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. First chapter is over. Second chapter we are in. In the first chapter the truth that there is only one reality and that is called Atman, Brahman, Paramatma, Ishwara by whatever name we like to call. And why did this creation come? Because He wanted to continue His Leela both in the formless aspect and aspect with form. Saguna Brahma is called Leela Brahma. Nirguna Brahma without Srishti Stithi and Laya. So the whole description, marvellous description of why we are born to point out our destiny is to manifest our true nature. Each soul is potentially divine. The goal is to manifest this divinity by controlling nature external and internal. And we can manifest this divinity either through work or worship or psychic control or philosophy by one or more or all of these combined together and be free. Everything else is only help. So in the first chapter, Samsaraha Suchitaha, that God created the worlds, created the rulers of the worlds, created the bodies, created food. And then the most marvellous truth that Paramatma Himself entered in the form of Jivatma. Every creature is a Paramatma, but when it is bound by what we call the BM complex, body and mind complex, Paramatma is known as Jivatma. Not really bound, seemingly bound. That is a very important word because logically if somebody is really bound, if bondage is real, there is no way we can get out of it. Seemingly, appearingly, there is a poisonous snake. It cannot bite us. Even if we think that it has bitten me, poison is working. We don't die because of the poison. We die because of our thought that I am going to die. Fright. So, so much influence of the mind over our whole life. That is why Manayeva Manushyanam Karanam Bandhamokshayoh. So, Shankaracharya has given us why this Upanishad is talking about. Upanishad's purpose of description of Samsara is not to gloat over Samsara, but to point out its temporariness, what we call in Vedanta, its Mithyatva. That is its Maya aspect, seeming aspect, so that we can become awake and we can progress in spiritual life. In fact, even though the Upanishad is proclaiming we are all divine, really speaking very few of us believe we are divine. On the contrary, we believe we are non-divine. That is the reality at present. So the first step is what we call Shravana. Listen to the truth. At first, disbelief. Then some possibility, maybe it is true. Then more and more possibilities. Ultimately, Shraddha, firm belief. And then only comes action. Until we start believing, really our effort to do Sadhana will not bear fruit. So, this is the way Shankaracharya helps us in understanding why this particular Upanishad is giving so much of Samsara Varnaana. In fact, practically every Upanishad does it. Whether it is Prashna Upanishad or Shweta Shwetra Upanishad, we have seen only two things. That is description of Jevatma in Samsara, description of Sadhana and description of Mukti. These are the only three topics. Whichever scripture we take, Hindu scriptures or non-Hindu scriptures, there is no other thing. जगत् उत्पत्ति सितिलयकृत् असंसारी सर्वज्ञः सर्वशक्तिः सर्वविद् सर्वमिदं जगत् स्वतः अन्यत् वस्त्वन्तरं अनुपादाय एवा आकाषः धिक्रमेन सृष्टिय 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. Naturally the question we discussed in our last class and many previous classes was where was the need for God? Was he getting bored or time is not passing? That is not the answer. We don't know the answer. We do not know any logical answer. But as we are all these questions, why did God create? How did he create? What materials he used? What instruments he took as help and what purpose? All these are questions within the bondage, within the dream. When we wake up, the whole dream world collapses and there would be no questions at all. In our last class we have entered into the second chapter, second mantra. What is it telling? That every Jeevatma goes through, especially human being 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 is giving us a new knowledge. What is the new knowledge? This is not the first janma. From many many births you 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 whatever it is. Then how is after death or after exhausting the punya karma or papa karma or after death, how is this Jeeva transiting into the new body? How? This is where five steps are there. First he joins the cloud, then he joins the rain, then he joins the plants and then he becomes part of the body of the male. And then from that male he becomes the Rethas and then what is called male seed. And then that male seed enters into the female seed, female, combines and then a fetus is born. That fetus in the mother's womb is the first birth. Then in the second mantra, also we have continued in the second mantra. What is the second birth? In brief, second birth is the birth for nine months, the stay in nine months in the mother's body and growing up from the time of conception until the time of delivery. That is being graphically described in this third mantra. So the mother Sa means Sri Linga. She goes on meditating as it were upon that fetus because it becomes, as we have seen in our last birth, that fetus is a foreign object. It enters into the mother's womb. Any foreign object that enters within us, our body automatically rejects it. That's why if some foreign object has to be kept so that the body cannot reject, some anti-immunity drugs are given until death. But in this case, the fetus automatically knows that I am part of the mother's body and that is why Nahinasti. That fetus never creates any problem to the mother. But if any mother, this statement has to be understood properly. Many pregnant women, they