Brihadaranyaka Upanishad Ch.1.3 Lecture 16 on 15 March 2026
Full Transcript (Not Corrected)
Opening Invocation
OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH
OM
That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.
OM Peace, Peace, Peace be unto all.
Introduction to the Third Section
So we have entered into the Bṛhadāraṇyaka Upaniṣad. We have already covered two sections in the first chapter, and including this present third section, are all supposed to be Upāsanās.
First, it is a contemplation on the horse. Taking a horse as just a support, we have to consider it not as a horse but as the universal Lord. In fact, in South India, there are some people whose Iṣṭa Devatā is Hayagrīva. The whole body will be like a horse; only the face will be just like that of the horse. But He is the universal divine Lord. So — contemplation on an Aśva.
Everything is Brahman
In fact, it should not be astonishing if we believe in the essential teachings of Vedānta. Everything is nothing but Brahman. There is nothing else excepting Brahman. But because we have put the veil of ignorance on our eyes, we are saying, "I am an individual and everything is separate from me."
But the fact is, everything is nothing but pure light. For that, we also give the example of a cinema screen. A film is being watched. Every object that we see on that white screen is compared to Brahman, and on that light falls. And that light transforms itself — as if, because of the filming — into the living, the non-living, everything. So in this analogy, the background is that pure Brahman.
But our mind becomes like a mirror and our thoughts become like the film running. And the light in the pure mind is taking various shapes — Nāma, Rūpa — names and forms, which we call thoughts. And if the thoughts are believed to be outside, they are called objects. But if within, they are called thoughts. Everything is nothing but Brahman.
The Practice of Upāsanā
So we can take any object. In fact, Hindus are experts in it. They take a small piece of stone and project upon it — or superimpose upon it — the qualities of the divine Lord.
So Pratimā — we have discussed about it earlier in the Taittirī as an introduction to the Taittirīya Upaniṣad. There are various Upāsanās, and the crudest of them are called Pratimā Upāsanā. Just like a human being, we fashion — like Durgā Pūjā time, Kālī Pūjā time, Kṛṣṇa Pūjā time, Gaṇeśa Pūjā time.
Then Pratīka. Pratīka is a symbol — a cross, a small stone as representative of Lord Śiva or Lord Viṣṇu, etc. Christians take the cross as the very embodiment of Jesus Christ. So every religion has evolved these means.
Then among these contemplations, there is one which is the highest. It is called Ahaṃ Graha Upāsanā. When Śrī Rāmakṛṣṇa meditated upon Hanumān, he became Hanumān. "I am the Hanumān" — Ahaṃ Graha. What I was meditating upon is none other than me. And that Ahaṃ Graha Upāsanā is considered as the highest type of contemplation.
The Aśvamedha Yajña
Anyway, we have entered into this third section. So the first section — we have taken the horse. And that too, not any horse, but a superior breed, used only by powerful kings, very expensive. And as I mentioned, at the end of its wandering, everybody is conquered by the king who is doing this Aśvamedha Yajña. And the horse itself, when it returns, protected by the sole powerful armies of the king, then he becomes the emperor, the king of kings — then only he can perform.
Then it is a huge ritual. Time, money and effort are very necessary. But the Upaniṣad is very loving and kind. It says, what about others? Any king — king of kings — who performs this Aśvamedha Yajña, he contemplates this Aśva horse as Virāṭ. As a result, he becomes Virāṭ. Virāṭ, as I explained yesterday, is another name for Saguṇa Brahman.
But anybody else — mentally, they can do. We can do mental pūjā. In every ordinary pūjā, there is the third part called Mānasika Pūjā. And there we must have that buddhi, that intelligence, to bring the best things. Because thoughts do not require any expenditure. So the best flowers have to be imagined — the best perfumes, the best beauty, the best taste, the best climate — everything can be imagined. And for that also, out of its infinite compassion, the scripture gives us certain helps: "You imagine your heart as a lotus," etc.
The Three Upāsanās
So the first one is contemplation on the horse as Saguṇa Brahman. The second is contemplation of Agni as Saguṇa Brahman. In that respect, our Śaṅkarācārya writes several Bhāṣyams, enlightening our intellects to the extent that is possible by a human being.
