next life) a higher caste.” (The Laws of Manu IX | Internet Sacred Text Archive)
Apastamba Dharma Sutra 2.5.11.10-11: “In successive births men of the lower castes are born in the next higher one, if they have fulfilled their duties. In successive births men of the higher castes are born in the next lower one, if they neglect their duties.” (SBE 2: &Acirc;pastamba: Pra<I>s</I>na II, Pa<I>t</I>ala 5... | Internet Sacred Text Archive)
>Thus, irrespective of personal conduct or achievement, an individual is required to perform only the duties prescribed for their birth-based caste, with the prospect of attaining a higher caste deferred to future births, often after many lifetimes.
Skanda Purana V.ii.22: states that a Kshatriya king had been born as a Shudra named Somaka in a previous life.
Srimad Bhagavatam 1.13.15: records that Yama, having been cursed by Sage Manduka, was born as a Shudra.
Srimad Bhagavatam 7.15.72–73: narrates that Sage Narada was cursed to be born as a Shudra from the womb of a maidservant, and only after serving Brahmins in that life was he reborn as a Brahmana.
Shiva Purana, Kotirudra Samhita 4.9.3 mentions that a Brahmin woman named Saumini became an outcaste in her next birth.
Mahabharata 13.10 states that a Shudra, by acquiring merit through prescribed conduct, was reborn in his next life in the family of a great king and eventually attained great splendour. (SB 4.30.48 - Vanisource)
Answering Objections of varna change and Upanayana samkara:
Claim: Satyakaam Jaabaal was son of a prostitute but became a Brahmin.
Refutation:
Satyakam Jabal was initiated by Gautama Rishi only after the sage confirmed that he was a Brahmin by birth, as noted by Adi Shankara in his commentary on Brahma Sutra 1.3.37, cited earlier in this article. The relevant passage from the Chandogya Upanishad is as follows.
Chandogya Upanishad 4.4.4-5: “He said to him: ‘Of what family are you, my friend?’ He replied: ‘I do not know, Sir, of what family I am. I asked my mother, and she answered: “In my youth when I had to move about much as a servant, I conceived thee. I do not know of what family thou art. I am Gabâlâ by name, thou art Satyakâma,” I am therefore Satyakâma Gâbâlâ, Sir.’ He said to him: ‘No one but a true Brâhmana would thus speak out. Go and fetch fuel, friend, I shall initiate you. You have not swerved from the truth.’” (The Upanishads, Part 1 (SBE01): Kh&acirc;ndogya Upanishad... | Internet Sacred Text Archive)
>The very first question Gautama asks is about Satyakam's gotra and lineage, showing that birth and ancestry were the normal basis for determining eligibility. Only because Satyakāma's lineage was genuinely uncertain does Gautama infer his Brahmin status from his ability. This is an exceptional case for resolving uncertain parentage, not a general rule for assigning varṇa, further gunnas ( abillities) themselves are based on actions of past life,
When Satyakāma cannot identify his father, he is sent to ask his mother about his ancestry. This itself shows that his mother's caste and family background were considered relevant in deciding his status and rights. If varna were determined solely by one's present qualities, there would have been no need to inquire about either parent's lineage at all. Gautama resorts to Satyakāma's truthfulness only because the normal method of determining his birth status had become impossible due to uncertain paternity. Thus, the story presents an exceptional solution to an exceptional case, not a rejection of birth-based varṇa.
Claim: "Everyone is a Shudra by birth (Janmanā jāyate śūdraḥ...) as per skanada Puran, and one can change or decide their varna at upanayana samskara"
Refutation:
the verse is contradictory as well as meaningless if you look at it in the context of skanada Puran as well as other scriptures
>To begin with, it contradicts numerous texts that explicitly describe varṇa as determined by birth or original creation. Mahabharata 13.143.6 states that one becomes a Brahmana, Kshatriya, Vaishya or Shudra through original creation or birth. Mahabharata, Śānti Parva 12.72 explains that the four varnas were created separately by Brahmā and continue to be born accordingly, assigning their respective duties from birth. Śrīmad Bhāgavatam 11.5.5 distinguishes between the first birth into a varṇa and the second birth through Upanayana, proving that Upanayana presupposes an already existing birth-varṇa rather than creating one. similarly Bhagavad Gītā 18.41, as interpreted by both Śaṅkarācārya and Rāmānujācārya, explains varṇa in terms of svabhāva arising from past karma, while Chandogya Upaniṣad 5.10.7 describes future births into different varṇas according to karma, again treating varṇa as something acquired at birth rather than at initiation.
