The Vedas bring the idea of Varnasrama-dharma, a perfect system of social division based on work and qualification. This is a divine system described by Krsna in the Bhagavad-Gita (4.13): “According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.”
The idea of Varnasrama is frequently confused with the hereditary caste system, but these two systems are actually diametrically opposite. The caste system is based on hereditary privileges, while true Varnasrama is based on training and qualification.
Of the four classes, Brahmanas, Ksatriyas, and Vaishyas are considered to possess the necessary qualifications to study the Vedas, while Sudras are excluded from studying it due to their lack of qualifications. At first, this may appear as a discriminatory idea, but that’s not the point. When it’s affirmed that the Sudras are not qualified to study the Vedas, the understanding is that they should progress and become qualified by going through the appropriate process, and not that they should remain eternally in ignorance.
Most people nowadays, especially in Western countries, lack the purity and higher qualication of the Brahmanas, Ksatriyas, or even Vaisyas. Therefore, most of them are Sudras or less than Sudras in terms of qualification. However, this is not determined by birth and can be changed by the appropriate training. When a person accepts to follow the four regulative principles and chant the specified number of rounds of the Hare Krsna Maha-Mantra, as well as undergo spiritual training under the spiritual master, he can be initiated as a Brahmana and thus become qualified to worship the Lord and study the Vedas, regardless of his situation at birth.
There is a topic in the Vedanta Sutra, composed of the sutras 1.3.34 up to 1.3.38, that deals with the issue of Sudras being qualified or not to study the Vedas.
The discussion is based on a passage from the Chāndogya Upaniṣad (4.1.1-5) which narrates the story of Janaśruti Pautrāyaṇa, who although called a Sudra was afterward trained in the Vedas by Raiṅka Muni.
The passage starts with the words “janasrutir ha pautrayanah” (There was a man named Janasruti Pautrayana). This story narrates how after hearing some insulting words spoken by two swams, Janaśruti became afflicted and approached Raiṅka Muni with presents, asking to be trained in the Vedas. Raiṅka Muni initially rejected him, calling him a sudra: “Raiṅka replied, away with your necklace and chariots, O sudra! Let your cows remain with you.”
Rejected in this way and called a Sudra, Janasruti came back with more wealth, cows, chariots, and even his daughter as a present for the sage. However, Raiṅka again called him a sudra, saying: “Do you hope to gain this knowledge through these means?”
However, he eventually agreed and trained him in the science of the Vedas.
A question could be raised based on this story: Since Raiṅka Muni eventually agreed to teach Janasruti, despite having at first called him a sudra, does it mean Sudras are also qualified to study Vedic knowledge? There are certain other passages that can be used to sustain this thesis, such as Vidhura (who is sometimes counted as a Sudra being born of a maidservant) being described as a knower of the Vedas.
To this, Vyasadeva answers: śug asya tad-anādara-śravaṇāt tadādravaṇāt sūcyate hi (Vedanta Sutra 1.3.34). In this passage, Janasruti is called “sudra” in the sense of being afflicted. The word is a combination of “suk” (unhappy) and “dru” (he who ran). It thus denotes that being unhappy he ran to Raiṅka, and not that he is a Sudra. When the sage referred to Janasruti as “sudra” he simply referred thus to the fact that he ran to him when afflicted. In reality, Janasruti was a Ksatriya, and thus this thesis has no sustenance.
A person who is born a Sudra can be accepted by the spirtual master and become eligible to study the Vedas if he attains the necessary qualification, but nowhere in the scriptures is it accepted that a person without qualification may study the Vedas.
Vidura, for example, although born from a maidservant is nothing less than the incarnation of Yamaraja, who was born a Sudra because of a curse.
Another meaning is that although the four Vedas (which deal mainly with mantras and ceremonies) can be only studied by qualified Brahmanas, Ksatriyas, and Vaishyas, other literature, such as the Mahabharata and the Puranas don’t require special qualifications and can thus be studied by all persons, regardless of social class or level of qualification. Among all the Puranas, the Srimad Bhagavatam is considered supreme, because it teaches directly about devotional service to the Lord, which is the ultimate conclusion of the Vedas.