So in the Agni Upāsanā — Sṛṣṭi — in the beginning there was nothing. That is, before the creation, there was only Brahman. Then that Brahman somehow became creation Himself. And He was called Saguṇa Brahman. And that Saguṇa Brahman is manifesting as me, as you, as every object, as the living object, as the non-living object. Everything is nothing but Saguṇa Brahman.
Why do we call it Saguṇa Brahman? Because we are able to experience it either through our five sense organs or imagine through the mind — that is, within the scope of time, space and causation. And whatever is imagined through these limitations is called Saguṇa Brahman. When there is no limitation, that is called Nirguṇa Brahman.
The goal is slowly raising the mind, purifying it more, and enlarging its identity with more and more — until finally we identify first with the entire universe and later on with that pure, indescribable Paramātmā.
Śaṅkarācārya's Bhāṣyam on Sṛṣṭi
So we have seen Śaṅkarācārya's Bhāṣyam. In the second section — Sṛṣṭi — that is to say, there is God. In simple words. But Vedānta doesn't use the word "God." It uses the word "that which is nothing." Nothing was there. But immediately it qualifies, lest some people may mistake. From nothing, nothing can be created. From something only, something can be created.
What is creation? Seeing the cause with names and forms is called creation. So everything is Brahman — exists. But it gives a peculiar name: Mṛtyu. Mṛtyu means Saguṇa Brahman. And yes, we have seen that this is called the Ghaṭa Bhāṣyam. How Śaṅkarācārya takes a simple example of a pot — a pot made out of clay — and how clay is the ultimate cause of the entire creation of pots: small pot, big pot, blue pot, red pot, square pot, rounded pot, angular pot, etc. That is to make us understand, through this example, that the whole universe consisting of both the living and non-living is nothing but manifestation.
How can a non-living creature be a manifestation of consciousness? Not that it is devoid of consciousness, but with our limited sense organs — sense organs plus mind — we are not able to perceive it. Of the three qualities, we perceive, we experience, only one characteristic — that is called existence, Sat. But everything is Sat, is nothing but Cit and Ānanda. Cit and Ānanda are there; we are not able to perceive them — not because they are absent, but because our instrument is not adequate to see, to experience.
So that is called the Ghaṭa Bhāṣyam — very enlightening. That means God exists, not in the sense that we limit Him as good or evil. When I am happy, He is a good God — I give Him a certificate. When I am not happy, He is the most cruel person in the whole world. Again, it is my certificate based upon my experience.
No — whatever God does is absolutely for the good of every person. God wants us to run to Him and become one with Him. And if we are resisting it, He will have to pull us. That pulling towards Him is what we call our miseries, our difficulties, our problems in life. But if we are wise and look back and say, "If I have come a bit nearer to God, it is only because of these problems" — without problem, there can be no progress in life. Without a need, there cannot be creativity. The mother of every creativity, every act of creativity, is necessity.
The Prāṇa Upāsanā
So that is what we have seen. And we have entered into the Prāṇa Upāsanā. I have given the gist of it, even though some beautiful points are there.
And Prāṇa is here highly praised. Now, there is a peculiar thing. This is actually how we can understand the Vedas or different schools of philosophy. But in the beginning, I just quoted the very first mantra: that Prajāpati — or Saguṇa Brahman — manifested Himself as two of His children. One is called God. Another is called demon.
And God is one with all desirable spiritual qualities. And just the diametrically opposite thing is called Asura. Naturally, in our experience, we see the demons — many, many, many more than good people. We can count on our fingers who is a good person. But it is very difficult. There is no problem in counting demons. Most of the people are demons only — there is no doubt about it.
The Fight Between Good and Evil
Now, there is always a continuous fight between these two. And this is an allegory. Bhagavad Gītā is an allegory. The fight between the Kauravas and the Pāṇḍavas is the fight between the evil and the good. And this is the theme that recurs an infinite number of times in the Purāṇas, mythologies, in the Upaniṣads, in the teachings of everybody.
So what is life? Life is the attempt to manifest one's own divinity when there is a force which is trying to press it down. Life is a manifestation of one's own true nature when some other evil force — which is called Māyā or Avidyā or ignorance — is trying to press it down. This was one of the famous definitions of life given by Swami Vivekananda to Khetri Mahārāja.
