Taittiriya Upanishad Lecture 68 2.3-2.4 on 3 September 2025

Full Transcript(Not Corrected)

Opening Invocation

ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्

पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु

Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum

pādapadmetayosritvā pranamāmi-muhurumuhu

ॐ सह नाववतु ।

सह नौ भुनक्तु ।

सह वीर्यं करवावहै ।

तेजस्वि नावधीतमस्तु मा विद्विषावहै ।

ॐ शान्तिः शान्तिः शान्तिः ॥ हरि ॐ

OM SAHANAVAVATO SAHANAV BHUNAKTO SAHAVIRYAM KARAVAVAHAI TEJASVINAVADHITAMASTUMA VIDVISHAVAHAI OM SHANTI SHANTI SHANTIHI HARIHI OM

OM May Brahman protect us both. May Brahman bestow upon us both the fruit of knowledge.

May we both obtain the energy to acquire knowledge.

May what we both study reveal the truth. May we cherish no ill feeling toward each other.

OM PEACE PEACE PEACE BE UNTO ALL

Introduction to the Five Koshas

In our last class, we have completed more or less the second section of the second chapter of the Taittiriya Upanishad. This second section onwards, Panchakosha Vyavarana is going on.

What is a Kosha?

A covering—that which covers itself from our knowledge. That is called a kosha. In other words, these coverings keep us distant from God, thinking He is somewhere else, He is someone else, we are somebody else, until we come face to face with the Divine, which is none other than our own self.

These koshas influence us very, very deeply. We are all intelligent people. We know so long as we are completely identified with the grossest, outermost layer or cover, which is called the body. Body means everything that is there in the external world, because we can see each other. Whatever can be seen, experienced, that is called the external world.

So we are attached to that—our physical body. So from birth to death we are going on, not only identifying ourselves but reinforcing the same idea in everybody else. You are also a body. How come? Because I am experiencing you through my body. You are a body. And you are also experiencing me and everything else through your body. So that must be you.

So this is how, for aeons—countless lives—we go on struggling so that we can keep our life like animals: living, eating and procreating. These are the main activities. But somehow, after such a long time, our intellect, at least intellectually, understands that we cannot be mere physical body. We are something else. That is when our inward journey starts.

The Teaching Method of the Upanishad

So the Upanishad takes to a teaching so that we can follow it, and it confirms and says, "Yes, you are not mere body, but you are something else." And it teaches us not only body, but just like the body, the five coverings are preventing you from knowing who you really are.

The Illustration of Five Layers of Clothes

I gave many times the illustration: If you cover yourself from head to foot with five layers of clothes and just keeping a small aperture for seeing with your eyes, and then whenever you look into the mirror you see the reflection, and going on seeing from birth to death—every morning from morning till evening, from the time of waking up until the time of going to sleep—then you will see, you become convinced, "This must be me."

But just imagine, for whatever reason, the outermost cover—it gets old, it becomes torn. And then you peep, you have a glimpse into the fourth layer. "Oh, I thought I was this fifth most layer, but now I see there is something inside."

Then we get the strength to tear out. How come? Because when something is torn at the fifth level and we don't feel that we have lost anything, then we get the courage to tear out the whole fifth layer—outermost layer—and say, "There is an inner layer is there."

Then immediately we do not learn the lesson, so we go on identifying ourselves in that fourth layer. And then after some time we wake up: "Uttishthata, Jagrata." And we learn the lesson: "I think there is something inside."

The Role of Tapasya

But this awakening to this deeper thinking cannot come naturally. It has to come through tapasya. That is why in the third section of this very Taittiriya Upanishad we will see, "Teach me Brahman."

So Bhrigu asks Varuna, his own father, but who was a knower of Brahman. But nobody can point out to Brahman. So he says, "That from where all the beings originate, by whom every originated being is maintained, protected, sustained, and unto which they return—that is called Brahman. Find it out. But you will have to find it out yourself."

