Dharma Vahini

Low-born and high-born, poor and rich, female and male — all are affected by illness, is it not? All have the right to take the medicines that cure illness, is it not? So too, all people are affected by the illness of Bhavaroga (birth and death cycle) and all have the right to the drug, named Brahmavidya (Knowledge of Brahman), which is its effective cure. All are entitled to the heritage of Brahmavidya. According to the power of acquisition, each would procure and consume the medicine for their respective illness. Likewise, each Sadhaka (Spiritual aspirant) would reach their respective stage as per their ‘affordability’ called ‘eligibility or qualification‘ to consume medicines like ‘various spiritual practices.’ But, here, one thing has to be specially noted: along with the medicine, Pathyam (regimen, dietary restrictions) also have to be strictly adhered to. Isn’t it? So too, along with the spiritual drug of Brahmabhavana (contemplation on Brahman), the aspirant of Brahmavidya has to observe Dharma (prescribed conduct) and cultivate qualities such as Bhakti (devotion), Jnana (wisdom) and Vairagya (detachment) as spiritual Pathyam.

The one who consumes the drug but does not follow Pathyam cannot be free from the illness; so also, mere Brahmopadesham (initiation into sacred knowledge of Brahman) is not enough. Without observing Dharma (prescribed conduct) properly and without cultivating qualities such as Shama (control of mind), Dama (keeping the senses under control), etc., no one, be he emperor or bondman, high-born or low-born, can become free from the illness of Bhavaroga (birth-and-death cycle) and realize Parabrahman (Supreme Reality). Though everyone is entitled to the heritage of Brahmavidya (knowledge of Brahman), to acquire it, required qualifications have to be earned first. Though all have the right to take the drugs that cure illness, one should be able to afford to procure those expensive drugs, is it not? In some cases, to those who do not have required qualifications, God, who is the doctor of Bhavaroga, Himself will bestow Brahmavidya if they have got any merits earned from their many previous births. This is similar to some kind physicians who give drugs free to those who are in dire need, when they find that they are too poor to afford them. What then of the Lord, the only Doctor for curing the illness of Bhavaroga? He is the Source and Spring of Mercy, Grace and Benevolence. So, in order to get the drug for the illness of Bhavaroga, either one should have got some merits from the past births or should have acquired necessary qualifications now, in this birth.

Now, there is one compelling issue: Are women entitled to Brahmavidya? This question has been answered above. If women do not deserve this knowledge, how did Lord Vishnu teach Bhu-Devi the glory of the Gita? Also, as per Guru-Gita how did Lord Parameshwara teach Parvati-Devi, the sacred knowledge of Brahman? “Dharovacha” (Dhara spoke) of Bhagavadgita and “Parvatyuvaacha” (Parvati spoke) of Guru-Gita are well-known, is it not? Why? Didn’t Eshwara teach Yoga Shastra (Knowledge about Eight-fold Discipline) and Mantra Shastra (Knowledge about Mystical sounds) to Parvati-Devi? This must therefore be authorized by the Shastras (Scriptures), is it not? In the Brihadaranyakopanishat, it is mentioned that Yajnavalkya taught Brahmavidya to Maitreyi.

The Vedas consist of two parts: Karma-kanda (the portion on Ceremonial Acts and Sacrificial Rites) for common man or Ajnanis (Ignorants), and Jnana-kanda (the portion on Spiritual Wisdom) for Vijnanis (Wise). There are two kinds of Vakyas (Statements): those by Pandits (Scholars) who merely studied the Shastras (Scriptures), and those by Vidvans (Wise ones) coming out of their experiential knowledge. Of these, the words of such noble ones who are the knowers of Atman, who have given up all idea of doer-ship as a result of their Realization of the non-duality or unity of Brahman and Atma, who know and feel that the same Atma is inherent in the entire multiplicity of life, who have lost all distinction between mine and thine, who seek the welfare of all animate and inanimate creation — are true and genuine. In the Brihadaranyakopanishat, there is mention of such effulgent women-sages as Gargi and Maitreyi who practiced Brahmacharya (chastity), Sanyasa (renunciation) and other such spiritual virtues; and in the Mahabharata, the splendorous life histories of ideal women such as Sulabha Yogini are found.

