Prashnottara Vahini
Original in Telugu
Q. You were talking of a strict regimen; men too should follow this, is it not?
A. Of course! They too are made of flesh and blood, bones and nerves. They too are afflicted with illness. Isn’t it? Each and every person who is afflicted with bhavarogam (illness of the cycle of birth and death) is in need of this divyaushadham (Divine elixir). And, whoever takes this remedy, has to strictly follow the pathyam (regimen) too. Men or women, whoever neglects the pathyam, cannot get rid of the rogam (illness). Men cannot afford to say that they are free from following the pathyam. Even if they have had brahmopadesham (initiation into the spiritual path of Brahma-realisation), if they have not accomplished the group of six values, shama (control of mind), dama (control of sensory organs) and so on, and are not following the required discipline and spiritual practices, then they cannot save themselves from bhavarogam, whether they are men or women.
Q. But then, Swami, why do many scholars learned in the shastras declare that women have no right to acquire brahmavidya? What is the reason?
A. There is no meaning or sense at all in declaring that women are not entitled to brahmavidya. Vishnumurthy taught Bhudevi the glory of the Gita. As per gurugita, Parameshwara taught Parvati the brahmattattvam (the sacred knowledge of the Absolute). This is what the Gita means when it says, “Dharovacha” (Dhara spoke) and the gurugita means when it says, “Parvati Uvacha.” Besides, Eshwara initiated Parvati into yogashastram (Knowledge about Eight-fold Discipline) and mantrashastram (Knowledge about Mystical Sounds). The brihadaranyakopanishat mentions that Yagnyavalkya taught Maitreyi this very same brahmavidya. This is a well-known fact. Now, you can yourselves judge and draw your own conclusion, whether women are entitled to brahmavidya or not.
Q. There are some others, Swami, who declare that women are not entitled to brahmacharya and sanyasa. Is it true? Do the Vedas prohibit it?
A. The Vedas have two sections: karmakanda (the portion on Ceremonial Acts and Sacrificial Rites) and jnanakanda (the portion on Spiritual Wisdom). The karmakanda is for prakritajanulu (common man) and the jnanakanda is for vijnanis (the wise). There is no reference to men or women in connection with these. Prakritajanulu means ajnani (Ignorants), to whom karmakanda is prescribed. So, try to properly understand the vakyas (Statements) mentioned by the noble ones who are the knowers of atma. In the brihadaranyakopanishat we have mention of Gargi and Maitreyi who shine in the spiritual splendor of brahmacharya (chastity) and sanyasa (renunciation). In the mahabharata also, we have Subha (Sulabha) Yogini and other women who are ideal women, full of virtues.
Q. But, can women win brahmajnanam, even while leading grahastha, the householder’s life?
A. Why not? Chudala, Madalasa, and such other noble women were able to get brahmajnanam (Knowledge of Brahman) while in the grahastha stage of life (the householder status itself) and attained that auspicious Brahman who is one’s own Reality. You must have heard of these from the yogavasistham and the puranas. Then again, do not the upanishats declare that Katyayini, Sharingi, Sulabha, Vishwavara, Maitreyi, and others were adepts in brahmajnanam?
Q. Swami, are there any women who have attained brahmajnanam while in the grahastha stage? And any who attained it while in the sanyasa stage? And any who realized it while in the vanaprastha Stage? Are there women who got it in the brahmacharya stage of life?
A. Do not think that there are no women who have realized brahmajnanam while in any one of these stages. Chudala attained it while a grahastha; Sulabha Yogini won it while a sanyasini. Maitreyi attained it while in the vanaprastha stage of life. And Gargi got it in the brahmacharya stage. There were many other great women of Bharat who have achieved this height. Why, there are even today many who are of this great category. I simply mentioned some four names as an example because you came up with that question now; so, do not in the least lose enthusiasm thinking that just a few women have attained brahmajnanam. There is no need for loss of heart.
Q. When we have so many examples of women who have attained brahmajnanam, how is it that so many argue against it? Why do they impose limitations on women?
A. It is sheer absurdity to deny women the right to earn brahmajnanam. But in worldly matters, it is necessary that some rules and regulations are respected by them. Those regulations too are laid down only in the interests of dharma rakshana (Guarding of Dharma) and for loka kalyanam (Well-being of the world). For the sake of the upkeep of morals and for social health in the world, women have to be bound by them. They are feeble to maintain certain profound regular disciplines. They have some natural handicaps. That is the reason for these rules.
This does not mean any fundamental inferiority. Why, even pandits and men learned in the shastras acquire their jnana, through the reverential homage they pay to the Feminine Goddess, Saraswati. The patron Deity of vidya, as well as of Wealth and jnana are all three feminine; they are Saraswati, Lakshmi, and Parvati respectively. Even in customary correspondence, when women are addressed, they are referred to as, “To Lakshmi Samana” (To the one who is equivalent to Lakshmi in every way). You always speak of mata-pita, gowrishankara, lakshminarayana, sitarama, radhakrishna, etc. The masculine name is preceded by the feminine name. From this itself, you can gather how much reverence is paid to women here.
Q. The distinction between man and woman—do you condemn it as mithyajnana (baseless) or do you value it as atmajnana?
A. My dear fellow, the atma has no such distinction. It is nityashuddha buddha mukta svayamyoti (Eternal, Pure, Awakened, Liberated, and Self-illuminating). So, it (distinction between man and woman) can only be mithyajnana; it can never be atmajnana. Distinction between man and woman is purely based on upadhibhedam (the distinction between manifesting mediums). The atma is neither masculine, feminine nor neuter. It is the upadhibhedam that limits and deludes and that wears these distinct names.
