Prashnottara Vahini
Original in Telugu
Q: Swami, of the four ashramas (stages of life), the brahmacharya (student learning sacred scriptures and who practices chastity), the gruhastha (householder), the vanaprastha (retirement to the forest by withdrawing from the duties of a householder), and the sannyasa (renunciation of the world in pursuit of Self-knowledge), which is basically important?
A: As all living things are dependent on the pranavayu (life-giving breath), so all ashramas are dependent on the gruhastha. It is the gruhastha who provides food and drink to the rest and fosters them. Gruhastha promotes the study of the Vedas. So, the gruhastha ashrama is the most important. In the shrutis, the Narada Parivrajakopanishat and in the Manu Dharma shastra, it is declared that the gruhastha who strictly adheres to his svadharma (one's Dharma following one's varna and ashrama) is superior.
Q: But, Swami, some great sages say that the sannyasi is superior to the gruhastha; how far is this correct?
A: Whatever be the ashrama, if the person follows the Dharma laid down for that stage and carries it out in practice and steadfastly with intense self-effort and yearns for Liberation, he can get it (atma-jnanam); there is no doubt. To win atma-jnanam, one need not prefer this ashrama to that. All are capable of securing it. There is no superior or inferior. It is only conduct and character that can be labeled as superior and inferior.
Q: Swami! They say that the gruhastha ashrama binds while brahmacharya and sannyasa liberate. How did that opinion arise?
A: I will not agree with that. Why, a gruhastha who earns money by lawful means, he who honors his guests, who serves and pleases his fellowmen, attains liberation along with the shastrajnas (those acquainted with systematic study of shastras) and the tattvajnananisthas (those who are well established in the knowledge of Fundamental Truth or Reality). No one can cross the ocean of birth and death because he is a sannyasi or brahmachari. High ancestry, attainments in asceticism, the status of a monk, profound scholarship—nothing will help by itself if he fails to pursue his svadharma (adhering to one's Dharma following one's varna and ashrama). Without following svadharma, even the study of scriptures, like the Veda or the Bhagavad-gita, Ramayana, Bhagavata, or following spiritual practices of japa and dhyana will not liberate him irrespective of his ashrama, be it a gruhastha or a sannyasa.
Q: Swami! What virtues should persons in each of these four ashramas cultivate, in order that they may be saved?
A: There are ten virtues which together comprise the basic Dharma of the aspirants of all the four stages of life: dama (self-control of external organs of senses and actions), asteya (non-stealing), dhi (supreme intellect), vidya (deep study of the knowledge of the Self), satya (adhering to Truth and to the Absolute reality, and going beyond the objective world), indriyanigraha (self-control of inner instruments, mind), shaucha (purity, both internally and externally), kshama (patience, especially in adverse situations), dhriti (perseverance towards the goal of higher purpose of life), and akrodha (no anger). These ten, all persons must cultivate, whatever their ashrama. They are enough to save you, in whichever ashrama you are in. And, if one has not acquired them, his life is a waste, whatever be his ashrama. There is nothing superior to one's nityanushthana (svadharma along with constant practice or adherence to these qualities). It is this very thing (nityanushthana) that Lord Krishna told Arjuna, in reply to his question. Don’t you know what Lord Krishna said?
Q: Swami, you said that this nityanushthana was told to Arjuna by Lord Krishna. What exactly was told by Lord Krishna about it?
A: Krishna said: "The highest stage of moksha (liberation), that is attained by sankhya yogis (the ones who are adepts in the path of jnana), is also attained by those who are adepts at nishkama karma yoga (‘Yoga of Selfless Karma’ wherein one renounces the fruits of one’s action). Both types of yogas yield the self-same result. So, the wise man who realizes this truth is a truly enlightened one and is said to have found out the Reality. There is no difference in this between the gruhastha and the sannyasi. It is possible for everyone to attain moksha; but, what is needed is samyaganushthana (right practice and sincere endeavor), and it does not matter in which ashrama people are in. This requires the renouncing of desires, the giving up of ahamkara (egoism) and mamakara (my-ness, the sense of possession), even the discarding of active thinking, and always being in single-pointed contemplation of the brahma-tattva. Such vijnani (wise person) is free from all grief and attains paramashanti (supreme peace). O Arjuna! The wise man who has won this height can never be deluded by the false and the temporary. Even if at the last moment of his life one is able to attain brahmanishtha (engaged in the constant contemplation of the Absolute, God), then he is certain to be liberated from the cycle of birth and death." The principles taught through gita are common and applicable to all, irrespective of jati (class), mata (religion) and ashrama (stage of life).