And that finding it out is possible only through tapasya. Here tapasya means deep thinking. Undistracted deep thinking is called tapasya. And whatever helps so that we are not distracted, they have to be given up. So eat less food, stay where there is solitude, nobody disturbs, develop the habit of living in solitude (which is not easy), and devote your all available time for deeper thinking. So that is called tapasya.

The Process of Unveiling the Koshas

So layer after layer we have to tear it out—unveil. But every time we are capable of tearing one layer, we forget what we did and become identified with that layer. And then every layer has a defect in the form of sukha and dukha, and that dukha is intolerable. And it is this suffering that awakens people.

That is why God has created suffering. Just imagine if an evil person doesn't suffer—he will never become a better person. And good person also will remain a good person. But God has, out of his infinite mercy, provided suffering even for the good person. Then he wakes up: "Why am I being good? Is this good to be good?" And then he starts thinking: "This good and evil have very limited functionality. Beyond that we have to go."

Our life experiences, especially our experience of dream state and even better the sushupti (deep sleep state), slowly point out the way. So that is what we need to do.

First Kosha: Annamaya Kosha

We have seen in the first one vaka, which is called annamaya kosha. At the end of the definition of Brahmana: "satyam, jnana, mananta, brahma." Then we get this beautiful idea that in order to know that we are that brahman—and why should we become brahman?—because if we can identify ourselves with brahman, we get what we are desiring all the 24 hours a day.

And what is it we are desiring? Unbroken happiness. If we can attain unbroken happiness, then there will be no more desire. And becoming brahman is equivalent to being with unbroken happiness, which is called bliss. So we don't experience happiness, we become happiness, which is called bliss—Ananda.

Every creature instinctively experiences, desires only ananda—nothing else. And if I have to be experiencing ananda, I must be alive, I must also be conscious about it.

The Nature of Annam

So the pancha kosha vivarana—the analysis into the nature of these 5 sheaths—has been started at the second half of the first section of this brahmananda valli. And we have seen that one already.

That at which level we are—at the level of the body. So the body is called annam, and it is absolutely true. So we are both eaters (means experiencers)—not only we are experiencers, we are also the experienced. I experience you, and I am the experiencer. You are the experienced. When you start experiencing me, you are the experiencer and I am the experienced.

And even physical eating also—how many billions of microbes, bacteria are eating us, and how many billions of bacteria we are also eating in the form of, for example, curds and other sorts of foods. There is no counting there. So we become at the same time annam.

Annam means whatever we see in this world—that is annam. And this annam is an effect. And where from it has come? Every effect must have a cause. And the last grossest of the fifth element called prithvi (bhumi)—that is also called annam.

Let us never forget: the effect will be exactly having the same nature as the cause. So if prithvi is called annam, we are also called annam. So we are born of this earth, or whatever is born out of earth. We eat each other. So like this, we are both the experiencers and also the experienced. That means I am the body.

Beginning of Spiritual Life

But if we want to progress, we should think: not only my life is valuable, my body is valuable, my body is sacred—everybody's body is also sacred. Normally this understanding doesn't come so easily to people. That is why we keep on eating non-vegetarian food. Even vegetarian food also. But since we cannot stop eating vegetarian food—why? Because life cannot be sustained on lifeless things. So we have to try to cause the least pain, least harm. And that is the beginning of spiritual life.

Analysis of Creation

So we have seen: and what is the analysis? The whole creation that we know at present is all born of the earth. And the technical word used here is called annam. So the whole earth is called virat (universal annam), and each individual is also nothing but annam.

But when we start, like Varuna, thinking deeply (which is called tapasya), we discover something very revealing, very uplifting. What is it? That the whole world is an effect, which of course includes me. And every effect must have a cause. Every effect must depend upon the cause. Every effect has no independent existence excepting the cause.

The Four Fundamental Principles

And these are divided into five categories—rational, logical categories. What is it?