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)
Brahmavidya and Women
Original in Telugu
Q. You were talking of a strict regimen; men too should follow this, is it not?
A. Of course! They too are made of flesh and blood, bones and nerves. They too are afflicted with illness. Isn’t it? Each and every person who is afflicted with bhavarogam (illness of the cycle of birth and death) is in need of this divyaushadham (Divine elixir). And, whoever takes this remedy, has to strictly follow the pathyam (regimen) too. Men or women, whoever neglects the pathyam, cannot get rid of the rogam (illness). Men cannot afford to say that they are free from following the pathyam. Even if they have had brahmopadesham (initiation into the spiritual path of Brahma-realisation), if they have not accomplished the group of six values, shama (control of mind), dama (control of sensory organs) and so on, and are not following the required discipline and spiritual practices, then they cannot save themselves from bhavarogam, whether they are men or women.
Q. But then, Swami, why do many scholars learned in the shastras declare that women have no right to acquire brahmavidya? What is the reason?
A. There is no meaning or sense at all in declaring that women are not entitled to brahmavidya. Vishnumurthy taught Bhudevi the glory of the Gita. As per gurugita, Parameshwara taught Parvati the brahmattattvam (the sacred knowledge of the Absolute). This is what the Gita means when it says, “Dharovacha” (Dhara spoke) and the gurugita means when it says, “Parvati Uvacha.” Besides, Eshwara initiated Parvati into yogashastram (Knowledge about Eight-fold Discipline) and mantrashastram (Knowledge about Mystical Sounds). The brihadaranyakopanishat mentions that Yagnyavalkya taught Maitreyi this very same brahmavidya. This is a well-known fact. Now, you can yourselves judge and draw your own conclusion, whether women are entitled to brahmavidya or not.
Q. There are some others, Swami, who declare that women are not entitled to brahmacharya and sanyasa. Is it true? Do the Vedas prohibit it?
A. The Vedas have two sections: karmakanda (the portion on Ceremonial Acts and Sacrificial Rites) and jnanakanda (the portion on Spiritual Wisdom). The karmakanda is for prakritajanulu (common man) and the jnanakanda is for vijnanis (the wise). There is no reference to men or women in connection with these. Prakritajanulu means ajnani (Ignorants), to whom karmakanda is prescribed. So, try to properly understand the vakyas (Statements) mentioned by the noble ones who are the knowers of atma. In the brihadaranyakopanishat we have mention of Gargi and Maitreyi who shine in the spiritual splendor of brahmacharya (chastity) and sanyasa (renunciation). In the mahabharata also, we have Subha (Sulabha) Yogini and other women who are ideal women, full of virtues.
Q. But, can women win brahmajnanam, even while leading grahastha, the householder’s life?
A. Why not? Chudala, Madalasa, and such other noble women were able to get brahmajnanam (Knowledge of Brahman) while in the grahastha stage of life (the householder status itself) and attained that auspicious Brahman who is one’s own Reality. You must have heard of these from the yogavasistham and the puranas. Then again, do not the upanishats declare that Katyayini, Sharingi, Sulabha, Vishwavara, Maitreyi, and others were adepts in brahmajnanam?
Q. Swami, are there any women who have attained brahmajnanam while in the grahastha stage? And any who attained it while in the sanyasa stage? And any who realized it while in the vanaprastha Stage? Are there women who got it in the brahmacharya stage of life?
A. Do not think that there are no women who have realized brahmajnanam while in any one of these stages. Chudala attained it while a grahastha; Sulabha Yogini won it while a sanyasini. Maitreyi attained it while in the vanaprastha stage of life. And Gargi got it in the brahmacharya stage. There were many other great women of Bharat who have achieved this height. Why, there are even today many who are of this great category. I simply mentioned some four names as an example because you came up with that question now; so, do not in the least lose enthusiasm thinking that just a few women have attained brahmajnanam. There is no need for loss of heart.
Q. When we have so many examples of women who have attained brahmajnanam, how is it that so many argue against it? Why do they impose limitations on women?
A. It is sheer absurdity to deny women the right to earn brahmajnanam. But in worldly matters, it is necessary that some rules and regulations are respected by them. Those regulations too are laid down only in the interests of dharma rakshana (Guarding of Dharma) and for loka kalyanam (Well-being of the world). For the sake of the upkeep of morals and for social health in the world, women have to be bound by them. They are feeble to maintain certain profound regular disciplines. They have some natural handicaps. That is the reason for these rules.
This does not mean any fundamental inferiority. Why, even pandits and men learned in the shastras acquire their jnana, through the reverential homage they pay to the Feminine Goddess, Saraswati. The patron Deity of vidya, as well as of Wealth and jnana are all three feminine; they are Saraswati, Lakshmi, and Parvati respectively. Even in customary correspondence, when women are addressed, they are referred to as, “To Lakshmi Samana” (To the one who is equivalent to Lakshmi in every way). You always speak of mata-pita, gowrishankara, lakshminarayana, sitarama, radhakrishna, etc. The masculine name is preceded by the feminine name. From this itself, you can gather how much reverence is paid to women here.
Q. The distinction between man and woman—do you condemn it as mithyajnana (baseless) or do you value it as atmajnana?
A. My dear fellow, the atma has no such distinction. It is nityashuddha buddha mukta svayamyoti (Eternal, Pure, Awakened, Liberated, and Self-illuminating). So, it (distinction between man and woman) can only be mithyajnana; it can never be atmajnana. Distinction between man and woman is purely based on upadhibhedam (the distinction between manifesting mediums). The atma is neither masculine, feminine nor neuter. It is the upadhibhedam that limits and deludes and that wears these distinct names.