Swami Vivekananda's Four Definitions of Life
Swamiji has also given three other definitions. Life is a school. Life is a gymnasium. Life is a circus.
By "school," Swami Vivekananda meant we are here to learn the lessons — actually, only one lesson: that I am Brahman. That is the only lesson we have to learn. But in order to really have that knowledge, we have to develop our physical, intellectual, aesthetical, moral and spiritual muscles. That is what Swamiji meant.
"Life is a gymnasium." Every action of ours will prove to one's own self how much, how many — how much nearer one is approaching to God. But when once one understands who one is, one becomes free from all trammels.
And then life becomes a continuous swimming in the ocean of bliss. And that is what Swamiji said. "Life is a circus." A Jīvanmukta goes on witnessing everything, but it is nothing but a big circus. In the circus, there are serious people; there are also buffoons; there are also jokers. And all sorts of people are there, and everyone has a role to make the Līlā — the divine sport — complete. Śrī Rāmakṛṣṇa expresses this many times in the Gospel: Jaṭilā and Kuṭilā are necessary to complete the drama, the Līlā — the divine Līlā — and make it most enchanting.
The Gods and Demons: An Allegory
So the first mantra tells us there were two classes of Prajāpati's sons — the gods, that is the spiritual people, and the demons, that is worldly people. Kāṭha Pañcam beautifully distinguishes those who seek God and those who seek the world. Naturally, the gods were few and the demons many — which means most of the time, the gods get beaten black and blue.
So these two struggle with one another for mastery of these worlds. This is the symbolism. Life is a fight between the good and evil until, inch by inch, we conquer the opposite and go to our real place.
So then there was an occasion when, being overwhelmed by the demons, the gods consulted with each other and came to the conclusion: "Let us surrender ourselves to God. Let us praise God." That is called Udgītha. So we can overcome by the grace of God, but we have to sing. And in that connection — context — a small story has been given.
The Twenty-Eight Verses of the Prāṇa Upāsanā
So this third section, which is called Prāṇa Upāsanā — the praises of Prāṇa, the glories of Prāṇa — consisting of Prāṇa Upāsanā, has 28 verses. As I said, I am not going through the verses, but I will give you a real gist of every section. And I also highlight it with some of the important commentaries written by our great Paramaguru Śaṅkarācārya, which are very enlightening to each and every one of us — not only to me, but to all of you — because you are all very intelligent people. God is manifesting in you in the form of intelligence. So you should use it to understand God better and better.
The Lesson of the Sense Organs
So the fight — I have already described — that one by one, the sense organs felt very egotistic: "I am sustaining the whole life." So the eye left. Nothing happened. A bit inconvenient. After one year, it returned. It was shocked. It admitted defeat: "I thought without me, you will not be able to survive. Now I am humbled." Life was a bit defective without it, but it did not vanish. So the other four organs also — the nostrils, the ears, the taste, the touch — all of them took leave for one year. And when they came back, life went on joyfully.
So this is a great lesson we have to learn. Don't think blind people and deaf people are unhappy people. They are not necessarily unhappy people. Yes, life will go on. Happiness has nothing to do with the body. It has something to do with the mind. And the mind is full of thoughts. And if the thoughts are positive — that is what many Christian preachers want: the power of positive thinking. And that is what Śrī Rāmakṛṣṇa also preaches; only He calls it spirituality. Swamiji preached the same.
The Holy Mother's Two Commandments
When the Mother said, "Don't ever forget, under whatever circumstance, that you have a mother — and be proud — I also have a mother," Śrī Rāmakṛṣṇa illustrates it beautifully, saying that even the maidservant's son, when he is being beaten, says, "I have a mother. My mother will protect me. I am going to tell about you to my mother." The child has complete confidence in the mother: "Mother is going to save me, rescue me." We have to become children of the Mother.
That is why the two commandments of the Holy Mother — I have spoken about many times, and I am also going to speak about many more times throughout my talks, as long as I talk.
The first commandment is: never forget, you have a mother, and I am your mother.
The second commandment is even more important than the first: never forget, you are my child. Therefore, lead your life as my child. People looking at your life should not say, "Fie upon you!" Because if you truly believe that "I am your mother," you will not bring bad name to her. In fact, you will glorify her name — not by talking about it, but by living the life.
