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dvitīyaṁ prāpyānupūrvyāj janmopanayanaṁ dvijaḥ |
vasan guru-kule dānto brahmādhīyīta cāhutaḥ ||
(Śrīmad Bhāgavatam: 11.17.22)

“After receiving in sequence the second birth, the upanayana [-saṁskāra], and being invited [by a guru], a twice-born (dvija) should dwell in the house of the guru, be disciplined, and study the Veda.”

mātur yad agre jāyante dvitīyaṁ mauñji-bandhanāt |
brāhmaṇa-kṣatriya-viśas tasmād ete dvijāḥ smṛtāḥ ||
(Yājñavalkya-smṛti: 1.39)

“Since they are born first from a mother [i.e., by way of seminal birth] and second by the tying of mauñji [i.e., the upanayana-saṁskāra, which involves a ritual in which mauñji, a type of cane grass, is tied as a girdle around the initiate’s waist], these brāhmaṇas, kṣatriyas, and vaiśyas are known as the twice-born (dvijas).”

mātur agre’dhi-jananaṁ dvitīyaṁ mauñji-bandhane |
tṛtīyaṁ yajña-dīkṣāyāṁ dvijasya śruti-codanāt ||
(Manu-smṛti: 2.169)

“As per the precept of the Śruti, a twice-born’s birth is first from a mother, second by the tying of mauñji [i.e., the upanayana-saṁskāra, which involves a ritual in which mauñji, a type of cane grass, is tied as a girdle around the initiate’s waist], and the third by yajña-dīkṣā [i.e., initiation into performance of Vedic sacrifice].”

janmanā brāhmaṇo jñeyaḥ saṁskārair dvija ucyate |
vidyayā yāti vipratvaṁ tribhiḥ śrotriya-lakṣaṇam ||
(Yājñavalkya; cited in Laghu Vaiṣṇava-toṣaṇī-ṭīkā and Vaiṣṇavānandinī-ṭīkā on Śrīmad Bhāgavatam: 10.16.2)

“One is to be known as a brāhmaṇa by birth. One is called a twice-born by saṁskāras. One attains vipratva [i.e., the status of being a vipra, a learned person] by learning. The characteristic of a śrotriya [i.e., one who is conversant in the Veda] is by these three [i.e., one who is born in a brāhmaṇa family, receives the necessary saṁskāras, and attains the necessary learning is accepted as being śrotriya, that is, conversant in the Vedas].”

na brāhmaṇān me dayitaṁ rūpam etac catur-bhujam |
sarva-vedamayo vipraḥ sarva-devamayo hy aham ||
duṣprajñā aviditvaivam avajānanty asūyavaḥ |
guruṁ māṁ vipram ātmānam arcādāv ijya-dṛṣṭayaḥ ||
(Śrīmad Bhāgavatam: 10.86.54–55)

“[Bhagavān Śrī Kṛṣṇa:] This four-armed form of mine is not dear [to me] more so than a brāhmaṇa since a brāhmaṇa is constituted of all the Vedas and I am constituted of all the devas. Not understanding this, detractors [of brāhmaṇas] lacking insight, who are seers of worshipability [only] in the deity and so on [i.e., not in the brāhmaṇa], disregard the brāhmaṇa—the guru, me, the Self [i.e., they disregard the brāhmaṇa, who is worshipable just by virtue of his caste, and even more worshipable because (1) he is the guru, that is, the teacher of all other castes in society, (2) he is me, that is, non-different from me by virtue of being a paramount dwelling place (adhiṣṭhāna) of mine, and (3) he is the Self, that is, a form of the Supreme Self (Paramātmā)].”