Prashnottara Vahini
Original in Telugu
Q. In this vast world, what is the best dharma (prescribed Code of Conduct), by following which one would be able to follow all dharmas? Which ashrama (Stages of Vedic Religious life) is most conducive for following that dharma? How many ashramas are there in all?
A. There are four ashramas in all. If you know about them, you can yourselves decide which ashrama you are to follow, after examining your own samskaras (accomplishments in refinement, impressions, and rearing). (1) Brahmacharya (Student learning sacred scriptures and who practices chastity), (2) Grihastha (Householder), (3) Vanaprastha (Retirement to the forest by withdrawing from the duties of a householder), and (4) Sanyasa (Renunciate) are the four ashramas.
Q. Different explanations are given by different persons for the word, brahmacharya and the stage it denotes. I wish to know from you the real significance of that stage.
A. It is believed that all who have not become grihasthas (Householders) are entitled to be called brahmacharis. This is very wrong. This is not true. Only those who keep their mind away from the delusions of the world, who are constantly engaged in the thought of God, who do not see or hear exotic or exaggerated stuff, who are devoid of any appetites of the senses, who do not yield to joy or grief, who keep their manas (mind), buddhi (intellect), and ahankara (self-consciousness) under control, and who are unremittingly immersed in the contemplation of the Brahma-tattvam with the spirit of nishkama (without any ulterior motive), nirmoha (unattached), nirdvandva (non-dualistic, indifferent to the opposite pairs or dualities), nirvishaya (unattached to sensual objects), and nischalatva (calmness)—only such deserve the name, brahmachari.
Q. What exactly does grihastha mean?
A. Being married and living with the wife and children do not constitute grihastha ashrama. Without giving up the dharma (duties prescribed in Vedas) assigned to one’s varna-ashrama (class and stage of life), the person has to treat all, with equal consideration—kinsmen as well as others. He must be aware of the comparative distinctiveness between the elders and that of the juniors. Treating everyone as his own reflection, he must be full of sympathy and willing to help anyone seeking his assistance with samarasa bhavam (amicableness). He must gain awareness of the world. He should acquaint himself with the shastras (scriptures) and stay alert to do dharma with respect to his thoughts towards the transactional (worldly) reality and the supreme reality (i.e., towards self-realisation) without fail. He must lovingly foster and protect his wife, children, and kinsmen with a sense of responsibility at all times without foregoing his varna dharma. He has to trample down the ashta-madas (eight egoisms, the pride that develops from family, wealth, character, personal beauty, youth, scholarship, native place, and even accomplishments in austerity). He must be wise enough towards the four goals of dharma, artha (wealth), kama (desire) and moksha (self-realisation), with no pride in material possessions though he might have them in large measure. He must utilize some time in the service of others and charitable activities. With no designs against any other household, he must behave himself deserving the trust of his wife and having a trusted wife, each understanding the other and having full faith in the other. These are the ways that deserve the appellation, grihastha.
Q. Well; what then does vanaprastha mean?
A. At that stage, man feels that all dvandvas (dualities) are anitya (transitory, temporary). He gives up all desires; drops all attachment to the world; dislikes living in populous places; is steadfast to achieve the highest state through mantra-japam and, so, leads a life of solitude and austerity by going to a forest. When hungry, he eats only uncooked food, mostly fruits, leaves, roots, and tubers, in moderation. He joins the company of holy sages and saints; listens to the teachings of those great sages; and gradually moves forward unfalteringly on the path of realising the Lord till his last breath, without turning back and without worrying about the past.
Here, there is one thing that has to be carefully pondered over. The one who wishes to take to vanaprastha, in case he has a family, must first get the approval of his wife, and he must make sufficient provision for his children also. If, however, the wife is willing to accompany him, he has to take her along too. They must henceforward live as brother and sister and not as hitherto. Provided this new relationship is maintained, life in the home too is transformed into vanaprastha. On the other hand, if the husband-and-wife relationship is maintained despite following all other vanaprastha disciplines, then the life in the forest does not constitute vanaprastha. The vanaprastha must not stay in the residences of married people. He must not partake any cooked food. He must function and conduct himself following each season of the year. That is, he has to wander in the rain during the rainy season, in the sun during the summer season, and in the cold during the winter season without paying any attention to the physical body. Again, he must be vigilant against body-consciousness and as well as the tendencies of the mind. He must seek and find pleasure only in the contemplation of the Lord and in dwelling upon His Glory.
