Prashnottara Vahini
Original in Telugu
Q. They speak of Avadhootas (one who has freed oneself from all the limitations or obligations in all aspects, including Deha Dharmas) also. Who are called so? What are their qualifications?
A. Like the Vanaprasthas and the Sanyasins, Avadhootas too have to be free from all Raga (likes) and Dwesha (dislikes). They do not take any interest in their surroundings. Whether it is a forest or town, they are not worried in the least (they are beyond the limitations of space). They do not associate with anyone. They are beyond the limitations of time. They move about on thorn and stone, unconcerned (they are beyond the limitations of objects). They neither feel the need for covering their body nor any other support. They do not talk to anyone. They are not worried about food and sleep. Anandam (Bliss) is their Aaharam (food), which is constant and integrated. They roam around talking to themselves and smiling to themselves, without paying any heed to any crowd. There are Avadhootas even today in the Himalayas, in solitary caves, immersed in their own inner Aatmananda. It is not easy for anyone to see them. Only good luck can bring you to their presence. But there are many who pretend to be Avadhootas and who go about with that name. The genuine ones would not move among men, nor appear in public. Even when they miss their way and come among men by mistake, they do not give way to anyone or anything and just slip away. When you find a self-declared Avadhoota freely moving in company and mixing with human affairs, well, take him to be a Yamadoota, a monster!
Q. Then, how long is one bound by the Dehadharmam, the obligations and duties related to the body?
A. As long as the Jivatma is not cognized. When Jivatma is realized, there is no more need.
Q. But, how long is one aware of this Jivatma itself?
A. Until the rivulets join the stream and until the stream joins its source, the sea. Till the stream of Jeevi reaches the source from which it came, the sea of Paramatma.
Q. What then is Moksham (Liberation, Freedom)?
A. Moksham is liberation from all bondage, all that binds. That is to say, Moksham means attaining the Nitya (ever-existing), Satya (ever-stable), Nirmala (ever-pure) Atmatattvam (Knowledge of the Self) from the Anitya (temporary), Ashashvata (transient) Anattmatattvam (Non-self, Corporeal).
Q. Is it possible for all to attain that state?
A. Why is it not possible? Everyone who equips himself with the necessary qualifications can attain it. Those who make the necessary effort are attaining it. Everyone who is ill is entitled to medicine; you cannot say that only some among them are. But, yet, if the medicine is costly, only those who can afford it can benefit from it. The Lord’s Grace is hard to get. You have to pay a heavy price. Pay the price, that is to say, earn it by Sadhana, and the Grace of the Lord will save you from this Bhavarogam (the disease of birth-death).
Q. Who are those that most need this Sadhana?
A. All who yearn to be saved from the deluge of "birth-death", which is now sweeping them along.
Q. What is the cause of birth?
A. The impact of Karmas (past deeds and results thereof) and Samskaras (tendencies).
Q. How many varieties of Karma are there?
A. Three. But, some say, four. Dushkarma (bad action), Satkarma (good action), and Mishrama Karma (mixed action, of both good and bad); some add a fourth, the Jnanakarma [Karma of the Jnani (who is aware of the dualities of the world and performs Karma with one and only desire of Self-realization)].
Q. What is Dushkarma (bad action)?
A. All acts done without the fear of God and fear of sin; all acts done without distinguishing the difference between good and bad; all acts done while under the influence of the Arishadvargas [six-fold beast of inner enemies - Kama (immoral desire), Krodha (anger), Lobha (greed), Moha (attachment or delusion), Mada (pride) and Matsarya (envy)]; all acts done while being engrossed in the Moha of Samsara (the world of apparent flux and change); all acts done with obsessive attachment to one's wife, children and wealth; all acts that reveal the beast in man; all acts done without exercising the powers of Viveka (Discrimination), Vichakshana (Discernment, keenness of intellect) and Vairagya (Detachment) in mind; all acts done that are devoid of Daya (Compassion), Dharma (Righteousness), Satya (Truth), Shanti (Peace), and Prema (Love) — all these are the Dushkarmas.
Q. And, what are Satkarmas (good actions)?
A. All acts done with the fear of God and of sin. All acts done with Satya (Truth), Dharma (Righteousness), Daya (Compassion), Shanti (Peace), and Prema (Love). These are the Satkarmas.
Q. What are the Mishrama Karmas, the mixed actions?
A. They are an interesting lot. Though the acts are good, though apparently they are prompted by fear of God and of sin; still, they engage in Dushkarmas (bad actions), Durmargas (bad ways) and Duralochanas (bad intentions) that are quite the opposite. Some people engage in Daanadharmas (giving-alms or charity), but with an intention to gain name and fame. People start benevolent deeds, such as setting up rest-houses and water-distributing-centres, but they trouble the servants who work there by not paying them regularly and well. Their aim is just to win some fame. They give to the poor as alms only useless things and worn coins. In other words, any Karmas done with self-interest, selfish motives, or personal gains come under Mishrama Karmas, despite them being Satkarmas.
Q. What does Jnanakarmas mean?
A. Jnanakarma is the name used for all acts done after clearly understanding the dualities of the world such as birth and death, joy and grief, and having learnt from sacred scriptures or elders or teachers the way to escape from the bondage to duality, and following that path and conducting oneself with the values of Satya (Truth), Dharma (Righteousness), Shanti (Peace), and Prema (Love) with the only desire of merging with the Lord.
