Aitareya Upanishad Lecture 13 on 16 September 2023

Full Transcript (Not Corrected)

We are continuing Aitareya Upanishad, Chapter 1, Section 3. We have come to the 13th mantra. Now what happened? Bhagwan had created the worlds, created the rulers of the worlds, created all the bodies and created the food. Everything is ready. Only one thing is awaiting. That is the owner, the conscious being, the Jivatma. He has to come because all this preparation like the construction of a house is meant for somebody to live and continue his life. Bhagwan Himself, He has entered into this. And then earlier we saw Bhagwan also created hunger and thirst. That is to say desires. That is to say the activities should be continued through desires. Samsara like a Brahma Chakra should go on and on and on. Everything is ready. Now in our last class we were dealing with the 13th mantra. Sajataha bhutani avivyaikhyat kimaha anyamva vadishadhite sa etameva purusham brahma tatamamam apashyat idam adarshanam ithe So Saha, that Parabrahma, Jataha, as Jiva, Jivatma, what did He do? He entered into them. Then Paramatma, as Paramatma, the creator, having created all these beings, He named them. This is a table, this is a tree, this is a mountain, this is everything. How? Through the Jivatma, as Jivatma, manifesting through the body-mind. Because what is the whole world? Different Namas, different Rupas and every Rupa has to be distinguished from every other Rupa. What it means? Naming. This is a table, this is a chair, this is a book. What is the process involved here? That this object called table, this object called chair, this object called book, they are complete, completely separate, different. If I want any one of them, I can specify either to myself or to somebody, this is the object I want or anybody wants. And then even if it be the same object, this is small table, that is big table, this is white painted table, that is blue painted table, etc. These are called Viseshanas or certain characteristics by which every single object can be separated from the other object. Then what did he do? Now let me lead the life of a Samsara. That means let me become a Samsari. That means let me forget I am Brahman. Let me mean I am a Jivatma. I am a Jivatma. So this Aham, which is the only name for Paramatma or Brahman, as soon as it confines itself, limits itself to body-mind, it becomes Kara. Whatever is added after Aham is called Kara. I am plus the body. I am plus the mind. That is called Ahamkara. And all Jivas have become. Then what happened? We have seen the marvelous commentary of Shankaracharya in the previous, this one also. This Jiva goes through crores and crores of Janmas right from the non-living inert to the living and it evolves, becomes a human being, goes through several, many many births and one day he wakes up. Then he leads a life of Dharma. He tries to give up Adharma. One day he gives up the Adharma. This is called Chitta Shuddhi. The mind becomes pure and then it understands, it develops the quality of discrimination. This is real, this is not real, this is permanent, this is impermanent, this is changeless, this is ever-changing. And I want that which is permanent, that which is real, that which is unchanging and his own true nature, Sat Chit Ananda, drives every Jiva to look for a solution, how he can become Sat Chit Ananda. And he develops intense yearning. Somebody, whoever is there, let it be God, Guru, realized soul, come and help me. I want to get out of this samsara. Then Parama Karuni Kaha, a divine grace in the form of a Guru with complete Kripa, grace, comes. What does he do? He makes the yearning student listen to Vedanta like a sleeping person is woken up by playing a huge drum, Vedanta Dindima. Dindima means a percussion, big percussion instrument, but it is not ordinary sound, Vedanta sound. What is that Vedanta sound? You are Brahman, you are not Jivatma. And then this Jivatma through Shravana first, then Manana, then Nididhyasana. One day he realizes. Then he sees. What does he see? Sa etam eva purusham brahma. He sees etam Jivatma eva purusham. I am the Jivatma. I was thinking I am Jivatma, but Jivatma in fact doesn't exist. What exists is Paramatma. I am that Paramapurusha. I am that Brahma. That was his realization at the end of the Guru Padesha. Tatam tatamamam pasyat. Tatamama means intensely pervading everywhere. Only Brahman, pasyat. A Jivatma sees everywhere. First he realizes I am Brahman. Then afterwards he opens his mouth. Such people who survive after realization are called Jivan Mukthas. What does he do? He saw not only I am Brahman, there is nothing else excepting Brahman. Wherever I see, in front, back, above, below, east, west, south, north, everything, there is nothing called Jagat. That is called Jagat Mithyavada. There is no Jagat. Brahma eva jagadrupena nama rupadvara bhasate. I see the same Brahman with a thin covering of names and forms. If