A Rosary of Questions & Answer (Prashnottari of Acharya Shankara)

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About the Author Paramahamsa Prajnanananda is the current spiritual leader of the Kriya Yoga international organizations. These organizations were founded by his master, Paramahamsa Hariharananda, who spread the teachings of Kriya Yoga all over the world. Paramahamsa Hariharananda was Swami Shriyukteshwar and Paramahamsa Yogananda's most outstanding direct disciple, one of the greatest realized Kriya Yoga masters in the lineage of Mahavatar Babaji Maharaj and Shri Lahiri Mahashaya.

Born in Odisha, Paramahamsa Prajnanananda was raised in a profound spiritual environment that inspired his search for Truth. He received his higher education in Cuttack and became a professor of economics there. In 1980, while still a student, he met Paramahamsa Hariharananda, who initiated him into Kriya Yoga, then fifteen years later, into the sacred path of sannyasa. After only three years, at the early age of 39, his master conferred upon him the highest title of Paramahamsa, a designation reserved for monks and saints who have attained the summit of realization.

Enriched by his own direct experience, fathomless wisdom, and deep love for humanity, Paramahamsa Prajnanananda guides and inspires spiritual seekers, a living example of how to fulfill one's infinite potential. In addition to running the main ashrams in Puri. Cuttack, Vienna, and Miami, Prajnananandaji spreads spiritual knowledge and the ancient science of Kriya Yoga by holding seminars and retreats all over the world. Prajnana Mission, founded by Paramahamsa Prajnanananda, provides service to humanity with free medical assistance units and centers, residential schools for the poor, and many other charitable and educational activities.

Author of many books on the science of yoga, practical guidelines to the application of the wisdom of Vedantic philosophy, and insightful metaphorical commentaries on the major holy scriptures and world religions, Paramahamsa Prajnanananda binds and bridges Eastern and Western cultures with a harmonious, fresh, and non-sectarian approach.

Foreword On the path of spirituality, who has not heard of Acharya Shankara, his philosophy, and especially Advaita Vedanta? This young man lived only thirty-two years, traveled far and wide, and inspired an unthinkable reformation and a cultural renaissance in the minds and hearts of people. His teachings, writings, dynamism, and above all his training of his pupils are beyond human comprehension. Acharya Shankara revived the Vedic values of life and wrote about Vedic culture. He wanted to establish harmony, amity, and essential unity among not only all human beings but in the entire creation. He teaches that although we appear to be different in our names and forms, in spirit, in essence, in reality we all are one. There are essential, common characteristics that we all have: sat-chit-ananda swarupa, we all are atma-swarupa, meaning we are essentially the soul. Just like one electricity flows through different light bulbs, similarly one soul manifests in different bodies, names and forms. His philosophy of Advaita is the attitude of seeing one in all, a non-dual attitude and art of living.

Acharya Shankara established four mathas (monasteries) in the four corners of India for guarding and guiding people's social and spiritual lives. After countless centuries these mathas are still active, still supervising, motivating, and inspiring people.

Acharya Shankara allowed students to live and travel with him, and later he allowed them to live in the monasteries, teach, or travel. His disciples were quite numerous, and they could follow in his footsteps. This monastic tradition is still vibrant and active, not only in India, but all over the world. The path of knowledge is the path of freedom. Knowledge will remain steady and will flower when a student practices meditation and self-reflection Theoretical knowledge is not enough; it must be digested and assimilated to transform our lives.

Doubts arise in the minds of seekers traveling on the path of spirituality. These doubts can be clarified with befitting answers from a guru-preceptor who has proper insight. This tradition of question and answer has been quenching seekers' thirst for knowledge since time immemorial. It is said by the masters: "Be qualified, and ask questions with humility for self-emancipation."

Quests are part of human evolution. Questions lead to many possibilities and multiple solutions. Solving human problems and predicaments and rising above all folly and failure is a constant pursuit for human beings. The essence of human success lies not in accumulating wealth or material possessions but in acquiring mental balance, peace, and contentment. Even after so much material progress in the world, human misery has no end; instead, miseries multiply every day. Possessions and wealth and physical comfort are not the doors to happiness and peace. Rather, by analyzing the nature of mind, emotion, ego, and human need, and by understanding the meaning and purpose of life, we can improve our quality of living. To achieve peace, happiness, and contentment, we need to recognize the play of the mind.