1. Karanatvam (Causality)

So the fundamental reality—the cause from where I have come, from there the whole world has come. Every effect must have a cause—that is called causality. Then the cause alone is atma, is real. And the effect is not real. That which is an effect is not real. We will come to that. So karanatvam, causality—we have to find what is the cause of all this.

2. Brahmatva (All-pervasiveness)

Now, whatever is the cause, it is all-pervading. For example, you take a small pot. The pot is an effect. It is an effect of the cause called clay. Now, you make any number of pots—the clay pervades every pot but having an individualised form and a name and a utility.

Every pot is nothing but clay, but clay is not a pot. Please try to understand: clay, every pot, every effect is its cause. But the cause, it is a form of brahman only. But the cause is not a pot, because if cause becomes a pot, it becomes limited. So every effect is a limit.

That is why every pot is clay, but clay is all pots—not a single pot. Everything in this world is brahman, but brahman is not anything in this world. This statement looks very paradoxical, contradictory, confusing statement.

Wood is—every, let us say, chair made out of wood is nothing but wood. But don't call it, don't call wood as a chair. The moment we call wood as a chair, it loses its causality, becomes an effect. What is the simple reason? Wood is all-pervading, but chair is not all-pervading. Chair is limited because of the form, name and utility. You will have to meditate upon this.

If brahman is not chair, chair is brahman. Brahman means karana. Here in this case it is wood. Another reason also: when we give examples, so when we say, if we say clay is brahman, wood is brahman, gold is brahman, our understanding may get confused. Brahman is the ultimate cause of everything in this world.

So an effect must have a cause—this is called karanatva. And the cause pervades every effect—that is called brahmatva. This is for understanding.

3. Jeshtatva (Primacy)

And jeshtatva, we have seen: annam is called jeshtam. Why? Because jeshtam means that which was before. So a cause must be existing before an effect came. If wood was not there, furniture would not be there. Gold was not there, ornaments will not be there. And therefore only when there is gold, ornaments are possible. That being before the effects came, cause is called jeshtatvam—primacy, eldest, etc.

4. Sustenance

And then what sustains every effect? Only the cause. These are the four reasons we discover after tapasya.

The Problems with Effects

Then we will come: what are the problems with the effects?

First of all, an effect is very limited—limited by time, space and causation one way. Nama, rupa, prayojana (name, form and utility) is another way. An effect is very limited to a particular place for a particular period of time. So that is why it is called an effect.

So whatever is an effect is dependent. It is not independent. Cause is independent, effect is dependent. That is why it is called mithya.

What is Mithya?

What is mithya? That which doesn't have independent existence is called mithya. So every mithya must depend upon a reality. For example, even if you perceive a snake in a rope, the rope must be there. If there were to be no rope, nobody can ever imagine a snake. There must be what we call adhara—a support that should be there.

So that which is subject to limitation and that which is not all pervading—a chair is not all pervading a table. A chair is different from a table. Anybody, even a child can know: this is a chair, that is a table, that is a wall, that is a door. But you can't say about wood: this is small wood, that is big wood, etc. Wood is wood. It is an abstract idea.

For these reasons, every effect also must be what is called mithya. So first it is an effect—that is called karyatva. Second reason: whatever is an effect is mithya. Whatever is mithya is anatma. And whatever is anatma can never be depended upon because it itself is a dependent.

If you want to borrow some money, you must go to a person who doesn't have money—you don't go and ask that you borrow some money on my behalf and give it to me. Generally people will not give. So one dependent thing cannot give independence to another dependent thing. So for all these reasons, we soon experience that we should not depend.

But this understanding of what we are discussing can come only through tapasya. So when a person understood this one, then what happens to that person? That is where we have studied there in the second part.

Understanding the Changing Nature of Existence

So when we look at this body, when we look at the whole universe—cosmos, world—same characteristics we perceive:

Our body is changing, the whole world is changing
My body has a birth, everything in this world has a birth
My body is growing, everything in this world is also growing: mountains grow, rivers grow, forests grow, everything grows, even stars
My body has a birth, stars have a birth
My body has a birth, the sun has a birth
My body is old, the sun also becomes old (S-U-N)
And finally this body dies, and the sun also will die

How many billions of suns are being born and being dead! Even today we can see some dead stars, but we think they are alive. Why? Because their light—before death, whatever light they were projecting—that light is still travelling towards us.