he is a Jivan Muktha, the world will still appear. A tree will be a tree. A tiger will be a tiger. Not that he sees only Brahman. But what is his specialty? While we see a tiger as a tiger, this Jivan Muktha sees this tiger, only Brahman inside, but putting on as if the name, the form of a tiger. That is all. So he is not frightened because there is nothing excepting Brahman. Idam adarshanam iti. This is the real realization. This is what we have seen in our last class. Bhagavad Gita also says aneka janma samsiddhaha tato yati param gatim. When through many lives of being born as a human being, adopting the path of Dharma, a person attains Chitta Shuddhi, then he awakens. What does he do? Awakening means developing discrimination. What does he do? This is beautifully described in the Mundaka Upanishad. Pariksha Lokan Karma Chetan Brahmanaha Nirveda Maya. So some great spiritual aspirant, he had examined everything is temporary. Everything is momentary. That is not what I want. I want something eternal. So Nirveda means what? Complete dispassion. That means I don't want anything in this world. There are two types of this kind of state. A beggar also might say I don't want anything. But he's a declaration because he came to know. He gave up all hopes. I can't have anything. But this awakened soul says I have the power to have everything and yet I know this is useless. We have seen in the Kata Upanishad and developed this kind of iragyam. Similarly, every spiritual soul has to go through the same thing. They don't want anything. Such a person is reborn as a real Brahmana. Then what happens? As soon as that Nirveda, intense dispassion arises in his mind, the grace of God immediately comes in the form of a Kuru. That means after a long time, Parama Karunikena, an embodiment of grace in the form of Acharya. Atma Gnana Prabodha Kuru. Who can tell him who the Sadhaka really is and how does he do it? Through Shabdikaya, Prabodha Shabdikaya. That is awakening teachings. And what is that awakening teaching called? Vedanta Mahabheri. It is the Vedanta not only Bheri, Mahabheri. That means nobody can ignore those teachings. Tat Karna Mole. He comes very near to the ears of that earnest yearning student. Then what happens? Anadimaya Yasuktaha. Andhukya Upanishad Karika, we get the first Agama Prakaranam. Anadimaya Yasuktaha. As if he has been asleep since countless Janmas. Then he gets up. And in the Kata Upanishad, which was a favorite of Swami Vivekananda, Uttishthata, Chagratha. And then the person has no option but to get up. Why no option? Because he deserved it. Why did he deserve? Because he had been pursuing the path of only Dharma. Chitta Shuddhi had happened. Only then discrimination will come. And then what does he do? Then this Guru, Aparoksha Taya. That is, you must have my child direct realization. And he gives that Mahavakya. Tat Tvam Asi Ayam Atma Brahma Prajnanam Brahma Aham Brahmasmi. Hundreds of Mahavakyas are there. And the disciple devotes entire life, maybe lives, for realizing what the Guru had given him. Then at the end, by the grace of the Guru, by the grace of the God, Aparoksha Taya Purusham Pratyagatma Bhutam Apasya. He realizes, I am Brahman. Who is that Brahman? Aparoksha Taya. Not as seeing an image in a mirror, as something else. That is called Paroksha. Indirectly, directly he experiences. And then he says, Aham Brahmasmi. Not only I, everything is nothing but Brahman. There is no difference in this world. And this has been expressed. Some great souls, most of the great souls, they do not express. They become silent. But some, like Vamadeva, we get it in the Taittiriya Upanishad. Ha O Ha O Ha O Aham Annam Aham Annam Aham Annam Aham Annado Oham Annado Aham Annada Ahag Shloka Kruta Ahag Shloka Kruta Ahag Shloka Krit I am everything. I am the subject. I am the object. I am the enjoyer. I am the enjoyed. I am the food. I am the eater of the food. I am the food that is eaten. And this is again Panchadashi, which is nothing but Vidyaranya Swami. He reflects it after realizing. Aparoksha Bhavena. Indirectly, not indirectly. Aho Shastram Aho Shastram Aho Guruhu Aho Guruhu Aho Gnanam Aho Gnanam Aho Sukham Aho Sukham What a marvelous expression. Oh what a great teaching. Shastra means here teaching. What a great teaching my Guru has given. Aho Guruhu. What a great teacher I am so fortunate to get. And then as a result what happened? Aho Gnanam. Aho Gnanam. What a marvelous knowledge I got. And what is the result of this Gnanam? Aho Sukham. Aho Sukham. Oh what an incomparable bliss. Ananda Swaroopah Asmi And that is the purpose of Samsara. Why does God create? So that He wants to play a solitaire game. What is it? Oh I forgot myself. I don't want to remember I am Brahman. I want to remember I am Abrahman. I am married Brahman. Mayayukta Brahman. And I want to play for some time. That I have forgotten. I am weeping. I am going through Trita Pass and