Q. You were talking of strict regimen; men too should follow
this, is it not?
A. Of course! They too are flesh and blood, bone and marrow; they
too are afflicted with illness. Each and every person who is
afflicted with birth and death and suffering from this cycle is in
need of this medicine. And, whoever helps himself to this
treatment has to follow the regimen too. Man or woman, whoever
neglects the regimen, cannot get rid of the illness. Men cannot
afford to say that they are free from it; they have to stick to it
closely and observe it strictly. Even if they have had
Brahmopadesam (initiation into the spiritual path of
Brahma-realisation), if they are devoid of virtues like Sama and
Dama they cannot save themselves, whether they are men or women.
Q. But then, Swami, why do many scholars learned in the Sastras
declare that women have no right for acquiring Brahmavidya? What
is the reason?
A. There is no reason at all in declaring that women are not
entitled to Brahmavidya. Vishnumurthy taught Bhudevi the glory of
the Githa; Parameswara taught Parvathi the Brahmathathwa through
the Guru-Githa. That is what the Guru-Githa means when it says,
"Parvathi Uvaach". What do these words mean? Besides, Easwara
initiated Parvathi into Yogasastra and Manthrasastra. The
Brihadaranyaka Upanishad mentions that Yajnavalkya taught Maitreyi
this very same Brahmavidya. This is a well known fact. Now, you
can yourself judge and draw your own conclusion whether women are
entitled to Brahmavidya or not.
Q. There are some others, Swami, who declare that women are not
entitled to Brahmacharya and Sanyasa. Is it true? Do the Vedas
prohibit it?
A. The Vedas have two sections: Karmakanda and Jnanakanda. The
Karmakanda is for beginners, for the undeveloped; and the
Jnanakanda is for the more advanced, the developed intelligences.
There is no reference to men or women in connection with these.
The beginners are worldly; how can they understand the immortal
message of the Jnanakanda about the Atma? In the Brihadaranyaka we
have mention of Gargi and Maitreyi who shine in the spiritual
splendour of Brahmacharya and Sanyasa. In the Mahabharatha also,
we have Subha Yogini and other women who are ideal women, full of
virtue.
Q. Can women win Brahmajnana, even while leading the
householder's life?
A. Why not? Madaalasa and others were able to get Brahmajnana
while in the Grihastha stage of life, the house-holder status. You
must have heard of these from the Yogavasishta and the Puranas,
how they attained the height of auspiciousness, Brahmajnana
itself. Then again, do not the Upanishads declare that
Kaathyayini, Sarangi, Sulabha, Viswaveda and others were adepts in
Brahmajnana?
Q. Swami, are there any women who have attained Brahmajnana
while in the Grihasdtha stage? And who attained it while in the
Sanyasa stage? Or any who realised it while in the Vaanaprastha
stage? Are there women who got it in the Brahmacharya stage of
life?
A. Do not think that there are no women who have realised
Brahmajnana while in any one of these stages. Choodaala attained
it while a Grihastha; Sulabhayogini won it while a Sanyasini;
Maitreyi attained it while in the Vaanaprastha stage of life; and
Gargi got it in the Brahmacharya stage. There were other great
women of Bharath who have achieved this height. Why, there are
even today many who are of this great category. I simply mentioned
some four names because you came up with that question now; so do
not in the least lose enthusiasm. There is no need for loss of
heart.
Q. When we have so many examples of women who have attained
Brahmajnana, how is it that so many argue against it? Why do they
impose limitations on women?
A. It is sheer absurdity to deny women the right to earn
Brahmajnana. But in worldly matters, it is necessary that some
limitations are respected by them. They are laid down only in the
interests of Dharma and for Loka-kalyana. For the sake of the
upkeep of morals and for social health in the world, women have to
be bound by them. They are too weak to maintain certain standards
of life and discipline; they have some natural handicaps; that is
the reason for these limitations.
This does not mean any fundamental inferiority. Why, even Pundits
and men learned in the Sastras acquire their Jnana through the
reverential homage they pay to the Feminine Deity, Saraswathi. The
patron Deity of Vidya, as well as of Wealth and Jnana are all
three feminine. They are Saraswathi, Lakshmi and Parvathi. Even in
customary correspondence, when women are addressed, they are
referred to as, "To...who is equal to Lakshmi" etc. You always
speak of Maatha-Pithaa, Gowri-Sankara, Lakshmi-Narayana,
Seetha-Rama, Radha-Krishna etc. The feminine name comes first and
then the masculine. From this itself you can gather how much
reverence is paid to women here.
Q. The distinction between man and woman - do you condemn it as
Mithya-jnana or do you value it as Atma-jnana?
A. My dear fellow! The Atma has no such distinction; it is
eternally conscious, pure, self-effulgent. So, it can only be
Mithya-jnana; it can never be Atma-jnana. It is a distinction
based on the Upadhi, the mask, the Limitation. The Atma is neither
masculine, feminine nor neuter; it is the form that limits and
deludes and that wears the names.