Prashnottara Vahini
Original in Telugu
Q. Swami, I have heard people use the word, Amanaska, often. What does it mean?
A. This entire Prapancha (Creation), when seen by the Drashta (Individual seer, Individual witness) as a Drek (Eternal Seer, or Witness-consciousness), it (Prapancha) simply disappears. That is the stage known as Amanaska (state of No-mind).
Q. Then, what happens to Eruka (Jagradavastha, the wakeful state of experience)?
A. It too disappears!
Q. Where does it (mind) reside in the Svapnavastha (dream-state)?
A. It dwells in the Jeevasthanam (Spiritual Heart - Lotus of the Heart), and it only weaves and creates everything.
Q. And, during Sushupti (deep sleep)?
A. It is completely inactive in Nishkala (Eternal, Pure consciousness).
Q. And, in the fourth state, the state beyond deep sleep, the Turiya?
A. As a Changeless Entity and forgetting itself, it shines at the Ishvarasthanam (at the Crown of the head, Brahmarandhram, Sahasraram or Supreme region) as Turiya (Brahman, Pure consciousness).
Q. Then, what is meant by the term, Paramartha?
A. Paramartha, that is to say, beyond and above this world which is limited by the body and the senses.
Q. They talk also of Paramapadam. How will that be?
A. It will be devoid of Namarupam or Name-Form and Kriyarupam or Deed-Form.
Q. Is God transcending the Universe or immanent in the Universe?
A. He is within and without the Universe. So, there is no place where He is non-existent and there exists nothing else other than Himself.
Q. How is the All-pervading Godhead to be referred to?
A. He can be called by various names: Paramapadam (the Highest State or position), Baddabayalu (Ever Evident), Paramartha (the Highest Truth), Asharira (the Formless), Paripoorna (Absolutely Content), Avamansa gochar (the Ungraspable, by word or thought). He has many names.
Q. Is this Satpadartham (Existence Principle), Sanatanam or Nutanam (ancient or new)?
A. Of course, it is Sanatanam, not Nutanam.
Q. Which is the ultimate Purushartham (Purpose or goal of life)?
A. Moksham (Liberation), of course.
Q. When talking of Vidya, Swami, I have heard people say, the Four Vidyas. What are they?
A. Yes; they are Anvikshaki, Trayi, Varta and Dandaniti.
Q. What exactly is Anvikshaki?
A. The Vidya by which one can attain Moksham through the path of discrimination between Atma (Absolute reality, All-pervading entity) and Anatma (anything other than Atma).
Q. And Trayi?
A. The Vidya by which one can attain Svarga or Heaven, through the path of Karma (Rituals as prescribed by Vedas).
Q. What does Varta teach?
A. Result-oriented livelihoods like agriculture and other productive efforts.
Q. And, what does Dandaniti mean?
A. The rulers and guardians of society who rule and guard, according to this Vidya. It is essential for earning and enjoying riches and crops.
Q. Which of these four Vidyas, plunge man into the cycle of births?
A. All, except the first, the Anvikshaki.
Q. What are the chief virtues to be developed for attaining the purity of the mind?
A. There are four chief virtues: Maitri, Karuna, Mudita and Upeksha.
Q. Swami, what does Maitri mean?
A. Comradeship with the humble and the good; and, love for the Name and Form of the Lord.
Q. What is meant by Karuna?
A. Karuna is the kindness one feels towards the afflicted.
Q. What is the virtue called Mudita?
A. Mudita is the joy one feels for those who are charitable, who serve others, who help those in distress, etc.
Q. Upeksha means?
A. Neither Raga (affection) nor Dvesha (hatred) towards the wicked.
Q. Just as these four virtues, they talk also of the four types of Bhaktas (Devotees). Who are they, Swami?
A. My dear, all the multifarious types of devotees can be included under four categories: the Arti, the Artharthi, the Jignasu, and the Jani.
Q. What does Arti mean?
A. The Arti is the one who is tormented by the agony caused by one’s own body and mind due to one’s past Karmas and by worldly reasons, and who prays to the Lord in his distress.
Q. Then, what does Artharthi mean?
A. Those who desire Artha or wealth and for that sake, worship God, pray to Him, meditate upon Him and engage in Tapas (Penance) for that boon.
Q. Who is a Jignasu?
A. Those who seek Moksham (Liberation) steadily and strongly, and enquire about the Paratattvam (Absolute Reality).
Q. And, the Jani?
A. He who has freed himself from the Dvandva bhavam (the concept of dual entities); who has known his identity with the Paramatma (Absolute Reality or Pure Consciousness).
Q. Tell us the names of some who have experienced these four ways of Bhakti, Swami. Then, it will become clearer to us.
A. Oh, there are plenty of names. Among Arta bhaktas, I can tell you of Draupadi, Prahlada, Sakkubai and others; among the Artharthis, Dhruva, Arjuna and others; among the Jignasus, Uddhava, Radha and others; among the Janis, Shuka, Sanaka and others.
