Aitareya Upanishad Lecture 15 on 23 September 2023
Full Transcript (Not Corrected)
We are studying the Aitareya Upanishad. So far, we have been covering the subject. The first chapter is over, and we are currently in the second chapter. In the first chapter, the truth is revealed that there is only one reality, and it is called Atman, Brahman, Paramatma, Ishwara, or whatever name we choose to call it.
Why did this creation come into being? It came into existence because He wanted to continue His Leela, both in the formless aspect and in the aspect with form. Saguna Brahma is referred to as Leela Brahma, while Nirguna Brahma exists without Srishti, Stithi, and Laya. The entire description provides a marvellous explanation of why we are born—to point out that our destiny is to manifest our true nature.
Each soul is potentially divine, and the goal is to manifest this divinity by controlling both external and internal nature. This divinity can be manifested through work, worship, psychic control, philosophy, or a combination of these. All else is only a means of assistance.
In the first chapter, it is stated that Samsaraha Suchitaha, God created the worlds, rulers of the worlds, bodies, and food. The most marvellous truth is that Paramatma Himself entered in the form of Jeevatma. Every creature is a Paramatma, but when bound by what we call the BM complex (body and mind complex), Paramatma is known as Jeevatma. It is not truly bound but only seemingly bound. This distinction is crucial because if someone is genuinely bound, and bondage is real, there would be no way to escape it. It is seemingly, or appearing, bound, much like a poisonous snake that cannot harm us. Even if we believe it has bitten us, the poison works not because of the bite but due to our thought that we are going to die, creating fear. The mind has a significant influence over our entire life, as emphasized by the statement Manayeva Manushyanam Karanam Bandhamokshayoh.
Shankaracharya has provided the reason why this Upanishad discusses Samsara. The purpose of describing Samsara in the Upanishad is not to revel in it but to highlight its temporariness, known as Mithyatva in Vedanta. This aspect of Maya, its seeming nature, is pointed out so that we can awaken and progress in spiritual life. Despite the Upanishad proclaiming that we are all divine, currently, very few of us truly believe in our divinity. On the contrary, we often perceive ourselves as non-divine, which is the prevailing reality at present.
The first step is what we call Shravana—listening to the truth. Initially, there is disbelief, followed by the recognition of some possibility, a consideration that maybe it is true. Gradually, more and more possibilities emerge, leading to Shraddha, firm belief. Only then does action follow. Until we start believing, our efforts in Sadhana will not bear fruit. Shankaracharya guides us in understanding why this particular Upanishad provides an extensive description of Samsara Varnaana. In fact, practically every Upanishad does the same, whether it is the Prashna Upanishad or the Svetasvatara Upanishad. We see only three main topics: the description of Jeevatma in Samsara, the description of Sadhana, and the description of Mukti.
In every scripture, be it Hindu or non-Hindu, there is no other theme.
"जगत् उत्पत्ति सितिलयकृत् असंसारी सर्वज्ञः सर्वशक्तिः सर्वविद् सर्वमिदं जगत् स्वतः अन्यत् वस्त्वन्तरं अनुपादाय एवा आकाषः धिक्रमेन सृष्टिय"
Translates to Bhagwan created this universe. He manifested as this universe without any other material. For what purpose? स्वात्मः प्रभोधनार्थम् — So that he can realize himself. सर्वाणिच प्राणादि मक्षरिराणि स्वयं प्रविवेशा — He entered into everybody so that he can sport as if he was bound and he is going to evade."
A natural question arises, discussed in our last class and many previous classes: Where was the need for God? Was He getting bored, or was time not passing? We do not have a logical answer. But as we ask all these questions, Why did God create? How did He create? What materials did He use? What instruments did He take for help and what purpose? These questions arise within the bounds of the dream. When we wake up, the entire dream world collapses, and there are no questions at all.
