Chandogya Upanishad Lecture 121 on 19 July-2025

Opening Invocation

Oṁ jananīṁ śaradāṁ devīṁ rāmakṛṣṇam jagad-gurum pāda-padmetayōśritvā praṇamāmi-muhurmuhuh

Oṁ āpyāyantu mamāṅgāni vākprāṇas cakṣuḥ śrotram-atho bala-mindriyāṇi ca sarvāṇi sarvam brahmau paṇiṣadam māham brahma nirākuryām mā mā brahma nirākarot anirākaraṇam astu anirākaraṇam me astu tadātmani nirate yau paṇiṣadsu dharmāh

te mai santu te mai santu Oṁ śānti śānti śāntih Harih Oṁ

Oṁ May my limbs, speech, vital force, eyes, ears has 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. Oṁ. Peace. Peace. Peace be unto all !

Conclusion of Chandogya Upanishad

In our last class, we completed the 15th section of the 8th chapter of the Chandogya Upanishad. Chandogya Upanishad is over. Just let us recollect what we discussed so far very briefly. In this last section of the last chapter of the Chandogya Upanishad, the attainment of Brahmaloka is mentioned. If a spiritual aspirant follows everything faithfully with complete Shraddha and he is sure to progress, and in the end, this sadhaka, more appropriately called upasaka, contemplator, he grows stage by stage, step by step, and finally reaches Brahmaloka. Brahmaloka here stands for mukti or liberation in some cases.

So we will just discuss about it very briefly of course. So in this last section of the eighth chapter, two points are emphasized.

1. Guru Parampara System

Description of guru parampara, emphasis on guru parampara system. Anybody who wishes to progress spiritually fast and steadfastly and without encountering any dangers, that is the main purpose of the help of an expert guide called guru, he will be able to progress fast. He will be forewarned about the obstacles that can come on his way because the guru parampara have already gone through those obstacles and they know a sure method just like a mountaineer guide he knows at any given situation.

But even a better example would be when an aeroplane is flying and it might enter into a very turbulent area. Many times we see it is not uncommon to fall a few thousand feet even in one go within a few seconds, 10 to 15 thousand feet just to the aeroplane falls because there is no air for it to progress further. At that time a skillful pilot he must have encountered all these things. So not only the guidebook gives certain guides but more than the guidebook so many situations may arise. And an expert experienced pilot he knows and because they are trained to think fast on their feet as they say and they find out the solutions many times they rescue or they bring down the plane quite safely and we have to thank them. For every pathway progress we require a guide and that guide should get every help possible from his guide. This is called guru parampara system and if anybody doesn't get a guru parampara or a guru what should be done?

Here we have to be very cautious. If anybody claims I don't have any guru, I don't need a guru and all independently I have attained most likely we should not accept such a person unless he happens to be a person like Sri Ramakrishna who intuitively totally depending upon the Divine Mother he practiced without the help of any guru just to show if someone is really earnest then God himself will come in the form of intuition. But that is for few people who are absolutely surrendering themselves to the Divine Mother. But for most of us a guide is necessary and God himself will come in the form of a guru. This is a very important point.

2. Progress in Spiritual Life Through the Four Ashramas

Second also how to progress in spiritual life. Guru comes instructs but we have to follow. And Hinduism emphasizes that every life is divided into four stages. The learning stage, the practicing and experiencing stage and the semi-retirement stage and complete self surrender to God respectively these are called brahmachari ashrama, grihastha ashrama, vanaprastha ashrama and sanyasa ashrama. And if someone follows very faithfully having complete faith in the guru then he is sure to progress and attain liberation and he will not be coming back. This is the second important teaching in this concluding section of the eighth chapter of the Chandogya Upanishad.

Just to recollect I am reading the plain English meaning. So first of all to emphasize guru parampara brahma that means the very first manifestation of creation taught this knowledge of the self to Prajapati and from Prajapati in his turn he taught to Manu and Manu taught to mankind. So we have to imagine that each succeeding guru teaches passes on that knowledge to his disciples. That is how an unbroken tradition of guru parampara is coming even from that remote to 10,000 years back.

Second he who has studied the Vedas at the house of a teacher according to the prescribed rules and during the time left after the performance of his duties to the teacher this portion indicates brahmachari ashrama. That means he was obedient, he had faith, he had heard and he had thought about it, he had understood.