Illustration of Time Delay

Just like a person—just imagine a person is going to die, so he is shouting, "My son, come here!" And the son is in the next room. So hearing the father's voice, the son rushes. But before the son reaches, the father died. When did the father die? The moment he said, "Oh my son, come to me," he uttered and he died. But it will take some second—milliseconds or milliseconds—for these words, sounds to reach the son.

What is the idea of the son? "My father is still alive," because a dead person cannot shout. So he is rushing. Maybe within one minute he reaches his father's body, but he is still thinking, "My father is alive, because he called me out just now."

Only this phenomena takes very few milliseconds, but this distant star—it has died billions of years ago, but still its light—there are so many stars who died billions of years ago and they were emitting tremendous amount of light, and that light scientists say has not even reached our earth. It will take many millions of light years for that light to come.

So we are not even aware of the existence of such stars. And when that light reaches us, we start thinking, "Oh, now we have seen—there must be a star," not knowing those stars have died long back. Anyway, this is just an illustration.

The Journey to Understanding

So through the evolutionary process, a time will come every being becomes an intelligent human being, goes through so many experiences, and then he, especially suffering, makes that person think. And then "who am I?" that question will come. Nobody can escape, because however long a seed may be lying, one day the seed must sprout under the proper conditions. Each soul is potentially divine. Every atom should discover that I am potentially divine.

So what happens? A time will come when we also discover. Then we go on studying the scriptures, listening to talks, practising spiritual disciplines, controlling the body and mind—shamadama, titiksha. And then a time will come that we are able to understand that our body is an effect. And conversely, the whole world is an effect. Then we become restless.

Just like a baby who thinks he is safe because "my mother is in the next room," but when he rushes into the next room, doesn't find the mother, doesn't find anybody—it becomes extremely grief-stricken and starts searching. That period of searching must come, will come to everybody.

Second Kosha: Pranamaya Kosha

So a time has come—this aspirant, this body and this entire, by extension, entire external world—there must be, this is effect. Because anything that is changing in relation with cause is an effect. And this is an effect. When this person knows the truth that this is an effect, he becomes restless: "I must find out that which doesn't change." And that is the cause.

Then he discovers: "Anyo antara atma prana mayaha"—there must be something which is the cause of this external body and, by extension, the whole world. By that cause, this effect is completely filled.

Anna Brahma Upasana

And for us to make us understand and to do Upasana, Brahma Upasana—here it is called Anna Brahma Upasana—then by that, that which is within, that means by the cause, the effect is provided. And to make the Upasana easier, this Anna Brahma has been taken as an imagery.

Because when we are identified with the body, I know "I am the body. This is my head, this is my left hand, this is my right hand, these are my legs, this is my backbone." And even though we do not think all the time—unless of course we have got backache, rheumatism and cataract and so many other things—until that time we rarely think about it.

So we are so much embedded, as it were, with this idea: "I am like this human body, I am the human body." And for the sake of Upasana, the same thing is superimposed upon the prana, which has no body. Similarly, Pranamaya Kosha, Manomaya Kosha, Vijnanamaya Kosha, Anandamaya Kosha—they don't have any bodies. But for the easiness of Upasana, a body is imagined.

The Human Form of Prana

So we have seen that one: "Savayesha Purusha Vidhayeva." This Pranamaya Kosha is the cause of this Annamaya Kosha. And somebody does the Upasana—contemplation of this Prana Brahma Upasana. And for that purpose: "Tasya Purusha Vidhata." The human body is imagined. Prana also has a body. "Anvayam Purusha Vidhata." Following the physical body, the Pranamaya Kosha is imagined to be similar to the human body.