In our last class, we entered into the second chapter, the second mantra. What does it tell us? That every Jeevatma, especially human beings, goes through three births: आवसथ, आवसथ, आवसथ. So, what did we discuss? The first birth. What was the first birth? The Aitareya Upanishad, like any other Upanishad, imparts new knowledge. What is this new knowledge? This is not the first janma. You have had innumerable births. How do we know? In our first Adhyaya, chapter itself, we have seen what is called Panchagni Vidya. It is also elaborately discussed in the Chandogya Upanishad. What is that? From our last birth, having given up the body, a person goes either to heaven or hell or wherever it is. Then, after exhausting the punya karma or papa karma or after death, how does this Jeeva transition into the new body? How? This is where five steps come into play. First, he joins the cloud, then the rain, then the plants, and then he becomes part of the body of the male. From that male, he becomes the Rethas, also known as the male seed. Subsequently, that male seed enters into the female seed, combines, and then a foetus is born. The foetus in the mother's womb is the first birth.
In the second mantra, we continue the discussion.
sA bhAvayitrI bhAvayitavyA bhavati . ta.n strI garbha bibharti . so.agra
eva kumAra.n janmano.agre.adhibhAvayati .
sa yatkumAra.n janmano.agre.adhibhAvayatyAtmAnameva tadbhAvayatyeSha.n
lokAnA.n santatyA .
eva.n santatA hIme lokAstadasya dvitIya.n janma .. 3..
She, being the nourisher of the child , should be nourished. The woman nourishes the embryo. Immediately after its birth the father nourishes the child. Nourishing the child from birth onward, he thus nourishes himself for the continuation of these worlds. For thus alone are these worlds perpetuated. This is one's second birth.
What is the second birth? In brief, the second birth is the nine-month stay in the mother's body, growing from the time of conception until the time of delivery. This process is graphically described in the third mantra. The mother, represented by "Sa" (Stri Linga), bhAvayitavyA, meditates on the foetus. As we saw in our last class, the foetus is a foreign object entering the mother's womb. Any foreign object that enters our body is usually rejected automatically. In this case, however, the foetus instinctively recognizes itself as part of the mother's body, and thus, Nahinasti, the foetus doesn't create any problem for the mother.
It is important to note that when pregnant women face problems, it is not because of the foetus. In fact, even in our day-to-day life, if we encounter various problems, they can arise from different places like Pakistan, China, Canada, among others.
Remember, any problem, whether positive or negative, is all because of individual karma or collective karma. If it is individual karma, we often look for some explanation. For instance, when someone is unwell, they may say, "My head is aching." Similarly, when the foetus enters, many women experience various challenges. However, it is not a problem; it is considered a kind of cleansing process for the foetus to be there without any issue. Without understanding this, we may mistakenly think that the foetus is causing a problem. The foetus, however, accepts, "I am part of the mother's body; I am not a foreigner; I am a native." This is akin to what is called overseas citizenship, OCI. In reality, we are all OCIs only. Our original citizenship is Paramatma, and all other forms are OCIs. We obtain many OCIs so that we can be born in different places like Australia, America, Canada, the UK, or anywhere else. We can enter into any foreign body—be it as a mosquito, a mouse, a man, a dog, a donkey, a horse, or anything else. However, every OCI has an expiry period, and eventually, we have to return. If not understood, it is bondage; if understood, it becomes a drama, leela, cinema—a pleasant cinematic experience.
In the third mantra, the mother becomes Bhavayatri, the protectress. Therefore, the wife must also be protected—by whom? By her husband. "tam stri garbham piparthi" - That wife now bears the husband himself in the form of the foetus. The father also understands, "This is me. This is not a separate individual. He is not my son. I am reproducing myself in the form of my son." For what purpose? We will come to that very soon. Saha, Pita, that father. What does he do? Agra, before the marriage itself, he will be thinking. After marrying, he will be thinking. After conception, he will be protecting the mother and the baby. By protecting the mother, he will be safeguarding the child. "tam agra eva" - Before the son is born, even before conception. And after, until he comes out. "janmanaha agre" - Even after he comes out for many years, until the child grows up and can stand, the father has to protect. A most marvellous idea.