So that is the Holy Mother's commandment: never forget, you are my child, and live in accordance with that knowledge.
The Selfishness of the Organs
So these organs became selfish. That is why the whole of humanity can be divided into the selfish and the unselfish. So every organ started thinking, "I am doing it for my pleasure." And for that pleasure, it gives some service. So even though the eye is able to see — that seeing helps all of us — it is enjoying beautiful sights selfishly, for its own purpose. It doesn't share it either with the ear, or the nostril, or the tongue, or the skin. Every organ became completely selfish. A bit unselfish, but mostly selfish.
So the life can go on, even if one organ departs — it is not supporting the entire life.
The Supreme Importance of Prāṇa
Then the turn of Prāṇa came. Prāṇa is the most unselfish manifestation, because Prāṇa is working 24 hours in the form of five activities: Prāṇa, Apāna, Vyāna, Udāna, Samāna. Anybody who is alive — it is because of the Prāṇa. And Prāṇa is not getting anything; it only helps each one of us to get individual experiences. It is because of the Prāṇa that I am able to see, to hear, to smell, to taste, to touch. Without Prāṇa, life is not possible.
So when the Prāṇa was about to depart, the whole personality felt as if a huge tree — well-grown, well-established, deep with its roots — is about to be totally uprooted. Sometimes you have seen some machines; they want to transplant one tree from one place and put it somewhere else. So they dig around to some depth, and then these machines sink deep and lift the whole earth, and the huge tree is put in a huge truck and taken to the new place. They have already kept it ready by digging, and they put it there. It just takes but a few days for the tree to completely recover. But the old mud, etc., is still clinging to it. Therefore, it is never dead. It is as if a person had changed his home from one place to another place.
So when Prāṇa was about to depart, then the whole body and mind became agitated, and then they understood that without Prāṇa, it is not possible for them to survive. So it is the most important organ. And whoever protects us is called a Devatā or God. Therefore, Prāṇa is the most important manifestation of God — and that is why we are called Prāṇīs. Prāṇī means endowed with life. Otherwise, we will be dead people.
So the entire third section is devoted to the praises of the Gods.
Śaṅkarācārya on Veda Pramāṇa
And in this connection, Śaṅkarācārya writes a beautiful commentary on the very understanding of what is called Hinduism, and in that Hinduism, what is called Veda Pramāṇa. I will try my best to summarise these concepts. Perhaps I may not be able to finish it in today's class, but it is very important for us to understand.
Just as a background, I will give you something. When Swami Vivekananda talked about Hinduism at the Chicago Parliament of Religions, he mentioned a very important point. Because there are so many religions, and every religion has got an authoritative book — and that is what we call a Veda. So the Bible is the Veda for the Christians and the Qurān is the Veda for the Muslims. Guru Granth Sāhib is the Veda for Sikhs. The three Piṭakas are the Vedas for the Buddhists, etc. We accept all these books as Vedas.
Now, what do we mean by Veda? You take, for example, any Veda — there are stories. For example, in this very Bṛhadāraṇyaka, you get so many small, small stories. Are they to be considered as Veda? God has infinite time, so to pass His time, He went on narrating so many stories? If you take the Bible, what Swami Prabhavanandaji beautifully says — "he begat, he begat, he begat." So David begat somebody; that somebody begat somebody else; that somebody else begat somebody else. Page after page, the Bible is filled with this description of lineage. Is that also part of the Veda?
The Definition of Veda
Swami Vivekananda, in his talk on Hinduism, summarises and says a few things. We have to understand what Śaṅkarācārya wants to prove here, which we will come to a little later.
Swami Vivekananda says that whatever knowledge we can get through our five sense organs — that is not Veda. The Veda would never tell us something like, "The sun is rising in the east and the sun is going to set in the west." And even if they tell us that, it should not be considered as Veda. Why? Because there are two proofs — of which I will speak a little bit later on.
Veda means knowledge. What knowledge? Super-sensuous knowledge. What does it mean? Whatever facts, whatever knowledge, we can never get through our five sense organs — and are not going to get till the end of creation — that which gives us that super-sensory knowledge: for example, whether there is a Mūlakāraṇa called Brahman or God; whether there are higher worlds; whether we had past lives and future lives; whether after death one is going to reap the results of one's own action.
