Re: [Advaita-l] A request for clarifications

[Nithin Sridhar]

Namaste, 

You might find it useful to go through my book 'Chatuh Shloki Manusmriti: An English Commentary' which discusses the question of Adhyayana, different methods, the question of Adhikara and prohibition, etc.

Shankaracharya's views on these issues are based on Smritis and other Dharmashastras.

Link to book- https://www.amazon.in/gp/aw/d/8119670914/

Regards,

Nithin S

On Fri, 24 Apr, 2026, 10:20 pm santosh mahapatra via Advaita-l, <adva...@lists.advaita-vedanta.org> wrote:

Esteemed Members,
Please accept my humble Pranams. For past several months I am going through an internal turmoil due to my inability to answer some questions raised by my 18 year old son regarding Adi Shankar's remarks prohibiting studies of Vedas and Vedanta by Women and Shudras.Can there be any spiritual interpretation to Adi Shankaracharya's such injunctions? I shall appreciate the responses from the learned members in this group. They will be very helpful to clarify his doubts.
Pranams,
Santosh           
 "Ego rules the world. People are helpless victims of their egos."-- Amma (Mata Amritanandamayi Devi, The Hugging Saint)      
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[Nithin Sridhar]

Namaste Raja Krishnamurthy ji, 

I dont think my email had any question. I merely shared link to my book which deliberates upon and clarifies many popular misconceptions including those related to Smritis, their purpose and function in Hindu Worldview. 

On Shankaracharya's position related to Manusmriti, it is very much different from your caricature. You might want to check out my talk on the topic available on Yoitube.

Regards,

Nithin 

On Fri, 24 Apr, 2026, 11:03 pm Raja Krishnamurti, <rajakris...@yahoo.com> wrote:

Thank you, Nitin. Here is my response to your question. Manusmriti (or Manava-dharma-shastra) is traditionally considered part of the Smriti literature within the broader framework of Sanatan Dharma (Hinduism), serving as an ancient legal text or Dharmashastra. However, it is not a foundational scripture on par with the Vedas or Bhagavad Gita, and its authority is heavily debated due to controversial, discriminatory content. Key details regarding the Manusmritis place in tradition include: Role as Law Book: It was composed roughly between 200 BCE and 200 CE as a text defining social duties, moral principles, and legal guidelines (Varnashrama Dharma). Controversy and Context: Many verses encourage rigid caste hierarchies, untouchability, and inferior status for women. As such, many modern practitioners do not consider it binding or a core part of their faith. Hierarchical Status: In Hindu philosophy, Smritis (remembered texts) are generally considered secondary to the Shruti (vedas - what is heard). Contradictory Nature: The text is believed to contain interpolations (additions) made over centuries, leading to many internal contradictions. Adi Shankara in his commentary to Bhagavad Gita O son of Prtha, ye api, even those; papayonayah syuh, who are born of sin;—as to who they are, the Bhagavan says— striyah, women; vaisyah, Vaisyas, tatha, as also; Sudras; te api, even they; yanti, reach, go to; the param, highest; gatim, Goal; vyapasritya, by taking shelter; mam, under Me—by accepting Me as their refuge. So, from these passages it is clear that Adi Shankara holds that women are eligible for moksha even without Vedic initiation. In other words, for women he does not treat Vedic study as a necessary precondition for liberation, which can be understood as a relaxation of the requirement to study the Vedas. Therefore it is not a discrimination towards women; it is a gracious exemption from an otherwise compulsory course of Vedic study. Sudras according to Upanishads who do not practice the sayings of Brahma Sutras Gita and Upanishads, the Prastaanatrayi, the principal documents or Shruthi’s and manusmrithi is man made smriti and therefore has a lesser value than the other three. With Om and Prem, Rajagopalan

Sent from Yahoo Mail for iPhone

[V Subrahmanian]

On Fri, Apr 24, 2026 at 10:20 PM santosh mahapatra via Advaita-l <adva...@lists.advaita-vedanta.org> wrote:

Esteemed Members,
Please accept my humble Pranams. For past several months I am going through an internal turmoil due to my inability to answer some questions raised by my 18 year old son regarding Adi Shankar's remarks prohibiting studies of Vedas and Vedanta by Women and Shudras.Can there be any spiritual interpretation to Adi Shankaracharya's such injunctions? I shall appreciate the responses from the learned members in this group. They will be very helpful to clarify his doubts.