Protection means more than just providing food, shelter, and medical treatments. Most importantly, it involves the idea of being reborn. When one becomes old, they have to enter into Vanaprastha Ashrama. What is the purpose? It's because they have completed all their Punya karmas, including Sandhya Vandana, Tirthaya Pariyatana, daily pujas, Yagnas, Yagas, Homas, and all the dharmas and danas commanded by the scriptures. A time will come when they won't be able to perform these duties, but it is their sacred duty, as explained in previous classes, to pass on their beliefs and the way of life they have led to their children, especially the male ones. When they become old and are unable to perform these rituals, they must enter, according to Veda Shastra, into Vanaprastha Ashrama, and if possible, into Sannyasa Ashrama. They have to train their sons, and on their behalf, their sons will continue these practices, passing them on to the next generation. This is how the santati, which includes Kula-dharmaha, vamsha-dharmaha, samaja-dharmaha—all types of dharmas related to the sacred human birth—have to be passed on. If any parent neglects to pass on these duties, that parent is considered wretched, a rakshasa, an asura, and their neglect only perpetuates the existence of other asuras. There is a tremendous responsibility, a heavy responsibility, on all of us. Many are unaware of the damage they are causing, both to themselves and others.
Why am I presenting it this way? It's because how many parents are aware of what this Upanishad so graphically describes? There are certain duties towards one's father, Rishis, Devas, ancestors, and other human beings. This is known as pancha-yajna, pancha-rena. If these duties are not performed, the question of one's happiness doesn't arise. Spiritual life, as mentioned earlier, revolves around happiness. It is all for that purpose. Tremendous responsibility lies on both parents' heads, especially the father as the head of the family, even in contemporary times. Janmanah agri, before the birth of the son, and after the birth of the son, which is called the third birth, adhi-bhavayati, he continues to think and plan. What is it?
sa yatkumAra.n janmano.agre.adhibhAvayatyAtmAnameva tadbhAvayatye
What is the mantra telling us? The father, yat kumaram, is responsible for his son, janmanah agri adhi, before his birth, during his growth in the mother's womb, and after she brings him into the world. Adhi-bhavayati—it is his bounden responsibility. He has to provide not only food and drink, not only bodily needs, but especially by imparting all the 42 marvellous samskaras, which every Hindu is supposed to perform. Samskara is equivalent to the term "sacrament" in English. They have birth, and then namakarana, and many other samskaras like prathama mundana, anaprashana, upanayana, Gurukula, vivaha, garbhadhana, simantha, upanayana, and the final one—antyeshti, the last shraddha ceremony, is done with shraddha. The purpose of all these samskaras is to enable the person who receives them to manifest his divinity. That is the real purpose. A sacrament is an action that transforms the person performing it into a sacred and divine being.
Here, an interesting teaching is given. Why does the father look after the baby? The answer, as stated in the scripture, including this Upanishad, is that he is not doing it for anybody else. He is doing it for himself. Atmana eva tadbhaveti— "I am reborn in the form of my son." It is a very intriguing concept. I have reminded you multiple times that if we were to talk about people 10,000 or 20,000 years ago, we use the term "ancestors." However, the correct expression is that we ourselves, 20 or 10,000 years back, were living that kind of life. This is not to speak of non-human births; I am referring solely to human births. Many, many, many human births must have occurred. The Upanishad is telling us that we are not looking after anybody; we are doing good not for anybody but for ourselves. Adhibhavayati. My past, my present, my future—all lie through this progeny. If I give Samskaras, if I serve him, he will serve me.
