Chandogya Upanishad 4.3.2-4.3.4 Lecture 132 on 24 August 2025

Full Transcript(Not Corrected)

Opening Invocation

ॐ जननीं सारदां देवीं रामकृष्णं जगदगुरुम पादपद्मे तयो: श्रित्वा प्रणमामि मुहुर्मुहु :

Om Jananim Saradam devim Ramakrishnam jagadgurum Padapadme tayoh shritva pranamami muhurmuhuh.

ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः

श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि।

सर्वम् ब्रह्मोपनिषदम् माऽहं ब्रह्म

निराकुर्यां मा मा ब्रह्म

निराकरोद निराकरणमस्त्व निराकरणम् मेऽस्तु।

तदात्मनि निरते य उपनिषत्सु धर्मास्ते

मयि सन्तु ते मयि सन्तु।

ॐ शान्तिः शान्तिः शान्तिः॥

oṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ

śrotramatho balamindriyāṇi ca sarvāṇi.

sarvam brahmopaniṣadam mā’haṃ brahma

nirākuryāṃ mā mā brahma

nirākaroda nirākaraṇamastva nirākaraṇam me’stu.

tadātmani nirate ya upaniṣatsu dharmāste

mayi santu te mayi santu.

oṃ śāntiḥ śāntiḥ śāntiḥ

Translation

May my limbs, speech, vital force, eyes, ears, as also strength and all the organs become well developed. Everything is the Brahman revealed in the Upanishads. May I not deny Brahman. May not Brahman deny me. Let there be no spurning of me by Brahman. Let there be no rejection of Brahman by me. May all the virtues that are spoken of in the Upanishads repose in me who am engaged in the pursuit of the Self. May they repose in me. Om. Peace. Peace. Peace be unto all.

Introduction to Samvarga Vidya

We are discussing the Samvarga Vidya. What is Samvarga Vidya? It is the Vidya, knowledge that was taught by the sage Raikwa to King Janashruti. And it is contained in chapter 4 of the Chandogya Upanishad in sections 1 to 3.

What is the Samvarga Vidya? Merge the effect into the cause. Thus go on merging the grossest effect into subtle cause and its cause into its cause. Until finally one reaches Hiranyagarbha. Herein called Vayu or another name for Hiranyagarbha is also called Saguna Brahma.

Review of Previous Teaching: Cosmic Absorption (Adhi Daivika)

In the earlier mantras we have seen in this third section there are Agni, Vayu and Fire called Agni. So Surya, Chandra and Agni. All these three.

So when the sun sets where does it go? It merges in Vayu. When the moon sets it also merges in Vayu Devata. Vayu means Vayu Devata or Hiranyagarbha Devata. Similarly when fire goes out where does it go? Into the same Hiranyagarbha. These are the effects or manifestations of Hiranyagarbha.

The Water Example

Up till that we have seen. Now we have also just mentioned the second mantra with regard to waters. And this is with regard to what we call Adhi Daivika – the cosmic aspect of Hiranyagarbha or Vayu Devata.

Second mantra goes like this: "When water dries up it's in air that it merges. For air absorbs all these." All these means not only water, the fire, the sun, the moon. "And this is the doctrine of Sambarga with regard to the gods" or Adhi Daivika.

We had already discussed every effect finally has to go back. So we have to understand when water dries up where does it go? Into Vayu. That is why when in the summer season when it is very hot one of the methodology, methods to cool the temperature is you take a big cloth, wet it, spread it on the floor of your room and let Vayu Devata do the work.

The Process of Absorption

So the water absorbs the heat and along with that heat then it becomes one with Vayu Devata. Why? Because when the effect merges back it must merge back into its cause. So Vayu Devata is the cause. From Vayu Devata only Agni has come. And Agni represents Surya, Chandra and then on the earth it is the fire and within each one of us it is called Vaishwana Ragni, digestive fire, gastric fire or hydrochloric acid. Every acid is nothing but fire. So it melts. Every type of acid melts whatever is put into it.

So this melting of the effect into the cause is called Sambarga or absorption. So simplest way of understanding: the effect must go back to its cause. That is what the meaning of this beautiful song, "Mano chalo nijani ke dhane" – O mind, go back to your own house where from the mind has come from Prana and Prana, individual Prana has come from where? From cosmic Prana. And the cosmic Prana, that is light and heat, has come from where? From Vayu Devata or Hiranyagarbha Devata.