Because to reap the actions, one cannot do that in one life, so many religions don't believe either in past life or future life. All the Judaic, Abrahamic, Semitic religions do not believe in it. But Hinduism, Buddhism, Sikhism — they all believe in rebirths. What is a rebirth? A chance — another chance for us to become better ourselves, and slowly to approach God. And God will give any number of such opportunities. Every new day is a new birth. After death of this body also, every new rebirth is a grand opportunity to pick up from where we have left off and to proceed further. This is — in a very limited sense — called by Charles Darwin as evolution.
But Hinduism says not only is there a biological evolution — there is a geological evolution, a mathematical evolution, an intellectual evolution, a spiritual evolution also — all taking place at different places in different people. One life is not enough, and therefore one life cannot give what we really require. This is the Hindu belief. Hindu means Hindu, a Buddhist, a Sikh, and a Jaina — they all believe in this.
The Limits of Science in Knowing God
That knowledge which ordinary five sense organs — however intelligent a person is, however many of the finest instruments one may create, has created, or is going to create — even Artificial Intelligence cannot give us the knowledge about God.
Therefore, the conclusion — we have to be crystal clear about it: God can neither be proved nor can be disproved by science. I am repeating. The existence of God can neither be proved nor disproved by science. Because that is not its subject.
For that, we have to take the experience of people who have actually experienced God. And how did they experience? By going beyond the sense organs, by going beyond the mind. And how do we know that what they are telling is true?
The Four Characteristics of a God-Realised Soul
Because — I discussed this subject many times — every experience transforms our life. This is a scientific fact.
So you have seen a most beautiful thing; you heard the most marvellous singing or instrument; you have tasted a very pleasant sweet; you have smelt a most marvellous smell; and you have touched something which is indescribable. Most of these things are indescribable.
For example, when Śrī Rāmakṛṣṇa was walking at the age of 7 or 8 in those vast green fields at the beginning of the rainy season — the whole sky was clouded with thick black clouds, and against that background a number of swans, pure white — a flock of swans — was flying across. Seeing that sight, immediately he fell down unconscious. I am sure thousands and thousands of people must have witnessed the same scene. But for them, just some birds flying across. But for Śrī Rāmakṛṣṇa, it is the nearest, closest experience of experiencing God in the form of Satyam, Śivam, Sundaram — Truth, Beauty and Goodness.
So what are we discussing? There are some people who have experienced these super-sensuous truths. But some people claim — how do we know? How do we know?
Because there are four characteristics.
The first characteristic: a person who has experienced God — and experiencing God is not like my seeing you and you seeing somebody else or seeing some object. No. Experiencing God means realisation of God. Realisation of God means to know forever, without the least shred of doubt: "I am God." Ahaṃ Brahmāsmi. That is the final experience.
But this is the highest experience. One can have visions of Gods and Goddesses, and if they are true visions, we have to consider two points. First: a vision of God — or gods and goddesses with what is called a small "g," not capital "G" — cannot be had without their grace. Any amount of whatever you offer is not sufficient for their grace. Out of infinite love, they appear to some people. That is the first point.
Second point: once a person has a genuine experience of a God or a Goddess, that person's life — their character — will be changed forever by the grace of God.
So the first characteristic is: a person becomes continuously joyful, whatever be the circumstances outside.
Secondly: he becomes totally unselfish, because to see a God or Goddess is to feel that the whole universe is nothing but a manifestation of God.
Third characteristic: they love without any stint. A mother loves a baby or children because they are "my children." But in this person's case, it is completely unselfish love — it just flows, like the wind blows without stop.
Fourth: there is nothing they cannot sacrifice as a result of that love. They can give up their very lives.
The Story of Dadhīci
I will tell you a small story. Once there was a fight between Gods and Demons. As usual, the Demons were about to overcome the Gods, and the King of the Gods was Indra. He understood — that is why he was a king; very intelligent — "I cannot defeat them because I do not have sufficient weapons." Then somebody advised him that there was a great Ṛṣi, a Brahma Jñānī, and that he should approach him and ask him to give up his life, saying: "Out of your backbone, I will make a marvellous, irresistible weapon." His name was Dadhīci.