Q: Then why were these jatis (classes), these varnas (caste system), these ashramas (stages of life), established?
A: They are established for the sake of deha dharmas (prescribed code of conduct pertaining to the body). They are not for the sake of atma dharma (nature of atma - sat, chit, ananda). Without adhering to deha dharmas properly, one can never comprehend atma dharma. In order to facilitate the adherence to deha dharmas properly, jati, mata, varna and ashramas were defined and established. This helped in laying the paths for the people to follow, in order to reach the final goal. That is the reason why tattvavettas (wise men who grasped the Basic Reality) accepted and honored these. Realizing the Truth, they indicated that sat, chit and ananda (being, awareness and bliss) are the three svarupa-lakshanas (essential, intrinsic characteristics by implication) of the atma dharma. From this, it is evident that only atmashuddhi (self-purification) leads to moksha (liberation), that is nityananda (eternal blissfulness). Persons who have the shuddharupa manastattva (purified nature of mind), whatever their varna or ashrama, they become free from all pratibandhakas (obstructions) and attain moksha because they have got antahkarana shuddhi (mental purity) which is the necessary qualification for vijnana (fully assimilated knowledge); that is what the shastras too declare. Those who have raga and dvesha (attachment and hatred), even if they dwell in the vanam (forest), they will meet only doshas (defects or malignancies). Even if one is leading the gruhastha life, if he has achieved panchendriya nigraham (victory over the five senses), he is a real tapasvi (ascetic). If engaged in karma (actions) which are not harmful or condemned, he is entitled to become a jnani (spiritually wise person) wherever or whichever stage of life he is in. For the one who is free from raga (attachments), his home itself is the tapovan (place of penance, hermitage). Then, even by being with the family (householder), by performing prescribed actions (Dharma), by earning riches (artha), and by engaging in yajna, yaga and similar sacrificial rituals (kama), he can also attain mukti (liberation). One should understand that the one and only means of moksha (liberation) is atmashuddhi (absolute purity of the self).
Index
Preface
The Human Body and the Indriyas
The Fourteen Lokas
The Four Ashramas
Moksham and Karma
Vidya and Bhakti
Obstacles to Moksham
The Pancha Kosas
Yogam and Moksham
Jnanam and Yogam
Brahmavidya and Women
Ashramas and Varnas
The Shastras and Sannyasa
Mantra and Japa
Tapas
Astanga Yoga (The Eightfold Path of Yoga)
Ashramas and Varnas
Original in Telugu
Q: Swami, of the four ashramas (stages of life), the brahmacharya (student learning sacred scriptures and who practices chastity), the gruhastha (householder), the vanaprastha (retirement to the forest by withdrawing from the duties of a householder), and the sannyasa (renunciation of the world in pursuit of Self-knowledge), which is basically important?
A: As all living things are dependent on the pranavayu (life-giving breath), so all ashramas are dependent on the gruhastha. It is the gruhastha who provides food and drink to the rest and fosters them. Gruhastha promotes the study of the Vedas. So, the gruhastha ashrama is the most important. In the shrutis, the Narada Parivrajakopanishat and in the Manu Dharma shastra, it is declared that the gruhastha who strictly adheres to his svadharma (one's Dharma following one's varna and ashrama) is superior.
Q: But, Swami, some great sages say that the sannyasi is superior to the gruhastha; how far is this correct?
A: Whatever be the ashrama, if the person follows the Dharma laid down for that stage and carries it out in practice and steadfastly with intense self-effort and yearns for Liberation, he can get it (atma-jnanam); there is no doubt. To win atma-jnanam, one need not prefer this ashrama to that. All are capable of securing it. There is no superior or inferior. It is only conduct and character that can be labeled as superior and inferior.
Q: Swami! They say that the gruhastha ashrama binds while brahmacharya and sannyasa liberate. How did that opinion arise?
A: I will not agree with that. Why, a gruhastha who earns money by lawful means, he who honors his guests, who serves and pleases his fellowmen, attains liberation along with the shastrajnas (those acquainted with systematic study of shastras) and the tattvajnananisthas (those who are well established in the knowledge of Fundamental Truth or Reality). No one can cross the ocean of birth and death because he is a sannyasi or brahmachari. High ancestry, attainments in asceticism, the status of a monk, profound scholarship—nothing will help by itself if he fails to pursue his svadharma (adhering to one's Dharma following one's varna and ashrama). Without following svadharma, even the study of scriptures, like the Veda or the Bhagavad-gita, Ramayana, Bhagavata, or following spiritual practices of japa and dhyana will not liberate him irrespective of his ashrama, be it a gruhastha or a sannyasa.
