Exposing lies of Vedkabhed on caste system

प्रियं मा दर्भ कृणु ब्रह्मराजन्याभ्यां शूद्राय चार्याय च । यस्मै च कामयामहे सर्वस्मै च विपश्यते ॥८॥

हे दर्भ ! ब्रह्मनिष्ठ ब्राह्मणों, क्षात्रतेज सम्पन्न क्षत्रियों, शूद्रों और आर्यश्रेष्ठों के लिए हम जिस प्रकार प्रियपात्र बन सकें, वैसा हमें बनाएँ। हम जिसके प्रति प्रेमपूर्ण व्यवहार करते हैं, उनके लिए आप भी हमें प्रियपात्र बनाएँ ॥ अथर्ववेद १९:३२:८॥
8. Do thou, O Darbha, make me dear to Brāhman and Rājanya, dear to Sūdra, and to Arya dear, Yea, dear to every man we love, to every man with eyes to see. (Atharvaveda 19:32:8)

Hello freinds! Today's topic is very serious. Many hinduphobic blogs like Vedkabhed again and again raise the topic of caste system. They say that the Vedic system of Varna was based on the individual birth of a person not his karma. Today we are going to answer these type of several questions.

Caste was based on birth.

There are several Hindu scriptures which claim that caste or varna was based on birth not nature or karma.

Apastamba Dharma Shastra 1.1.1.4-5 [There are] four castes Brahmana, Kshatriyas, Vaishya, and Shudra. Among these, each preceding (caste) is superior by birth to the one following.

 

 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.”.               

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.) a“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

 My Response:

The author just cherrypicked various verses and quoted them without cross checking. Let me cross check his own references.

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....

 It is clearly written that birth here refers to the Upanayana after which a child gets the education of Vedas. 

Baudhayana Dharmashatra 1:2:3:6. They do not put any (religious) restrictions on the acts of a (child) before the investiture with the girdle (is performed). For he is on a level with a Sûdra before (his second) birth through the Veda.

Skanda Purana 6:1:239:31-34a. A man is no better than a Śūdra at his birth. He is called a Brāhmaṇa (Twice-born) due to the consecration. The ability to curse and to bless, the states of being angry and pleased...

Whenever scriptures say that Brahmanas is superior by birth they refer to there first as well as second birth. Birth was a basis of varna system but not the only basis of deciding varna.

Proof regarding Karma based Varna system

Author quoted Mahabharata 13:143 but I think he didn't read the whole chapter and just cherrypicked the verse. Let's read some more verses from same chapter.

He, however, that is born a Brahmana falls away from his status through his own evil acts. Hence, the Brahmana, after having attained to the status of the first order, should always protect it (by his acts). If one, who is a Kshatriya or Vaisya, lives in the practice of those duties that are assigned to the Brahmana, after the manner of a Brahmana he becomes a Brahmana. That Brahmana who casts off the duties of his order for following those assigned for the Kshatriya, is regarded as one that has fallen away from the status of a Brahmana and that has become a Kshatriya. That Brahmana of little understanding, who, impelled by cupidity and folly, follows the practices assigned to Vaisyas forgetful of his status as a Brahmana that is exceedingly difficult to attain, comes to be regarded as one that has become a Vaisya. Similarly, one that is a Vaisya by birth may, by following the practices of a Sudra, become a Sudra. 

When a pious nature and pious deeds are noticeable in even a Sudra, he should, according to my opinion, be held superior to a person of the three regenerate classes. Neither birth, nor the purificatory rites, nor learning, nor offspring, can be regarded as grounds for conferring upon one the regenerate status. Verily, conduct is the only ground. All Brahmanas in this world are Brahmanas in consequence of conduct. A Sudra, if he is established on good conduct, is regarded as possessed of the status of a Brahmana. The status of Brahma, O auspicious lady, is equal wherever it exists. 

Look how he hided the verse from that chapter which were contradicting his statement. Next he also quoted Srimad Bhagwatam. Let show you a verse of Bhagwatam.

SB 12.3.25:-In the Kali age people tend to be greedy, ill-behaved and merciless, and they fight one another without good reason. Unfortunate and obsessed with material desires, the people of Kali-yuga are almost all śūdras and barbarians.

It is written that everyone will be shudra in Kaliyug which is not possible in birth based Varna system. 

Because there is no cultural education in this age of Kali, everyone is spiritually untrained, and everyone is therefore to be considered śūdra.

SB 7.15.70, Purport

Due to lack of education everyone will become shudra in Kaliyug because Vedic religion will start declining in Kaliyug. Similarly, during the creation of world everyone was a Brahmana. 

Brihadarankya Upanishad I-iv-11: In the beginning this (the Kshatriya and other castes) was indeed Brahman, one only. Being one, he did not flourish. He specially projected an excellent form, the Kshatriya - those who are Kshatriyas among the gods: Indra, Varuna, the moon, Rudra, Parjanya, Yama, Death, and Isana. Therefore there is none higher than the Kshatriya. Hence the Brahmana worships the Kshatriya from a lower position in the Rajasuya sacrifice. He imparts that glory to the Kshatriya. The Brahmana is the source of the Kshatriya. Therefore, although the king attains supremacy (in the sacrifice), at the end of it he resorts to the Brahmana, his source. He who slights the Brahmana, strikes at his own source. He becomes more wicked, as one is by slighting one's superior.