then after some time I will understand that I have to wake up. Part of the drama only. A script has been written earlier itself. And then the Guru will come. That also is in the drama only, script only. And then a scripture will come. That is also part of the script. And then He does Sadhana. That is also part of the script. If you had watched Ramakrishna's life or Thyagaraja or Bambinapothana or Ramprasad etc. Same process. Absolutely no difference is there at all. Suddenly because he got some nice scolding from the wife, renounces the world and goes and suddenly the Guru comes. You Sathya. So you have understood correctly. You come away with me. How Sairam Krishna graphically describes. You take this medicine and you appear like a dead man and hear your conversations about you. How much they love you and he gets up. Up hearing. Why Samsara? Because that scoldings are necessary. And then only we wake up. And like this he finally gets the Guru, practices Sadhana and realizes Aparoksha Taya. Aparoksha realization means Shraddha. Aparoksha means direct realization. And then Aham Brahmasmi. Everything is also Brahma. That is the final goal. After that the drama ends. Shubham. That will come. This was what actually we discussed in our last class but could not complete it. Now we go to the 14th. That is 3rd chapter section of the 1st chapter 14th mantra. Dasmat idandronama idandrohavainama tam idandram santam indraitya chakshate parokshena paroksha priyaivaidevaha paroksha priyaivaidevaha This 14th mantra in this 3rd section of the 1st chapter of the Aitareya Upanishad it is at the end some of the words are repeated twice. paroksha priyaivaidevaha paroksha priyaivaidevaha Whenever we see that, that means it is an indication Thank God this chapter is coming to an end. Now what is the essence of this 14th mantra? Dasmat. Because that particular Jivatma having gone through the samsara through innumerable births, once unable to withstand the sufferings he is going through, he earnestly prays, he adopts the teachings of the scriptures, obtains, becomes a fit person to receive the grace of God in the form of a Guru and the Guru appears, gives him the correct knowledge. There is actually you do not have any suffering, you are thinking you are having suffering because everything is a dream and first it is accepted on Shraddha by faith then it is made into reality called realization and then there afterwards not only here there are no Jivatmas at all only Paramatma is there. That is called Dasmat. After this realization this person is called Idandraha Nama. He is called Idandraha and then the same thing is repeated everybody calls him Idandraohavai Nama. That means you are a Jivanmukta. Tam Idadram Santam. So that being who is called Idandram and I will come to the meaning of what is called Idandram. Santam Indraha Parokshena Iti Asakshate. What is in Idandram what we generally call in the Chandogya Panchak Indradeva. In Puranas what is called Indra. That Indra is another name. Indra is the indirect name. Idandra is the direct name. And why is it called Idandra? Because he directly experiences, experienced Brahman, Idam. Brahman is not somewhere else. Brahman is here and now. Not only here and now. If you are talking with somebody in front of you what do you say if somebody questions where is he? Oh he is here and now. I am speaking with him but still he is Paroksha only. He is not you. Idandram means I who considered myself as non-Brahman until now. Now I realized that I am that Brahman which is everything and there is nothing besides Brahman. That is called Idandram. Idam. Isha Vashyam Idagam Sarvam Yathkincha Jagatyaam Jagat Idam. That Idam Indram. Who realizes Idam? Ishwaraha. He is called the Indraha. And then there is not really much in this mantra. Paroksha Priya Yohe Devaha. You see Devas, they do not wish to call him directly Indra. There is a peculiar explanation is given. Great people, our elders, we should never call. Suppose your grandfather's or father's name is Ramachandra. Hey Ramachandra, like that you can't call him. He, Latu Maharaj, always used to address Ramakrishna as he. That means Thakur. And we call him Thakur. We don't call him. Hey Ramakrishna, you come here. But if you call him that way, he will never come at all. If at all he is there a little bit, he will disappear completely. Say Thakur, you are God. This person admires me. I want to bestow my grace upon him. Like that he will come. So Paroksha Priya, Devas are called. They are lovers of everything. Directly they don't want to show. They don't want to experience. Indirectly. So it is said like that. But what does it mean really? Paroksha Priya means what? If there is something, anything in this world, you can describe that object is here. It is green. It is small. It is fragrant. It is sweet, etc. We discussed it. Brahman can never be. This Shabda Avideyas cannot work. There is no relationship. There