Dharma Vahini, Chapter 9 - By Bhagavan Sri Sathya Sai Baba

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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? "DharovaachaParvathyuvaacha", 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.

The Yugas are classified on the basis of the dominant mental role. In the

Krithayuga, it is said Dharma walked about on four legs, happy and safe. In the

Threthayuga, Dharma had only three legs, while in the Dwaparayuga, it had to

totter about on just two! In the present Kaliyuga, Dharma has only one leg,

according to this tradition. The four legs are Sathya, Daya, Thapas and Dana.

If one has all these four, then he can be said to be in the Krithayuga,

whatever may be the Yuga in the calendar. If Sathya is not steady in a person

but, if he has the other three qualities, he is in the Threthayuga. If Sathya

and Daya are both absent, but if Thapas and Dana persist, individuals who are

in this predicament can be said to be in the Dwaparayuga. If however only Dana

remains out of the four, it is as if Dharma is standing on one leg and the

person who is sticking to Dana, in spite of everything else having disappeared,

is in the Kaliyuga, even if he exists in the chronological age, called

Kritha. The Yugas change only with the change in Dharma, not with the mere

passage of time. The wicked Hiranyakasipu and the purehearted Prahlada both

lived in the selfsame chronological Yuga; the same Yuga saw Dharmaja, the

personification of Righteousness and Santhi, as well as the arch-cheat,

Duryodhana. So, Dharma is what makes the Yuga for each; one can always be in

the Kritha Yuga, if only one has all the four qualities of Dharma. It is the

conduct of man that makes or mars history and changes the Golden Age to the

Iron Age.

http://beaskund.helloyou.ws/askbaba/dharmavahini/dharma37.html

Sathya Sai Baba Dharma VahiniTranslated from the Original TeluguPublished by Sri

Sathya Sai Books and Publications TrustIndex:

http://beaskund.helloyou.ws/askbaba/dharmavahini/index.html

 

 

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