Bhrigu said, 'There is really no distinction between the different orders. The whole world at first consisted of Brahmanas. Created (equal) by Brahman, men have, in consequence of their acts, become distributed into different orders. They that became fond of indulging in desire and enjoying pleasures, possessed of the attributes of severity and wrath, endued with courage, and unmindful of the duties of piety and worship,--these Brahmanas possessing the attribute of Passion,--became Kshatriyas. Those Brahmanas again who, without attending to the duties laid down for them, became possessed of both the attributes of Goodness and Passion, and took to the professions of cattle-rearing and agriculture, became Vaisyas. Those Brahmanas again that became fond of untruth and injuring other creatures, possessed of cupidity,--engaged in all kinds of acts for a living, and fallen away from purity of behaviour, and thus wedded to the attribute of Darkness, became Sudras. Separated by these occupations, Brahmanas, falling away from their own order, became members of the other three orders.  [ Shanti Parva Section CLXXXVIII]

This is my opinion. Men belonging to all orders (promiscuously) beget offspring upon women of all the orders. And of men, speech, sexual intercourse, birth and death are common. And to this the Rishis have borne testimony by using as the beginning of a sacrifice such expressions as--of what caste so ever we may be, we celebrate the sacrifice. Therefore, those that are wise have asserted that character is the chief essential requisite. [Aranya Parva CLXXIX]

I consider thee to be a Brahmana, there is no doubt about this. For the Brahmana who is vain and haughty, who is addicted to vices and wedded to evil and degrading practices, is like a Sudra. On the other hand, I consider a Sudra who is always adorned with these virtues,—righteousness, self-restraint, and truthfulness,—as a Brahmana. A man becomes a Brahmana by his character;  [Vana Parva 215]

Brahma Purana Chapter 115:53-65. 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. O lady of splendid hips, the inherent quality of a Brahmin is the same everywhere. He is a Brahmin, in whom the attributeless, faultless, pure Brahman resides. O gentle lady, those persons who are free from impurities are the exponents and guides of good conduct. These are mentioned by Brahmā himself, the bestower of boons, as he was creating the subjects. The Brahmin is, as it were, a great mobile field that has feet. If any one sows seeds therein it fructifies after death. A person who desires prosperity shall always be contented. He shall always cling to the path of the good. He shall abide by the Brahminical path. He shall be a householder regularly studying the Saṃhitās at home. He shall regularly study the Vedas but should not have the same as his means of livelihood. A Brahmin who is like this, who abides by the path of the good, who maintains the sacrificial fire and who studies the Vedas regularly becomes competent to attain liberation. O gentle lady, after attaining Brahminhood the man of controlled self shall protect it by holy rites such as acceptance of monetary gifts from worthy persons. O lady of pure smiles thus the secret doctrine has been recounted to you as to how a Śūdra becomes a Brahmin or how a Brahmin, falling off from virtue, attains the status of a Śūdra. 

[Nārada Muni:] 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. (Source: Śrīmad-Bhāgavatam (Bhāgavata Purāṇa) 7.11.35)

It is written that Brahman was the only Brahmana in begining later it divided in several other varnas because he did not flourish. For a society all the varnas (teachers, craftsman, warrior, trader etc.) are important. Even modern society is not complete without them that's why Vedas talk about four fold Varna system. 

Social division on basis of occupation was present all over the world not only in India. Even French society was divided among clergy, nobality and third state. I will discuss about it another blog. 

Sinners will take birth as low castes

Garuda Purana 4.58-63 Thus, it is declared, O Tarksya, that there are many torments for the sinful. Why should I explain them fully, when they are spoken of in all the S’astras? Being tortured thus, men and women by thousands are baked in dreadful hells until the coming of the deluge. Having eaten there their undecaying fruits they are born again. By order of Yama they return to the earth and become unmoving and other creatures: Trees, bushes, plants, creepers, rocks and grasses, these are spoken of as unmoving; enveloped in great delusion, Insects, birds, animals and fish;–it is said that there are eighty-four hundred thousands of fates of birth-fates. All these evolve thence into the human condition; having come back from hell they are born in the human kingdom amongst low outcastes, and even there, by the stains of sin, become very miserable.

Garuda Purana 5.11 Who steals jewels is born in a low caste…

Apastamba Dharma Sutra, Prasna 2, Patala 1, Kanda 2.6 Thus after having undergone a long punishment in the next world, a person who has stolen (the gold of a Brahmana) or killed a (Brahmana) is born again, in case he was a Brahmana as a Kandala, in case he was a Kshatriya as a Paulkasa, in case he was a. Vaisya as a Vaina.