is no quality. There is no species. There is no uniqueness. So through whatever words they can only express what is not Brahman, what is limited, never be unlimited. Therefore Paroksha Priya means oh there is something which is indescribable. It is called Shrotrasya Shotram Manaso Manaha. Like that it is the eye of the eye, ear of the ear, mind of the mind, etc. This is called Paroksha. Devaha means what? Those who are wise people. They can only describe the indescribable through what is called paradoxical language like Isavasya Upanishad uses. Brahman is near, very near. Brahman is very far. Brahman moves all the time. Brahman doesn't move at all. He is inside. He is outside. Instead of saying that I cannot describe this paradoxical language that is if something is here it is not elsewhere. Something is inside it is not outside. If it is moving it is moving. If it is not moving it is not moving. At the same time it is both moving and non-moving. That is not understandable by human mind. But they have to indicate. This language is called paradoxical language. What is the purpose? Like the koans of the Zen Buddhism. What is the purpose? To break down the resistance of the intellect that you can understand the arrogance of the intellect. I can understand everything through description. No you cannot. That is called koan. So Paroksha Priyaha Ivahi Deivaha. With this the 14th mantra has come to an end. What does it mean in English language? Therefore He the Supreme Self is called Idandra. Why? Because having become Jivatma, having roamed in this Samsara Sagara, Samsara Aranya for a very long time, he woke up one day and took surrender. Surrendered himself to the Guru and accepted Guru's teaching. Surrender means accepting Guru's teaching without questioning, with complete faith. That is called surrender. He practiced it. That is also called surrender. And finally he became one with God. That ends the process of self-surrender. Self is getting merged with the Paramatma. That is called complete self-surrender. So this Paramatma became as it were Jiva and continued to be Jiva. Then one day he realized that this is not my cup of tea and then slowly travels back and then he realizes I am what I used to think. I was a Jiva. I am not Jivatma. I am Paramatma. That is called therefore the Supreme Self is thereafter what is called Idandra. That means he who realized that he is Brahman. Idandra indeed is his name. Him who is Idandra they means everybody else call indirectly Indra for the Gods appear to be fond of cryptic epithets. Yeah the Gods appear to be fond of cryptic epithets but we don't need to make twice it is repeated to come to the end. Now we are getting somewhere to get the meaning of it. What is it? The whole Upanishad wants to teach us a great Atma Eva Asit. The beginning there is only Atma but we the students of these Upanishads we don't know that we Atma alone is there. That means there is nothing other than the Atma. What do we see? All Jivatmas living as well as non-living happiness unhappiness, good, evil, the Sudwandwa Samudra but having woken up, having taken shelter at the feet of a Sadguru and then the teaching comes there is only Atma. Agra means what? Before creation. Agra means what? After creation also. There is no creation. Brahman alone is appearing as the Samsara but because of our unpreparedness because of our identity with body and mind we had to slowly evolve and there are some fortunate souls in course of time they evolved. They realized that this Samsara is not desirable and what is the way out? We have to go out of Samsara. That is the solution and what is the way? The teachings of the scriptures. So the scripture has many folded usefulness. First of all the scripture tells us, describes us a real nature of Samsara. Why should we describe? Because this world, this Samsara is not invisible to us. It is visible to us. We are living in it 24 hours a day. So we are expected to have real knowledge. How? Shri Ramakrishna, what was his teaching? Here is a man, he gets married and he gets he gets children year after year and so many children are dying and still he doesn't awake. He thinks, oh this child is gone I will get another child. Another man, both of the brothers they quarrel over one inch of the land and they go to court. The only people who get benefit are the lawyers. You know why? Because a lawyer is a licensed liar. He has been trained how to lie as if to convince you that is the truth. They are the only beneficiaries, nobody else. And then afterwards he wakes up, takes refuge at the feet of great ones and absorbs the teaching, meditates upon it and realizes one day that is the real purpose. Here a doubt will come. Let us well after all why does Parabrahma wants to play Leela? Why does he want to appear as if he has become the Jeeva? As if he has forgotten his nature. The answer is only God knows. We don't know. Only we are in