Second he who after leaving the teacher's house has settled down into a householder's life and continued the study of the Vedas in a sacred spot and made others also that means others means his sons, his disciples and they are all virtuous people. So you become virtuous, you perform what your guru teacher had taught you and you pass on that knowledge and see that you make your own children follow. That's why parents are necessary to discipline as much as possible and to disciples also. But if someone is living a virtuous life there will be many others just looking at his life they also will get inspired. May not be everybody but some people will get inspired. For example looking at Kshudhiram's life, Nagamahasaya's life, how many people have become inspired by that? There are so many what we call followers of Sri Ramakrishna. They do not claim to have taken initiation from the Ramakrishna order. They just know we read the life of Sri Ramakrishna and it is an ideal for all of us whether it is a Christian, a Muslim, a Buddhist or whoever and I will follow whatever helps me from his teachings. So if someone leads the life and is the only thing we can do then he can also be an inspiration to other people. That is why the Katha Upanishad says, Upanishad says, This is the Grihasthashrama Dharma. If a person doesn't follow these rules and regulations, lead this kind of life, he is lacking and naturally the consequence will be he will not progress.

Then there comes a time body becomes weak and the person has faith in the scriptures and the scriptures definitely guide the person to reduce his external strenuous activities and slowly cultivate a habit of turning the mind inward. And lead what is called purely a contemplative life mentally. And this is the Dharma of the third stage called Vanaprasthashrama.

And then the person is sure to progress if anybody who follows these rules and regulations, anybody they are sure to progress that will be told a little bit later on in this mantra itself. He who has not given pain to any creature except as approved by the scriptures, this fourth statement indicates the life of Sanyasa Ashrama. So he should practice. Ahimsa is the greatest practice because giving pain to anybody is equivalent to giving pain to one's own self. But then the doubt might arise, but what about some of the scriptures prescribe sacrifices where animal sacrifice, even cow sacrifice, even human sacrifice is involved. Well in the scripture prescribe certain thing, we should not take it as a general guidance, but perhaps some people require it for their spiritual progress.

So if anybody practices these things, then these four ashramas, then what happens? Such a person gradually he develops, he progresses from a lower state of consciousness to the higher state of consciousness. Every part of this what is called stages of life is a gradual even though slow progress in consciousness approaching nearer to God. That is how any person can grow. It doesn't matter if a person is a Hindu, Christian, Buddhist, Muslim, Jain, whatever. And then any person, the Upanishad categorically says this is not a teaching only for Hindus, but anybody, any person in the past, at present and in future, If he also follows these regulations, these directions, if anyone follows this beautiful scheme of the four stages of life, So long as the man is alive, so long as breath remains in the body, life remains in the body, then he is sure to progress.

And at the end what happens? At the fall of the body such a person attains Brahma Lokam. So he attains Brahma Loka. Brahma Loka means what? Mukti, liberation and then says abhi sampadhyate. He attains that Brahma Loka and there is absolutely no doubt at all about it. So not whether he attains or not, no. If anybody follows, he is sure. Swami Brahmanandaji in a little lighter way, he says you just follow what I taught you for three, four years and if you do not progress in spiritual life, come and slap me. That means what? That you are sure to progress. I am not going to be slapped. I am not waiting to be slapped by you, but the condition is you must practice this one.

So through these practices the aspirant feels I obtained the grace of God and what is the grace of God? Now I know my real nature is that I am Brahman. And then Guru can only instruct me, but he will also tell how to progress. I have to practice them through all these practices. Then the disciple progresses and knows for himself Aham Brahmasmi. And then what happens? Nacha punara avartate. He doesn't return. He doesn't return. That means he is not going to be reborn. This repetition twice uttering is meant either a section or a chapter or the whole book is complete. So that is how they have seen that these are the promised things and Veda promises. Anybody who follows, they are sure to get the results, even those who follow Karma Kanda.

Now we also have to understand there are people who follow it, but they have certain desires left and they are called Saguna Brahma Upasakas. Contemplators of the personal God. What happens? He goes to Brahmaloka. He will not return to this world from Brahmaloka. He will attain the next stage, Nirguna Brahma and attains liberation. But there are some people who have completely gotten rid of their desires. They want only liberation. Such people, they will straight after the fall of the body or even before the fall of the body, they attain liberation which is called Jeevan Mukti. That is the essence of what we discussed.