Skanda Purana V.iii.171.14-22 “…O excellent Brahmanas, these people fall into terrible hell and are reborn as Candalas: those who do not take holy bath regularly; those who do not practise Japa, Homa, worship of Suras, hospitality to other people, performance of Pitr Sraddha during Parvas and also regular Dana…” Tr. G.V. Tagare

Skanda Purana V.iii.155.79b-89a “…Those who utter falsehood jeopardising cows and Brahmanas fall into the Kalsutraka hell. The torture therein as per the authors of the scriptural texts is indeed terrible. After experiencing those sufferings those who come back in the human world are born as men of low caste…” Tr. G.V. Tagare

Vishnu Smriti 44.9 Those, who are guilty of committing crimes leading to defilement, are re-born in the wombs of outcast women.” Tr. Manmatha Nath Dutt

Yajnavalkya Smriti Chapter 3 Verse 213 One, who robs another’s jewel, is born in a degraded caste…” Tr. Manmatha Nath Dutt

My response

Hinduism believes in system of karma and rebirth. According to Hindu scripture there are three types of karma's:- sanchita, prarabdha or agami (Varaha Upanishad Verse 14).  Sanchita karma are the karmas of a human which they didn't paid in their previous life because of which they get birth as per their karma. So yes, a person gets the birth in a family of a brahmin and shudra by his acts of previous life but they alone not determine his Varna. If a person born in a shudra family repays his sanchita karma in this life than he can attain brahminhood. Does it mean that varna has anything related to birth? Yes, indeed a son of brahmin has more chance of becoming Brahmina than son of a shudra but it doesn't mean that a son of brahmin will be definitely a brahmin or a shudra has no chance to become brahmin. If a son of shudra posses other qualities like knowledge, good character etc., he can become a brhamin. Similarly, if a brahmin will not take knowledge and behave like shudra he will become shudra and will be just a name sake brahmin. This is explained by Yudhishthira in Aranya Parva CLXXIX.

Yudhishthira said, Those characteristics that are present in a Sudra, do not exist in a Brahmana; nor do those that are in a Brahmana exist in a Sudra. And a Sudra is not a Sudra by birth alone--nor a Brahmana is Brahmana by birth alone. He, it is said by the wise, in whom are seen those virtues is a Brahmana. And people term him a Sudra in whom those qualities do not exist, even though he be a Brahmana by birth.

According to Mahabharata, division on basis of Birth was just for classification. Real varna is decided by karma. 

Neither birth, nor the purificatory rites, nor learning, nor offspring, can be regarded as grounds for conferring upon one the regenerate status. Verily, conduct is the only ground. All Brahmanas in this world are Brahmanas in consequence of conduct. A Sudra, if he is established on good conduct, is regarded as possessed of the status of a Brahmana. The status of Brahma, O auspicious lady, is equal wherever it exists. Even this is my opinion. He, indeed, is a Brahmana in whom the status of Brahma exists,--that condition which is bereft of attributes and which has no stain attached to it. The boon-giving Brahma, while he created all creatures, himself said that the distribution of human beings into the four orders dependent on birth is only for purposes of classification. (Anushasan Parva CXLIII)

Discrimination on the basis of caste

Mahabharata 12.188.5 “The complexion the Brahmanas obtained was white; that which the Kshatriyas obtained was red; that which the Vaisyas got was yellow; and that which was given to the Sudras was black.” Tr. K.M. Ganguli

Mahbharata 9.38.1-2 “Vaishampayana said, “Then Valadeva, O king, proceeded to Vinasana where the Sarasvati hath become invisible in consequence of her contempt for Sudras and Abhiras. And since the Sarasvati, in consequence of such contempt, is lost at that spot, the Rishis, for that reason, O chief of the Bharatas, always name the place as Vinasana.” Tr. Kisari Mohan Ganguli

Greeting a Shudra is prohibited,

Atri Samhita 1.308 “He, who unknowingly salutes a lowcaste person, should immediately bathe and get [himself] purified by taking clarified butter.” Tr. Manmatha Nath Dutt

My Response

He quoted Mahabharata 12:188 to prove that shudras were racially discriminated. I think he didn't read the commentry.

The commentator explains that the words expressive of hue or colour really mean attributes. What is intended to be said is that the Brahmanas had the attribute of Goodness (Sattwa); the second order had the attribute of Passion (Rajas); the third got a mixture of the two, i.e., both goodness and passion (Sattwa and Rajas); while the lowest order got the remaining attribute, viz., Darkness (Tamas). Source:-https://www.sacred-texts.com/hin/m12/m12b015.htm#fr_62

The color here is  actually talking about attributes which is clarified in the next verse. Sadly, the author didn't read the whole chapter or he didn't wanted to read because it will expose his complete propoganda. Well you can read it here:-https://www.sacred-texts.com/hin/m12/m12b015.htm

Shudras can't be black because there are many black people in hindu texts of different varnas. The author of this book, Vyasa was of black complexion. Lord Krishna was of black complexion as well as Arjuna but none of them is a shudra. Vajrasuchika Upanishad will further completely expose his claim.

4. Then is the body the brAhmaNa ? No . Since the body, as it is made up of the five elements, is the same for all people down to chaNdAla-s, etc., since old age and death, dharma and adharma are found to be common to them all, since there is no absolute distinction that the brAhmaNas are white-colored, the kShatriyas red, the vaishyas yellow, and the shudras dark, and since in burning the corpse of his father, etc., the stain of the murder of a brAhmaNa, etc., will accrue to the son, etc., therefore the body is not the brAhmaNa.

Next he quoted Mahabharata 9:38 which I don't know how is against shudras? Them he quoted Atri sanchita 1:3:8 and said that greeting a shudra is prohibited. As you can see nowhere the word greeting came in the entire passage. There is a difference between salutation and greeting. Salutation is given to someone elder than us. Meanwhile, Usana Samhita 1:45-46 say that a brahmin should salute his elders and bless the people of other varnas lower than him.