However, women should first try to understand the moral rectitude and the steadfastness of those ideal women and then, walk on that path; then, only does the question of reaching that stage (of acquiring Brahmavidya) arise. Chudala, Madalasa, and other such ideal women acquired Brahmajnanam (Knowledge of Brahman), being in the Grihastha Ashrama (householder stage of life) itself, and attained that eternal, unequalled, auspicious Brahman; this is made clear in the Yogavasishta and also in the Puranas. Doubts like the above will haunt only those who have not studied the Shastras (Scriptures) properly. If the women who are in the Brahmacharya Ashrama (Student stage) follow the footsteps of Gargi, those in the Grihastha Ashrama (Householder stage) follow the footsteps of Chudala, those in the Vanaprastha Ashrama (Forest-dweller stage) follow the footsteps of Maitreyi, and those in the Sanyasa Ashrama (Renunciant stage) follow the footsteps of Sulabha Yogini pure-heartedly, they will not budge from the practice of their respective Dharmas. All women should strive to follow this first.

“The Acharya (spiritual guide who teaches by being an example) is ten times more worthy than the teacher who imparts worldly education. The father is hundred times worthier than the Acharya. The mother is a thousand times worthier and revered than the father.” This is the declaration of Manu in the law text - Manusmriti. Manusmriti is the binding text for all scriptures on Dharma; it is the very basis. See what a great honor it pays to the mother!

Goddess Lakshmi, the patron of wealth, is a female deity. When addressing letters to women, it is customary to begin, “To Lakshmi Samana... (To the one who is equivalent to Lakshmi in every way…)” Women are entitled to universal respect. Do not forget this fact about women. Why, the Avatarapurushas (Incarnations) like Rama and Krishna, Mata Pravaktas (religious teachers) like Adi Shankara, Ramanuja, and Madhwa, Jnana Sampannulu (bearers of spiritual wisdom) like Buddha, Jesus Christ, and Mohammed — were they not all born of women? Their mothers are the embodiments of Mahashakti (Divine Power) as they are responsible for the emergence of such great noble propounders of Truth. Every woman who follows the footsteps of such noble mothers’ virtuous character, practice of regular duties and prescribed code of conduct, and who leads pure, consecrated lives, qualifies for Brahmajnanam (knowledge of Brahman), and no one can deny it.

So, without adhering to such prescribed Pathyam (regimen), how can one be free from the illness? In fact, the Atma is devoid of all gender differences. It is Nitya shuddha buddha Mukta svayam-jyoti (eternal, pure, awakened, liberated, and self-illumining). Women can reach the status of those holy mothers, only when they become aware of this nature of the Atma. The patron deities, Saraswati of Vidya (Education), Lakshmi of Dhana (Wealth), and Parvati of Jnana (Wisdom) are all women! Because of not being aware of this truth, many believe that women are not entitled to Brahma-tattvam (knowledge of Brahman), Brahmopasana (contemplation on Brahman), Moksha Samrajyam (the kingdom of salvation) and Brahmacharya Vratam (vow of chastity). They may not be entitled to some other things but are definitely entitled to all these.

A lion asleep is unaware of its might; so too, man asleep in the coils of Maya (delusion) is not aware of his being the splendorous and powerful Atma. In this stage of ignorance, he elaborates more on his prejudices, and he gives in to his likes, and says it as the declaration of Shastras (Scriptures)! The Scriptures will not declare so, at any time.

Shastra is like a Netram (Eye) to mankind; it leads, illumines and guides. Follow its directions — that is the primary duty of man. That is the big task that needs to be accomplished in the world today. If the scriptures are fully understood, no doubt will arise, no discussion will be needed.