There are three reasons for that. The first reason is because I am my son. The second reason is that when I bring up my child, when I become old, and I need to be looked after, he will look after me. My son, my children, will be looking after me in old age. But the most important reason is that I have to remind myself, in alignment with the Upanishadic purpose, "Atmanam Atmaiva Idam Agre Asit." Only the Atman is there. I am that Atman. I forgot that I am the Atman. I have to know that I am the Atman. Birth and death exist, but there is no actual death. Man will slowly evolve into higher and higher types of beings. How? From Tamoguna, Tamoguna decreases, Rajoguna increases. Then Rajoguna decreases, Satvaguna increases. Satvaguna continues to increase, and in the last stage, one realizes that this Samsara is not for them. The purpose of birth is only to increase Satvaguna. Progress in spirituality is progress in Satvaguna, an increase of Satvaguna. This is what is called Daivesampad—all divine qualities are manifestations of Satvaguna.
What is the third purpose? If I teach my son, he will take over all the things that I am doing, such as prayer to God. He will pray for me also. Even after my death, he will perform Shraddha Karma, and thereby, he is going to help. This is the third reason. However, the real reason is for my own evolution. Remember, we have to connect it with our Karma Siddhanta. A child is born, or children are born, to exhaust our Purva Janma Karmas and Karmaphala. We are born to exhaust their Karmaphala. So, even though it is said that we are born in the form of our own children, every Jeevatma is separate. Parents are giving only the physical body and a little bit of mental influence if they are living a spiritual life that aids the child's growth. No doubt about it. But in reality, it is a selfish type of service— "I scratch my back, you scratch my back." Tad Bhavayati Esham Lokanam Santatya. This is how, in these worlds, we have to bring up our children, our progeny, whether they are male or female, so that they will also evolve, and through them, we will also evolve. Evam Santatahi Ime Lokaha. If we see any improvement in these worlds, it is only because of these Samskaras being passed on from the parents, from the ancestors, to their children. This is what is called Vamsha Paryanu Kramena. Every Grihastha has heavy responsibilities, and that is what is being emphasized.
When this foetus is born after nine months, Tasya, living in the Garbha of the mother, that is called dvitiyam Janma, and this is what is understood. Only one or two points, even Brahadarini Upanishad, all the Upanishads tell us the same thing, "Angat Angat Sambhavasi Hridayat Adhijayasi." The father is telling, "Every limb of my body, the essence of that limb, the best part of that limb, Angat Angat, from every single limb, Bhavasi," meaning all the concentrated essence of the entire body is there in that, what we call, male seed, which is going to become the future children. This equally applies to the mother as well. Not only that, "Hridayat Adhijayasi." My Hridaya, my love, my affection, the way I take your responsibility and the way I am going to bring you up. Taittiriya Aranika also says, "Atmavai Putranamasi," meaning, "Hey Putra, Hey son, Atmavai." So you are known as Putra, and there is a beautiful definition of the word Putra, "Unnama Naraka Trayate Iti Putraha."
If a parent, especially the father, doesn't have a male child, then he will go to a special type of hell called Unnama. But the real meaning is not that. He may have a child, but if he doesn't pass on the spiritual heritage, if he doesn't train his child properly, and at least adds a little bit of influence to the already existing samskaras of the child, then he himself will go to what we call dogs or he will not evolve, taking a long time. That is why children are very important because we become saints because of our children. They become saints because of their children. A child's demands are great, and we have to learn a lot from children. Mothers have to tolerate the child, and children are definitely irrational, worse than animals. They don't understand, "I want this, and I want this." That's all. "You go to hell, you die, doesn't matter. I want." But lovingly they are brought up because this is only paying our rena, what we did when we were children to our parents. Now our children are coming and taking us, squeezing us in that way. "Esham lokanam santatye." That is what is called the spreading out of the good children. How? Kuladharma.
What is kuladharma? You are born as a Brahmana, Kshatriya, Vaishya, or Shudra, and you have to evolve within the ancestral tradition. This is how our ancestors lived—great-grandfather, grandfather, father—and I am also trying to approximate. Sri Ramakrishna often stated, "My ideal was to follow in the footsteps of my father and never deviate from truthfulness." As I have told you many times, no good quality comes alone; it always brings with it many others. If you want to be truthful, you have to be courageous. To be courageous, you must have tremendous faith in the justice of God.