Now I am going to expose his next three sections:- Touching low castes makes on impure, Even stepping on Shadow of low caste is prohibited, One shouldn’t even look at the Shudra. 

• Vishnu smriti Chapter 71 and Usana Samhita 2:4-6 talks about duty prescribed for snataka or student at grukul not about all people. According to Vishnu smriti 71:17-21 snataka should not look to sun but that doesn't mean that sun is unholy. In the same chapter verse 37-39 say that he should not warm his feet and also should not wash it. Meanwhile, Usana Samhita 2:7-8 states that if he touches his own hairs and clothes he should purify himself with water. Same explantation can be given for Usana Samhita 9:53, Parashara Smriti 6:22.

• He is again and again showing proofs regarding chandalas. Let's see who were chandalas. Chandalas were people of degraded character who were banished from their Varna. They were also described as theifs and butchers. There is a story in Ramyana where Trishnaku became a chandala because of his evil speeches and character ( Valmiki Ramayana Balakanda sarga 58. Below is the proof from Fahein's writings:

• Shatpatha Brahmana 14:1:1 is about Pravargya Sacrifice. 13th verse of that chapter says that a Brahmana should not look at Shudra during Paravargya sacrifice. It is not for every time.

• I don't know how Brahma Vaivarta Purana, Krishna Janma Khanda 78.33-41 is against low caste. Nowhere it is written that a Brahmana should avoid to look at a shudra. It's just talking about bad sights in dream.

Penance for killing a Shudra

The penance for killing a Shudra is as same as killing animals in many Hindu texts while Manu Smriti prescribes death penalty for killing a Brahmin,

Mahabharata 12.165.56 “Having slain a dog or bear or camel, one should perform the same penance that is laid down for the slaughter of a Sudra.” Tr. K.M. Ganguli

Agni Purana 169.25-32 “…A man having killed a cat, a mongoose, a frog, a dog, a Godha, an owl, and a crow, should practice the penance he ought to have done, if he had killed a Shudra…” Tr. M.N. Dutt

 My response

Scriptures are just saying that penance for killing shudra, crow, dog or camel is same. Author again just cherrypicked the verses from scriptures and didn't quote the whole context. Let's see what is the punishment for killing shudras.

Shanti Parva 12:165:-Having slain a Sudra, one should perform such a sacrifice for one year and make a present of a hundred kine with one bull. Having slain a dog or bear or camel, one should perform the same penance that is laid down for the slaughter of a Sudra.

Manusmriti 11:131. He who has slain a Sudra, shall perform that whole penance during six months, or he may also give ten white cows and one bull to a Brahmana.

So there is nothing disrespectful twords shudra.

Torturing the low caste

Agni Purana 227.21-31 “…a Shudra using force to a Kshatriya should have his tongue cut off. A Shudra who would aspire to give moral instructions to a Brahmana, should be punished by the king…” Tr. M.N. Dutt

Vishnu Smriti 5.24 “If one delivers religious instructions with haughtiness, the king shall pour hot oil into his mouth.” Tr. Manmath Nath Dutt

Manu Smriti 8.282-3 If out of arrogance he spits (on a superior), the king shall cause both his lips to be cut off; if he urines (on him), the penis; if he breaks wind (against him), the anus. If he lays hold of the hair (of a superior), let the (king) unhesitatingly cut off his hands, likewise (if he takes him) by the feet, the beard, the neck, or the scrotum.

Manu Smriti 8.272. If he arrogantly teaches Brahmanas their duty, the king shall cause hot oil to be poured into his mouth and into his ears.

Manu Smriti 8.270-1 A once-born man (a Sudra), who insults a twice-born man with gross invective, shall have his tongue cut out; for he is of low origin. If he mentions the names and castes (gati) of the (twice-born) with contumely, an iron nail, ten fingers long, shall be thrust red-hot into his mouth.

Matsya Purana 227.73-75 “A Sudra should be deprived of his tongue if he abuses violently a twice-born, if his offence be moderate; if his offence be highest, he is to be fined Uttama Sahasa. A king should be put a red, hot iron spike twelve Angulas long in the mouth of a Sudra who vilifies violently one, taking his name, caste and house. A Sudra who teaches Dharma to the twice born should also be punished by a sovereign by getting hot oil poured into his ears and mouth.” Tr. Taluqdar of Oudh, edited by B.D. Basu

The irony is that a Shudra is given corporal punishment for abusing Dvijas (Twice-born) while a Brahmin or other castes are not,

Gautama Dharma Shastra 12.11-13 But a Brahmana (who abuses) a Kshatriya (shall pay) fifty (Karshapanas), One half of that (amount if he abuses) a Vaisya, (and if he abuses) a Sudra, nothing.

Matsya Purana 227.67-68 ”A Ksatriya who abuses a Brahmana should be fined 100 Panas, a Vaisya doing so should be fined 200 Panas, and a Sudra if he does so should be sentenced to capital punishment. A Brahmana who abuses a Ksatriya should be fined 50 Panas, if he abuses a Vaisya, he should be fined 25 Panas and if he abuses a Sudra the fine should be 12 Panas.” Tr. Taluqdar of Oudh, edited by B.D. Basu

Manu Smriti 8.279-280 With whatever limb a man of a low caste does hurt to (a man of the three) highest (castes), even that limb shall be cut off; that is the teaching of Manu. He who raises his hand or a stick, shall have his hand cut off; he who in anger kicks with his foot, shall have his foot cut off.