have problems. Why? It is not because of the fetus. In fact, even in our day-to-day life, if we have many problems, it could be from Pakistan, from China, from Canada, many other places. Remember, any problem, whether it is a problem, whether it is positive, whether it is negative, it is all because of either individual karma or collective karma. If it is individual karma, we have to find some excuse. Why are you not well? My head is aching. Or they say, after the fetus enters, many women have to go through a lot of problems. Actually, it is not a problem. It is considered as a kind of cleansing process for the fetus to be there without any problem. But without understanding, we think the fetus is causing a problem. So the fetus accepts, I am part of the mother's body, I am not a foreigner, I am a native. Or what is called overseas citizenship, OCI, you might take it. In fact, we all are OCIs only. Then what is our original citizenship? Paramatma. And all this is OCI. We have obtained many OCIs, permanent OCI. So that we can be born in Australia, America, Canada, UK, anywhere. Until we can enter into any foreign body. As a mosquito, as a mice, as a man, as a dog, as a donkey, as a horse, as anything. But ultimately, every OCI has an expiry period. And then we have to go back. Without any rhyme or reason, why are you wondering about? If not understood, it is a bondage. If understood, it becomes a drama, leela, cinema, pleasant cinema. So in the third mantra, this mother becomes Bhavayatri, protectress. And therefore, the wife also must be protected. By whom? By her husband. tam sthree garbham piparthi That wife, now she bears the husband himself in the form of the fetus. And so the father also understands, this is me. This is not separate somebody. He is not my son. I myself 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, protecting the baby. By protecting the mother, he will be protecting the child. tam agra eva Before the son is born. That is even before conception. And while, after and until he comes out. janmanaha agre And even after he comes out for many, many years, until the child grows up and then can stand, he has to protect. Most marvellous idea. Protection means what? Just not giving some food, shelter and medical treatments. Most important is, I am reborn. And when I become old, I have to enter into vanaprasthashrama. And then, what is the purpose? Because I have completed all my punya karmas. Like Sandhya Vandana, Tirthaya Pariyatana, and then daily pujas, Ignas, Yagas, Homas, and all the dharmas, dhanas. All these things I have to do. The scriptures command me to do. And then there is something, a time will come, then I won't be able to do it. But it is my sacred duty, and I explained it in the previous classes also, to pass on what I firmly believe, what type of life I have led to the children, whether male or female, especially male. And then, when I become old, when I am unable to do all these things, I must enter, according to Veda Shastra, I must enter into vanaprasthashrama, and if possible into sannyasashrama. So I will have to train my son, and on my behalf, he will be doing, continuing, and he will also continue the same thing towards his progeny. This is how the santati, that is, ula-dharmaha, vamsha-dharmaha, samaja-dharmaha, all types of dharmas related to the sacred human birth, have to be passed on. And if any parent neglects to pass on, that parent is a wretched fellow, he is a rakshasa, an asura, and the way he brings up, he will be only increasing the other asuras. So much of responsibility, heavy responsibility, lies on all of us. We are unable to understand how much damage we are creating, both to ourselves and to others. Why am I telling that way? Because how many parents are aware of what this Upanishad is so graphically describing? I have certain duties towards my father, towards Rishis, towards Devas, towards my ancestors, towards other human beings. This is called pancha-jna, pancha-rena. And if I do not perform them, the question of my being happy doesn't arise at all. Spiritual life, as I said, is all about happiness only. So, it is all for that purpose. Tremendous responsibility lies on both the parents' heads, but especially the father, as the father of the entire family, leader of the family, even today it applies. Janmanah agri, before the birth of the son, and after the birth of the son, which is called third birth, adhi-bhavayati, he goes on thinking. What is it? Sayat kumaram janmanah agri adhi-bhavayati atmana mevatad bhavayati What is the mantra is telling? This father, yat kumaram, his son, janmanah agri adhi, before his birth, during his growth in the mother's womb, and after, she also brings him out of her womb, adhi-bhavayati. It is his responsibility, bounden responsibility. He has to bring not only food and drink, not only bodily, but especially by giving all the 42 marvelous samskaras. Every Hindu is supposed to do. Samskara is called sacrament. In English language, they have also, what is called birth, and then he has to do it, what is called namakarana. So many samskaras are there. Prathama mundana, then afterwards, anaprashana, afterwards, ignopavita, afterwards, gurukula, afterwards, some other things are there. Then vivaha, if he wants to marry, then garbhadhana, then simantha, punayana. So many are there. The final one, it is called antyeshti, last shraddha ceremony, is done with shraddha. All this for what purpose? Then only, that particular person who gets these samskaras, he is going to manifest his divinity. That is the real purpose. A sacrament is that type of action, which makes that action, transforms that person who does this action, into a sacred being, divine