Remember: it is not, there is not—the cause will never be having any rupa, etc. It is only imagination.

So here Prana means Pranamaya Kosha is the manifestation of Mukhya Prana. Entire all the five functions of the Pranas together is called Prana Brahma (Pranatma). And if it is collectively imagined, it is called Vayu Devata. That is why it is also called Sutratma.

Why is it Called Vayu Devata?

Why is it called Vayu Devata? Because what we call life in the body is totally dependent upon the Vayu that we breathe in. That is why if we do not breathe—you directly many times, sixteen times a minute—then my life will be snuffed out. And that is why Vayu Devata, collective Prana, is called Vayu Devata. Individual Vayu Devata is called Mukhya Prana.

The Five Functions of Prana

And this Prana functions, keeping this body alive, in five different ways. And those five different ways are imagined to be like a human body:

Prana eva saraha - One function of Prana, which we discussed last time, is the head. What is that? That which is breathing, that which is also perception—that is called one function of the among the five functions of the Prana.
Vyana - So the function of the Vyana is imagined to be the right hand.
Apana - Is called Uttaraha (means in this case left hand).
Samana - Just like left hand. Akasha means space, but this is a peculiar word used for Samana part of the function of the Prana. So Samana is Atma. Instead of Samana, the Rishi uses the word Akasha.
Udana - Prithvi Uchcham Pratishtha.

So this is the imagination. And regarding that there is a shloka:

The Five Functions Described

So what are the five functions? We have discussed them—just we are reminding:

Prana, that is the upward breath, indeed is the head
Vyana, diffused breath, is its right wing
Apana, the downward breath, is its left wing
Samana is its trunk
Earth is its tail

Like a bird also. So that is what is said earlier. He said, "You know this Annamaya Brahma (Anna Brahma)—that is my body as well as entire external world." Through this Anna Brahma Upasana must be merged. That means we detach: "That I am the body." And as soon as a person detaches "that I am the body," he detaches from the whole external world because they are related.

The Process of Merging (Pravilapanam)

And we can only detach ourselves when we attach ourselves to something else. So that is that process is called merging the gross into the subtle. In Sanskrit it is called Pravilapanam.

So what is it? Every effect is not a reality. Every effect is only Karyatva—it is only an effect. And every effect has got nama rupa (name and form). And everything that has got name and form, they are all changing. Whatever is changing, whatever is dependent, it is called Mithya. And whatever is Mithya, that must be—there must be something which is not Mithya, or Sathyam.

So in this case, in the first step it is the Annam (Prithvi). In the second step it is the Prana. So this merging of the Anna Brahma into the Prana Brahma—that is called Pravilapanam. So that is what we have seen.

Detailed Functions of the Five Pranas

What are the functions of this one? So:

Prana means inhalation, and it also governs perception or the power of seeing.
Apana - That means that which it throws out: excretion and many sweat, etc.—rejection of waste products.
Vyana - One of the third function of the Prana. Mukhya Prana is digesting and circulating the result, which is called energy.
Samana - And the function of the Samana Prana is: it assimilates all the energy, carries the energy and distributes it. So whichever part needs—hands need, so supply energy; stomach needs while digesting, supply the energy; legs need the energy, supply; brain needs the energy, supply—equally wherever it is necessary, however much it is necessary. That is called Samana.
Udana - And then at the time of death, Jivatma doesn't want to give up this body. Somebody should kick the fellow out of this house—like some people who rent, they don't want to move. The only way: engage some strong persons and then kick them out. That is the only way. That is the function of the Udana.

So this also we discussed.

Identification with Prana Brahma

Now the person is totally identified: "I am the Prana." That total identification at the individual level is called "I am the"—not the Annamaya Kosha but Pranamaya Kosha. "I am the Prana is my Atma." And the collective Prana is called Brahma. "I am the Prana" which is called Jivatma, and the collective Prana of every creature in this world—that is called Prana Brahma.