If a Shudra is accused of committing some crimes, then he should prove his innocence by drinking poison, by means of fire ordeals etc.,

Agni Purana 255.32-47 “The accused should fast and bathe at sunrise with all his clothes on the day of the test, and pass through his ordeal in the presence of the king and the Brahmanas. An old, infant, blind, lame, invalid, or a female accused should be tested with the ordeal by scale, while the innocence of a Shudra, should be ascertained by means of the ordeal by fire, water, or the seven Yava (barley) weights of poison… In the ordeal by fire, the palms of the accused, should be first examined as to whether it had not been plastered over with clay… Then the accused should address the fire god as follows:- ”Thy seat is in the inside of all creatures, O Fire, and thou art the witness of acts of merit and demerit. I have held thee in my palms, speak truth, O god, as a witness of my innocence.” Then a red hot iron ball, weighing fifty Palas should be placed on his palms, covered as above and the accused or the person suspected, should be asked to slowly walk over seven Mandalas or rings… In an ordeal by poison, the accused should first address the poison to be imbibed… Thus having addressed the poison (born of a hill), he should imbibe the same in the presence of the assembled Brahmanas. His innocence should be established, if he could assimilate the poison safely without rethcing or vomiting.” Tr. M.N Dutt

Manu Smriti 9.248. But the king shall inflict on a base-born (Sudra), who intentionally gives pain to Brahmanas, various (kinds of) corporal punishment which cause terror.

My response

If this is torturing according to author, then scriptures torture more to Brahmanas. 

Manusmriti 11.93 - Wine [Sura] indeed is the dirty refuse of grains, and sin also is called ‘dirt’; for this reason the Brāhmaṇa, the Kṣatriya and the Vaiśya shall not drink wine [but the Shudra can].

Gautama (23.1).—‘They shall pour hot wine into the mouth of a Brāhmaṇa who has drunk wine; he will be purified by death.’

Baudhāyana (2.1.18, 19, 21).—‘If he [a Brahmana] has drunk Surā he shall scald himself to death with hot wine.

Manusmriti 3.133 - As many mouthfuls as the person [Brahmana] ignorant of the Veda swallows out of the offerings to gods and Pitṛs [at a Sraddha], so many flaming spikes, spears and iron-balls does the man [Brahmana] swallow after death.

Manusmriti 8:337-338. In (a case of) theft the guilt of a Sudra shall be eightfold, that of a Vaisya sixteenfold, that of a Kshatriya two-and-thirtyfold. That of a Brahmana sixty-fourfold, or quite a hundredfold, or (even) twice four-and-sixtyfold; (each of them) knowing the nature of the offence. 

Apastamba Dhamrasutra 2:10:27:16-17. In case (a Sûdra) commits homicide or theft, appropriates land (or commits similar heinous crimes), his property shall be confiscated and he himself shall suffer capital punishment. But if these (offences be committed) by a Brâhmana, he shall be made blind.

 Narada smirti 51-53The crime of a Sûdra in theft is eightfold (that of a man of the lowest caste) of a Vaisya, sixteenfold; and of a Kshatriya, thirty-twofold. Of a Brahman, sixty-fourfold; thus the son of the Self-Existent has declared. Knowledge makes a difference also. For knowing persons, (the punishment) is specially severe. 

Gautama (12.15-17).—‘The value of property which a Śūdra unrighteously acquires by theft, must be repaid eightfold;—for each of the other castes, the fine shall be doubled; if a learned man offends, the punishment shall be very much enhanced.’

 

Discrimination towards Shudras on food

Author divided that section into eight subsections and just started cheryypicking verses from there one by one. But as it is written in Shukraniti 3:131 "one can't understand the essence of Dharma through knowledge of only one shastra." But it's not his (Suleiman's) fault. He is writing all this from a biased mindset so why he will take burden of reading different shastras. So let me help him. Actually there were to type of Shudras as mentioned in Scriptures.

• Those who didn't had the knowledge of Vedas and other scriptures so they used to do different occupations like pottery, serving others etc. Even today uneducated people do these things. These type of Shudras were called Vratyas or Anirvasita Shudra.

अत ऊर्ध्वं त्रयोऽप्येते यथाकालं असंस्कृताः ।

सावित्रीपतिता व्रात्या भवन्त्यार्यविगर्हिताः । (Manusmriti 2/39)

. After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vratyas (Shudras), excluded from the Savitri (initiation) and despised by the Aryans.

Note:- Buhler translated Vratya as outcaste due to his low knowledge of sanksrit shastras. But in shastras Srimad bhagwatam 12:1:36 Vratya is a word used for shudras without sacrament.

सौराष्ट्रावन्त्याभीराश्च शूरा अर्बुदमालवा: ।

व्रात्या द्विजा भविष्यन्ति शूद्रप्राया जनाधिपा: ॥ ३६ ॥

At that time the brāhmaṇas rulers of such provinces as Śaurāṣṭra, Avantī, Ābhīra, Śūra, Arbuda and Mālava will forget all their regulative principles,(Vratya) and will become no better than śūdras.