Q. Now, what does sanyasa mean?
A. Sanyasa is being above and beyond all promptings of sensual or objective pleasure. The sanyasi deals with the contemplation of the Lord as the very breath of his life, which is a necessity always and at all places, and for sheer existence itself. He derives joy only from this contemplation (of the Lord). Such is the life that the sanyasin leads and values. He feels aversion towards householdership and truly realises the impermanence of all kinds of relationships, such as father, mother, spouse, children, friend, etc., impermanence of all kinds of wealth, pleasures, luxuries, etc., and also the impermanence of joy, grief, death, and birth. As a result, he distances himself from affections and attachments. He discards the external reminders of even caste status, like yajnopavitam (investiture one with sacred thread and initiating him into gayatri mantram during upanayanam) and shikha (tuft). He wears the ochre robe and does not stay near the places of the householders for a long duration. He lives on whatever little food he gets. He does not worry even if he does not get any food. He does not eat twice in the same place or sleep two nights successively in the same place. He even conquers the temptation to sleep and eat. He cares little for the rigours of the seasons. He is ever engaged in dhyana (meditation) and japa (repeated utterance of a mantra or holy Name) of the Lord. Such individuals are referred to as real sanyasis.
Q. Nowadays, there are many ochre-robed people moving about as sanyasins. Are they all equipped with the disciplines mentioned by you now?
A. There is, of course, no paucity of people who are so equipped. But, it is not possible to say that all (of them) are like that.
Q. There are many who establish ashrams (Spiritual Institutions) and struggle a lot for attaining fame, wealth, and other worldly possessions. In the name of the development of the ashrams, they run after money. What is to be said of such people?
A. For genuine sanyasa and for detachment from all mental agitations, institutions like the ashrams you mention are great handicaps. Ashrams cause bondage for a sanyasa. For those who should give up all desires, the desire for ashrams causes bondage in the path. In fact, it is against the sanyasa-ashrama dharma to have such desires. I need not tell you by what name such sanyasis are to be called. You are free to call them by any name you like. I can only say, they do not deserve the name, sanyasi.
Q. Swami, how can the development of the ashrams, which help people like us to know the means of Liberation, be a bondage to a sanyasi? And, how can ashrams get on without money? I hope it is not wrong to accept money, which is voluntarily offered.
A. My dear innocent child! It is theft if the lock is broken and valuables are taken away; it is theft if they are removed through an opening made in the wall; it is theft if by soft words in open daylight a person persuades you to part with your valuables. Whether done in a small way or a big way, all of these are considered as stealing. Isn’t it? Likewise, if a sanyasi, who is supposed to keep himself away from wealth and women, casts his eyes on wealth, whatever the motive, it is harmful for his spiritual progress. He should throw all such tasks on some trustworthy devotee and be an unconcerned witness only. His kartavyam (duty) is to see that the persons who seek ashrayam (succour) are assured of spiritual help, not to help the ashram to rise and prosper. Mamakaram (attachment or my-ness) towards ashram and ahankaram (egoism or I-ness) concerning the development of ashram—these two are compared to flame sticks that can burn out all that is commendable in the sanyasi, especially, his atmananda. It only takes one matchstick to burn down an entire neighborhood. Similarly, for a sanyasi, out of the two—mamakaram and ahankaram, even one is sufficient enough to destroy not merely himself, but also those dependent on him for guidance. To him who conquers these two (mamakaram and ahankaram), the whole world (i.e., all mankind) takes refuge. But, once the desire of ashram conquers him, he has to take refuge in the world (i.e., dependence on men)! Taking refuge in the world is the mark of samanya jivanam (ordinary living). But, the world taking refuge in him is the mark of sadhaka jivanam (a life of a genuine spiritual seeker). And that reflects true sanyasam (Renunciation—the fourth stage of Vedic Religious Life).
