And Who is not Eligible for Vedanta By: Swamini Atmaprajnananda Saraswati

Great teachings are given to deserving people only. Our Äcäryas, knew this, and had advised against giving this knowledge to ‘anadhikäris’.

In Pasnopanishad, six earnest scholars Sukesa, Satyakäma, Kausalya, Bhärgava and Kabandhi, in search of Brahman, approach Rshi Pippaläda, each having a specific question. On being approached, the Rshi tells them, “Live again a year more in penance, abstinence, and faith; then you may ask questions according to your desire; if I know them, assuredly I shall tell everything to you.”

Sruti here clearly indicates by the story that, unless the pupil is thoroughly trained and disciplined through austerities, abstinence, and faith, it is not possible to comprehend subtle spiritual truths. While ‘tapas’ and ‘brahmacarya’ are helpful in restraining the mind and the senses, ‘sraddhä’ is needed to make the pupil’s mind receptive to the holy teachings imparted by the Guru.

Mundakopanishad says - tad etad-rcä-abhyuktam -

kriyävantah srotriya brahmanishthäh,

svayam juhvata ekarshi sraddhayantah |

teshäm-eva-etäm brahmavidyä vadeta,

sirovratam vidhivad-yestu cirnam || - Mun.Up.-III.2.10

Meaning - This very rule has been declared in the following Vedic rcä/mantra: “This knowledge of Brahman should be passed on to them alone, who are engaged in the practice of disciplines, well-versed in the Vedas, and devoted to Isvara/Brahman, who personally offer oblations to the fire called ‘Ekarshi’ with faith, and by whom the vow of holding the fire on the head (also means a sannyäsi, with shaven head) has been duly accomplished.”

tad-etat satyam rshirangiräh proväca naitad-acirnavrato’dhéte| - Mun.Up.-III.2.11

Meaning - “Seer Angiras spoke this Truth in the days of yore. No one who has not observed the vow (who does not have spiritual inclination), should study this.”

The concluding two mantras of Svetäsvatara Upanishad highlight the eligibility of the student:

vedänte paramam guhyam puräkalpe pracoditam |

nä’prasäntäya dätavyaà, na’puträyäsiñyäya vä punah || - Sv.Up.- VI.22

Meaning – “This highest mystical knowledge in the Vedanta/Upanishads was taught in the previous cycle/eon. It is not to be given to one, whose passions have not been subdued; nor to one, who is not a worthy son, nor to an unworthy disciple.”

yasya deve parä bhaktih yathä deve tathä gurau |

tasyeite kathitä hyärthah prakäsante mahätmanäh || Sv.Up.- VI.23

                           � �                             � �             

Meaning – “These Truth, when taught, shine forth one in that great person, who has supreme devotion to Isvara, and an equal degree of devotion to the spiritual teacher (Guru).”

Bhagavad Gitä says –

idam te nätapaskäya näbhaktäya kadäcana |

na cäsusrüshave väcyam, na ca mäm yo’bhasüyati || Bh.Gi.-XVIII.67

Meaning - “This (all that I have taught you) should never to be spoken by you to one, who is devoid of austerities or devotion, nor to one, who does not render service, nor to one who cavils at Me (Isvara).”

Sankara comments here: It is seen in a Smrti - “to one who is intelligent, or to one who is austere” - that there is an option between the two, it follows that this should be imparted i) either to an austere person given to service and devotion, or ii) to an intelligent person endowed with them. Is should not be imparted to an austere or even an intelligent person, if he lacks service and devotion. It should not be taught to one, who cavils at the Lord, even though he is possessed of all the good qualities. And it should be taught to one who serves his teacher, and is devout. This is the rule for transmitting the Scripture.

In Taittiriyopanishad, the whole Sikshävalli is about what to do what not to do. It is like a Convocation address by the Vice-Chancellor:

“Having taught the Vedas, the preceptor imparts this post-instruction to the students: ‘Speak the truth, practise righteousness. Do not be complacent about study (of the Vedas). Having offered the desireddakshinä to the Äcärya, do not cut off the line of progeny. There should be no inadvertence about truth. There should be no deviation from righteous activity. There should be no mistake about protection of yourself. Do not neglect propitious activities. Do not be complacent about learning and teaching.’

‘There should be no error in the duties towards ‘devatäs’, and ‘pitrs’. May you be one, for whom your mother is a goddess. May you be one, for whom your father is God. May you be one, for whom your own äcärya is god. May you be one, for whom your guest is your god. Actions that are not blameworthy, are to be resorted to, not the others. Those actions of ours, that are commendable are to be followed by you, not others. You should by offering seats, remove the fatigue of those brähmanas (wise people), who are more praiseworthy among us.

An offering should be made according to one’s prosperity. The offering should be made with modesty. The offering should be made with awe. The offering should be made in a friendly way.

Should you have any doubt with regard to duties or customs, you should behave in those matters just as brähmanas (wise people) do, who may happen to be there, and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, and who are desirous of (religious) merit.

As for the accused people, you should behave with regard to them, just as brähmanas (wise people) do, who may happen to be there, and who are able deliberators, who are adept in those duties and customs, who are not directed by others, who are not cruel, and who are desirous of merit.

This is the injunction. This is the secret of the Vedas. This is divine behest. (All this) is to be done thus. And (all this) must be done thus.”

Swamini Atmaprajnananda Saraswati's Profile

Also known as Swamini

Sannyäsini (Hindu Monk), Advaitin, Vedic and Sanskrit Scholar, Published Author, Researcher, Vedäntäcäryä and Vyäkaranäcaryä (Teacher of Vedänta and Sanskrit). Gurukula studies, Masters and PhD in Sanskrit, MBA (in previous Äshrama). Alumni of XIMB, Ärsha Vidyä Gurukulam, Utkal University, IGNOU. Swämini Ätmaprajnänanda Saraswati is a student-disciple of Swämi Dayänanda Saraswati (b.1930 -), founder of Ärsha Vidyä paramparä - tradition. She is a Dasanämi Sannyäsini of Shankara-Bhagavatpäda order, belonging to Niranjan Akhädä.

She is an Advaita Vedantin and Vedic and Sanskrit Scholar (holding a Ph. D. in Sanskrit). Her other areas of study and research are - Vedic Studies, Temple-Architecture, Buddhism, Bhakti and Sufi Movement in India. (Her other technical degrees are MBA (in Finance and Marketing), and PG Diploma in Journalism, Certificate in Human Rights, which she earned in per previous äshrama).

Her expertise lies in disseminating Advaita Vedanta, and presenting it to the students/readers without any entropy, demystifying it and presenting as a Pramana (a valid means of knowledge). Her decades of gurukula studies and University education (MA and Ph.D) and past coroparte work-experience makes her relate to her students/readers. Although a consummate Advaitin, she handles effortlessly other philosophies. She handles her contenders in Vishishtadvaita, Davita, Acintya Bhedabheda, Atheists, Iconoclast, Christians , Islamic scholars with ease and respect, and wins them over with her intellectual honesty without imposing her views on anyone, winning them overhand, gathering the additional knowledge to her corpus.. She waits for the other person to grow and be ready for Advaita.

 Swämini Ätmaprajnänanda Saraswati is a Vedäntäcäryä and Vyäkaranäcäryä. She teaches Vedänta and Pänini in Ärsha Vidyä Vikäs Kendra at Bhubaneswar.