>but here is an even interesting thing, The interpretation also contradicts the Skanda Purana itself. If every person were born a Shudra and later became a Brahmana through Upanayana, the Purana should prescribe a path for Shudras to receive initiation and Vedic education. Instead, it repeatedly states the opposite. Skanda Purana clearly states that a Shudra must not study, must not sacrifice, he has to stay in the same state as at birth which is contrary to what apologists claim that a Shudra by studying Veda becomes a Brahmin,
Skanda Purana V.iii.122.16:” A separate duty has not been assigned by Paramesthin to the Sudra. He need not have any Mantra, consecration or pursuit of lores. He need not have any conventional study of the science of words (i.e. Grammar) and special worship of deities. He has to be, day and night, in the same state as at birth.”
Skanda Purana III.ii.6.79:” One should never teach a Vedic Mantra to a Sudra. (Thereby) the Brahmana becomes deficient in his Brahmanical powers and the Sudra in his merit”
Skanda Purana V.iii.228.8-9:” One should not give knowledge, leavings of food or Havis to a Sudra. He should not be taught righteous and pious rites nor should he be initiated in Vratsa. The following six things cause downfall of women and Sudras: japa, penance, pilgrimage, renunciation of the world, practice of Mantras and initiation for the adoration of a deity”
Skanda Purana V.iii.200.6:”It has been decided that for merely pronouncing the Veda (Vedic text by a Sudra) the tongue of that Sudra should be cut off by Ksatriyas who the protectors of Dharma are”
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The claim becomes even more absurd when we look at the age prescribed for different varnas to be initiated into upanayana samskara, if varna was decides by upanayana samskara the age of initiation would not be dependent on the varna status itself, this is literally evidence that as per scriptures varna status is decided at birth before upanayana samskara ,If everyone were literally born a Shudra and only became twice-born through Upanayana, then no one could ever become eligible for Upanayana in the first place. The argument becomes circular: one must already belong to the twice born varṇas to receive the very ceremony that is claimed to create those varṇas.
Manusmriti 2.36:"The Brahmana shall be initiated in the eighth year, the Kshatriya in the eleventh, and the Vaishya in the twelfth." This command takes it for granted that the child is already a Brahmin, Kshatriya, or Vaishya at the time of the ceremony, as there is no provision for ascertaining varna at such tender ages. An 8-year-old Brahmin boy has yet to demonstrate Vedic skill or knowledge, and the text requires initiation purely on the basis of his birth into a Brahmin class. If varna were not determined in advance, how would one know when to initiate a Brahmin boy at eight versus eleven or twelve? Lack of any skill-based test prior to Upanayana coupled with the birth eligibility requirement confirms varna at birth and not through the ceremony or later actions. (Manusmriti Verse 2.36 [Initiation (upanayana)])
Even vedantic scriptures like brahamsutra prohibit upanayana samksara to Shudras:
Claim: Vatsa became a Rishi though born to a Shudra (Aitareya Brahman 2.19).
Refutation: The Aitareya Brahmana does not mention the name or caste of Vatsa’s father. However, Rig Veda 8.8.8 and Pancavimsa Brahmana 14.6.6 state that Vatsa was born to a Brahmin named Kanva. Furthermore, Rig Veda 8.8.11 identifies Vatsa as the son of a sage, indicating that Kanva himself was also a sage.
Claim: Ailush Rishi was son of a Daasi, gambler and of low character. However, he researched on Rigveda and made several discoveries. Not only was he invited by Rishis but also made an Acharya. (Aitareya Brahman 2.19).
Refutation: The story of Kavasa Ailusa appears in Aitareya Brahmana 2.19 and Kausitaki Brahmana 12.3. He was born to a Brahmin father named Ilusha and a slave woman. When Kavasa joined the sacrifice by the Saraswati, the rishis expelled him, questioning how the son of a slave woman could remain among them or be initiated. Only after the Saraswati miraculously favored him did the rishis accept him. His initial expulsion from ritual participation is a clear illustration of social exclusion based on birth and shows that access to religious rites was ordinarily restricted to Brahmins or Dvijas.