Summary of Cosmic Teaching

So in this second mantra of the third section, Raikwa had taught from the angle of God's Adhidaivika that Vayu Devata gives birth, maintains or sustains and again absorbs. Whatever gives birth, that alone can maintain, that alone can again take it back, must take it back. This chakra, this cyclical process goes on all the time.

That is what is said here by Raikwa to King Janashruti or rather his disciple, very eagerly absorbing. Everything the teacher was issuing from his mouth, absorbing, understanding, though Upanishad doesn't mention, he must have also attained identity with the Vayu Devata.

So when water dries up, it becomes air. It is absorbed in air because from air only water comes. How does water come from air? Air produces fire, fire produces water, water produces annam. We have to understand that is also included, though it is not said, but we will get that overall meaning in the next mantra.

So this is from the viewpoint of the cosmic or universal viewpoint, Adhidaivika.

The Individual Aspect: Adhyatma Teaching

Then we move to the third mantra on this third section, Atha Adhyatma.

Raikwa had taught King Janashruti, his apt disciple so far, that everything is caused by Vayu Devata or Hiranyagarbha, the sun, the moon, the fire and the waters. So we have to, as I said, we have to include the Prithvi Devata also.

Now what about the individual? What about us? This is called Adhyatma, Adhi Atma – that is regarding one's own self.

Understanding Individuality

When we are asked, "Who are you?" Say "I am so and so." That means "I am such and such an individual and nobody else." That is called individuality. Even though Swami Vivekananda makes fun, "You are calling yourself individual, but you have not yet become individual. You are a divided person."

Individual – that which cannot be divided – that is called individual. But we are saying we are individual, but we are behaving as though we are divided into body, mind. How many bodies? Millions, millions of bodies.

What do I mean? A baby says, "I am so and so." That baby's body is one body. Every day a new. That is why we count. "This is the six. Baby is one month old, thirty days, so thirty-one days old. Baby is thirty-two days old."

So thirty-two days old baby's body is not thirty-one days old baby's body. There is a change, there is a growth, there is some destruction, there is some construction. Everything in this world is changing. That is why time is the greatest changer.

Pranadevata: The Individual Ruler

So with regard to the individuality, what is that principle which is the ruling deity of this whole individuality? And that is called Pranadevata. Now English translation is called vital force. We should not mistake vital force because we are going to discuss in the Taittiriya, especially in the second chapter called Anandavalli, Brahmanandavalli, second section, that is called Prana, Maya, Kosha. Therein Prana is equated like this here.

So Prana means the representation, manifestation of the universal Vayudevata or Hiranyagarbha in the form of or as Pranadevata in every individual, in every living creature. And that Pranadevata, it energises, enlivens and then makes the body, mind to act as it were.

Understanding Energy and Food

Any action, even thought is an action requires energy. That is why we have to take note that food means energy. So you may say sweet food, sweet energy, sweetness is energy, sugar is energy. What about bitterness? That is also energy.

So we require a lot of these minerals to make our food complete, whatever be the food. Food means what? That which is to be digested. And what happens when food is digested? It becomes energy. And that energy is divided into five parts: Prana, Vyana, Apana, Udana and Samana. That is what we are going to discuss in a little more detail in the Taittiriya Upanishad.

Individual Absorption Process

But here this is what we have to understand. So just as Vayu Devata is the absorber or into which everything merges universally, cosmically, here Prana Devata and that is what makes the body, mind, all sense organs including the mind get absorbed. And it is the Prana Devata which divides itself into five distinct classifications performing different functions so that the body is kept well, the mind also is kept well. Without Prana, no individual can even think. That is going to be highlighted here in this third mantra.

The Third Mantra: Deep Sleep State Teaching

Atha Adhyatma – Raikwa was teaching King Janashruti. "Now I will teach you what is the Devata." You will have to take note. Earlier he said Vayu Devata cosmically is the absorber. Here Prana is the absorber. And especially this is more manifest during the third state that we experience called deep sleep state or dreamless state, Sushupti state.

When Individual is in Deep Sleep

When an individual is in that state of Sushupti. Swapiti means sleeps. Sleeping means it is neither waking nor dream. That is what we have to understand.