A puzzled mind needs clarity and confirmation. It needs right understanding and vision. Doubts should evaporate like darkness disappears with the dawn. When the mind becomes clear about life and its goal, the sense organs naturally follow the mind like attendants follow a king. With meaningful and purposeful lives we become more active, more dynamic, and move faster toward the goal of life. There is naturally less wayward wandering and fewer distractions. Life becomes much easier and more enjoyable.

To make this transformation possible, spiritual masters from time immemorial have tried to enlighten seekers' minds with vibrant messages. They dispel the clouds of confusion and make seekers ready to perceive the reality of life so they can live in love and peace. Questions arising in the minds of aspirants are clarified with profound and pragmatic replies. As a result, seekers can proceed on the path without trouble and difficulties.

As the spiritual path is an inner journey, we need to be constantly alert and we should perfect the art of self-discipline. This small text of Acharya Shankara clarifies common doubts found in the minds of seekers. The doubts are timeless and the answers are priceless.

Introduction In this world creation can be classified into three categories: plants, animals, and human beings. They have some commonalities. and some differences. For example, all three groups are born, all grow, and one day all will die. However, human beings have special qualities that plants and animals do not have. Humans must make many choices in life, and they can care for plants and animals as well as themselves, which plants and animals cannot usually do.

Thus, creation can be divided into two groups or categories that the Vedic scriptures call bhoga yoni and karma yoni. Bhoga means "enjoyment" or "pleasure," and yoni means "life, home, or seat," along with many other meanings. Thus, bhoga yoni is a life of enjoyment and pleasure. For example, animals eat food, sleep. experience fear, and procreate, but animals do not have much freedom in their actions. Imagine an animal such as a tiger as a vegetarian it is not possible because a tiger does not have the tendency to change its food habit. It is born with natural instincts, tendencies, and qualities, and it dies with them. Animals cannot easily change. If we try to force or train them to change, they might only change like tigers in a circus. A tiger in the circus is tamed and trained because of special training, but it is very difficult to change its disposition.

Karma means "action" and karma yoni means "volitional decision and action." Thus, the second category, karma yoni, applies only to human beings. We are born with karma, we live with karma, we enjoy the result of it, and sometimes we store it for the future.

Apart from the plants, animals, and humans, an invisible. category of life resides in heaven, where celestials, devas, and humans with meritorious deeds live. Life in heaven is also bhoga yoni, a life of pleasure and enjoyment. According to the Vedic declaration, heaven is not a permanent place. Let us understand with an example. Suppose you have a passport and a visitor's visa, and you go to a country and want to stay there for an indefinite period, it is not possible. Similarly, staying indefinitely in heaven is not possible; heaven falls into the category of a place of enjoyment. Heaven is like going on a holiday. When the results of your meritorious deeds are exhausted, you must return to earth. The Bhagavad Gita (9.21) says, kshine punye martya lokam vishanti "When punya or good action (karma) is finished, one must return to earth, the place of mortality." Those who live in heaven belong to bhoga yoni because it is about enjoyment.

Heaven has been described as a beautiful place of perennial spring without summer or winter. Everyone is always beautiful and youthful without the miseries of old age like hair turning gray, skin wrinkling, and loss of vision or hearing. Everything that we want is there to enjoy. In spite of this, in heaven there is no freedom from jealousy. It is similar to how some people with more money can go for a holiday in a very beautiful natural surrounding and stay in a big five-star hotel, and those with less money must stay in a smaller hotel. In heaven there are comparisons and complexes. It is not truly a place of bliss and joy. That is why in the Hindu belief of liberation and freedom, there is no wish to go to heaven. Instead, people want to merge in God; they don't want to go to heaven or hell.

The concept of heaven and hell is linked to people having done exemplary good or heinous deeds. We are ordinary humans performing a mixture of activities, good or bad, knowingly or unknowingly. A countable few can be completely free, free from anything, with no impurity, no anger, no jealousy completely merged in God. So who will go to heaven? If we do both some good and bad deeds, we can enjoy the result of good in heaven and then return to earth, or possibly go to hell but then also return to earth. Neither heaven nor hell is permanent.

**Contents and Sample Pages**