सिन्धोस्तटं चन्द्रभागां कौन्तीं काश्मीरमण्डलम् ।

भोक्ष्यन्ति शूद्रा व्रात्याद्या म्‍लेच्छाश्चाब्रह्मवर्चस: ॥ ३७ 

॥

The land along the Sindhu River, as well as the districts of Candrabhāgā, Kauntī and Kāśmīra, will be ruled by Vratya shudras (without sacrament) and meat-eaters. Having given up the path of Vedic civilization, they will have lost all spiritual strength.

• Second were those shudras whose conduct was not good and they used to drink wine, conduct adultery etc. They were expelled by scoiety and used to live outside the city. They were called Nishkashit Shudra or Vrishal.

वृषो हि भगवान्धर्मस्तस्य यः कुरुते ह्यलम् ।

वृषलं तं विदुर्देवास्तस्माद्धर्मं न लोपयेत् ।। (Manusmriti 8/16)

Fordivine justice (is said to be) a bull (vrisha); that (man) who violates it (kurute 'lam) the gods consider to be (a man despicable like) a Sudra (vrishala); let him, therefore, beware of violating justice.

According to Brahmanda Purana 3:14, even uppercastes become vrasala shudras when they show evil characters.

The Trayī (i.e. the three Vedas) is declared as the protective covering for all living beings. Those people who out of delusion discard it are called nudes and others. A Brāhmaṇa or a Kṣatriya or a Vaiśya is undoubtedly a Vṛṣala (Śūdra) in the following instances:

a) One in whom the Vedic stage of life gets dissolved or vanishes i.e. a person who does not strictly adhere to the discipline of the four stages of life as explained in the Vedas.

b) He who has no support in Vedic stage of life.

c) He who abandons the Vedic stage of life and seeks liberation elsewhere and

d). He who does not have a clear vision of the Vedic stage of life.

So when scriptures talk about untouchablity towards Shudras, they talk about Vrishal aur Nishkashit Shudra. I will quote Ashtadhyayi of panini in support of my statement.

As you can see clearly it is written that Anirvasita Shudra can take food from vessel of higher class. Hence, there is no need to show further proof but I will show you some more evidences which will clearly expose this untouchablity hoax. Even Brahma vaivarta Purana, Brahma khanda, Chapter 10 Verse 17 classify traders, goldsmith, barber etc. as sat shudras (good shudras).

Atharvaveda 3:30:6 talks about unity among humans.

Let what you drink, your share of food be common together, with one common bond I bid you. Serve Agni, gathered round him like the spokes about the chariot nave.

According to Atharvaveda 6:74:1, people learned in Vedas(Brahmins) and Kings(Kshatriyas) should unite society.

O men! Let your bodies be united, let your mind be unanimous in their intentions and purposes, let the man of vedic learning keep you united and let the king make you united.

If you think that these verses are only for brahmins and uppercastes, Atharvaveda 6:73:1 talks about unity among all humans of same birth.

Barred from studying Vedas

Not even a single Hindu text permits a Shudra to study Vedas. Puranas explicitly says that since Vedas cannot be learned by Shudra and women, the God composed Itihasa (Ramayana, Mahabharata) and Puranas for them,

Srimad Bhagavatam 1.4.25 ”The degenerated twice-borns, the Sudras and women are barred from the holy truths of the Vedas, and, out of compassion for them, Maharshi Vyasa composed the Mahabharata.” Tr. J.M. Sanyal

Devi Bhagavatam 1.3.18-24 “…knowing this in every Dvâpara Yuga Bhagavân expounds the holy Purâna Samhitas. The more so because women, S’udras, and the lower Dvijas are not entitled to hear the Vedas; for their good, the Purânas have been composed…” Tr. Swami Vijnananda

But Shudras should hear Puranas behind a screen,

Garuda Purana I.20.13-14 “None of the other classes (Vaisya or Sudra) is authorized to hear the Purana. If, by mistake, he narrates it to an unworthy person, he becomes the object of censure. But, if he narrates the Purana from behind the screen, then both the deserving and the undeserving person become worthy to hear.” Tr. J.L. Shastri

Same is repeated in Natya Shastra, Gods along with Indra approached Brahma and said,

Natsya Shastra 1.12-13 As the Vedas are not to be listened to by those born as Sudras, be pleased to create another Veda which will belong to all the Colour-groups (Varna). ‘Let it be so’, said he in reply and then having dismissed the king of gods (Indra) he resorted to yoga (concentration of mind) and recalled to mind the four Vedas.”

Brahma Purana 64.19 ”In regard to the people of the first three castes the rite of holy bath and the reception of Mantras is in the manner mentioned in the Vedas. The utterance of the Vedic passage is to be avoided by women as well as Sudras.” Tr. J.L. Shastri

Garuda Purana gives an accounts of sins that will lead to hell in chapter 4 and it says that if a Shudra studies Vedas then he will go to hell,

Garuda Purana 4.22 “The Śūdra who studies the letter of the Vedas, who drinks the milk of the tawny cow, who wears the sacred thread or consorts with Brāhmiṇ women. [23] Having come all along the path the sinful reach the abode of Yama, and having come, by command of Yama, the messengers hurl them into that river again.” Tr. Ernest Wood and S.V. Subrahmanyam

Parasara Smriti 1.64 “Drinking the milk of a Kapila cow, knowing a Brahmana woman, and reciting the Vedas are the acts, by doing which a Sudra is punished with hell.” Tr. Manmatha Nath Dutt

Apastamba Dharma Shastra 1.1.1.6 (For all these), excepting Sudras and those who have committed bad actions, (are ordained) the initiation, the study of the Veda, and the kindling of the sacred fire; and (their) works are productive of rewards (in this world and the next).