Introduction to Special Vidyas

Now in my last class I said I would like to discuss two special types of Vidyas, contemplations. One is called Sandalya Vidya and another is called Samvarga Vidya. They come in the third chapter of the Chandogya Upanishad and in the fourth chapter of the Chandogya Upanishad.

Sandalya Vidya

In the third chapter, 14th section, it gives beautifully Sandalya Vidya. It is called Sandalya Vidya because this Vidya, Sandalya Vidya, that is it is a special type of spiritual teaching. It is being called Sandalya Vidya because it was taught by a great Rishi called Sandalya. What Sandalya taught in chapter third, section 14 of this very Chandogya Upanishad that comes to be known as Sandalya Vidya. But it is nothing but Brahma Vidya in the form of a contemplation. It is what is called a meditation on the Brahman.

And what is Brahman? Everything, Sarvam Kalvidam Brahma, all this is really Brahman. Contemplate upon it. In the devotees' language, we can translate it as, Everything is the will of the Divine Mother. What does it mean? Everything, everybody's manifestation of Divine Mother. Everything is the manifestation of the Divine Mother which we have been elaborately discussing all this time.

How? In the Taittriya especially, Brahman manifested gradually grossifying itself as the Akasha, Vayu, Agni, Apaha and Prithvi. Prithvi is called Annam. Everything that we see in this external physical universe is a combination of these five elements. Everything that we experience in the subtle mind and causal mind or subtle body or causal body is made up of the subtle five elements. But all the five elements are none other than manifestation of Brahman. Therefore the whole universe is nothing but Brahman. Sarvam Kalvidam Brahma.

So this is the meditation especially the Sandalya Rishi had taught to his disciples. And what is the specialty? That Sarvam Kalvidam Brahma, all this is really Brahman, is beautifully comprehensively encapsulated in this 14th section of the 3rd chapter of Chandogya Upanishad. And this Sandalya Vidya or the knowledge of Sandalya, the teachings of Sandalya, emphasizes calm, peaceful contemplation of Brahman as what? Brahman is the origin, Brahman is the sustain, sustenance and Brahman is the dissolution. Brahman is the creator, Brahman is the sustainer and Brahman is the dissolver. So this is called all comprehensiveness of Brahman.

Everything, there is no exception, arises from Brahman, is sustained by Brahman and ultimately returns back to Brahman. That's what in the Bhagavad Gita Bhagavan Krishna says, Why do you go on worrying about it Arjuna? Not only you but everything in this world has come from God, is sustained, maintained, nourished, helped by God and ultimately everything returns to God. If we take it little bit more seriously it means everybody is going to be liberated in course of time and that in course of time is called evolution.

So there is an organic undifferentiated relationship with Brahman. If we understand creation of everything is inseparable from Brahman because Brahman alone is manifesting as the creation and I am also manifestation of Brahman. But I have got an individual physical body, mind, causal body, three bodies or pancha koshas. But even though it appears I am different from you, I am different from everything else, of course I am different from God, that understanding is due to my own ignorance.

But there is an organic relationship. What is an organic relationship? Supposing you see somebody, he has got a body and the body means what? There is no object called body, a complete inclusion of the hands, of the head, of the backbone, of the trunk, of the stomach, the legs, every part of the body is organically related to every part of the body. So if any organ is missing it will create what we call that much lack. So we will be hampered to do something because some of the organs are missing whether a person is blind or deaf or without hands, without legs, whatever it is. So that is called organic relationship and any happiness that comes to one part of the body is experienced by the entire body. For example, very hot and somehow one part of your body is being cooled by a fan but your back is being cooled by a fan but your entire body feels what a great relief it is. So if one part of your body is being warmed up by a blanket, especially if you put your legs in hot water or warm water then you feel a kind of relaxation. So this is called organic, undifferentiated relationship.

How do we understand? The meditator is also Brahman, the act of meditation is also Brahman or the act of contemplation is also Brahman and the resultant knowledge is also Brahman. So that is one part of this Sandalya Vidya Sarvam Kalvidam Brahma and further we will come to the original later on. A very special word meaning that Brahman is the creator, sustainer and recycler or giver of liberation or absorber that is the very peculiar meaning we will get but it is not important even though we will deal with it very briefly in future.

