Chapter IX

High and low, rich and poor, male and female - all are affected by illness; and all have the right to seek the drugs that cure illness. So too, all persons are affected by the illness of birth and death and they all have the right to the drug, named Brahmavidya, which is its effective cure. That is the heritage of all. According to the stage reached by each and the degree of development in spiritual discipline attained, and the extent of assimilation of the drug, each person will improve in health, that is to say, in peace and equanimity. But, here, one thing has to be specially mentioned; along with the drug, the regulations regarding the mode of living have also to be strictly adhered to.

The drug, Brahma-consciousness, has to be supplemented and strengthened by the appropriate Dharma as well as the cultivation of Bhakthi, Jnana and Vairagya. Dietary and other restrictions are essential components of the treatment of illness; so also mere initiation into Brahmajnana is not enough. Without Sama, Dama and the other moral and spiritual excellences, no one, be he emperor or bondsman, high-born or low-born, can reach the goal. Though every one is entitled to the heritage of Brahmavidya, only those who equip themselves with the qualifications can receive it. One must be strong enough to undergo the treatment and to digest and assimilate the medicine, is it not? If that strength is not there, the Great Physician Himself will not certify that the patient can take the medicine. Some physicians, seeing the plight of the patient, 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 Greatest Physician of all, the Source and Spring of Mercy and Grace? He takes into consideration the capacity and the need and He arranges for the supply of the drug.

Now, there is one problem; are women entitled to seek Brahmavidya? This question has been answered already. If women do not deserve this knowledge, how did Vishnumurthi teach Bhudevi the mystery of the Gita? How did Parameswara teach Parvathi the Gurugita? "Dharovaacha" "Parvathyuvaacha", such statements reveal that Dhara and Parvathi took part in the discussions and put questions to clarify the points. The Yogasastra and Manthrasastra were both taught to Parvathi by Iswara. This must therefore be correct, authorised by the Sastras, is it not? In the Brihadaaranyaka Upanishad, it is mentioned that Yajnavalkya taught Maitreyi, the Brahmavidya. The Vedas consist of two parts, the Karmakanda for the Ajnani, the Ignorant, and the Jnanakanda for the Vijnani. Even when the Sastras alone are taken into consideration, they have also two sections; the words of the scholars and words of the wise, coming out of their experience of Atmajnana. Of these, the words of those who have given up all idea of Doership, as a result of their realisation of the identity of Brahmam and Atma, the words of those who know and feel that the same Atma is inherent in the multiplicity of life, who have lost all distinction between Mine and Thine, who seek the welfare of all animate and inanimate creation, the words of such knowers of Atman alone are genuine and valuable.

In the Brihadaranyaka, there is mention of such effulgent women-sages as Gargi and Maitreyi and in the Mahabharatha, the names of Sulabha and Yogini are found. Women should be inspired by their moral rectitude and their steadfastness and then walk in that path; then, only does the question of reaching that height arise. Choodala, Madalasa and other such women attained Brahmajnana, being in the Grihasthasrama itself. Women can by Sadhana attain that unwavering unequalled auspicious Brahmam; this is made clear in the Yogavasishta and also in the Puranas. Doubts will haunt only those who have not studied the Sastras properly. Novitiates, householders, recluses, all among women, have by their pure hearts and holy conduct, attained the goal. All women should strive to acquire these two.

"The Acharya, or the spiritual guide, is ten times more worthy than the teacher of arts and sciences. The Father is ten times worthier than the Acharya, the Mother is a thousand times worthier than the Father". This is the declaration of Manu in the Manusmrithi. That Smrithi is the binding text for all Dharmasastras; it is the very basis. See what a great honour it pays to the mother! Lakshmi, the patron of Wealth, is a female deity. When addressing letters to women, it is customary to begin, "To... equal to Lakshmi, in every way...". Women are entitled to universal respect. Causative Appearances of God-head like Rama and Krishna, religious teachers like Sankara, Ramanuja and Madhwa, bearers of Wisdom like Buddha, Jesus Christ and Muhammad - were they not all born of women? Their mothers were embodiments of holy glory and they gave the world sons who transformed it. Women who follow in their footsteps and lead pure consecrated lives can claim the right to Brahmajnana, and no one can deny it to them.

In fact, the Atma is devoid of all differences as between men and women. It is Nithya, Suddha, Buddha, Swayamjyothi; i.e., it is eternal pure consciousness itself, and self illumining. Women can reach the status of those holy women only when they become aware of the nature of the Atma.

The patron deities of Vidya (Saraswathi), of Wealth (Lakshmi) and of Jnana (Parvathi) are all women! Therefore, it is unbelievable that women have no right to spiritual discipline, leading to merger with Brahmam and to the final emancipation from bondage. A lion asleep is unaware of its nature. So too, man asleep in the coils of Maya is not aware of his being the Splendourful Atma. In this stage of ignorance, he elaborates more on his prejudices and he gives his likes, the stamp of Sastras! The Sastras will not declare so at any time.

Sastra is Nethra to man; it is the Eye that leads and illumines and guides. Follow its directions - that is the whole duty of man. That is the big task before the world today. If the Sastras are fully understood, no doubt will arise, no discussion will be needed.

It is not proper to select and superimpose on the Sastras things that are congenial to you, nor should you go up against the injunctions of the Sastras. Even to challenge them and talk lightly of their commands is sinful. The world has come to this sorry pass, mainly because the Sastras have been neglected in practice. This is the tragedy, the moral Fall.

Aspirants for Moksha must first practise the rules and restrictions prescribed in the Sastras for the elevation of character and the consecration of the feelings. Devoid of this liberating quantum of Brahmajnana, mere scholarship acquired by laborious study of the Sastras is just so much exhausting burden! Such scholars are like the spoons that turn round in sweets and savouries but do not taste either! The Mundakopanishad has compared scholars who have not assimilated the essence of the Sastras, 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 Sastras, if you have the Jnana gained through experience and practice, you can attain the goal through that means, and lead others also along the path you have become familiar with. The dull find no need for Sastras; so too, the holy person who is immersed, always and under all conditions, in the contemplation of Brahmam and in the sweetness of that Bliss, has no need for Sastras. Of course, strict adherence to Truth and practice of Dharma may entail great hardship 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 intelligent can save themselves by knowing the Truth, the rest will remain bound.