वेदे विश्वासटिप्पन्यः

Source: TW

Limitation

The गायत्री-मन्त्र is a वैदिक-मन्त्र. All वैदिक-मन्त्र-s, as a general rule, require the following:

One has to be of त्रैवर्णिक descent. (From various sources, one surmises that the adhikāra for veda comes from being descended from a ṛṣi with whom the veda is associated.)
One has to undergo उपनयन to become a द्विज.
One must acquire that वेदमन्त्र from a गुरु, who himself has satisfied all 3 conditions.

If a SC follows all the vidhis then ?

What exactly do you want here? Who seeks approval to recite mantras? Show me the brāhmaṇa boogeyman to put a tape over one’s mouth for reciting mantras?

There is always some guidance as to who has adhikāra for a mantra. If you have no regard for that, then don’t bother.

Rationale

No, the rationale is there. I’m just saying that they never bothered to put it in coherent words because the veda was always directed to insiders; to whom it did not have to explain. The rationale is unbroken ārṣeyatvam. If you see my linked thread, you will find that the taittirīya-sam̐hitā clearly states that it is important for the names of one’s ṛṣi-s to be invoked during the yajña, as it preserves a divine connection with the ritual.

This is why, in a śrauta sacrifice, the ṛgvedī ṛtvij (known as the hotā) will first describe the sacrificer (yajamāna) as one descended from his pravara-ṛṣi-s in the oldest to youngest order. Then, the yajurvedī-ṛtvij (the adhvaryu) will address the yajamāna as one filled/possessed with/of the same pravara-ṛṣi-s, in the backwards order (from latest to oldest).

And you see this same idea in the very upanayana ceremony, where the person receives the upavīta (janeu). He has to wear a mekhalā (a waist-girdle); which has as many knots as one’s pravara-ṛṣi-s (1, 3, 5 or 7). And when a properly initiated dvija does his daily vaidika-sandhyāvandana rite or when he sees an elder, he has to greet with what one calls the abhivādana (wherein he introduces himself, in the 1st person, as one descended from his pravara-ṛṣi-s).

The essential idea is to preserve the divine connection between oneself & the divine ṛṣi-s, from whom one receives his descent; so that the rites performed become whole & flawless.

So, the tātparya is there. The question is, are you interested in internalizing the rationale of the tradition? Or do you (general you) want to keep protesting against it?

See separate note on ritual reality here .