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)
Moksham and Karma
Original in Telugu
Q. They speak of Avadhootas (one who has freed oneself from all the limitations or obligations in all aspects, including Deha Dharmas) also. Who are called so? What are their qualifications?
A. Like the Vanaprasthas and the Sanyasins, Avadhootas too have to be free from all Raga (likes) and Dwesha (dislikes). They do not take any interest in their surroundings. Whether it is a forest or town, they are not worried in the least (they are beyond the limitations of space). They do not associate with anyone. They are beyond the limitations of time. They move about on thorn and stone, unconcerned (they are beyond the limitations of objects). They neither feel the need for covering their body nor any other support. They do not talk to anyone. They are not worried about food and sleep. Anandam (Bliss) is their Aaharam (food), which is constant and integrated. They roam around talking to themselves and smiling to themselves, without paying any heed to any crowd. There are Avadhootas even today in the Himalayas, in solitary caves, immersed in their own inner Aatmananda. It is not easy for anyone to see them. Only good luck can bring you to their presence. But there are many who pretend to be Avadhootas and who go about with that name. The genuine ones would not move among men, nor appear in public. Even when they miss their way and come among men by mistake, they do not give way to anyone or anything and just slip away. When you find a self-declared Avadhoota freely moving in company and mixing with human affairs, well, take him to be a Yamadoota, a monster!
Q. Then, how long is one bound by the Dehadharmam, the obligations and duties related to the body?
A. As long as the Jivatma is not cognized. When Jivatma is realized, there is no more need.
Q. But, how long is one aware of this Jivatma itself?
A. Until the rivulets join the stream and until the stream joins its source, the sea. Till the stream of Jeevi reaches the source from which it came, the sea of Paramatma.
Q. What then is Moksham (Liberation, Freedom)?
A. Moksham is liberation from all bondage, all that binds. That is to say, Moksham means attaining the Nitya (ever-existing), Satya (ever-stable), Nirmala (ever-pure) Atmatattvam (Knowledge of the Self) from the Anitya (temporary), Ashashvata (transient) Anattmatattvam (Non-self, Corporeal).
Q. Is it possible for all to attain that state?
A. Why is it not possible? Everyone who equips himself with the necessary qualifications can attain it. Those who make the necessary effort are attaining it. Everyone who is ill is entitled to medicine; you cannot say that only some among them are. But, yet, if the medicine is costly, only those who can afford it can benefit from it. The Lord’s Grace is hard to get. You have to pay a heavy price. Pay the price, that is to say, earn it by Sadhana, and the Grace of the Lord will save you from this Bhavarogam (the disease of birth-death).
Q. Who are those that most need this Sadhana?
A. All who yearn to be saved from the deluge of "birth-death", which is now sweeping them along.
Q. What is the cause of birth?
A. The impact of Karmas (past deeds and results thereof) and Samskaras (tendencies).
Q. How many varieties of Karma are there?
A. Three. But, some say, four. Dushkarma (bad action), Satkarma (good action), and Mishrama Karma (mixed action, of both good and bad); some add a fourth, the Jnanakarma [Karma of the Jnani (who is aware of the dualities of the world and performs Karma with one and only desire of Self-realization)].
Q. What is Dushkarma (bad action)?
A. All acts done without the fear of God and fear of sin; all acts done without distinguishing the difference between good and bad; all acts done while under the influence of the Arishadvargas [six-fold beast of inner enemies - Kama (immoral desire), Krodha (anger), Lobha (greed), Moha (attachment or delusion), Mada (pride) and Matsarya (envy)]; all acts done while being engrossed in the Moha of Samsara (the world of apparent flux and change); all acts done with obsessive attachment to one's wife, children and wealth; all acts that reveal the beast in man; all acts done without exercising the powers of Viveka (Discrimination), Vichakshana (Discernment, keenness of intellect) and Vairagya (Detachment) in mind; all acts done that are devoid of Daya (Compassion), Dharma (Righteousness), Satya (Truth), Shanti (Peace), and Prema (Love) — all these are the Dushkarmas.
Q. And, what are Satkarmas (good actions)?
A. All acts done with the fear of God and of sin. All acts done with Satya (Truth), Dharma (Righteousness), Daya (Compassion), Shanti (Peace), and Prema (Love). These are the Satkarmas.
Q. What are the Mishrama Karmas, the mixed actions?
A. They are an interesting lot. Though the acts are good, though apparently they are prompted by fear of God and of sin; still, they engage in Dushkarmas (bad actions), Durmargas (bad ways) and Duralochanas (bad intentions) that are quite the opposite. Some people engage in Daanadharmas (giving-alms or charity), but with an intention to gain name and fame. People start benevolent deeds, such as setting up rest-houses and water-distributing-centres, but they trouble the servants who work there by not paying them regularly and well. Their aim is just to win some fame. They give to the poor as alms only useless things and worn coins. In other words, any Karmas done with self-interest, selfish motives, or personal gains come under Mishrama Karmas, despite them being Satkarmas.
Q. What does Jnanakarmas mean?
A. Jnanakarma is the name used for all acts done after clearly understanding the dualities of the world such as birth and death, joy and grief, and having learnt from sacred scriptures or elders or teachers the way to escape from the bondage to duality, and following that path and conducting oneself with the values of Satya (Truth), Dharma (Righteousness), Shanti (Peace), and Prema (Love) with the only desire of merging with the Lord.