It is neither proper to select and superimpose on the scriptures, things that you feel congenial to you, nor should you go against the injunctions of the scriptures. Even to challenge them and talk lightly of their commands is sinful. Such a person is prone to do more sinful acts. So, never go against the injunctions of the scriptures. It is sinful even to entertain such thoughts. The world has come to this sorry state, mainly because the scriptures have been neglected in practice and also due to the lack of unflinching faith in them. This is the tragedy, the moral fall.

The one who does not possess the necessary characteristics of Brahmajñani (the knower of Brahman) as mentioned in the scriptures, must first practice the rules and restrictions prescribed in the scriptures and perform the deeds that are allowed by the scriptures; and only then, strive for Moksha (Liberation). Devoid of this Brahmajnanam (knowledge of Brahman), mere scholarship acquired by laborious perusal of the scriptures is just so much exhausting burden which does not yield any happiness! Those ones, who practice mere scholarship without being aware of its essence, are like spoons that spin in sweets and savories but do not taste them! The Mundakopanishat has compared scholars, who have not assimilated the essence of the scriptures but who guide others in spite of their own ignorance, to the blind leading the blind, with the result that both the leader and the led fall into the well!

Even without the knowledge of the scriptures, if you have the experiential Atmajnanam (Self-knowledge), you can attain Mukti (Liberation) through that means, and lead others also along the path you have become familiar with. Ajnani (Dull or Ignorant) finds the need for scriptures; whereas the holy person who is immersed, always and under all conditions, in Atmanistha (contemplation of Atma) and in Ishvara Dhyana (Meditation of the Lord), has no need for scriptures. Of course, you may face some obstacles or difficulties at the beginning when you start doing good deeds and strictly adhering to Dharma, but, having in view the bliss that awaits you in the end, you have to put up with all that and bear them gladly. Only the Buddhiman (Wise) can liberate themselves by knowing this truth; the rest will remain bound by falling into sinful ways.

The Yugas (Ages) are classified on the basis of the dominant role of the mind. That is why, in general, it is said, the first of the four ages, Krta-Yuga, essentially has Dharma sustaining with four quarters or parts; the second age, Treta-Yuga, consists of Dharma sustaining with three quarters (three parts Dharma and one part Adharma); the third age, Dwapara-Yuga, has Dharma sustaining with just two quarters (two parts Dharma and two parts Adharma); and the fourth age, Kali-Yuga, has Dharma sustains with only one quarter (one part Dharma and three parts Adharma). Here, the quarters or parts are attributes.

The four quarters are Satya (Truth), Daya (Compassion), Tapas (Austerity), and Dana (Giving-alms or Charity). If one has all these four, then such noble ones can be said to be in the Krta-Yuga (Golden Age), whatever may be the Yuga (Age) in the calendar. If truthfulness is not steady in a person, but, if he has the other three qualities, he belongs to the Treta-Yuga, regardless of the Yuga he is physically in. If truthfulness and compassion are both absent, but if Tapas and Dana persist, individuals who are in this predicament can be said to be in the Dwapara-Yuga. If, however, only Dana remains out of the four, that person is said to be in the Kali-Yuga, even if he is existing in any of the other ages. The Yugas you belong to change only with the change in these four attributes of Dharma, not with the mere passage of time.

From this, it is evident that the change of Yuga (Age) depends on Dharma. So, Dharma is the Adhara (Support) and Adheya (to be Supported entity) for everything. The Guna (value or merit) of a person varies according to Dharma only. The wicked Hiranyakashipu and the highly virtuous Prahlada both lived in the self-same Yuga, Krta-Yuga; the same Dwapara-Yuga saw Dharamaja, the personification of righteousness and peace, as well as the arch-cheat Duryodhana. If all the Yugas exist separately, then, the above-mentioned personalities would have been born in their respective Yugas and conducted or behaved accordingly. So, Dharma is what makes the Yuga for each; Dharma is the basis for everything. One can always be in the Krta-Yuga (Golden Age), if only one grasps and behaves according to all four qualities of Dharma mentioned above. Therefore, it is the Pravartana (Conduct or Behaviour) of man that causes the changes to Yuga and Dharma, and gives rise to all kinds of false impressions.