Pranam Eva – So when a person is sleeping Pranam Eva Vaak Apyeti – Vaak means the organ of speech.

Understanding the Sense Organs

So our physical organ of speech that is what we call a window, Golaka. But the real sense organ is subtle and cannot be experienced by us. The real eye, the real ear, the real tongue, the real Tvakkar, the skin that is the Tvagindriya. Nobody can experience these five sense organs of knowledge.

What is it that we see? The eye, the ear, the nostril, the skin, what is it then? The tongue, they are called windows. Windows means gross instruments so that the function of the Indriyas can be manifest through these.

So here we are talking about the power of the Indriyas, the sense organs, especially the five sense organs of knowledge.

The Absorption Process in Sleep

So the organ called eye, it goes out. The organ called Vaak or speech, so there is a thought and that thought comes out in the form of speech. As I said, the mouth is only an external organ like a window, but not real Vaagindriya. Vaagindriya is subtle and that makes up Sookshma Sarira, part of Sookshma Sarira.

So that is what Raikwa was wanting to teach, that how does the organ called speech function because of Prana. But when a person enters into that state called deep sleep, where does this Vaagindriya, that means Vaagindriya and the eye, the sense organ of perception or seeing, the sense organ of hearing as well as the mind, all these are nothing but sense or instruments of knowledge only.

Functionality in Different States

So what happens when a person is in the waking state, they function. Also when they are in the dream state, they do function. But what happens when a person is in the deep sleep state. So Raikwa was only indicating we have to add etc. etc. etc. That means this is only what is called, just a few names are given, we have to imagine all other sense organs including the organs of action also.

So when a person is in deep sleep, then he is not going anywhere, he doesn't do, he can't see, he can't hear, he can't taste, he can't smell, he can't touch, so he can't walk, he can't grab, etc. etc. But if they are functioning also, because even a body is alive, physical body is alive, movements are seen, sometimes a person in deep sleep can also be with wide open eyes, but it doesn't mean that that person is able to see anything.

In deep sleep, all these do not work. In dream of course, a person sees, not the external world, but his own created world, imaginary world.

The Specific Absorption Examples

So, when an individual is in that, goes to sleep in that state of Sushukti:

Vag, Pranam, Eva, Apiyeti – so the Vag Indriya becomes submerged in the Prana, because it came out from Prana, Prana only sustains it, otherwise a person cannot even want to speak, cannot speak.
Similarly, what happens when a person is in deep sleep? Chakshuh Pranam Apiyeti – Chakshuh means the sense organ of seeing, Chakshuh, the eye, that also becomes submerged in Prana.
Similarly, the sense organ of Shrotram means sense organ of hearing, that also becomes submerged into Prana.

These are only three mentioned, but we have to add all the other sense organs, also organs of action, so Pranam Manaha – so mind also is nothing but made up of all these sense organs only, especially of knowledge, so even the mind also doesn't function, but it doesn't die, it came out, it originated from Prana, it is sustained by Prana and it finally merges back into Prana in which state? In deep sleep state.

The Seed Analogy

That is what being said and having given a few examples and it is for us to add, etc., etc., everything called body and mind, they all become completely one with the Prana, like a seed which contains the entire future tree.

Raikwa's Conclusion

Then Raikwa concludes: Pranohi eva etan sarvan samrungte iti – Pranohi eva only Prana alone sarvan etan, so all these sense organs and then mind also including the mind also samrungte, it absorbs iti, you will have to understand.

The Teaching's Deeper Meaning

So what is the teaching now to the Janashruti? Just as you have to understand the whole universe has come out of Vayu, is maintained by Vayu and goes back to Vayu or Hiranyagarbha in other words, don't get confused or Saguna Brahma – here also the individual Pranadevata is the manifestation of that cosmic what is called Hiranyagarbha.

The Connection Between Individual and Cosmic

Hiranyagarbha is manifesting in the form of the Prana and because of that Prana mind becomes active all sense organs become active all organs of action also become active the whole body becomes active the whole mind becomes active and only when Prana sustains, the mind becomes capable of becoming like a mirror and reflecting the Chidabasa.

That is why Chid or the pure consciousness is there even in a dead body pure consciousness is Brahman and Brahman is Anantam, infinite so even a dead body is not outside infinity it is within infinity but then we don't see the reflection of the pure consciousness or Chid or Atman or Brahman because the mind is not functioning, since the mind doesn't function, mind cannot act like a mirror, even to act like a mirror, Prana must support it.