Similarly, although the Vedic mantras can be chanted only by twice-borns, people who attained the necessary qualifications, the chanting of the Hare Krsna Maha-Mantra can be performed for everyone, regardless of gender, age, social class, or any other material designation. In this way, although it is a fact that the Vedas can be studied only by persons who attain the status of a twice-born, the simple process of Krsna Consciousness, based on chanting the holy names, discussing the Srimad Bhagavatam and taking prasadam can be easily practiced by everyone.
This point is not directly discussed by Vyasadeva in the Vedanta Sutra, but it is clearly explained in the Srimad Bhagavatam, which is the authorized commentary to it. In the 1st canto, for example, it is described how Marada Muni attained perfection in his previous life, although born as the son of a maidservant by serving great sages and hearing about the Srimad Bhagavatam from them. Similarly, in the 6th canto, it is described how the sinful Ajamila was saved from arrest by the Yamadutas and ultimately attained liberation by just chanting the holy name of Lord Narayana a single time.
Yamaraja, who is known throughout the universe as the greatest authority in the matters of Dharma, or religious principles, declared to his servants, the Yamadutas:
“Lord Brahmā, Bhagavān Nārada, Lord Śiva, the four Kumāras, Lord Kapila [the son of Devahūti], Svāyambhuva Manu, Prahlāda Mahārāja, Janaka Mahārāja, Grandfather Bhīṣma, Bali Mahārāja, Śukadeva Gosvāmī and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhāgavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.
Text 22: Devotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living entity in human society.
Text 23: My dear servants, who are as good as my sons, just see how glorious is the chanting of the holy name of the Lord. The greatly sinful Ajāmila chanted only to call his son, not knowing that he was chanting the Lord’s holy name. Nevertheless, by chanting the holy name of the Lord, he remembered Nārāyaṇa, and thus he was immediately saved from the ropes of death.” (SB 6.3.20-23)
He then continues by explaining about the potency of chanting the holy names:
“Therefore it should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities. This is the only process recommended for relief from sinful reactions. Even if one chants the holy name of the Lord with improper pronunciation, he will achieve relief from material bondage if he chants without offenses. Ajāmila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Nārāyaṇa.
Because they are bewildered by the illusory energy of the Supreme Personality of Godhead, Yājñavalkya and Jaimini and other compilers of the religious scriptures cannot know the secret, confidential religious system of the twelve mahājanas. They cannot understand the transcendental value of performing devotional service or chanting the Hare Kṛṣṇa mantra. Because their minds are attracted to the ritualistic ceremonies mentioned in the Vedas — especially the Yajur Veda, Sāma Veda and Ṛg Veda — their intelligence has become dull. Thus they are busy collecting the ingredients for ritualistic ceremonies that yield only temporary benefits, such as elevation to Svargaloka for material happiness. They are not attracted to the saṅkīrtana movement; instead, they are interested in dharma, artha, kāma and mokṣa.
Considering all these points, therefore, intelligent men decide to solve all problems by adopting the devotional service of chanting the holy name of the Lord, who is situated in everyone’s heart and who is a mine of all auspicious qualities. Such persons are not within my jurisdiction for punishment. Generally they never commit sinful activities, but even if by mistake or because of bewilderment or illusion they sometimes commit sinful acts, they are protected from sinful reactions because they always chant the Hare Kṛṣṇa mantra.” (SB 6.3.24-26)
One could question why the majority of the verses in the Vedas describe auspicious ceremonies and rituals if one can achieve liberation and ultimately love of Godhead just by chanting the holy names and studying Srimad Bhagavatam. The point is that there are different classes of people. Most are just interested in staying in this world and attaining material prosperity or a better position in the next life by performing pious fruitive activities, and thus most of the Vedas are dedicated to teaching that, offering these people a gradual path for advancement. Fruitive activities and ceremonies however can award positive results only when properly performed, and therefore there is a need for qualified Brahmanas who can chant the mantras and perform the rituals.
The process of Krsna Consciousness, however, is not designed to increase one’s good karma, but to destroy all karma, good and bad, opening one’s way back to Godhead. In the age we live, this is the only effective process of self-realization.