Q: Swami! What virtues should persons in each of these four ashramas cultivate, in order that they may be saved?
A: There are ten virtues which together comprise the basic Dharma of the aspirants of all the four stages of life: dama (self-control of external organs of senses and actions), asteya (non-stealing), dhi (supreme intellect), vidya (deep study of the knowledge of the Self), satya (adhering to Truth and to the Absolute reality, and going beyond the objective world), indriyanigraha (self-control of inner instruments, mind), shaucha (purity, both internally and externally), kshama (patience, especially in adverse situations), dhriti (perseverance towards the goal of higher purpose of life), and akrodha (no anger). These ten, all persons must cultivate, whatever their ashrama. They are enough to save you, in whichever ashrama you are in. And, if one has not acquired them, his life is a waste, whatever be his ashrama. There is nothing superior to one's nityanushthana (svadharma along with constant practice or adherence to these qualities). It is this very thing (nityanushthana) that Lord Krishna told Arjuna, in reply to his question. Don’t you know what Lord Krishna said?
Q: Swami, you said that this nityanushthana was told to Arjuna by Lord Krishna. What exactly was told by Lord Krishna about it?
A: Krishna said: "The highest stage of moksha (liberation), that is attained by sankhya yogis (the ones who are adepts in the path of jnana), is also attained by those who are adepts at nishkama karma yoga (‘Yoga of Selfless Karma’ wherein one renounces the fruits of one’s action). Both types of yogas yield the self-same result. So, the wise man who realizes this truth is a truly enlightened one and is said to have found out the Reality. There is no difference in this between the gruhastha and the sannyasi. It is possible for everyone to attain moksha; but, what is needed is samyaganushthana (right practice and sincere endeavor), and it does not matter in which ashrama people are in. This requires the renouncing of desires, the giving up of ahamkara (egoism) and mamakara (my-ness, the sense of possession), even the discarding of active thinking, and always being in single-pointed contemplation of the brahma-tattva. Such vijnani (wise person) is free from all grief and attains paramashanti (supreme peace). O Arjuna! The wise man who has won this height can never be deluded by the false and the temporary. Even if at the last moment of his life one is able to attain brahmanishtha (engaged in the constant contemplation of the Absolute, God), then he is certain to be liberated from the cycle of birth and death." The principles taught through gita are common and applicable to all, irrespective of jati (class), mata (religion) and ashrama (stage of life).
Q: Then why were these jatis (classes), these varnas (caste system), these ashramas (stages of life), established?
A: They are established for the sake of deha dharmas (prescribed code of conduct pertaining to the body). They are not for the sake of atma dharma (nature of atma - sat, chit, ananda). Without adhering to deha dharmas properly, one can never comprehend atma dharma. In order to facilitate the adherence to deha dharmas properly, jati, mata, varna and ashramas were defined and established. This helped in laying the paths for the people to follow, in order to reach the final goal. That is the reason why tattvavettas (wise men who grasped the Basic Reality) accepted and honored these. Realizing the Truth, they indicated that sat, chit and ananda (being, awareness and bliss) are the three svarupa-lakshanas (essential, intrinsic characteristics by implication) of the atma dharma. From this, it is evident that only atmashuddhi (self-purification) leads to moksha (liberation), that is nityananda (eternal blissfulness). Persons who have the shuddharupa manastattva (purified nature of mind), whatever their varna or ashrama, they become free from all pratibandhakas (obstructions) and attain moksha because they have got antahkarana shuddhi (mental purity) which is the necessary qualification for vijnana (fully assimilated knowledge); that is what the shastras too declare. Those who have raga and dvesha (attachment and hatred), even if they dwell in the vanam (forest), they will meet only doshas (defects or malignancies). Even if one is leading the gruhastha life, if he has achieved panchendriya nigraham (victory over the five senses), he is a real tapasvi (ascetic). If engaged in karma (actions) which are not harmful or condemned, he is entitled to become a jnani (spiritually wise person) wherever or whichever stage of life he is in. For the one who is free from raga (attachments), his home itself is the tapovan (place of penance, hermitage). Then, even by being with the family (householder), by performing prescribed actions (Dharma), by earning riches (artha), and by engaging in yajna, yaga and similar sacrificial rituals (kama), he can also attain mukti (liberation). One should understand that the one and only means of moksha (liberation) is atmashuddhi (absolute purity of the self).