So individually the Vayu Devata individually is called Prana Devata, this Prana Devata individually cosmically, universally is called Vayu Devata or Hiranyagarbha.

The Two Absorbers

And now Raikwa wants to conclude this teaching says Tau, this is a dual number so these are two what to do to the absorbers there are two absorbers absorbers cosmically it is called Vayu Devata, individually it is called Prana Devata and that is what he is putting:

Vayureva Deveshu – in the Adhidaivika level universal, cosmic level Vayu is the absorber Samvargaha and individually Prana is the Praneshu Pranaha here Prana means Prana means Prana Devata, Praneshu means that which makes every sense organ and only the body mind is nothing but a combination of sense organs only nothing else so physical body is nothing but five organs of knowledge, five organs of action, that is from the Sthula Bhutas, from the gross five elements but the same mind means what it is called subtle body our physical body is called gross body, gross body the outcome of gross five elements and the subtle body the outcome of the five subtle elements and individually it is called Prana Devata Pranaha, Praneshu.

The Practical Application

Now what does Vaikuva want to say that now Janashruti, first of all you are not to identify "I am the body, I am the mind" but "I am a manifestation of Prana Devata" that is the contemplation and once this contemplation becomes successful then the person always feels "I am Prana Devata everything is the instrument of the Prana Devata."

So food is eaten, who is eating Prana Devata, who is hearing Prana Devata, who is seeing Prana Devata substitute the word Brahma with Prana so you have to say Pranarpanam Pranahavir Prananahutam Praneva Pranavir so the person becomes Pranayevatena Gantavyam.

So such a person who feels whatever the person is doing is the Prana Devata who is doing and such a person through this contemplation he attains identity with Prana Devata and he never says "I am the eye, I am the hand I am the head" etc and once he attains that one then he perceives that even this Prana Devata is only an angle of vision, so looked at individual point of view that Vayu Devata is called Prana Devata and the same Prana Devata looked cosmically will become Vayu Devata.

Unity with Hiranyagarbha

This non difference between Prana Devata and Vayu Devata or Hiranyagarbha becomes absolutely one and non separate and then that person who succeeds in this contemplation he becomes identified with Hiranyagarbha so he becomes identified with everything in this world living or non living so everybody's happiness becomes his happiness everybody's unhappiness also becomes his happiness.

Understanding Simultaneous Happiness and Unhappiness

Now many times I explained but since doubts may come I am going to clarify he becomes one with Hiranyagarbha and you are telling Hiranyagarbha is one who is manifesting as XYZ so when we look at XY for example X is happy at the same time Y is unhappy Y is happy at the same time X also is unhappy then how does Hiranyagarbha at the same time experience both happiness and unhappiness?

The Actor Analogy

The answer is when a person knows "I am the tormentor I am the tormented I am the good person I am the evil person" then everything becomes like a play, like a cinema like a drama, like an actor who puts on two roles of both the hero and the villain and when the villain is beating the hero, the hero is acting "somebody is going to kill me I cannot stand any longer" but inside he is enjoying so much "oh how beautifully I am able to act, how beautifully I am able to cry out help, help, XYZ" and he understands from the reaction, especially in the dramas, you can hear the sniffing sounds people become emotional.

Historical Example: Girish Chandra Ghosh

Like when Girish Chandra Ghosh was playing the act of a drunkard and beating his wife black and blue in the drama there was a great saint, almost a saint Ishwar Chandra Vidya Sagar whom Sri Ram Krishna had visited and blessed and so this Ishwar Chandra Vidya Sagar he forgot it was a drama he threw out his chappal and Girish Chandra Ghosh received it with the greatest reverence he must have been a great cricket player to catch that chappal and he put it on his head and bowed down to Vidya Sagar because his acting in that cruel manner had evoked this response.

Ishwar Chandra Vidya Sagar forgot it was just a drama he was not a drunken husband, he was not beating anybody, that is all play acting.

