Prashnottara Vahini
Original in Telugu
Q: Swami, you have been saying that Jnana is essential. Well, what exactly is the function of Jnana?
A: Jnana makes you realize the Atma-swarupam, that is to say, your Svaswarupa (own Reality).
Q: What is the condition or state of a person who has no Yoga?
A: He is like a lame man.
Q: And, if a person has no Jnana?
A: He is like a blind man.
Q: Swami, you mentioned that Yoga destroys all Dosas (demerits, defects, or sins). How does that happen?
A: Can rice become eatable unless it is boiled over a fire? Likewise, by Yoga and other disciplines, the Chitta (Mind) becomes pure, that is to say, it is heated up (Tapta) to destroy the impurities. Moreover, Yoga and Jnana are like oil and flame. The oil is Yoga and Jnana is the illumining flame of the lamp.
Q: Swami! There are so many teaching Vedanta now. Have they all realized this Truth, experienced this Reality?
A: How can this be said so easily? Those who experience such state of Reality and teach about it are required to have Hridaya Shuddhi (Purity of Heart), Chitta-Shuddhi (Purity of Mind), and Paramatma Vishayika Jnana (Knowledge of the Inherent and Immanent Paramatma). Only those with these qualities can teach about Vedanta irrefutably and experience its profound Truths.
Q: The teaching by those who have no such qualities, will it benefit to a certain extent at least?
A: Fine descriptions of the various delicacies and tasty dishes will not satisfy the hungry man. The Vedanta which stops with words is like that. It has to be experienced, in order to satisfy oneself. Again, listening without eagerness to learn is also ineffective. Unless the teacher has detachment from sense-objects, his teaching about Vedanta is but a parrot talk. And, those who come to listen, without eagerness to learn and benefit, are said to be engaged only in showy demonstrations.
Q: Swami, you say that Hridaya Shuddhi, Chitta-Shuddhi, and Paramatma Vishayika Jnana are essential. Then, of what use is Sadhana done through this Pancha Bhautika Shariram (physical body composed of the Five Elements)? Is it not enough if one acquires the Jnana of Svaswarupa (one’s reality)?
A: Wonderful fellow! Simply because the rudder is essential to cross the river, can you take it that the safety of the boat is unnecessary? How can you cross the river with the rudder alone? If you go through the Vedanta Shastras, you will realize that the first thing is to believe that the Lord has conferred upon you the body as a boat to cross the sea of Samsara (cycle of birth and death), and Chitta (Mind) as the rudder is an essential part of the boat. Svaswarupa Jnana (knowledge of one’s reality) is the rudder really. To acquire Svaswarupa Jnana, Anushthana (practices or austerities) and Nishta (discipline) concerning the body are also essential. So, in order to attain Svaswarupa Jnana which is not so easily attainable and imperceptible, Sadhanas that are done both through the body and the mind are very essential.
Q: Another doubt afflicts me, Swami. Talking of physical disciplines, may I know whether Brahmavidya (Knowledge of the Absolute) makes any distinction between male and female?
A: Well, my boy! This boat, compared to the body, has no such distinction. Brahmavidya and Chitta-Shuddhi do not depend on gender at all. Gender distinction is purely associated with the transactional world. All who are ill have the right to take the remedy that cures, is it not? So too, all who are suffering from Bhava-roga (illness of the cycle of birth and death) have the right to Brahmavidya, the specific drug that will cure it. It may be that not all can afford to have access to that wonder drug; but, you cannot argue that you are qualified enough to access the medicine called Brahmavidya, despite your unaffordability.
Q: Why, Swami, some Vedanta scholars say that women have no authority to learn or practice Brahmavidya? The boats are not of the same nature, it seems.
A: My child! As I have said, all have equal rights to the specific. But, one has to follow Pathyam (regimen) in order that the remedy might act upon the system. Brahma Bhavana or the contemplation of the essential basis of oneself is the remedy. Along with that remedy, the spiritual regimen of regular practices without fail, Jnana, Vairagya, and such other Gunas [group of six Gunas - Shama (mind-control), Dama (control of external senses), Uparati (calmness of mind), Titiksha (equanimity towards dualities), Shraddha (unwavering faith in Guru and Scriptures), Samadhana (Integrated focus)] has to be rigorously followed. Women may not be able to observe this disciplinary regimen as rigorously as men. Perhaps the reason for those people denying women the right to this remedy is this Daurbalya (incompetencies or weaknesses) and it might have been denied only in the interest of the well-being of women. But, in my opinion, all, whether men or women, who can observe the strict discipline consistently, have an equal right to benefit by the remedy of Brahmavidya.