There are many stories, like Vishwamitra being tested or testing the King Harishchandra. Many kings were tested, all for their own good. So, it is only Satyam that demands tremendous faith. That is why "Satyameva Jayate Nanritam." This is what we have to understand—Kula Vruddhi, Kula Dharma Vruddhi, Dharma Vruddhi, Samskara Vruddhi through Veda Adhyayana, practically demonstrating to the children. This is what you have to do. When you are small, just observe. As you grow, this is what you have to do. If parents are not there, what happens? This is what Arjuna was complaining to Bhagawan Sri Krishna: "Kulakshaya Pranasyanti Kula Dharma Sanatana." So much responsibility lies on the parents, and the child has to be protected.
Real protection is not only bodily but also Samskara protection—spiritual Samskara. Thereby, one also benefits. If one neglects, then that person is going to suffer himself. That is why so much misery exists nowadays. Parents are running after money and physical enjoyments, not thinking of God at all. This is why so much Papa is increasing. If a person loses faith in the scriptures, if he doesn't believe, "If I cheat, if I lie, if I take away something belonging to others, I will have to pay with compound interest." Because who knows whether there is another Janma or not. You don't need another Janma as proof. This Janma itself shows—wherever war is going on, unnecessary killings are happening—there is no explanation. "Oh, wicked people are killing." No, wicked people are not killing, but wicked people are made to kill because of our own Karmaphala. It is very hard to believe, even after hearing it from me many times; you may still have doubts. Why are you emphasizing so much? I am only telling what the scriptures are saying. There is not even a single point that is mine. I am only trying to put it in simple language. Now, we move on to the third birth, where we have to come.
Fourth Mantra:
so.asyAyamAtmA puNyebhyaH karmabhyaH pratidhIyate . athAsyAyAmitara AtmA
kRitakRityo vayogataH praiti .
sa itaH prayanneva punarjAyate tadasya tRitIya.n janma .. 4..
The child who is the father’s own Self is made his substitute for performing virtuous deeds. Then the Self of the father, having accomplished his duties and reached his age departs. So departing hence, he is born again. This is the third birth.
Remember, the first Janma is in the form of the male seed. The second Janma is both living in the mother's womb and being brought out. Both fall under the second Janma. Now, the third Janma is coming out. What is this third Janma? Very briefly, I will tell you the essence of this fourth mantra.
So, this father goes on looking after the child, giving some samskaras to the child, and in the course of time, the child grows up. He is sent to Guru Kula, learns many things from the Guru, comes back, hopefully, with completely refined samskaras, becomes a spiritual person, and then probably gets married and takes over. By that time, the father becomes old, and all these Punya Karmas he has been doing according to the direction of the scriptures. Now, he is not able to do it. Either he slowly withdraws, and then he says, "Transference of the Agnihotra. My son, from now on, you carry on the family tradition. Now, I will do Manasika Puja, etc. Physically, it is not possible for me to do all these things." And then what happens? He entitles, hands over everything after due training to his son, especially if there are many sons, to the eldest son and others also. And then, athAsyAyAmitara AtmA kRitakRityo. Itaraatma means what? Very interesting. Now, the father is referred to as Itaraatma. Krita Krityaha. He has done whatever has to be done. Vayogataha. He has become old. And then Praithi. Then one day, he has to give up his body. Praithi means he goes, not dies. Prayathi. Prayanam. Praithi. Goes. Where? He again goes, according to his Karmaphala, either Pitru Loka, Deva Loka, whatever Loka, and having enjoyed there. Why do we say not Naraka? Because he has practiced many, many, many Punya Karmas. And then again, he will join the clouds, then rain, then plants, food, then enters into the body. That is called Tat Asya Tritiyam Janma.