It is mentioned in Bhagavat Purana that twice born men only are entitled for performing sacrifices and to learn Vedas,

Srimad Bhagavatam 11.17.40 “All twice-born men — brāhmaṇas, kṣatriyas and vaiśyas — must perform sacrifice, study the Vedic literature and give charity. Only the brāhmaṇas, however, accept charity, teach the Vedic knowledge and perform sacrifice on behalf of others.” Tr. Swami Prabhupada

Srimad Bhagavatam 7.11.13 “He is called a dvija or twice-born one whose (sixteen) purifying rites (accompanied by recitation of mantras) have been performed without any break in succession, and to whom god Brahma has designated as such. Performance of sacrifices, study of scriptures and charity are prescribed for all twice-born classes (viz. Brahmana, Ksattriya and Vaisya) who are of pure birth and conduct. It is for these that duties incumbent on different stages of life (asrama) are prescribed.” Tr. G.V. Tagare

But a Brahmin alone can teach the Vedas,

Manu Smriti 1.103. A learned Brahmana must carefully study them, and he must duly instruct his pupils in them, but nobody else (shall do it).

Manu Smriti 10.1. Let the three twice-born castes (varna), discharging their (prescribed) duties, study (the Veda); but among them the Brahmana (alone) shall teach it, not the other two; that is an established rule.

If all the three castes have learned the Vedas then why does it differentiates the Brahmins, Kshatriyas and Vaishyas? As apologists claim that one who is learned in the Vedas is a Brahmin. And when Kshatriya and Vaishya are conversant with the Vedas then why a Brahmin alone should teach it why cannot a Kshatriya or a Vaishya teach the Veda?

My response

As I already proved that person without sacrament and knowledge is called Vratya or shudra (Manusmriti 2:39). A shudra is not allowed to learn Vedas because his sacrament did not happened. Let's see further.

Vedanta sutra 1:6:36. On account of the reference to ceremonial purifications, and on account of the declaration of their absence.And on account of the procedure, on the ascertainment of the non-being of that. And on account of the prohibition of hearing, studying, and performance of (Vedic) matter.

It is clearly written that a shudra can't learn Vedas due to absence of scratements.  But, does it mean that shudras were not allowed to take knowledge? Beside vedic knowledge, other types of education like Upaveda, music etc were taught to shudras which was said to be completion of all studies.

Apastamba Dhamrasutra 2:11:29:11.The knowledge which Sûdras and women possess is the completion (of all study). 

 Last verse of that chapter states that brahmana should take these knowledge from shudra.

15. Some declare, that the remaining duties (which have not been taught here) must be learnt from women and men of all castes.

Hence it's proved that shudras were not illiterate and they were also allowed to learn Vedas if they had sacrament. I already provided proof that above Varna system was based on birth but on character and knowledge. Surprisingly, there is a mantra in Shiva Purana 1:17:127-129 reciting which a shudra can attain brahminhood and become fit for sacrament again even though if he missed it earlier.

पुनश्च पंचलक्षेण मंत्रब्राह्मण उच्यते ।

शूद्र श्चैव नमॐतेन पंचविंशतिलक्षतः ॥ १२७ ॥

मंत्रविप्रत्वमापद्य पश्चाच्छुद्धो भवेद्द्विजः ।

नारीवाथ नरो वाथ ब्राह्मणो वान्य एव वा ॥ १२८ ॥

नमोन्तं वा नमःपूर्वमातुरः सर्वदा जपेत् ।

ततः स्त्रीणां तथैवोह्यगुरुर्निर्दर्शयेत्क्रमात् ॥ १२९ ॥

In case a Sudra adding Namah at the end of the mantra, recites the mantra by twenty five lacs of times, then he achieves the position of a mantra Brahmana. After reciting the japam by twenty five lacs of times again, a Sudra is turned into a pure Brahmana. Irrespective of the one, being a woman, man. a Brahmana or anyone else, all are purified with the reciting of this mantra. 

If a person born in shudra is of good conduct and interested in studying Vedas, he can be initiated.

A Shudra student of good character and parentage may be initiated into the mysteries of the Ayurveda by omitting the Mantras enjoined to be recited on such an occasion. Sushruta Samhita Volume 1 chapter 2

Barred from sacrifice and worship

A I already proved, a shudra is a person who don't posses knowledge of Vedas, then how can he perform sacrifices? Performance of sacrifices require recitition of mantras and shudras didn't had that knowledge and initiation. 

Remember that when scriptures say that shudras should not perform sacrifice they mean that shudras should not do it as a purohita. For example, when I perform any sacrifice in my house, I call a brahmin purohita who is well versed in scriptures. So when scriptures say that shudras should not perform sacrifice or should not be they say that they should not chant mantra because their initiation has not happened. But a shudra can take part in sacrifice without chanting mantra. 

Offering obeisances to the higher sections of society, being always very clean, being free from duplicity, serving one’s master, performing sacrifices without uttering mantras, not stealing, always speaking the truth and giving all protection to the cows and brahmanas— these are the symptoms of the Sudra.(Srimad Bhagavatam 7.11.24)

In some conditions, if purohita ask, he can utter namah.

