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 appearingly, 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 Shweta Shwetra 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. 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. 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), 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 sthree 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, Agnis, 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 ula-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-jna, 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?

Sayat kumaram janmanah agri adhi-bhavayati atmana mevatad bhavayati

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, punayana, 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 Asai." 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 Prajane, 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 Prithijam 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, "Om Nama Narakatrayate 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 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 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 (I am forgetting his name sometimes), and 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: "Ulakshaya 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 karma phala. 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: Asya Ayam Atma. 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 Atha Asyayaha Asyayaha Itaraatma Krita Krityaha. Itaraatma means what? Very interesting. Now, the father is referred to 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, 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? 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.

1. Devotion to Ancestors: Shridharam exemplifies devotion to his ancestors by performing rituals and prayers for them in Gaya, demonstrating his understanding of the significance of these acts in Hindu traditions.
2. Dream Experience: Shridharam's dedication is rewarded with a divine dream where he sees his ancestors pleased with his offerings. The dream takes a profound turn as his ancestors divert their attention to Bhagawan (God), emphasizing the importance of connecting with the divine through rituals.
3. Chitta Shuddhi: The satisfaction derived from faithfully performing samskaras is seen as a means to purify the mind (Chitta Shuddhi). The narrative suggests that such purity leads to the blossoming of virtuous qualities within an individual.
4. Spiritual Evolution: The journey is described as a progression through life stages, from physical actions to mental contemplation. The transition from physical rituals to mental worship, known as Mano Yagna and Manasika Yagna, represents the shift towards spiritual maturity.
5. Vanaprasthashrama and Upasana: The final stage of life, Vanaprasthashrama, is introduced as a time for contemplation and mental worship. This phase is marked by the withdrawal of physical activities and a focus on spiritual practices.
6. Rebirth: After the physical body's death, the narrative describes the soul's rebirth through the five means: clouds, rain, plants, purusha bija (seed), and the mother's womb. This process symbolizes the cyclical nature of life and the soul's journey through various life forms.
7. Upakarma Sankalpa: The recitation during Upakarma emphasizes the recognition of the soul's journey through ignorance (avidya), diverse activities (karmagati), and various life forms (pashu, pakshi, bhriga). The ritual acknowledges the soul's evolution and the impact of past karma.
8. Param Gatim: The ultimate goal is described as Param Gatim, the highest state of spiritual realization. The Bhagavad Gita is referenced, highlighting the idea that after numerous births, an individual attains this supreme state.

The narrative encapsulates the cyclical nature of life, the importance of performing rituals with devotion, and the spiritual evolution leading to the ultimate goal of self-realization. It underscores the deep connection between the individual soul, its actions, and the divine order of the universe.

The passage emphasizes the role of accumulated punya karmas (virtuous actions) in an individual's spiritual evolution and the attainment of knowledge. Here's a breakdown of the key points:

1. Evolution through Punya Karmas: The text suggests that over several lifetimes, an individual accumulates punya karmas by performing virtuous deeds. These actions contribute to the person's gradual improvement and purification, making them a better and purer individual.
2. Birth of Shraddha (Faith): As a result of punya karmas, one of the outcomes is the birth of shraddha or unshakable faith in the scriptures and the reality of spiritual knowledge. Shraddha is considered a crucial aspect of the spiritual journey.
3. Approaching a Mahapurusha (Great Soul) or Guru: Driven by shraddha, the individual approaches a mahapurusha or spiritual teacher (guru) seeking guidance and knowledge. This step reflects the significance of the guru-shishya (teacher-disciple) relationship in Hindu spirituality.
4. Surrender to the Guru: The seeker surrenders to the guru, expressing gratitude for the opportunity to approach the guru and seek spiritual guidance. The surrender is an acknowledgment of the guru's role in the seeker's spiritual journey.
5. Guru's Pleasure and Grace: The guru, pleased by the sincerity and humility of the seeker, showers grace and imparts spiritual knowledge. The relationship between the guru and the disciple is characterized by deep love and mutual understanding.
6. Transformation Through Grace: The guru's grace, combined with the seeker's sincere efforts, leads to the transformation of the individual. The knowledge received from the guru becomes a catalyst for spiritual growth.
7. Humility and Recognition of Grace: The passage emphasizes that true spiritual growth leads to increased humility. The individual recognizes that any positive changes or spiritual insights are a result of God's grace, and the ego diminishes.
8. Understanding the Role of God's Grace: The text underscores the idea that everything in life, including spiritual progress, is guided by God's grace. It encourages a shift in perspective from personal achievements to recognizing the divine hand in every aspect of one's life.
9. Realization of the Self: The ultimate goal is the realization of the true self (Atman). The passage suggests that the evolving consciousness, propelled by punya karmas and guided by a guru, inevitably leads to self-realization.

In summary, the narrative outlines a spiritual journey influenced by accumulated virtuous actions, faith, guru-disciple relationships, surrender, and the transformative power of divine grace on the path to self-realization.

The description of Vamadeva's realization and declaration about countless births and the subsequent attainment of enlightenment is a powerful illustration of the cyclical nature of life and the transformative potential inherent in human existence. The key points from the explanation are:

1. Vamadeva's Reflection: Vamadeva reflects upon the countless births he has undergone, experiencing various roles such as being a mother, father, child, friend, and enemy. This reflection emphasizes the repetitive cycle of birth and the diversity of life experiences.
2. Three Fortunate Realizations: Vamadeva attributes his present state to three rare realizations: Manushyatvam (human birth), Mumukshatvam (desire for liberation), and Maha Purusha Samshaya (doubt about the great soul or divine reality). These realizations are considered rare and precious in the spiritual journey.
3. Illumination in the Last Birth: Vamadeva recounts how, in his last birth, he attained enlightenment. He acknowledges the role of good karma (punya karma phala) and God's grace in facilitating this realization.
4. Breaking the Prison of Ignorance: Vamadeva uses the metaphor of being imprisoned in an iron cage of ignorance. Through the grace of the Guru and the right teachings (shravana, manana, nidhidhyasana), he gained the strength to break free from the limitations imposed by ignorance.
5. Becoming the Master of the Mind: Vamadeva metaphorically likens himself to Garuda, the mighty bird, signifying his mastery over the mind. This suggests that through spiritual practice and realization, one gains control over the mind, which is often considered a powerful and unruly force.
6. Breaking Open the Iron Cage: The description vividly portrays the moment of liberation, where Vamadeva, while still in the womb, breaks open the bars of the iron cage, symbolizing the breaking of the cycle of samsara (the cycle of birth and death).
7. Freedom in the Infinite Space: Vamadeva, once liberated, flies freely in the infinite space (akasha), signifying the boundless nature of the liberated soul. This imagery conveys the idea of transcending the limitations of the material world.
8. Universal Relevance: Vamadeva declares that anyone in the future who follows the path of realization will experience a similar liberation, emphasizing the universal potential for spiritual awakening.
9. Teaching through the Marulas Mantra: The narrative concludes by introducing the Marulas Mantra, which likely contains further teachings and insights about the nature of existence and liberation.

The story of Vamadeva serves as an inspirational narrative highlighting the transformative journey from ignorance to enlightenment and the eternal nature of the soul's quest for liberation.