Neo-Vedantists as we know, believe people of all varnas are eligible to study the Vedas. Notable examples of such people include the great Swami Vivekananda. However, Vedanta declares that Shudras are forbidden to study the Vedas:
And on account of the prohibition, in Smriti, of (the Sûdras') hearing and studying (the Veda) and (knowing and performing) (Vedic) matters. (Vedanta Sutras 1.3.38)
How do Neo-Vedantists such as Sarvepalli Radhakrishnan and Swami Vivekananda interpret this verse?
There is no direct reference to that verse in Complete Works and that's because Swami Vivekananda did not agree that Shudras are forbidden to study the Vedas.
Complete Works / Volume 6 / Epistles - Second Series / VIII:
The Achârya(Adi Shankara) could not adduce any proof from the Vedas to the effect that the Shudra should not study the Vedas. He only quotes ("The Shudra is not conceived of as a performer of Yajna or Vedic sacrifices.") (Tai. Samhita, VII. i. 1)
To maintain that when he is not entitled to perform Yajnas, he has neither any right to study the Upanishads and the like. But the same Acharya contends with reference to , ("Now then commences hence the inquiry about Brahman.") (Vedânta-Sutras, I. i. 1) that the word (Ath) here does not mean "subsequent to the study of the Vedas", because it is contrary to proof that the study of the Upanishad is not permissible without the previous study of the Vedic Mantras and Brâhmanas and because there is no intrinsic sequence between the Vedic Karma-kânda and Vedic Janâna-kânda. It is evident, therefore, that one may attain to the knowledge of Brahman without having studied the ceremonial parts of the Vedas. So if there is no sequence between the sacrificial practices and Jnana, why does the Acharya contradict his own statement when it is a case of the Shudras,by inserting the clause "by force of the same logic"? Why should the Shudra not study the Upanishad?
Complete Works / Volume 4 / Writings: Prose / What we Believe in:
Who wrote the Upanishads? Who was Râma? Who was Krishna? Who was Buddha? Who were the Tirthankaras of the Jains? Whenever the Kshatriyas have preached religion, they have given it to everybody; and whenever the Brahmins wrote anything, they would deny all right to others. Read the Gitâ and the Sutras of Vyâsa, or get someone to read them to you. In the Gita the way is laid open to all men and women, to all caste and colour, but Vyasa tries to put meanings upon the Vedas to cheat the poor Shudras. Is God a nervous fool like you that the flow of His river of mercy would be dammed up by a piece of meat? If such be He, His value is not a pie!
Complete Works / Volume 3 / Lectures from Colombo to Almora / My Plan of Campaign:
There are books where you read such fierce words as these: "If the Shudra hears the Vedas, fill his ears with molten lead, and if he remembers a line, cut his tongue out. If he says to the Brahmin, 'You Brahmin', cut his tongue out". This is diabolical old barbarism no doubt; that goes without saying; but do not blame the law-givers, who simply record the customs of some section of the community. Such devils sometimes arose among the ancients. There have been devils everywhere more or less in all ages. Accordingly, you will find that later on, this tone is modified a little, as for instance, "Do not disturb the Shudras, but do not teach them higher things". Then gradually we find in other Smritis, especially in those that have full power now, that if the Shudras imitate the manners and customs of the Brahmins they do well, they ought to be encouraged. Thus it is going on. I have no time to place before you all these workings, nor how they can be traced in detail; but coming to plain facts, we find that all the castes are to rise slowly and slowly.
As you can see, Swami Vivekananda was not of the view that Shudras are not eligible to study Vedas. He said even Adi Shankara couldn't find any such verse from Vedas which prohibits Shudras to study Vedas.
The above answer by Chinmay Sarupria is wrong. Here is the right answer:
The Taittiriya Samhita (VII, 1, 1) says the Shudra is unfit for sacrifices, which implies he is not eligible to read the Vedas because the Vedas deal almost entirely with sacrifices. And since the Shudra cannot study the Karma Kanda, he cannot study the Jnana Kanda, since the Jnana Kanda presupposes the Karma Kanda. Therefore, the shudra cannot meditate on the Brahma vidyas in the Jnana kanda.
The "Vedanta" means the "end of the Vedas" (after the Karma Kanda), and the idea is that you read the Vedas in order; you start with the karma kand, learn that the fruit of yajnas is limited, and then get a desire for Brahman and study the Jnana kand. So there is indeed a direct link between the karma kand and jnana kand.
Here is what Ramanujacharya says in his commentary on the Brahma Sutras:
- Then therefore the enquiry into Brahman. In this Sûtra the word 'then' expresses immediate sequence; the word 'therefore' intimates that what has taken place (viz. the study of the karmakânda of the Veda) constitutes the reason (of the enquiry into Brahman). For the fact is that the enquiry into (lit.'the desire to know') Brahman--the fruit of which enquiry is infinite in nature and permanent--follows immediately in the case of him who, having read the Veda together with its auxiliary disciplines, has reached the knowledge that the fruit of mere works is limited and non-permanent, and hence has conceived the desire of final release.
There are also countless references in the Smriti, Itihas, and Puranas compiled by sage Vedavyasa which state that Shudras are unfit to study the Vedas.
Here is what the Bhagavata Purana says:
1.4.25 - Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahābhārata for women, Shudras, and fallen Dvijas who are unqualified to study the Vedas.