So, I will read out.
so.asyAyamAtmA puNyebhyaH karmabhyaH pratidhIyate . athAsyAyAmitara AtmA
kRitakRityo vayogataH praiti .
sa itaH prayanneva punarjAyate tadasya tRitIya.n janma .. 4..
Now, earlier I mentioned that any person dies according to our belief really it is not death. It is giving up this used up, no longer useful, physical body but he will have to get another body. But before he gets another body there are three types of Janmas are there. According to the type of activities, if he has done bad Karmas, he will go to Naraka. If he has done Punya Karmas, he will go to higher Lokas. Higher Loka means higher joy. Lower Loka means lower joy. Even worse than the happiness that one gets from the earthly field. But if it is a little bit of good, a little bit of evil, not too much of good or evil, then he will be reborn immediately as a human being. Sometimes people do some horrible things. That's why they are born as what is called Bhuta, Praitha, Pishacha.
We have heard many such stories. In fact, Sri Ramakrishna's father himself, he was called because his daughter was possessed by a Brahma Rakshasa. Brahma Rakshasa means he who was a Brahmana in the previous birth and forgetting his upper caste, privileged what is called Samskara. He had done terrible Papa Karmas. As a result, he will be reborn without any body. No desires are there. Means are not there. How much a person suffers. That is a marvellous thing.
Suppose somebody binds you completely and then doesn't give you food or drink or he leaves you in a place in that condition, a mosquito ridden place. Just imagine, what would be the torture and many many countries do not hesitate to subject people to this kind of torture because they want to suck out some information, squeeze out some information whether it is of his colleagues or his boss or the source etc. etc. There are gangs, gangsters what is called Mafia. In India, plenty of such people, horrible type of activities they are doing.
Now what I am trying to tell you that this person, death is not non-existence. It is not end of life but it is continuing with a new instrument called physical instrument. And then after enjoying as if, because we are talking about cultured families, spiritual families then Panchagna Vidya again has to be applied. Clouds, rain, food, then Purusha Bija and that is discharged into the woman and then that is called the third janma. He will be reborn. That is the third janma. That is the essence of this.
Saha Asya Ayam Atma. So Saha means this son. Ayam Atma. He is the Atma, representative of the father. So what is he doing? PuNyebhyaH karmabhyaH. My son I have been doing all these Punya Karmas. Now no longer I am able to do it. So all these responsibilities I am handing over to you. Pratidhiyate means he is given that in charge from now onwards whatever I have been doing, you will be doing. AthAsyAyAmitara AtmA. Remember a son is considered one's own self. A father considers his son himself pre-born. So now from the consistent point of view, Itara Atma. Itara means now the father. The other Atma of this second Atma. Who is the second Atma? This means the son. The second Atma is the first Atma's what is called pre-incarnation. Now referring to that, after getting in charge of all this, you are grown up, you got samskaras, completed your education, got married, you are standing, you are quite capable of thinking. Now I will hand over all these things. After handing over, what does he do? Atha, after handing over, Asya, Asya that means this son's Itara Atma that is his father. What does he feel? Krita Krityaha whatever has to be done. Krita means all the prescribed duties of the scriptures. Krityaha, I have been successfully carried out. Vayogataha, I have advanced in age. Vayaha means vayasu. Vayasu means one's own age. Gataha means many years I have passed. And then Prithee, old age comes. After old age, maybe some diseases, some sufferings will come, some defects will be there. Prithee, one day will come, he has to go. And afterwards, his Antiyasti has to be done by this son. Not only that, in Brahmin families, one has to continue this Shraddha. First Masika Shraddha, Shraddha, then Svamvatsarika Shraddha, then every now and then go to places like Rameshwaram or Gaya or Varanasi or Prayag or many other, Pushkara, many other places and one has to pray.