If permission has been given to him, the Sudra may use the syllable namah as his mantra. Some people declare that he may himself offer the Pakayajnas.(Gautama Dharma Sutra 10.64-65)

Yagyavalkya Smriti 121 allows a shudra to perform 5 sacrifices.

Manusmriti 10:127. (Sudras) who are desirous to gain merit, and know (their) duty, commit no sin, but gain praise, if they imitate the practice of virtuous men without reciting sacred texts.

 

Author said that shudras were not allowed to visit sacrifice site. But in putrameshthi Yajna of Dasharatha, shudras were also present.

Then on calling for Sumantra, Sage Vashishta said these words to him, "Let all those kings of the earth that are righteous be invited, and let all the people from all the kingdoms, say Brahmans, Kshatriya-s, Vaisya-s, Shudra-s be invited in scores duly honouring them." So said Vashishta to Sumantra. [1-13-19b, 20, 21a]

Moreover shudras were allowed to perform penance.

Those amongst Brahmanas and Kshatriyas and Vaisyas and Sudras who betake themselves to penances, O Bharata, and who purify themselves by gifts and other acts of righteousness, proceed to Heaven." [Ashwamedhika Parva Section XCI]

All the four orders, therefore, have always the right to the performance of all pious duties and of sacrifices. Even thus were the four orders at first created equal by Brahman who ordained for all of them (the observances disclosed in) the words of Brahma (in the Vedas). — The Mahabharata, Book 12: Santi Parva: SECTION CLXXXVIII

Penances, O child, are for all. They are ordained for even the lowest order of men (viz., Sudras). — The Mahabharata, Book 12: Santi Parva: SECTION CCXCVI

Even Vedas allowed Shudras to perform and worship God. 

Rigveda 10:53:4. This prelude of my speech I now will utter, whereby we Gods may quell our Asura foemen. Eaters of strengthening food who merit worship, O ye Five Tribes (brahimn Kshatriyas, Vaishya, shudra and nishada) , be pleased with mine oblation.

In Nirukta 3:8 five tribes are four varnas and nishada. But a shudra, as he is ignorant of Vedas his only duty prescribed in scriptures is serving others. Suleiman also argued that a in Mahabharata 12:232 it is written that serving others is the sacrifice prescribed for shudras. But isn't it good for a shudra that he can attain anything through serving others that brahmins had to attain through hard penances. That's why Vyasa called shudras more lucky than brahmin.

Vishnu Purana Book 6 Chapter 2. Then idle prayers, idle feasts, and fruitless ceremonies, were practised but to mislead the twice-born; for although observed by them devoutly, yet, in consequence of some irregularity in their celebration, sin was incurred in all their works, and what they ate, or what they drank, did not effect the fulfilment of their desires. In all their objects the twice-born enjoyed no independence, and they attained their respective spheres only with exceeding pain. The Śúdra, on the contrary, more fortunate than they, reaches his assigned station by rendering them service, and performing merely the sacrifice of preparing food, in which no rules determine what may or may not be eaten, what may or may not be drunk. Therefore, most excellent sages, is the Śúdra fortunate. 

 Hence, shudras are given a plus point that they can attain the fruits of sacrifices without hard penances because he is ignorant of Vedas. Isn't it good for shudra?

Regarding worship of god, it is written in Brahma vaivarta Purana Brahma khanda chapter 11 verse 43,that devotees of god belong to same caste.

Lord Krishna said clearly that anyone including shudras can worship him and can get liberation.

B.G. 9:32. All those who take refuge in me, whatever their birth, race, sex, or caste, even those whom society scorns, will attain the supreme destination.

O my friends, O sons of demons, everyone, including you (the Yakṣas and Rākṣasas), the women, śūdras and cowherd men, the birds, the lower animals and the sinful living entities, can revive his original, eternal spiritual life and exist forever simply by accepting the principles of bhakti-yoga. Srimad Bhagwatam 7:7:54

Some examples of Varna changing

Children of King Rishabhdeva became Brahmana because of their conduct.

S.B. 5:4:13.In addition to these nineteen sons mentioned above, there were eighty-one younger ones, all born of Ṛṣabhadeva and Jayantī. According to the order of their father, they became well-cultured, well-behaved, very pure in their activities and expert in Vedic knowledge and the performance of Vedic rituals. Thus they all became perfectly qualified brāhmaṇas.

A Kshatriya dynasty was started from a brahmin dynasty agnivesya.

S.B. 9:2:22.From the kṣatriya known as Agniveśya came the celebrated brāhmaṇa dynasty known as Āgniveśyāyana. 

King Trishnaku became chandala due to sage's curse.

The eloquent King Trishanku, with joined palms, replied in tones of submission: “O Great One, discouraged by my Guru and his sons in my desire to enter heaven in the physical body, I have been transformed by them into a chandala.

Descendants of Dhrsta were Kshatriyas but became Brahmanas.

S.B. 9:2:17.Manu also had a son known as Dhṛṣṭa, from whom another sect of kṣatriyas was generated, but although they were born of one who had the qualities of a kṣatriya, they became brāhmaṇas."  

 Son of Raibhya (Grandson of kashyapa) was a shudra.

 Kurma Purana Chapter 19

I answered all his critics regarding caste system. Hope you liked it. Please follow my blog and share this post as much as youcan. Jai Shri Ram.🙏🙏