this condition now just as Brahman. What is the Upanishads talking about? About whom? About us. What are we called? Jeevatmas. And then we want unbroken existence and infinite knowledge and unbroken happiness. Can we get it? The scripture assures us not only we can get it but that is our destiny sooner or later. That is why this we have to do. If this is the essence the next doubt that comes is why should we go on? Every what is called book, scriptural, spiritual book whether it is Gospel, Bhagavad Gita, Upanishads, Prakarana Granthas like Vivekachudamani they go on telling the same thing. Why do we go on? One class is enough. Yes if one class is enough for you and then you progress and then you become a Mukta Purusha, God bless you. But what do you say? I doubt. Some drunken fellows are talking like this. Then Vinaga Vinaga Thinaga Thinaga Vemuthiya Nau Nau. So by eating a bitter fruit and all the name leaves and it is quite good. So we have to go on hearing until until we realize ourselves and then scripture is no longer necessary because we have reached the destination. So this doubt why should we go on through all these Upanishads, Bhagavad Gita etc. because to reinforce our faith in the scriptures, in God, in Guru, in our destination and especially that I am quite capable of realizing God. That is the purpose otherwise even one class or one minute is more than sufficient. There was a funny story incidentally. There was Swami Turiyanandaji, Ramakrishna's disciple and there was another disciple of Swami Brahmanandaji called Swami Prabhavanandaji and they were living I think somewhere in Kolkata or Haridwar. I don't remember and these Prabhavanandaji and others wanted to have Gita class to study under Swami Turiyananda. Among the direct disciples he was the one who memorized many many Upanishads along with Shankaracharya's Bhashya. So they wanted to study and Swami said yes come tomorrow at such and such a time and these students went there and Swami gave the essence as an introduction and then maybe first shloka Dharmakshetra Kurukshetra then when class is over they said until you realize my teaching what I taught don't come back and there was no second class afterwards. So we are also like that and we should have the class but I won't say that until you realize what we have taken in in the today's class don't come back. Okay because I also need the Upanishad. Now we are entering into the chapter two of the Aitareyao Upanishad. Now everything has been given so a beautiful description is going to give that there are three births of the Self. So we have seen earlier one is from the father, one is from the mother and another is one's own Self or it is also said that one can go to this Manushya Loka, Pitru Loka and Deva Loka also it is said but whatever it is what are these three births and this is a very peculiar part of this Aitareyao Upanishad as if each one of us as Jeevatma undergoes as the three types of births. In fact this is much better than Chandogya Upanishad. It talks about Panchagni Upasana. Panchagni Upasana. Upasana. Contemplation on five fires. What does it mean five fires? Every fire is called a Janma. So this Jeevatma through some great good accumulation of Punya goes to the Pitru Loka, Svarga Loka and then again it comes down as soon as the Punyam is over that is as soon as your payment is over to the hotel they will not keep you one second longer. In fact they always tell you if you have to go early morning before seven you will have to quit your room. So this Svarga Vasi is also like that we don't know. Then how does that Svarga Vasi come down, takes birth? So first he becomes mixed up with the clouds then he comes down in the form of the vapor then water then what is called the clouds the rains come down and then all the plants grow up and in the plant he becomes the plants and this plant is eaten by the father and he enters into the father and the father eats these plants and that whatever he has eaten becomes what is called the Purusha Bija, the Retas, the semen and that semen is discharged into the female and then this Jeevatma starts growing. So the mother, the father, the plants, the rain and the clouds this is how Jeevatma comes along and this is what is called Panchagni Vidya. Fortunately for us here only three births are there. What are the births? First of all father then the mother and then one's own self and this is what is going to be described here for us and then we have seen earlier that is when we are discussing as Jeevatma, oh this is a beautiful abode for me I am Avasataha, I am Avasataha, I am Avasataha, thrice, three abodes and that is going to be elaborated, commented, explained in this second chapter of the Aitharaya Upanishad. What did we complete earlier? First chapter having three sections we completed. Now we are entering into the second section of the second chapter of the Aitharaya Upanishad and what is its