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)
Jnanam and Yogam
Original in Telugu
Q: Swami, you have been saying that Jnana is essential. Well, what exactly is the function of Jnana?
A: Jnana makes you realize the Atma-swarupam, that is to say, your Svaswarupa (own Reality).
Q: What is the condition or state of a person who has no Yoga?
A: He is like a lame man.
Q: And, if a person has no Jnana?
A: He is like a blind man.
Q: Swami, you mentioned that Yoga destroys all Dosas (demerits, defects, or sins). How does that happen?
A: Can rice become eatable unless it is boiled over a fire? Likewise, by Yoga and other disciplines, the Chitta (Mind) becomes pure, that is to say, it is heated up (Tapta) to destroy the impurities. Moreover, Yoga and Jnana are like oil and flame. The oil is Yoga and Jnana is the illumining flame of the lamp.
Q: Swami! There are so many teaching Vedanta now. Have they all realized this Truth, experienced this Reality?
A: How can this be said so easily? Those who experience such state of Reality and teach about it are required to have Hridaya Shuddhi (Purity of Heart), Chitta-Shuddhi (Purity of Mind), and Paramatma Vishayika Jnana (Knowledge of the Inherent and Immanent Paramatma). Only those with these qualities can teach about Vedanta irrefutably and experience its profound Truths.
Q: The teaching by those who have no such qualities, will it benefit to a certain extent at least?
A: Fine descriptions of the various delicacies and tasty dishes will not satisfy the hungry man. The Vedanta which stops with words is like that. It has to be experienced, in order to satisfy oneself. Again, listening without eagerness to learn is also ineffective. Unless the teacher has detachment from sense-objects, his teaching about Vedanta is but a parrot talk. And, those who come to listen, without eagerness to learn and benefit, are said to be engaged only in showy demonstrations.
Q: Swami, you say that Hridaya Shuddhi, Chitta-Shuddhi, and Paramatma Vishayika Jnana are essential. Then, of what use is Sadhana done through this Pancha Bhautika Shariram (physical body composed of the Five Elements)? Is it not enough if one acquires the Jnana of Svaswarupa (one’s reality)?
A: Wonderful fellow! Simply because the rudder is essential to cross the river, can you take it that the safety of the boat is unnecessary? How can you cross the river with the rudder alone? If you go through the Vedanta Shastras, you will realize that the first thing is to believe that the Lord has conferred upon you the body as a boat to cross the sea of Samsara (cycle of birth and death), and Chitta (Mind) as the rudder is an essential part of the boat. Svaswarupa Jnana (knowledge of one’s reality) is the rudder really. To acquire Svaswarupa Jnana, Anushthana (practices or austerities) and Nishta (discipline) concerning the body are also essential. So, in order to attain Svaswarupa Jnana which is not so easily attainable and imperceptible, Sadhanas that are done both through the body and the mind are very essential.
Q: Another doubt afflicts me, Swami. Talking of physical disciplines, may I know whether Brahmavidya (Knowledge of the Absolute) makes any distinction between male and female?
A: Well, my boy! This boat, compared to the body, has no such distinction. Brahmavidya and Chitta-Shuddhi do not depend on gender at all. Gender distinction is purely associated with the transactional world. All who are ill have the right to take the remedy that cures, is it not? So too, all who are suffering from Bhava-roga (illness of the cycle of birth and death) have the right to Brahmavidya, the specific drug that will cure it. It may be that not all can afford to have access to that wonder drug; but, you cannot argue that you are qualified enough to access the medicine called Brahmavidya, despite your unaffordability.
Q: Why, Swami, some Vedanta scholars say that women have no authority to learn or practice Brahmavidya? The boats are not of the same nature, it seems.
A: My child! As I have said, all have equal rights to the specific. But, one has to follow Pathyam (regimen) in order that the remedy might act upon the system. Brahma Bhavana or the contemplation of the essential basis of oneself is the remedy. Along with that remedy, the spiritual regimen of regular practices without fail, Jnana, Vairagya, and such other Gunas [group of six Gunas - Shama (mind-control), Dama (control of external senses), Uparati (calmness of mind), Titiksha (equanimity towards dualities), Shraddha (unwavering faith in Guru and Scriptures), Samadhana (Integrated focus)] has to be rigorously followed. Women may not be able to observe this disciplinary regimen as rigorously as men. Perhaps the reason for those people denying women the right to this remedy is this Daurbalya (incompetencies or weaknesses) and it might have been denied only in the interest of the well-being of women. But, in my opinion, all, whether men or women, who can observe the strict discipline consistently, have an equal right to benefit by the remedy of Brahmavidya.