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)
Vidya and Bhakti
Original in Telugu
Q. Swami, I have heard people use the word, Amanaska, often. What does it mean?
A. This entire Prapancha (Creation), when seen by the Drashta (Individual seer, Individual witness) as a Drek (Eternal Seer, or Witness-consciousness), it (Prapancha) simply disappears. That is the stage known as Amanaska (state of No-mind).
Q. Then, what happens to Eruka (Jagradavastha, the wakeful state of experience)?
A. It too disappears!
Q. Where does it (mind) reside in the Svapnavastha (dream-state)?
A. It dwells in the Jeevasthanam (Spiritual Heart - Lotus of the Heart), and it only weaves and creates everything.
Q. And, during Sushupti (deep sleep)?
A. It is completely inactive in Nishkala (Eternal, Pure consciousness).
Q. And, in the fourth state, the state beyond deep sleep, the Turiya?
A. As a Changeless Entity and forgetting itself, it shines at the Ishvarasthanam (at the Crown of the head, Brahmarandhram, Sahasraram or Supreme region) as Turiya (Brahman, Pure consciousness).
Q. Then, what is meant by the term, Paramartha?
A. Paramartha, that is to say, beyond and above this world which is limited by the body and the senses.
Q. They talk also of Paramapadam. How will that be?
A. It will be devoid of Namarupam or Name-Form and Kriyarupam or Deed-Form.
Q. Is God transcending the Universe or immanent in the Universe?
A. He is within and without the Universe. So, there is no place where He is non-existent and there exists nothing else other than Himself.
Q. How is the All-pervading Godhead to be referred to?
A. He can be called by various names: Paramapadam (the Highest State or position), Baddabayalu (Ever Evident), Paramartha (the Highest Truth), Asharira (the Formless), Paripoorna (Absolutely Content), Avamansa gochar (the Ungraspable, by word or thought). He has many names.
Q. Is this Satpadartham (Existence Principle), Sanatanam or Nutanam (ancient or new)?
A. Of course, it is Sanatanam, not Nutanam.
Q. Which is the ultimate Purushartham (Purpose or goal of life)?
A. Moksham (Liberation), of course.
Q. When talking of Vidya, Swami, I have heard people say, the Four Vidyas. What are they?
A. Yes; they are Anvikshaki, Trayi, Varta and Dandaniti.
Q. What exactly is Anvikshaki?
A. The Vidya by which one can attain Moksham through the path of discrimination between Atma (Absolute reality, All-pervading entity) and Anatma (anything other than Atma).
Q. And Trayi?
A. The Vidya by which one can attain Svarga or Heaven, through the path of Karma (Rituals as prescribed by Vedas).
Q. What does Varta teach?
A. Result-oriented livelihoods like agriculture and other productive efforts.
Q. And, what does Dandaniti mean?
A. The rulers and guardians of society who rule and guard, according to this Vidya. It is essential for earning and enjoying riches and crops.
Q. Which of these four Vidyas, plunge man into the cycle of births?
A. All, except the first, the Anvikshaki.
Q. What are the chief virtues to be developed for attaining the purity of the mind?
A. There are four chief virtues: Maitri, Karuna, Mudita and Upeksha.
Q. Swami, what does Maitri mean?
A. Comradeship with the humble and the good; and, love for the Name and Form of the Lord.
Q. What is meant by Karuna?
A. Karuna is the kindness one feels towards the afflicted.
Q. What is the virtue called Mudita?
A. Mudita is the joy one feels for those who are charitable, who serve others, who help those in distress, etc.
Q. Upeksha means?
A. Neither Raga (affection) nor Dvesha (hatred) towards the wicked.
Q. Just as these four virtues, they talk also of the four types of Bhaktas (Devotees). Who are they, Swami?
A. My dear, all the multifarious types of devotees can be included under four categories: the Arti, the Artharthi, the Jignasu, and the Jani.
Q. What does Arti mean?
A. The Arti is the one who is tormented by the agony caused by one’s own body and mind due to one’s past Karmas and by worldly reasons, and who prays to the Lord in his distress.
Q. Then, what does Artharthi mean?
A. Those who desire Artha or wealth and for that sake, worship God, pray to Him, meditate upon Him and engage in Tapas (Penance) for that boon.
Q. Who is a Jignasu?
A. Those who seek Moksham (Liberation) steadily and strongly, and enquire about the Paratattvam (Absolute Reality).
Q. And, the Jani?
A. He who has freed himself from the Dvandva bhavam (the concept of dual entities); who has known his identity with the Paramatma (Absolute Reality or Pure Consciousness).
Q. Tell us the names of some who have experienced these four ways of Bhakti, Swami. Then, it will become clearer to us.
A. Oh, there are plenty of names. Among Arta bhaktas, I can tell you of Draupadi, Prahlada, Sakkubai and others; among the Artharthis, Dhruva, Arjuna and others; among the Jignasus, Uddhava, Radha and others; among the Janis, Shuka, Sanaka and others.