Remember what Shridharam had done, he went to Gaya and then he prayed for all his ancestors. He did whatever, he himself was a priest, so he knows he was doing it for other Brahmin families. So he knows it by heart. And then he does the whole lot in Gaya with such Shraddha. It took nearly 10 days to complete and he is not like modern Pujaris who hurry up things for the sake of doing as many houses as possible. It will be very leisurely for his own parents. To his great satisfaction, on the 10th night he got a beautiful dream. In that dream, he saw all his ancestors highly pleased with his offerings. That means Bhagawan's grace had fallen upon them. He saw them all in the Gaya Vishnu temple.
Suddenly, they all diverted their attention from Shridharam to another direction. Naturally, he was curious: What are they looking at? And he also looked. He saw Bhagawan himself. This is the result of performing all the Samskaras very well. God will be pleased. God means Antaratma will be pleased. How? Because by performing all these, Chitta Shuddhi takes place. Mind becomes pure. Heart becomes pure. All the Sadgunas will come. And then the dawn of the vision of God is not far off. As Sri Ramakrishna says, as soon as the dawn comes, we have to expect that the sunrise will not take a longer time. So this person is highly satisfied: I have done my best. If I have not done anything, it may be because of some forgetfulness or unconsciously I might have done, but consciously I never violated any of these things.
Then he becomes old. His mind is withdrawn. What he has been doing physically, now he will be doing mentally. Mano Yagna and Manasika Yagna. That is called Vanaprasthashrama. That is called Upasana, contemplation. And then one day, he has to go. What happens? Saha, that father who took all his trouble and then handed over everything to his worthy sons. Itaha prayanneva, having departed. That means after the death of this body. Punaha jayate, again he is reborn. Punaha jayate means reborn. How is he reborn? Through five means: the clouds, rain, plants, and the purusha bija, and into the mother's womb. Tad asya tritiyam janma. There are so many Upanishadic Vakyas which describe graphically what happens. And then you see what happens after many many births like that. Aneka janma krita punya vasataha. How in the Upakarma this has to be said.
Anadi avidya vasanaya pravartamane asmin mahati samsara chakri vichitrabhi karmagati bhi vichitrasu pashu pakshi bhrigadi unishu punaha punaha anekadha janitva kenapi punyakarma viseshena idha neemthana manushiye.
So a person who is doing this Upakarma, he has to chant this one as part of that Upakarma sankalpa. What is it? Oh Lord, lakhs and lakhs, 84 lakhs they say. Anadi avidya vasanaya, overcome by the ignorance called anadi avidya, beginningless ignorance, pravartamane, I have behaved as an animal as a non-human being. Even as a human being asmin mahati samsara chakri, having fallen into this endless samsara chakra, brahma chakra, vichitrabhi karmagatibhi, how many indescribable activities, good and evil, I have done. As a result, vichitrasu, and marvellous wonder-striking pashu, I was born as an animal, pakshi, as a bird, mriga, animals, yonishu, in their births many many times, punaha punaha. Not once, many many many times, countless times, janitva, having been born slowly I evolved, kenapi punyakarma visheshena, by some great punyakarma in my past lives idanintana manushye. Now I have obtained this not only manushya janma but samskara sahita manushya janma. In the Bhagavad Gita Bhagwan says, aneka janma samsiddhaha tato yati param gatim. A person after myriads and myriads of births again and again falling into this samsara chakra and then he attains param gatim inevitably he attains.
How does he attain? "Bhahunam janmanamante jnanavan mam prapadyate." How does he attain? For that, there is a beautiful explanation in the last few janmas, because of so many punyakarmas a person has done, slowly he is becoming a better and better person, more and more purer person. And then what happens? Somehow, the faith in the scriptures will be reborn because of the punyakarma. One of the results of punyakarma is what is called "shraddha utpatti" – the birth of shraddha will take place as a result of God's grace. Shraddha means knowledge; scriptural knowledge is absolutely real. That immovable, unshakable faith is called shraddha. In fact, the word shraadha comes only from this word shraddha.