Namaste

With regard to the eligibility to study the Veda, all the traditional schools are in agreement. The Smritis they cite are also the same. Even Vallabha and Nimbarka agree with the earlier Three Acharyas.  Here is a short article in English consisting of the Bhashyas, English translation and an image from Gautama Dharma Sutra: 

https://adbhutam.files.wordpress.com/2021/01/eligibility-to-the-study-of-the-veda.pdf

Adi Shankara never said "only a male who is a Brahmin renunciant can attain Moksha."

1. Brahma Sutra Bhashya 1.3.38:

येषां पुनः पूर्वकृतसंस्कारवशाद्विदुरधर्मव्याधप्रभृतीनां ज्ञानोत्पत्तिः, तेषां न शक्यते फलप्राप्तिः प्रतिषेद्धुम् , ज्ञानस्यैकान्तिकफलत्वात् । 'श्रावयेच्चतुरो वर्णान्'(म॰भा॰ १२-३२७-४९) इति चेतिहासपुराणाधिगमे चातुर्वर्ण्यस्याधिकारस्मरणात् । वेदपूर्वकस्तु नास्त्यधिकारः शूद्राणामिति स्थितम् ॥ ३८ ॥

The meaning of this is: People like Vidura and Dharmavyadha, who are non-Brahmins, are endowed with Knowledge (Jnana) in this birth due to the Samskara (impressions) of spiritual practice done in their previous births (as depicted in the Mahabharata). No one can deny that the fruit of that Knowledge — namely Moksha — is unavailable to them. Just as Mahabharata 12.327.49 says "it must be told to all four Varnas," anyone — regardless of gender or caste — can come to know the Supreme Truth (Paratattva) through the Itihasas and Puranas and thereby attain liberation. This is what Adi Shankara stated.

2. Mandukya Karika Bhashya 4.95:

Furthermore, in his commentary on Mandukya Karika 4.95, Adi Shankara states that even women and anyone else who comes to know this Supreme Truth will be the greatest Jnanis in the world:

अजे साम्ये परमार्थतत्त्वे एवमेवेति ये केचित् स्त्र्यादयोऽपि सुनिश्चिता भविष्यन्ति चेत् , त एव हि लोके महाज्ञानाः निरतिशयतत्त्वविषयज्ञाना इत्यर्थः ।

The meaning is: If anyone — including women — becomes firmly convinced of this birthless, equal Supreme Reality, they alone are the great Jnanis in the world, possessed of unsurpassed knowledge of the Truth.

Conclusion: Therefore, in Adi Shankara's philosophy, women and people of all Varnas have a path to attain Jnana and thereby reach liberation (Mukti).

warm regards

subbu

[Vikram Jagannathan]

Namaskaram Santosh ji,

Adding to what other esteemed members have said -

In brief, the traditional study of the Vedas and Vedānta has certain prerequisites, including vyākaraṇa, tarka-śāstra, dharma-śāstra, and related disciplines. Without some grounding in these prerequisites, a student may not be adequately prepared to study the Vedas or Vedānta effectively. This is similar to how the study of quantum mechanics presupposes prior knowledge of algebra, trigonometry, and calculus.

Therefore, the question is not a simple binary one. It also involves the student’s time, effort, attitude, discipline, and willingness to undertake the necessary preparation.

That said, I would first like to understand the main concern from your son’s perspective. Is he concerned that:
a. Women and śūdras are unable to receive knowledge and guidance regarding the karma, upāsanā, and jñāna sections?
b. Women and śūdras are unable to independently own or lead the performance of specific actions connected with the karma, upāsanā, and jñāna sections?
c. Such injunctions imply a lack of social equality and therefore encourage inequality or division within society?
d. Women and śūdras are considered ineligible for the highest goal, namely mokṣa or Bhagavān’s grace?

If the concern is a), then the traditional position is not that women and śūdras are left without guidance. Rather, guidance appropriate to their roles, responsibilities, and adhikāra is provided through knowledgeable members of the tradition. This is somewhat comparable to how we rely on doctors, lawyers, teachers, and other qualified persons for specialized guidance in their respective domains.