subject matter that about the three abodes that is what he wants to say and this is beautifully described in our other Upanishads. Because of this beginningless avidya, enveloped by avidya, pashu, pakshi, mruga, adhi, several births first inorganic then organic in the form of insects, plants, birds, animals, lower human beings etc. punaha punaha again and again thousands and thousands anekadha in various ways janitva having been born and having gone through all sorts of things just imagine how many cows, how many chickens, how many goats, how many rabbits, how many imaginable birds their being factory produced and butchered mercilessly and tinned for people to buy and all these we have also gone through so many times so having gone ultimately unable to bear the three tapa then somebody a few people take up kenapi punya karma viseshena by as a result of the so much of punyam accumulated from many many births idanim idanintanam that is in this birth which birth manushyas birth manushye vijanma visesham praptavataha so having obtained this beautiful body then awakening developing this discrimination what does he do he turns towards god like the chick of the homo bird that is what some Upanishads describe how punyam if anybody turned towards god becomes a devotee and wants to get out devotee means he who believes in god and belief in god means he he who wants to obtain mukti that is the one and that is what he wants to tell now there is something very interesting our Upanishads brahma sutras etc are very very logically arranged if we can find out that logical connection so there is something called sangati what is sangati what is the relationship between the previous chapter and this chapter or some people write books a series of books book number one book number two so what is the relationship between book number one and book number two so this is called series of books so here also series of chapters what is the relationship so in the first chapter a whole samsara how it came to be created by god and then that was described and then said every jivatma that is the culmination the ultimate creation of bhagwan so avasatha that is he obtained a beautiful body and that has been repeated thrice why because three types of bodies so there the samsara was described in all its details and what for the marvelous description of samsara and shankaracharya gives us the hint for what you foolish fellow you had lakhs and lakhs of parents you had lakhs and lakhs of children lakhs and lakhs of wives husbands and you had been born in every imaginable type of birth and how many times you have been butchered eaten of course you have also eaten everything now when are you going to wake up this is called vairagya satyartham for infusing dispassion within us the more you read many people read newspapers so you just skim the newspapers but there is one column usually in the third page it is called obituary column and you go through that you will see many of your more known friends your juniors your seniors many of them so they were they are all described as good men why are they described as good men because they are dead men only a dead man is a good man and so you have to awake to the truth nobody will think you are a good man but if you want to be good man you have to become a dead man and get ready for that so vairagya satyartham and then there is something very interesting also comes in the past we have seen in the Brihadaranyaka Upanishad that there were brahmavadinis not only brahmavadi but brahmavadinis that means women who are interested in the highest teachings of Vedanta highest teach what is highest teaching of Vedanta Vedanta itself is the highest teaching that means there are what is called Dvaita Vedanta and Visishta Dvaita Vedanta but Advaita Vedanta so great brahmavadinis like Gargi and Maitreyi we get in the fourth chapter second chapter fourth section Maitreyi Brahmanam not Yajnavalkya Brahmanam Maitreyi Brahmanam how she followed her husband if you want to become sannyasi i am also going to become sannyasini yes just as you attain brahma jnanam i also want to attain brahma jnanam and that is being hinted here so the teacher perhaps maybe Maitreyi Rishi is telling i'm going to describe something so Apakramantu Garbhinyaha among the women that means there must have been many many women students so they must be married people and some of them quite number of them must be garbhinis that is they're pregnant expecting and my dear children i am going to describe a detailed process of how jiva is born from the garbha is a little bit delicate matter so this is a hint for if you don't want to hear or you feel shy to hear about it so graphically being described you better go out for this class later on i will tell you safely when you can come so apakramantu let those who are pregnant garbhinyaha sriyaha apakramantu please withdraw go home or go away to some distant place etc then