It is therefore essential to distinguish rare narrative exceptions from the normative social rule. The Dharma Shastras and other major Hindu texts consistently permit only Dvijas to undergo initiation and to perform Vedic sacrifices, making ritual eligibility explicitly dependent on birth. Texts such as Manu Smriti codify varna in rigid hereditary terms, detailing mixed unions, the transmission of status through lineage, and regulations that severely restrict social mobility, thereby leaving no scope for a genuinely merit based caste order.
Claim: Matanga was son of Chandal but became a Brahmin. (Mahabharat Anushasan Parva Chapter 3)
Refutation: The Mahabharata does not state that Matanga transitioned from a Chandala to a Brahmin.
Mahabharata 13.3 ‘Matanga was born as a Chandala, and could not attain to Brahmanahood’ Tr. Kisari Mohan Ganguli (The Mahabharata, Book 13: Anusasana Parva: Anusasanika Pa... | Internet Sacred Text Archive)
Matanga performed rigorous penance. Pleased by his asceticism, Indra appeared before him several times, offering boons. Matanga repeatedly requested to be elevated to the status of a Brahmin. Indra, however, consistently refused.
Mahabharata 13.29. ‘Sakra said, ‘One born on a Chandala cannot, by any means acquire the status of a Brahmana. Do thou, therefore, name some boon so that all this labour of thine may not prove fruitless–Thus addressed by the chief of the celestials, Matanga became filled with grief… Matanga also, casting off his life-breaths, attained to a high place. Thou mayst thus see, O Bharata, that the status of a Brahmana is very high. That status is incapable of being acquired here (except in the natural way of birth) as said by the great Indra himself.” (The Mahabharata, Book 13: Anusasana Parva: Anusasanika Pa... | Internet Sacred Text Archive)
Claim: Sons of Vishwamitra became Shudra. Vishwamitra himself was a Kshatriya who later became a Brahmin.
Response: Vishvamitra was born a brahmin as per the Mahabharata (Anushasan Parv 4/40-4/48) It is mentioned in the stories that King Gadhi married his daughter to the sage Rishi Mṛcīka. However, when no son was born to them, one day, his wife asked her husband to arrange it such a way that both she and her mother would bear sons. When she asked her husband for this, he made different types of offerings for both—one with Kshatriya qualities for the mother and Brahmin qualities for his wife (as mentioned in Mahabharata, Anu Parva 4/38). But the two women swapped the offerings— the mother took the Brahmin offering intended for the daughter, and the daughter took the Kshatriya offering intended for the mother. When the sage learned of this, he said, 'Now, your mother will give birth to a Brahmin.'" (The Mahabharata, Book 13: Anusasana Parva: Anusasanika Pa... | Internet Sacred Text Archive)
Claim: Mahrshi Valmiki and Mahrshi Ved Vyasa were Shudras.
Refutation:
Mahrshi valmiki was the son of “Mahrshi Prachetas”
प्रचेतसोऽहं दशमः पुत्रो राघवनन्दन(VR/Uttarkand/96/19)
मरीचिमत्र्यङ्गिरसौ पुलस्त्यं पुलहं क्रतुम् । प्रचेतसं वसिष्ठं च भृगुं नारदमेव च ॥Manu 1.35|
Ved Vyasa, also known as Veda Vyasa, is traditionally considered to be a sage and a Brahmin in the context of the Mahabharata. The Mahabharata mentions several key details about Vyasa's lineage and background that indicate his Brahmin status. Below are some relevant verses and references: Vyasa's Birth and Parentage: Vyasa is the son of the sage Parashara and Satyavati. Parashara was a revered Brahmin sage, which implies that Vyasa himself is a Brahmin by birth. This is mentioned in the Adi Parva of the Mahabharata. Adi Parva, Section 63 (Sambhava Parva):
अपि चास्मि महाप्राज्ञ पितरं वेद पारगम् | वसिष्ठस्य महात्मनः पुत्रः साक्षादिति श्रुतम् ६३-११ | Translation: "O highly intelligent one, I am the son of the great sage Parashara, who is known to be the son of the great sage Vasishtha
there is no doubt Parashar was a Rishi, Satyavati was rajnakanya. कैवर्तपुत्रिका न त्वं राजकन्यासि सुन्दरि ॥(SkandaPurana/Avanti-Reva Khand/97.18)
Claim: there are instances of varna change in manusmriti and other scriptures.