If b), then again, the traditional framework distinguishes between receiving guidance, performing one’s own duties, and taking ownership of specific ritual or scriptural functions. Certain roles may require specific qualifications, training, and authorization. For tasks that properly belong to women and śūdras within their own dharma, the appropriate guidance is given. For other tasks, the relevant adhikārins are identified according to the śāstric framework.

If c), this needs careful reframing. Equality does not necessarily mean that every person must be permitted to perform every function irrespective of preparation, qualification, or role. A random person cannot perform surgery merely in the name of equality; one must have the necessary training and authorization. Similarly, the traditional view is based on adhikāra, responsibility, and fitness for a given function. True equality, in this sense, means respect for every person’s dignity, responsibilities, and importance as an integral member of society. Inequality, hatred, or contempt toward any group would be a misunderstanding or misuse of the social order, not its proper spirit.

If d), then this is the key point. Swami Śaṅkarācārya clearly identifies the adhikārī for jñāna-mārga as one who possesses sādhana-catuṣṭaya, the fourfold qualification. Therefore, women and śūdras who possess these qualifications are eligible for brahma-jijñāsā. There is no absolute bar to mokṣa or Bhagavān’s grace. The development of sādhana-catuṣṭaya does not depend exclusively on formal Vedic study. It can also be cultivated through Purāṇas, Itihāsas, bhakti, dharma, satsanga, guru-upadeśa, and a life of inner refinement. Ultimately, what is required is a Guru, the Guru’s grace, inner maturity, and sincere readiness. In this ultimate sense, mokṣa is not denied to women or śūdras.

There is also another perspective offered by great modern mahātmās such as Swami Chinmayananda ji. They explain that the categorization of “women” and “śūdras” in certain contexts may also be understood not merely in terms of physical gender or birth, but in terms of mental and intellectual disposition, maturity, and readiness. For example, Swamiji’s commentary on the opening verses of Vivekacūḍāmaṇi clarifies this point. In light of this perspective, the traditional injunctions can be understood more carefully. They are not meant to deny spiritual worth or the possibility of mokṣa to anyone. Rather, they operate within a framework of adhikāra, preparation, responsibility, and guided progression. The highest spiritual goal remains open to all who have the required inner maturity and who receive the grace of Guru and Bhagavān.

prostrations,

Vikram

On Fri, Apr 24, 2026 at 11:50 AM santosh mahapatra via Advaita-l <adva...@lists.advaita-vedanta.org> wrote:

Esteemed Members,
Please accept my humble Pranams. For past several months I am going through an internal turmoil due to my inability to answer some questions raised by my 18 year old son regarding Adi Shankar's remarks prohibiting studies of Vedas and Vedanta by Women and Shudras.Can there be any spiritual interpretation to Adi Shankaracharya's such injunctions? I shall appreciate the responses from the learned members in this group. They will be very helpful to clarify his doubts.

[V Subrahmanian]

Here is the link that works for the article on 'Eligibility to study the Veda':

https://adbhutam.wordpress.com/wp-content/uploads/2022/10/eligibility-to-the-study-of-the-veda.pdf 

regards

On Fri, Apr 24, 2026 at 11:21 PM V Subrahmanian <v.subra...@gmail.com> wrote:

On Fri, Apr 24, 2026 at 10:20 PM santosh mahapatra via Advaita-l <adva...@lists.advaita-vedanta.org> wrote:

Esteemed Members,
Please accept my humble Pranams. For past several months I am going through an internal turmoil due to my inability to answer some questions raised by my 18 year old son regarding Adi Shankar's remarks prohibiting studies of Vedas and Vedanta by Women and Shudras.Can there be any spiritual interpretation to Adi Shankaracharya's such injunctions? I shall appreciate the responses from the learned members in this group. They will be very helpful to clarify his doubts.

Namaste

With regard to the eligibility to study the Veda, all the traditional schools are in agreement. The Smritis they cite are also the same. Even Vallabha and Nimbarka agree with the earlier Three Acharyas.  Here is a short article in English consisting of the Bhashyas, English translation and an image from Gautama Dharma Sutra: 

https://adbhutam.wordpress.com/wp-content/uploads/2022/10/eligibility-to-the-study-of-the-veda.pdf