being. That is the purpose. So here, a very interesting teaching is being given. Why does the father look after the baby? So, the answer is, the scripture is telling, this Upanishad is telling, many Upanishads are telling, he is not doing it for anybody else. He is doing for himself. Atmana eva tadbhaveti. I am reborn, in the form of my son. Very interesting. But a number of times I have reminded you, let's just imagine, say, 10,000 or 20,000 years back, if we have to talk about people there, we use the word, our ancestors. But that is not a correct expression. Correct expression is, we ourselves, 20 or 10,000 years back, we were living that kind of life. Not to speak of non-human birth. I am only talking about human birth. Many, many, many, many human births have to be there. So here, the Upanishad is telling us, we are not looking after anybody. We are only doing good, not for anybody. But for ourselves, we are doing good. Adhibhavayati. My past, my present, my future, everything lies 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. My son, my children, will be looking after me in the old age. But the most important is, that I have to remind myself, the purpose of the Upanishad, Atmanam, Atmaiva, Idam, Agre, Asai. Only Atman is there. I am that Atman. I forgot that I am the Atman. I have to know that I am the Atman. There is birth and death. There is no death actually. So slowly, man will be evolving into higher and higher type of beings. How? From Tamoguna. Tamoguna becomes less. Rajoguna becomes more. Then Rajoguna becomes less. Satvaguna becomes more. Satvaguna becomes more and even more. And in the last stage, he realizes that this Samsara is not for me. And the purpose of birth is only to increase this Satvaguna. Progress in spirituality is progress in Satvaguna. Increase of Satvaguna. And that is what is called Daivesampad. All the divine qualities are manifestations of the Satvaguna. And then, what is the third purpose? If I teach my son, he will take over all the things that I am doing. Prayer to God, etc. He will pray for me also. After my death also, he will be doing Shraddha, Karma, etc. And then thereby, he is going to help. So, this is the third reason. But the real reason is for my own evolution. Remember, we have to join it with our Karma Siddhanta. A child is born or children are born according to exhaust our Purva Janma, Karmas, Karmaphala. And we are born to exhaust their Karmaphala. So, even though it is telling we are born in the form of our own children, really speaking, every Jivatma is separate. Remember, we are only giving, the parents are giving, only the physical body and a little bit of mental influence if they are living a spiritual life that helps the growing of child. No doubt about it. But really speaking, it is all very selfish type of service. I scratch my back, you scratch my back. That is why, Tad Bhavayati Esham Lokanam Santatya That is how, in these worlds, we have to bring up our children, our Prajane, whether they are male or female, so that they will also evolve and through them we also will 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 and this is what is called Vamsha Paryanu Kramena So, every Grihastha has heavy responsibilities. That is what is being said. But when this fetus is born, after nine months, Tasya, or living in the Garbha of the mother, that is called Prithijam Janma, 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, that means, 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. And that equally applies to the mother also. 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. And even Taittiriya Aranika says, Atmavai Putranamasi Hey Putra, Hey son, Atmavai So you are known as Putra and there is a beautiful definition of the word Putra, Om Nama Narakatrayate Iti Putraha So if a parent, especially the father, doesn't have a male child, then he will go to one special type of hell, it is called Om Nama. 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 he can add 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, he will take a long time. That is why children are very important because we become saints because of our children. And they become saints because of their children. Because a child's demands are so great and we have to learn a lot from the children. How much a mother has to tolerate the child and the 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. So, 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 or Kshatriya or Vaishya or Shudra and you have to evolve and there is an ancestral tradition. This is how our ancestors lived. Great grandfather, grandfather, father and I am also trying to approximate. Sri Ram Krishna many times he had stated this. My ideal was to follow the footsteps of my father and never deviated from truthfulness. As I told you many times, no good guna, quality comes alone. It always brings in its way many other. If you want to be truthful, you have to be courageous. If you want to be courageous, you have to be having tremendous faith in the justice of God. Many stories like Vishwamitra being tortured, torturing what is called the king. What is his name? Kashi. Anyway, that name I am forgetting sometimes. So Vishwamitra got donation of his Kashi Raja and then he has to Harishchandra. So many kings were tested but all for their own good. So it is only Satyam, then tremendous faith. That is why Satyameva Jayate Nanritam That 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, you just observe. As you are growing, this is what you have to do. And if parents are not there, what happens? This is what Arjuna was complaining to Bhagawan Sri Krishna. Ulakshaya Pranasyanti Kula Dharma Sanatana So so much of responsibility