Refutation:
All such instances are done via either past life or confusion about caste of parents or by inter caste marriages, not by some aquired skills or talents, Hinduism has explicit rules to decide the varna of child based on varna of parents, if varna was truly based on talents and aquired skills and conduct this would not have been case to begin with
Manu Smriti 10.5: “In all castes (varna) those (children) only which are begotten in the direct order on wedded wives, equal (in caste and married as) virgins, are to be considered as belonging to the same caste (as their fathers).” (Manusmriti Verse 10.5)
Medhatithi commented on above verse as follows,
Mahbharata 13.48 “The Brahmana may take four wives, one from each of the four orders. In two of them (viz.,the wife taken from his own order and that taken from the one next below), he takes birth himself (the children begotten upon them being regarded as invested with the same status as his own)… A Kshatriya may take three wives… The Vaisya may take two spouses…The Sudra can take only one wife, viz., she that is taken from his own order. The son begotten by him upon her becomes a Sudra” (Section XLVIII [Mahabharata, English])
If the parents belong to different castes, the child does not fully belong to either the father’s or the mother’s caste, and in some cases is assigned to the mother’s caste.
Vishnu Smriti 16.1-3: “Sons [begotten] on women equal in caste [to their husbands] are equal in caste [to their fathers]. [Sons begotten] on women of lower castes, become of the caste of their mothers. Sons begotten on women of higher castes are despised by the twice-born.” Tr. Julius Jolly (Source)
Agni Purana 150.9-11: “The duties which appertain to the Shudra caste, O thou best of the Bhrigus, are to serve the Brahmins and to practice the handicrafts. Since the investiture with the holy thread, a member of the twice born caste is supposed to take a second spiritual birth, and I shall describe the castes which children born of parents not members of the same caste, would respectively belong to. A child born of parents belonging to different castes would get the caste of its mother, but on the contrary a child born of a Shudra father by a Brahmin mother would be a Chandala.” (Agni Puranam Vol I : Manmatha Nath Dutt : Free Download, Borrow, and Streaming : Internet Archive)
Manusmriti 10.6–23 enumerates the castes said to arise from various forms of inter-caste marriages.
Manusmriti 10.6-23 (The Laws of Manu X | Internet Sacred Text Archive)
Like Manu, Yajnavalkya also proceeds to enumerate various castes from verse 91 onward. However, this scheme does not appear to apply in cases of Niyoga. According to the tradition, when Kshatriya men were exterminated, Kshatriya women approached Brahmins for Niyoga, yet the sons born from these unions were still regarded as Kshatriyas.
Sons born to a father of a higher caste, such as a Brahmin, are described in the Manusmriti as possessing Brahminical qualities, even though they are assigned a caste lower than that of their father.
Manu Smriti 10.67-69: “The decision is as follows: ‘He who was begotten by an Aryan on a non-Aryan female, may become (like to) an Aryan by his virtues; he whom an Aryan (mother) bore to a non-Aryan father (is and remains) unlike to an Aryan.’ The law prescribes that neither of the two shall receive the sacraments, the first (being excluded) on account of the lowness of his origin, the second (because the union of his parents was) against the order of the castes. As good seed, springing up in good soil, turns out perfectly well, even so the son of an Aryan by an Aryan woman is worthy of all the sacraments.” (The Laws of Manu X | Internet Sacred Text Archive)
If a child born from a Śūdra woman to a Brāhmaṇa goes on being wedded to a superior person, the inferior attains the superior caste, within the seventh generation.—(manusmriti 10.64)
The Śūdra attains the position of the Brāhmaṇa, and the Brāhmaṇa sinks to the position of the Śūdra; the same should be understood to be the case with the offspring of the Kṣatriya or of the vaiśya.—(manusmriti 10.65)
Some scholars interpret the term “sacraments” here as referring to minor rites, such as the Pakayajnas, which may also be performed by lower castes. It is mentioned in Mahabharata,
Mahabharata 13.48.5: “The son that is begotten by a Brahmana upon a Sudra wife is called Parasara, implying one born of a corpse, for the Sudra woman’s body is as inauspicious as a corpse. He should serve the persons of his (father’s) race. Indeed, it is not proper for him to give up the duty of service that has been laid down for him.” (Section XLVIII [Mahabharata, English])
I will refute even more instances in further parts, do check out my post on casteism in Bhagwat gita (https://www.reddit.com/r/TheRadicals/s/cVCvlgfJNU)
