Vajrasuci (Siddhacarya Ghoshapada) 102

102

(la) atrocyate | brāhmaṇā bahavo na jñāyante kuto mukhato jātā
brāhmaṇā iti | iha hi kaivartarajakacaṇḍālakuleṣvapi brāhmaṇāḥ santi
teṣāmapi cūḍākaraṇamuñjīdaṇḍa99kāṣṭhādibhiḥ100 saṃskārāḥ kriyante | teṣāmapi
brāhmaṇasaṃjñā kriyate | tasmād brāhmaṇavatkṣatriyā101dayo'pi | iti paśyāma
ekavarṇaḥ, nāsti cāturvarṇyamiti
(va) api ca | ekapuruṣotpannānāṃ kathaṃ cāturvarṇyam | iha kaściddevadatta
ekasyāṃ striyāṃ caturaḥ putrāñjanayati | na ca teṣāṃ varṇabhedo'sti | ayaṃ
brāhmaṇo'yaṃ kṣatriyo'yaṃ vaiśyo'yaṃ śūdra iti | kasmāt ? ekapitṛkatvād
evaṃ brāhmaṇādīnāṃ kathaṃ cāturvarṇyam

(la) To this it is replied: Many brāhmaṇas do not know whence brāhmaṇas were born from the mouth. For here, even in the families of fishermen, washermen, and caṇḍālas there are brāhmaṇas;
the rites of tonsure, the sacred grass-girdle, staff, wood, and so forth are performed for them as well; they too are given the designation ‘brāhmaṇa’. Therefore, just like brāhmaṇas, so too are kṣatriyas and the rest. Thus we see that there is only one class; there is no system of four classes.
(va) Furthermore: how can there be four classes among those born from a single person? In this world, a certain Devadatta begets four sons upon one woman; and there is no difference of class among them, such as “this one is a brāhmaṇa, this one a kṣatriya, this one a vaiśya, this one a śūdra.” Why? Because they have a single father. In the same way, how can there be four classes among brāhmaṇas and the rest?