The Mirror Analogy

So I hope I am able to convey that idea, when only when we are identifying "I am this individual and nobody else," sometimes I am happy sometimes I am unhappy I can never be both happy and unhappy at the same time but if I become both, when I identify myself with both just like you stand in front of a mirror and go on behaving like a monkey pouting, shouting and making faces and your reflection of course reflects so you are enjoying "I am tormenting that and that also is tormenting" you but both torments tormentor and tormented both become thoroughly enjoyable and that is well expressed in drama or in cinemas.

So two friends will be there hero and villain, close friends imagine and both of them acted very well and finally the hero kills the villain or the witch, throws into the valley, what is called Dalmatians 101 or something like that and you are very happy the evil has been removed destroyed but then when these two people meet the good lady and the witch and they embrace and say they don't have sufficient number of words to praise each other so this is all play acting both of them, the killer and the killed the tormentor and the tormented thoroughly enjoy like that same person acting in two roles or if it is two roles I don't know why he can't act in ten roles, I don't see why it cannot, any gimmick can be done with AI.

Practical Benefits and Karma Siddhanta

So this was the Vidya taught by Raikwar and in course of time Janashruti also attains one man unity with Hiranyagarbha or called Vayudevata from the Adi Daivika point and Pranadevata from the individual point of view, with this the Samarga Vidya is over.

Now what do I get out of it what is the practical benefit it is simply to say that everybody is a Pranadevata if I am a Pranadevata you are also a Pranadevata and what about your behaviour that's because of some samskaras or I would say even better way you are evil and you are tormenting me no, you are my bad karma fellow and if somebody is helping me and trying to make me happier then that person is my punya fellow one is papa fellow, one is punya fellow.

The Essence of Karma Siddhanta

This is the highest essence of Karma Siddhanta there is nobody who is an evil person my own Purva Janma Karma the effect of what wrong things evil things I had done in the past are coming back to me they must come back in the form of an instrument and unable to understand that means when I call a person an evil person I am not understanding that it is the result of my own karma so I am innocent I have not done anything wrong but this person is unnecessarily tormenting me this is the essence of Karma Siddhanta.

Similarly if somebody is giving me happiness by encouraging by friendship or by sharing and caring, by loving we have to understand we did some punya karma, this world is meant for exhausting our karma fellow only, that is what we need to understand.

With this the Samvarga Vidya is over and as I said we have to practise it saying that "I am not so and so, I am part of the manifestation of Pranadevata, everybody is a manifestation of Pranadevata, in fact there is no difference between me the Pranadevata in me and the Pranadevata in somebody else" and when a person becomes united with that Hiranyagarbha then he sees the whole universe consisting of the gross and subtle and causal bodies is nothing but my own self in the form of Hiranyagarbha only.

I have included the Sushupti state but truly speaking if I include the Sushupti state I must call myself not as Hiranyagarbha but technically as Ishwara, that much you take note.

The Story of the Brahmachari

Then a story is told that whoever practises this Samvarga Vidya he becomes most glorified and in order to show that mahima glory and synthesis of the Pranadevata and Vayudevata there is a story told.

The Initial Encounter

So the story is there was a Brahmachari and he was doing this contemplation of Samvarga Vidya and at noon one day he went to a place where two people, so one was called Shaunaka and another was called Abhipratarin they were eating food they were being served food just at that time, may be noon this Brahmachari went there and begged food but they did not give food, they refused to give food.

The story we have to understand, not that they were refusing to give food, they will never refuse and why also I will tell you, but they wanted to test this Brahmachari may be some conversation was there, Upanishad doesn't mention, they might have asked "my dear friend who are you" he says "I am a practitioner of Samvarga Vidya," he must have informed and they wanted to test how much he progressed so by way of testing they refused to give food.

The Brahmachari's Response

Then that Brahmachari calm and quietly because he has progressed in this Samvarga Vidya he confronts them with this statement:

"My friends there is one great god who swallows up four others like Vayu Devata swallows up Agni, Surya, Chandra, Jala waters etc and Prana swallows up this eye and the ear and the mind and the Vagindriya, so there is a great god, that is he is referring to this Vayu Devata who swallows up four others and that Vayu Devata is the originator of this entire cosmos he is the protector of all the worlds, you do not realise that all the food of this world belongs to this god and it is to this god that you have refused food."