comes this is the first mantra in the second chapter om purushe bhava ayam adi taha garbho bhavati yad etat retaha tad etat sarvebhyo ange bhyaste jaha sambhutam atmanyeva atmanam ivarti tad yad astriyam sinchati taddha enam janayati tad asya prathamam janma tad asya prathamam janma how do i understand earlier he said avasatha means janma three janmas are there and this is going to be the description about the first janma in brief the summary of this first mantra is this there is this man and woman they're married according to vaidika rites and they are all great what is called practitioners of dharma and then what happens the husband and wife come together and earlier just now i described pancha pancha agni upasana that is one who knows how the jiva from the last birth how he comes into enters into the father's body and then from the father's body it becomes the retas semen and the semen is discharged into the woman and there would be along with the sree bija that is a woman's seed also they join together and the what is called fetus is born and that fetus becomes part of the woman's body itself and the woman accepts this as her own a part of her own body she doesn't feel any different this is some foreign object because you see science tells us if a foreign object or body enters into our bodies unable to what is called harmonize we can get diseases like your covid etc now there is some peculiar disease is going on in the kerala and like that they can kill people also so even if a foreign limb of somebody either a kidney or a heart is introduced the doctors have to give what is called anti-rejection medicine but when husband gives his seed puts his seed into the woman then it doesn't act like a foreign object on the contrary it acts like one's own so this is what he wants to tell these three facts the jivatma enters into the male body in the form of food and that jivatma takes the best of every part of the father's body becomes the essence what is called creative energy creative seed called ratus and that has to be mixed with the woman's seed and when they join together in the appropriate manner at particular point it the fetus is born and that fetus is not considered as a foreign body and that we would be mother of that fetus even though it knows she can't have the child without the father's husband's seed but as if husband himself has entered into her womb in the form of this would be some fetus that is what is important and she considers this husband as her own child here but it is not really the husband it is the jivatma only father and mother become the what is called instruments for him to come out and that would be the third janma so first janma in the form of cement second janma in the when the husband and wife join and then the both of their seeds get mixed up what they call x and y in the modern science and it becomes combined it starts splitting or multiplying into multi-celled slowly the fetus is formed that is the second janma and the mother nourishes the second janma as if she is nourishing her own body and at the end of it at the end of nine months she bestows as if the baby comes out first birth father's second birth in within mother third birth as himself as an individual seed that is what is wanted to be conveyed in this first mantra if you understand this now a pregnant woman should move away from the place in man the soul means the previous jivatma which through after the end of the previous birth then it it might have gone to swarga loka or whatever loka again enters into the he wants it has to be entering into the samsara sagra because it has to evolve so enters the transmigratory cycle samsara chakra or brahma chakra what does it become first he becomes that germ which is called the seed in the father that seed that is called retas and beautiful word actually retas upanishad tells us if the essence gathered from all the limbs of the father male parent not one particular part as if entire body of the father remember only the body not the mind remember not the mind because the jivatma himself brings the all the mind for a janma mind will there will be only one time death final death to the mind when when it realizes god so in man that soul has entered and it is called retas that seed is the essence from all the limbs man holds this essence of his self in his own body until he becomes married and then after marriage when he has union with the wife he casts the seed into woman and then he procreates means that retas becomes mixed with what is called shonita shukla and shonita shonita is the seed in the woman and the fetus becomes and that is the first birth three births have been indicated this is the explanation of the first birth now today's class i will stop here then we will discuss further what is the second birth and what is the third birth etc in tomorrow's class holy mother and swami vekananda bless us all with bhakti hey ramakrishna