The Challenge of Meditation

Now the second part of this Sandalya Vidya, challenge of meditation. Is it so easy to meditate? So we say do Japam and real meditation starts only when the mind becomes purified and becomes concentrated. That is what Patanjali Rishi beautifully defines what is yoga. It says chitta vritti nirodhaha. Many people perhaps wrongly misinterpret. Nirodha means what? Not removing the thoughts. No, let there be thoughts. They are not harmful but negative thoughts, wrong thoughts, what is called unspiritual thoughts, they are the problem. But spiritual thoughts, pure thoughts, thoughts of God, they are very very helpful. So nirodha means when our mind becomes pure.

A pure mind as we saw in the Chandogya Upanishad, if you still remember. So smriti means remembrance. Remembrance of what? We remember many things. Somebody hurt me, somebody abused me, somebody shouted at me, my junior, my servant, we become hurt. No, that is not the meaning. Here the meaning is that we remember continuously the blessed things, the positive things, only spiritual things, only God. A pure mind cannot think in pure thoughts. It is capable of thinking only pure thoughts. And every pure thought is called God or a spiritual thought or thought of Brahma. Brahma akara vritti. There is nothing else.

Is it so easy to meditate? It has to be practiced. That is why here challenge how to really be capable of meditating. The mind struggles to think itself as it thinks of external objects. So that is what is called, it is a struggle. Even to concentrate on worldly thoughts also is not so easy. That is why I use it to talk lightly with devotees. Suppose a devotee complains to me, I am not able to focus my mind on Sri Ramakrishna or God. I ask why? Because I don't have so much love. I don't derive joy. Alright. What do you love? Because love means joy. Anybody says, I love gardening, he will do. Even he will get up at midnight to protect something. Very interesting topic but I will not go into it. Just one just glimpse.

Suppose there is a plant and it started raining heavily and that is sure to destroy the plant. If this fellow loves that plant, he will rush out and he may get wet. He will take that plant inside the glass house and see that it is protected. How much joy that person derives from that act of getting wet but keeping the plant there. This is the nature of love. We cannot separate love from joy, from concentration, from remembrance. It is not possible.

So I ask people, of course you don't love God. You have not developed that much of love for God. How do I know? Because whenever you try to think of God, it is a painful affair. It is not a joyful affair. But you think that whatever you love and definitely everybody loves something, somebody. Do you think that is also a very joyful affair and you can get concentration? Before I give you further example, you have to keep this in mind. Love, joy, concentration, interest and memory. They mean the same things. If you love, you cannot forget. If you love, it gives you joy. If it gives you joy, your interest is aroused. So your concentration, you cannot think of anything else.

Look at a child. You give it a small toy and the child is completely absorbed, very happy. Mother wants him to come and eat food. It is a long time since you ate. No, he cries. Mother has to wrench the toy from the child to make him come. See, all things you absorb. He is not thinking about anything. He is thinking about his toy, his joy and his concentration, his memory, his interest. Everything goes together.

Then I tell the devotees, you love sweet, isn't it? Yes, yes, I love sweet. Or you love your daughter who is a baby, isn't it? Yes, yes, yes. Now you sit and focus your mind either on the sweet or on the other sweet. How long can you concentrate? And then they are ashamed to tell. Yes, it is true, but more than a few seconds our mind wanders somewhere else. Then what is the conclusion? Because if you cannot concentrate, that means you don't have love.

So, meditation is a higher form of thinking, deeply concentrated, one-pointedness, with joy, with interest, with memory. That is Ramakrishna. The moment he hears about the Divine Mother or the name of God, immediately he plunges himself into deep samadhi. Doctors tried to test him, thinking that he may be pretending. Then they found out his astonishment. Even some of them poked their fingers into his eyelid, but there was no response at all. That is the final test. They were astonished. Not only that, in the Gospel there is this description. When everybody was in that ecstatic state, Dr. Sarkar, he said, I was also overcome with that ecstatic state, but with great difficulty I controlled myself. Then he confesses, how can I tell that I myself, when I experience it, it is either fake or pretense. Such is the greatness of this one.