Understanding the Brahmachari's Realization

What does it mean, probably the Brahmachari did not understand he was being tested he said "you do not understand I am a contemplator of Samvarga Vidya and you are refusing food to me, so who am I I am a I practised, I became one with this Vayu Devata and the whole cosmos is a production of the sun and the moon and the fire and earth, so who is asking food, I who has become the Vayu Devata, through this contemplation called Samvarga Vidya now I realised my identity you may look at me as a Brahmachari, ignorant Brahmachari, but I am looking at myself I am the Vayu Devata, not only Prana Devata, but Vayu Devata."

The Food as Divine Manifestation

"This entire world is produced it is maintained, sustained and it is absorbed by this Vayu Devata so how does Vayu Devata maintain, by giving food, and he is food, he himself is being feeding himself in the form of so many, like Mother Annapurna is not an individual who is giving food to others she is the embodiment of food, whatever food we eat is Mother Annapurna whatever water we drink is Jala Devata Ganga Devi, whatever warmth we have belongs to Agni Devata whatever air or prana oxygen, that belongs to the Vayu Devata, so thus the whole universe is nothing but manifestation of Vayu Devata so Vayu Devata is really food, because of food you are able to survive."

The Accusation

"O to Brahmacharins Shahunaka and Pratarin, Avipratarin you are approached by Vayu Devata in my form as a Brahmachari, and you are refusing food and this food belongs to him and you are refusing to give food belonging to him to himself, and thereby it will not bind you any good, that's what he said, you have refused food to this God who is giving food to the whole world, who is in the form of food itself so by this he implies that he as a meditator has become identified with the all absorbing deity, Prana or Vayu he himself is that deity asking for its rightful food and in refusing him, they are committing a grave offence."

This is what Bhagavad Gita tells, that he who is given food by the Devatas and not offering lovingly that food to the deity who gives food he is a he is a thief and this is what is being implied here, so then so you will lose you will commit a sin Papa, please do not do that.

Shaunaka's Response

Now Shahunaka and that Kapi, Avipratarin so among both of them, whom is Brahmachari begged food Shahunaka, it demonstrates a deeper, at least different understanding now Shahunaka, what is Shahunaka telling:

"My friend do not think that we are refusing to give food to you we just wanted to know how far have you progressed in spiritual life, now we know you have identified yourself with actually, we too are contemplators of the Samarg Vidya we also know, what is this God because we ourselves we feel, both of us feel I am the Vayu Devata etc."

The Ultimate Soul Teaching

So Shahunaka implies, that the being they meditate, they contemplate is the ultimate soul, the creator of all who eats through the mouth of knowledge itself, so he describes a devourer, for whom everything, including the eaters themselves is food so this is a wonderful concept everybody is an eater, everybody is eaten.

So I am food, I am sustained by food, and I am the eater of the food but in my turn, I am the food I am eaten by somebody else, as I mentioned many times in a delight manner, a mosquito any bacteria any number of worms in our stomach, all these are eating up, how many billions of bacteria are living on our body and eating us and some are good, some are not so good etc, so the whole world, at the same time is both annam and annadaha one who is a food one who is a eater of food one who is eaten also by others, at the same time, the eater and the eaten, everyone is that, that is what he is replying.

The Dream Analogy

And who can say give such a reply, only one who identifies with this hiranyagarbharvayi devatha, he can say, "I am the eater, I am the eater," simple example suppose you have a dream you are hungry in your dream and you go to a hotel and then order food, food is supplied and then you start eating and then now you analyse, the whole thing is who are you as an individual in the dream your own creation, you created yourself in that dream and you made yourself hungry in that dream and you went to the hotel which was your own creation and the food that was cooked in that hotel was also your own imagination, you yourself have become that food and you are eating that food yourself meanwhile in some of the hotels there will be a lot of mosquitoes and flies they are sitting and stinging you and you are being eaten at the same time, so as far as the dream is concerned you are the friend you are the enemy and you are the good, you are the evil you are everything marvellous example for understanding this unity of this entire universe.

The Test Revealed

So that is what Shonaka said "we are just testing you I know both both of us, Shonaka and Avipratarin as well as yourself we are all contemplating on the same God on the same deity and therefore we are only testing we know what you are now we are not denying you food it is just a test" and then they ordered food let this Brahmachari also be served and then in the course of this teaching, Shonaka tells something very beautiful which we will discuss in our next class a little bit cryptic but highly meaningful that is why I am taking time we will discuss about it in our next class.

Closing Prayer