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)
The Four Ashramas
Original in Telugu
Q. In this vast world, what is the best dharma (prescribed Code of Conduct), by following which one would be able to follow all dharmas? Which ashrama (Stages of Vedic Religious life) is most conducive for following that dharma? How many ashramas are there in all?
A. There are four ashramas in all. If you know about them, you can yourselves decide which ashrama you are to follow, after examining your own samskaras (accomplishments in refinement, impressions, and rearing). (1) Brahmacharya (Student learning sacred scriptures and who practices chastity), (2) Grihastha (Householder), (3) Vanaprastha (Retirement to the forest by withdrawing from the duties of a householder), and (4) Sanyasa (Renunciate) are the four ashramas.
Q. Different explanations are given by different persons for the word, brahmacharya and the stage it denotes. I wish to know from you the real significance of that stage.
A. It is believed that all who have not become grihasthas (Householders) are entitled to be called brahmacharis. This is very wrong. This is not true. Only those who keep their mind away from the delusions of the world, who are constantly engaged in the thought of God, who do not see or hear exotic or exaggerated stuff, who are devoid of any appetites of the senses, who do not yield to joy or grief, who keep their manas (mind), buddhi (intellect), and ahankara (self-consciousness) under control, and who are unremittingly immersed in the contemplation of the Brahma-tattvam with the spirit of nishkama (without any ulterior motive), nirmoha (unattached), nirdvandva (non-dualistic, indifferent to the opposite pairs or dualities), nirvishaya (unattached to sensual objects), and nischalatva (calmness)—only such deserve the name, brahmachari.
Q. What exactly does grihastha mean?
A. Being married and living with the wife and children do not constitute grihastha ashrama. Without giving up the dharma (duties prescribed in Vedas) assigned to one’s varna-ashrama (class and stage of life), the person has to treat all, with equal consideration—kinsmen as well as others. He must be aware of the comparative distinctiveness between the elders and that of the juniors. Treating everyone as his own reflection, he must be full of sympathy and willing to help anyone seeking his assistance with samarasa bhavam (amicableness). He must gain awareness of the world. He should acquaint himself with the shastras (scriptures) and stay alert to do dharma with respect to his thoughts towards the transactional (worldly) reality and the supreme reality (i.e., towards self-realisation) without fail. He must lovingly foster and protect his wife, children, and kinsmen with a sense of responsibility at all times without foregoing his varna dharma. He has to trample down the ashta-madas (eight egoisms, the pride that develops from family, wealth, character, personal beauty, youth, scholarship, native place, and even accomplishments in austerity). He must be wise enough towards the four goals of dharma, artha (wealth), kama (desire) and moksha (self-realisation), with no pride in material possessions though he might have them in large measure. He must utilize some time in the service of others and charitable activities. With no designs against any other household, he must behave himself deserving the trust of his wife and having a trusted wife, each understanding the other and having full faith in the other. These are the ways that deserve the appellation, grihastha.
Q. Well; what then does vanaprastha mean?
A. At that stage, man feels that all dvandvas (dualities) are anitya (transitory, temporary). He gives up all desires; drops all attachment to the world; dislikes living in populous places; is steadfast to achieve the highest state through mantra-japam and, so, leads a life of solitude and austerity by going to a forest. When hungry, he eats only uncooked food, mostly fruits, leaves, roots, and tubers, in moderation. He joins the company of holy sages and saints; listens to the teachings of those great sages; and gradually moves forward unfalteringly on the path of realising the Lord till his last breath, without turning back and without worrying about the past.
Here, there is one thing that has to be carefully pondered over. The one who wishes to take to vanaprastha, in case he has a family, must first get the approval of his wife, and he must make sufficient provision for his children also. If, however, the wife is willing to accompany him, he has to take her along too. They must henceforward live as brother and sister and not as hitherto. Provided this new relationship is maintained, life in the home too is transformed into vanaprastha. On the other hand, if the husband-and-wife relationship is maintained despite following all other vanaprastha disciplines, then the life in the forest does not constitute vanaprastha. The vanaprastha must not stay in the residences of married people. He must not partake any cooked food. He must function and conduct himself following each season of the year. That is, he has to wander in the rain during the rainy season, in the sun during the summer season, and in the cold during the winter season without paying any attention to the physical body. Again, he must be vigilant against body-consciousness and as well as the tendencies of the mind. He must seek and find pleasure only in the contemplation of the Lord and in dwelling upon His Glory.