But how many janmas, how many lives we have to practice with one-pointedness effort, it is possible, but it takes a long time. All that I wanted to tell, do not expect that you will be an expert meditator in a very short time. So, meditating on Sarvam Kalvidam Brahma requires extraordinary mental purity and long psychological preparation as the meditator is included in the meditator. That is why he said, the meditator, as the meditation progresses, slowly comes nearer and nearer and nearer, unlike an iron file being attracted by the magnetic, powerful magnet, he becomes finally one with God. But it takes many, many lives, as I said.

So, this is the second point of Sandalya Vidya, which of course we will discuss later on.

Kratu - Will Power

The third part is, the Rishi Sandalya uses a beautiful word, it is called Kratu. Kratu means will power. And you know what Swami Vivekananda used to say, the essence of all education is the development of will power. If anybody can develop an iron will, as I said, muscles of iron, nerves of steel, a gigantic will, that a person who has this tremendous will power, nothing can stand as a failure in his path. He can achieve anything. And that is the whole purpose of education.

In other words, simple words, a person who has absolute mind control, he can achieve anything. And that mind control, English word mind control, is substituted here in this Sandalya Vidya by the word Kratu. Kratu, it means will, it means action, it means firm determination, it means meditation, and these things shape one's life and experiences.

How to go about it? Intense continuous thought of Brahman or God slowly transforms one into Brahman. Because whatever one wills, that he becomes. Whatever we will, that we become. If we will the world, we become worldly. If we will Brahman, we will become Brahman. And that is called Kratu. Life must be a constant struggle to be absorbed into Brahman. And every affirmation, that means every action, every thought must be aligned with this goal.

You are eating food? Brahmarpana. You are meditating? Brahmarpana. You are walking? As Shiva Paradakshamapana Stotram comes, if I move my hands, I am performing Arati, come to you. If my feet restlessly move about, so Pradakshana Vidhe. Sancharayoh Pradakshana Vidhe. It is like going round and round you. If I am speaking, I am hymning you. If I am thinking, I am meditating upon you. If I am looking, I am absorbing your form. If I am hearing, I am hearing the scriptures, that attitude will slowly develop. So that is the, ultimately turns into meditation.

So for that purpose, there must be connection between our mind and our prana. That is one part of this Sandilya Vidya. So the mind has got that capacity to understand. That is called Bhaarupa. Bha means light. What does light give you? When there is darkness, you can't see. And when there is light comes, you can see everything. Light is not producing things. Light is only revealing things. Revelation means knowledge. So the purpose of light is, they call, we get knowledge. That is called Revelation.

So this mind has got light. That is called Manojyoti. And what does it mean? That Brahman who is already within us, he becomes revealed. That is the contemplation we also saw. This body is Brahmapuri and within that there is a Dahara Akasha. And in that Dahara Akasha is the manifestation of Brahman. One should contemplate on Brahman in this Dahara Akasha, in the form of the Dahara Akasha, which is within everybody's heart, which is in this sacred city called Brahman, Brahmapuri.

So God has given us Pranamaya Kosha, Manomaya Kosha and Vijnanamaya Kosha. These three must be combined, purified and made to turn towards God. So there is a connection between Pranamaya, Manomaya and Vijnanamaya. This is a simple example. You want to go somewhere. That is your buddhi, Vijnanamaya says, I need to have an exercise. And your mind says that yes, let us go to such and such a park. It is a beautiful place. You can see many flowers. But the Pranamaya Kosha, that means the energy, it should energize the legs, the whole body. Otherwise that action cannot be put into practice. So there is a deep connection between all the Koshas. Right from Anandamaya to Annamaya, there is a relationship. And that is also very important in this Sandalya Vidya.

Then effulgence. So Brahman is called Bharupaha. And then it is related to Akashatma. So Brahman is Akasha. What is Akasha? Akasha means vast, infinite. When we think of space, it is infinite. We cannot in fact contemplate on space because everything is contained, including us. We are all contained in the space. Space is not contained within us, but everything, the whole universe, all the cosmos, cosmoses, entire galaxies, everything is contained in that unimaginably huge space. So that is the idea we must have that Brahman is as infinite, as all-pervading as the Akasha.

But to understand that, we need that intelligence. That intelligence is called Buddhi or in Gayatri Mantra, Dhiyo Yonaha Prachodayat. Dhi means that pure understanding and that is a gift of God. And how to get that gift of God? By praying earnestly, by surrendering ourselves. The Ramakrishna achieved everything only through prayer, intense prayer. So that is a beautiful example for us that through prayer and prayer transforms not only our desire but our physical body. Prayer also transforms our desires. Prayer purifies our entire personality and that is the relationship between Brahman and Akasha.