Then what does he do through that shraddha? He approaches some mahapurusha and the Guru then says, "Oh Bhagwan, I have been roaming in all these years, and it is my great good fortune. Bhagwan's infinite grace brought me, and He made me realize your greatness. I surrender myself at your lotus feet. Out of your infinite grace, bestow the least bit of your knowledge, knowledge laden grace. And that is enough for me. It will take me to the highest." And the Guru is pleased, and then he will love this boy as his own self because the Guru remembers that is how I approached my Guru, and my Guru told me that is how he approached his Guru. This Guru-shishya parampara, without shraddha, this blind Guru-shishya parampara, which Itishan Maharaj used to call the Guru cult, is not going to happen. And Guru cult is the greatest promoter of egotism. "My Guru is great; let anybody talk a word against my Guru, and I am going to prove my Guru is great by breaking this fellow's head and his seven generations' heads." Anyway, idiots are there in this world; we call them agnanis, that's all. What can the poor fellows do?
That was what Sri Ramakrishna's expression "poor fellow" means, agnanis. Why? You know, because Ajra used to ridicule him. Sri Ramakrishna used to get disturbed, and then he will go run to the temple. Ajra says, "He is a learned man, studied a lot of scriptures, and he is telling," and then mother says, "Why do you listen to him? After all, he is agnani. If you say he is agnani, definite, no doubt about it." And then he comes full of sympathy. "Poor fellow, what can he do if mother's grace is not there? It will remain." The fact is, the more we grow, the humbler we grow. More we realize none of us can take the credit. It is only God who is guiding our life. It is his grace if we are able to behave properly, and if we are behaving otherwise, we become otherwise. And that means it is also because God is not gracious to us. So, this is how the whole samsara is meant gradually to evolve from the non-conscious being, inert thing, to conscious being amoeba, many many birds, animals, plants, lower animals, higher, lower human beings. Finally, nobody can stop us from realizing ourselves.
How do I know the fifth mantra tells us, and briefly I will introduce this? There was a great soul called Vamadeva, and Vamadeva's name comes up in many other places as well. So, what did Vamadeva declare? "Oh, how many countless births I had! How many mothers I had! How many fathers I had! How many times I have become a mother, a father, a child, a friend, an enemy. I have suffered, I have enjoyed in countless births. But then, one day, some great good fortune; I might have done something great—purva janma krita punya karmaphala." So, what happens? Three things will happen. What are those three things? "Manushyatvam, mumukshatvam, maha purusha samshaya," as Sri Shankaracharya puts it in the Vivekachudamani. "Durlabham trayamayamaitat devanugrahahetukam manushyatvam mumukshatvam maha purusha samshaya." And then, what happened? In my last birth I attained illumination. Only a little bit of desire was remaining. As a result, I have to be reborn in another mother's womb. But when I am in the womb, all my prathi bandhas, obstructions, got exhausted. I became fully enlightened. And then, he is telling himself, "I look back, and I had all these countless births, etc." And then, by God's grace in the form of Guru, by Guru's grace in the form of right teaching, then through shravana, manana, nididhyasana, I have become very strong. That means I have become the adhipati, the controller of my own mind, and I have become like the most powerful Garuda, that is the bird kite. And then, with tremendous force, what happened? "Niradheeyam," as if I was imprisoned in a tremendously strong iron cage. But I just broke open those bars like a bird of great strength coming out and flying freely in the endless akasha, infinite akasha. I also came out, and anybody who has in the future, they are also going to attain the same state.
So, he says, "Vishwa janimani anvavedam avedam anuvavedam." Millions and millions of births I have gone; I remember it. "Maatha aisehi shatampuraha arakshan." How many of these bodies, iron cages, have tried to bind me down? But "shena eva javasa niradheeyam iti garbheyava shayanaha, Vamadeva etat evam uvacha.'' This while still in the womb, not having come out of the mother's womb, Vamadeva has stated, "I am a realized soul." It is a marvellous mantra. And this is what happens to each one of us. We will discuss it in our next class tomorrow.