Q. Now, what does sanyasa mean?
A. Sanyasa is being above and beyond all promptings of sensual or objective pleasure. The sanyasi deals with the contemplation of the Lord as the very breath of his life, which is a necessity always and at all places, and for sheer existence itself. He derives joy only from this contemplation (of the Lord). Such is the life that the sanyasin leads and values. He feels aversion towards householdership and truly realises the impermanence of all kinds of relationships, such as father, mother, spouse, children, friend, etc., impermanence of all kinds of wealth, pleasures, luxuries, etc., and also the impermanence of joy, grief, death, and birth. As a result, he distances himself from affections and attachments. He discards the external reminders of even caste status, like yajnopavitam (investiture one with sacred thread and initiating him into gayatri mantram during upanayanam) and shikha (tuft). He wears the ochre robe and does not stay near the places of the householders for a long duration. He lives on whatever little food he gets. He does not worry even if he does not get any food. He does not eat twice in the same place or sleep two nights successively in the same place. He even conquers the temptation to sleep and eat. He cares little for the rigours of the seasons. He is ever engaged in dhyana (meditation) and japa (repeated utterance of a mantra or holy Name) of the Lord. Such individuals are referred to as real sanyasis.
Q. Nowadays, there are many ochre-robed people moving about as sanyasins. Are they all equipped with the disciplines mentioned by you now?
A. There is, of course, no paucity of people who are so equipped. But, it is not possible to say that all (of them) are like that.
Q. There are many who establish ashrams (Spiritual Institutions) and struggle a lot for attaining fame, wealth, and other worldly possessions. In the name of the development of the ashrams, they run after money. What is to be said of such people?
A. For genuine sanyasa and for detachment from all mental agitations, institutions like the ashrams you mention are great handicaps. Ashrams cause bondage for a sanyasa. For those who should give up all desires, the desire for ashrams causes bondage in the path. In fact, it is against the sanyasa-ashrama dharma to have such desires. I need not tell you by what name such sanyasis are to be called. You are free to call them by any name you like. I can only say, they do not deserve the name, sanyasi.
Q. Swami, how can the development of the ashrams, which help people like us to know the means of Liberation, be a bondage to a sanyasi? And, how can ashrams get on without money? I hope it is not wrong to accept money, which is voluntarily offered.
A. My dear innocent child! It is theft if the lock is broken and valuables are taken away; it is theft if they are removed through an opening made in the wall; it is theft if by soft words in open daylight a person persuades you to part with your valuables. Whether done in a small way or a big way, all of these are considered as stealing. Isn’t it? Likewise, if a sanyasi, who is supposed to keep himself away from wealth and women, casts his eyes on wealth, whatever the motive, it is harmful for his spiritual progress. He should throw all such tasks on some trustworthy devotee and be an unconcerned witness only. His kartavyam (duty) is to see that the persons who seek ashrayam (succour) are assured of spiritual help, not to help the ashram to rise and prosper. Mamakaram (attachment or my-ness) towards ashram and ahankaram (egoism or I-ness) concerning the development of ashram—these two are compared to flame sticks that can burn out all that is commendable in the sanyasi, especially, his atmananda. It only takes one matchstick to burn down an entire neighborhood. Similarly, for a sanyasi, out of the two—mamakaram and ahankaram, even one is sufficient enough to destroy not merely himself, but also those dependent on him for guidance. To him who conquers these two (mamakaram and ahankaram), the whole world (i.e., all mankind) takes refuge. But, once the desire of ashram conquers him, he has to take refuge in the world (i.e., dependence on men)! Taking refuge in the world is the mark of samanya jivanam (ordinary living). But, the world taking refuge in him is the mark of sadhaka jivanam (a life of a genuine spiritual seeker). And that reflects true sanyasam (Renunciation—the fourth stage of Vedic Religious Life).