So Indra approached him — because even these people, they are not necessarily spiritual people, but they obtained their positions because of doing some good actions. They may not be spiritual people, but they are good people. They had faith in God. They performed rituals many times. As a result, they acquired merit. As a result, they went to higher Lokas, as we have seen in the Taittirīya. And one of them's merit was so great, he became a leader of all the Gods, called Indra. Indra means it is a title — like Prime Minister, like President.
So immediately Indra took his vehicle Airāvata — a huge elephant which can travel at the speed of mind — and came to Dadhīci, fell flat, and as a beggar said: "Mahārṣi, this is our condition. We have been advised that if you can give up your body — your body is so powerful — out of the backbone of your physical body, I can fashion one weapon, and nobody can resist that weapon."
Immediately — you know what happened — Dadhīci was so glad. "At least this physical body — anyway I am old and it is going to fall off itself very soon — but that this could be put in the service of Gods!" That is the greatest joy. And willingly, he entered into yoga and offered himself.
Just to remind you — Baba Hari Dās used to perform homas, and he entered willingly; he did everything, poured a lot of ghee, and he went and sat down in the midst of the fire and was consumed by that fire. And by the burning smell of the human body, people living at some distance came to know he had offered himself. That is called svayam āhuti — he offered himself. Yogīs can do that, and it is not a sinful thing on their behalf.
So Dadhīci gave up. Then out of his backbone somebody fashioned the most powerful weapon called Vajrāyudha — and with that, Indra was able to defeat the demons.
Summary of the Four Characteristics
So this is a story that goes. Those four characteristics of a person who has experienced God — but to some extent, the same thing can also be predicted of people who have visions of Gods like Sarasvatī, like Mahālakṣmī, like Nārāyaṇa, like Śiva, etc. They can obtain extraordinary boons, but the most important thing is that their whole character will be totally changed.
So what is it? These people who have experienced God: they are ever happy; they become most unselfish; their love is unlimited and equal to everybody; and they are ready to sacrifice anything for the sake of anybody. They don't expect anything. Whether you deserve it or not, they are ready to give.
And to the extent a person progresses in spiritual life, he also develops these four qualities. That is why Śaṅkarācārya's commentary at the end of the second chapter of the Bhagavad Gītā — on the subject called the characteristics of a realised soul, sthitaprajña — is beautifully commented upon. And at the end, Śaṅkara says: what comes so very naturally to a realised soul must be assiduously acquired by aspiring spiritual seekers.
You apply these four characteristics — whether to Rāmakṛṣṇa, Holy Mother, Swami Vivekananda, the direct disciples, Jesus Christ, Buddha, or great saints — every religion is still alive today not because of the mullāhs or priests or pujārīs, but because of the saints. So that is most important.
The Subject for the Next Class
So what is the subject which we will have to discuss in our next class? That how do we know that Veda is really true. And in that context only, I am just reminding you: Swami Vivekananda said that knowledge which we can never obtain through our five sense organs — with all the available or would-be-available instruments of the future — that is called Veda. And only those portions of the Vedas which give us that knowledge — that alone is to be considered as Veda.
If in the Bible, in the Qurān, in the Vedas, you see so many stories — they are called Arthavādas, of which we will talk in our next class. They are just to motivate us, to make us enthusiastic and hopeful. But they have nothing to do with real super-sensory knowledge.
So there are so many schools of philosophy before the present time. And at present, they are all called Vedānta. But Vedānta doesn't mean only Advaita Vedānta. Advaita Vedānta, dualistic philosophy, qualified non-dualistic philosophy called Viśiṣṭādvaita, and non-dualistic philosophy called Advaita — they are gradually ascending levels of experience or progress we can see. And finally, the conclusion is: to know that I am Brahman, and to remain with that knowledge — unbroken knowledge — that is called the final ascent to the highest realisation.
Beautiful concepts are given. We are very thankful to Bhagavān Śaṅkarācārya. We will talk about Veda Pramāṇa — that means, whether the Bible is really an authority. Is it coming from God? If it is coming from God, which part is coming from God and which part is inserted by human beings for glorification or selfish purposes? That is what is called interpolation, and the consequences of which are beyond anybody's imagination — rivers of blood have flown by human interruption.
So we will talk about these subjects in our next class.
Closing Prayer
Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum
Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh
May Sri Ramakrishna, Holy Mother, and Swami Vivekananda bless us all with bhakti.
Jai Ramakrishna!