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The goal of life being moksha and only one with सात्विक गुणs, that is, a गुणब्राह्मण gets the knowledge and is freed, so the effort needed is for everyone to become a गुणब्राह्मण। There is no dispute in this regard. A person who progresses to become one who has such qualities either gets moksha in this very life or is born in a family where this journey progresses. This is not a point of disagreement either. What this essentially means is that the person who needs to put an effort to develop particular qualities is not born in a family where there are already such qualities present. Therefore, it is also clear that a natural गुणब्राह्मण is born in a ब्राह्मण family, that is, as a जातिब्राह्मण। It is a different matter that if he feeds his रागद्वेषs, he is taken away from the goal into another and therefore might degrade to a गुणशुद्र too, akin to how a person born in a शुद्र family can progress to a गुणब्राह्मण। Else, the function of कर्म and कर्मफल as described in all scriptures, which includes जन्म, would stand contradicted.
This whole thing said above is, unfortunately, amiss among many!
ॐ तत् सत्।
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A wet log of wood doesn't burn even when lit however many times. It catches fire only when it is dry. Of course, drying of wood itself can be attained by continuous efforts to burn wooden log. However, that is a long process likely to fail and the reason is because lighting the wood is not meant to dry wet wood. To dry a wet wooden log, putting the log out in the sun is the means. Though the goal is to burn wood, the means to dry wet wood is not lighting wood on fire. Similarly, although knowledge alone gives moksha, the means for knowledge to take place is चित्तशुद्धि। That चित्तशुद्धि may come from श्रवण, but it is not a direct means for the same. What indeed is the means for सत्त्वशुद्धि is साधनचातुष्टय। To cut short the same and to assume that श्रवण would result in चित्तशुद्धि is a sure means to disaster. Neither will knowledge arise nor is there likelihood of अन्तःकरण attaining a level of purity needed any time soon. What is understood would only be what is thought to be understood, but not अविद्याविरोध ज्ञान। Bhagavatpadacharya says at multiple places that the rise of knowledge for one bereft of purity of the mind is impossible. Therefore, one should not treat श्रवण as the means to the same, akin to trying to dry wet wood by fire.
श्रीगुरुपादुकाभ्याम्
ॐ तत् सत्।
