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While going through the definition of each of these (rebirth, karma and caste), it becomes quite clear that they are highly inter connected.
Is there any scripture mentioning that they are inter related?
If yes, Why is it difficult to accept caste system ?
Krishna says in the Gita:
II. 42-44. O Partha, no resolute and unwavering thought is formed in the minds of those who are deeply attached to pleasure and power; who allow their discrimination to be stolen by away by the flowery words of the unwise; who permit their souls to be ridden with desires; who regard the attainment of heaven as the highest goal; and who take great delight in quoting the panegyric texts of the Vedas [ritualistic sections of the Vedas] and declare that besides these there is nothing. These texts promise rebirths as the reward of their action and lay down specific rites for the attainment of pleasure and power.
IX. 20. Those who know the three Vedas and drink the soma-juice and are purified from sin worship Me with sacrifices and pray for passage to heaven. They reach the holy world of Indra and enjoy in heaven the celestial pleasures of the gods.
Having enjoyed the vast heavenly world, they come back to the world of mortals when their merit is exhausted. Thus abiding by the injunctions of the three Vedas and desiring desires, they are subject to death and rebirth.
Those who worship the gods go to the gods, those who worship the manes go to the manes, those who worship the spirits go to the spirits, and those who worship Me come to Me.
For those who take refuge in Me, O Partha, though they be of sinful birth--women, vasiyas, and sudras--even they attain the Supreme Goal.
As Krishna indicates, anyone can attain to Moksha. If you do not work towards Moksha, but instead work for heaven, then rebirth is promised and there are no guarantees as to whether you will slowly rise up or slowly go down or stay the same.
See also Gita IV.21, IV.36, VIII.5-6., IX.20-21., IX.25, IX.28-30
The answer is yes.
Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.
Commentary by Sri Ramanujacharya:
The nature of Brahmanas, Ksatriyas, Vaisyas, and Sudras are due to their respective inherent dispositions. The meaning is that their past Karma has been the cause of determining births as Brahmanas etc. The Sattva and other Gunas are the result of such Karma. The Sattva-guna is born from the inherent nature of the Brahmana becoming dominant by suppressing the qualities of Rajas and Tamas. The quality of Rajas originates from the inherent nature of the Ksatriyas becoming dominant by suppressing qualities of Sattva and Tamas. Tamoguna arises from the inherent nature of the Vaisya, becoming dominant in a little way by suppressing Sattva and Rajas. The duties and works assigned to them according to the Gunas constituting their inherent nature, are expounded and allotted by the Sastras in the order described. For the Sastras analyse that the Brahmanas etc., possess such and such attributes and such and such are their duties and occupations.
Chandogya Upanishad 5/10/7
“Those whose conduct here on earth has been good will quickly attain some good birth as a brahmin, birth as a kshatriya, or birth as a vaisya. But those whose conduct here has been evil will quickly attain some evil birth—birth as a dog, birth as a pig, or birth as a chandala.”
If yes, why it is difficult to accept caste system?
Hindus and Hindu organisation nowadays think that because of this system only, we lose Hindu population to other religion.So they don't want this system.
I can say one thing for sure that cast you are born in has nothing to do with your eligibility for attaining moksha on that very birth .
This I would like to support with the Vyadha gita (part of mahabharata) where a Vyadha (Bucher) enlightens a yogi on the subject of Karma yoga .
This is the link to it : https://books.google.co.in/books?id=tTLVPYKTyFMC&pg=PA49&hl=en#v=onepage&q&f=false