lies on the parents and the child has to be protected. Real protection is not only bodily protection but the Samskara protection. Spiritual Samskara. Thereby one also gets benefit. If one neglects, then that person is going to suffer himself. That is why so much of misery is there nowadays. Parents are running after money and physical enjoyments, not thinking of God at all. And that is why so much of Papa is increasing. If a person loses faith in the scriptures, 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, you see wherever war is going on, unnecessary killings are going on, 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 karma phala. That is very hard to believe. Even after hearing from me many times, you have doubt. Why are you emphasizing so much? I am only telling what the scriptures are telling. There is not even one single point which is mine. I am only trying to put it in the what is called simple language. Now we move on to the third birth where we have to come. Fourth Mantra Asya Ayam Atma Remember the first Janma is in the form of the male seed. Second Janma is both living in the mother's womb and then being brought out also. Both fall under 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 he goes on looking after the child, giving some scarves to the child and in course of time the child grows up. He is sent to Guru Kula, learns from so many things from the Guru, comes back hopefully so with what is called completely refined Samskaras becomes a spiritual person and then probably he gets married and then he takes over. By that time the father becomes what is called 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. He says 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 to others also. And then Atha Asyayaha Asyayaha Itaraatma Krita Krityaha. Itaraatma means what? Very interesting. Now the father is referred as Itaraatma. Krita Krityaha. He has done whatever has to be done. Yogataha. 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 karma phala 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. Saha Asyayamaatma Punyebhyaha Karmabhyaha Prathidhiyathe. Atha Asyayaha Itaraatma Ritakrityaha Payogataha Praithi. Sa Itaha Prayanneva Punah Jayathe Tat Asya Tritiyam Janma. 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, 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 marvelous 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, I am Atma. So Saha means this son. I am Atma. He is the Atma, representative of the father. So what is he doing? Punye Bhiya Karma Bhiya. 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. Atha Asyam Itara 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 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 Evinam 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 in 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 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 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 karmagati bhi how many indescribable activities good and evil I have done as a result vichitrasu and marvellous wonder striking pashu I was born as animal pakshi as a bird bhriga animals unishu 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 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? bhavu nam janma namante 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 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 shraddha 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 he 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 grace knowledge will add 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 it 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 I am going to prove my guru is great by breaking this fellow's head and his 7 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 Sriram Krishna's expression poor fellow means agnanis why you know because Ajra used to ridicule him Sriram Krishna used to get disturbed and then he will go run to the temple Ajra says he is learned man studied 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 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 the 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 this Vamadeva's name comes in many other places also so so this Vamadeva what did he declare oh how many countless births I had how many mothers I had how many fathers I had how many times I have become mother father I have become children I have become friends I have become enemies I have become I suffered I enjoyed in countless births but then one day some great good fortune I might have done something great korva janma krita punya karma phala so what happens three things will happen what are those three things manushyatvam mumukshatvam maha purusha samshaya as Sri Shankaracharya puts 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 been I have to reborn in another mother's womb but when I am in the womb all my what we call prasidhi 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 the God's grace in the form of Guru by Guru's grace in the form of right teaching then through shramana manana nidhi dhyasana 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 javasa with tremendous force what happened I niradheeyam I 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 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 vamadevah etat evam uvacha while still in the womb not having come out of the mother's womb vamadevah has stated I am a realized soul marulas mantra and this is what happens to each one of us we will discuss in our next class tomorrow om jananim sharadam devayim ramakrishnam jagat gurum pada padme tayo saritva pranavami muhur moho ho may Ramakrishna holy mother and Swami Vekananda bless us all with bhakti Ramakrishna