Then we get this Brahman envelops everything. Sarvam idam abhyataha. Brahman exists inside, outside, inside as inner control, antaryamin. Sahasra seersha purushaha, sahasra akshaha, sahasrapat, sabhumin vishvatov ritva, atyatishtha dashaangulam. Every head is Brahman's head, every eye is Brahman's eye, every body is Brahman's body. Every mind is Brahman's mind and this is what is called sarvavyapakatvam. Sarvam idam abhyataha. So Brahman is containing everything inside and outside.

Then is it so easy to contemplate upon Brahman? Remember we are talking the important points of this upasana that we are talking about. So subjective and objective contemplation. When we look outside, see for example this majestic Himalayas, especially at sunrise or sunset, moonrise or moon set, as if the entire is transformed. So Brahman is anoranyan mahato mahiyan. Brahman is subtler than the most subtle thing in this world and is residing in the heart of everybody. Ishvaraha sarvabhutanam hriddheshe arjuna tishtati. And mahato mahiyan, faster than all worlds, earths, atmosphere, heavens, all the fourteen lokas.

So Brahman is both the subjective self as my own consciousness and the objective world that we experience, that is what we call. So when you say objective or external, you have to understand it correctly. What does it mean? Means not only what we see outside our body, what we see inside our body is also external world as far as Brahman is concerned.

So we know that the three states of experience, the waking, dream and dreamless, is a beautiful concept. So the entire external world is represented by the waking state. The entire subtle world, mind, world of mind is covered by what is called Swapna or dream self, the state of the dream. But when we enter into the deep sleep state, that is also a state of experience. That is why it is called causal body experiencing causal world, external body, external world, subtle mind experiencing subtle world, causal body experiencing causal world. But Brahman is Turiyam, outside everything. Without Brahman these three states are not possible. But Brahman is not contained, is not limited within these three states.

So what is the essence we are discussing in this Shandilya Vidya? Brahman is both the contemplator called subjective self and that which is contemplated as the external world, as the Panchabhutas etc. Both the contemplator and the contemplated and that which brings them together, connects them together and the resultant knowledge that is Jnatha, Jneya, Jnanam, everything is nothing but Brahman. But this has to be practically applied. That is what Swami Vivekananda calls practical vedanta.

Practical Application

So what is it that if we can contemplate or if we can practice this Shandilya Vidya, what is its practical application? Gradually we will succeed in seeing God first in one person, then in two persons, then in three persons, then in everybody. That is what is indicated in the Taittiriya Upanishad, first see God in mother, then see God in father. Because when a person is yet immature, the first contact, first what is called loving contemplation is only on mother. Then slowly as the baby grows, he also says, this is my father, he is nourishing me, he is supporting me, he is protecting me, so now father also stands as Brahman. Then afterwards, whoever teaches me, he is a teacher, so I see knowledge itself as Brahman. So Brahman in the form of knowledge comes through the instrumentality of many persons, that is called Acharya.

And once we succeed in these three, then it would be easier for us to contemplate upon everything in this world as Brahman. That is indicated by the word Atidhi. We should not confine the word. Atidhi means guest, only a guest comes. Of course, anybody with whom we encounter as a guest or as a regular encounter, then we should consider that person Sarvam Kalvidam Brahma or Shiva Jnane Jiva Sheva. The word Sheva doesn't mean that always you have to serve. You are talking, an officer is talking to a junior or those who are working under him, that also can be Shiva Jnane Jiva Sheva. Or a person is talking to an officer, that is also Shiva Jnane Jiva Sheva, whatever we are doing.

And this entire teaching is encapsulated in that one beautiful mantra called Brahmarpanam Brahmahavihir Brahmagnau Brahmanahutam Brahma eva tena gantavyam Brahma karma samadhinah.

These important ideas are the part and parcel of the Sandalya Vidya and in our next class we will actually go to the beautiful Sanskrit text and we will contemplate on the meaning. It should not be difficult because I have already forestalled by giving you all the essence of the mantras about to be discussed in our next class.

Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Sritva Pranamami Muhur Muhuhur

May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Sri Ramakrishna!