That identity through Tapasya one has to do it. And what happens? So the Upanishad is describing.

The Glory of Prana Brahma

"Pranam Deva Anuprananti" - So the glory of this Prana Brahma is: "Pranam Deva Anuprananti." Deva means here every sense organ is called Deva. The organs of the body is called Deva. Because what is Deva? Deva by definition: that without which we cannot function, we cannot live—that is called Deva.

So if the eyes are not there, for example, we can't see. To that much we are dead. If the ears cannot hear, to that extent we are dead. If our legs, through paralysis or whatever reason, cut off or accident, then we become defective.

So "Pranam Deva Anuprananti." Pranam means here energy. Without this energy, without this Shakti, no organ is going to ever function.

The Real Sense Organs

By the way, we also discussed, but we keep forgetting: the eyes, the ears, the tongue, the nostrils and the skin that we see is not a sense organ. It is a window. The real sense organ behind the eye, for example—fine nervous channels are there. And it is those which take us to the Sookshma Seveera, which gives us the knowledge: "I see a tree, I smell beautiful fragrance, it is cold, my hand is touching, and this is sweet I am tasting."

And all the sense organs and also all the organs of action—everything depends upon the Prana. That is what is called "Pranam Deva Anuprananti."

Life and Death

And when Prana goes, then that person becomes a dead person. "Manushyaha Pashyavasya"—not only Manushyaha (human beings), Pashyavasya—every living creature.

Therefore Prana is said to be "Bhutana"—means every living creature—"Ayuhu." Ayuhu means that which keeps them alive, makes them alive, makes them known as "this is alive." That is called Prana.

Therefore Prana is called Sarvayusha. That means what? It is the main ingredient because of whom every creature is alive.

So what does Ayusha mean? Sarvayusha means medicine. Ayuhu means life. What is it? This person is alive. How long? So long as Prana is there. Once Prana departs, that body not only is not alive—we don't want even beloved father, mother, wife, husband, children. We want to—we are frightened of that dead body. As soon as possible, even though we are suffering mentally from the separation, we want to burn it or put it under the earth, etc.

Therefore, therefore it is said that every creature derives its very liveliness only from this Prana.

Results of Prana Brahma Upasana

And here is a spiritual person who became identified with that Prana. How? Because he went on thinking: "I am Prana Brahma. I am the Brahma. Brahma means the cause. And this Brahma is all-pervading. So I am Prana Brahma."

As soon as this person starts thinking, slowly what happens? "I am the body"—that idea becomes less. When a person is identified with Annamaya Kosha, then he is not in Annamaya Kosha. He thinks "I am Annam Brahma. My reality is this body. I am the body."

But as soon as becomes identified with Prana, then the body becomes a Kosha. Prana becomes the Atma. That is what we have to note here.

"Pranohi Bhutanam Ayuhu" - Prana is called the life of every creature, which is very easy to understand. "Tasmat Sarvayusham Uchchate" - Therefore it is called Sarvayusha—the sustainer that which gives life long to everybody.

Attaining Full Span of Life

What happens when a person through—remember—deep Upasana, contemplation of Prana Brahma, he gets a result? What result he gets? Upanishad says that if you worship Prana as Brahman, you attain full span of life. That means what is Sarvayuho?

What is Sarvayuho? That means 100 years. Full span of life. What is 100 years? Don't say that everybody—every creature will live 100 years. A mosquito is going to live only for a few days, and there are so many animals. A dog, for example, 13 years. From the dog's point of view, 13 years is 100 years as we say "Chathaayushman bhava."

So if a dog, without dying, lives for 13-14 years, that is called "Oh, this dog lived its full span of life." So here, according to our Prarabdha Karma, it is fixed when we are going to give up this body, and that is called Purnaysha.

For some it may be few seconds, few days, few months, few years. But 100 years is said—we have to take it symbolically. So when—if a person lives for 10 years, that is called for that person 100 years. That is how we have to take.

And Shankaracharya also tells that even though we say "Chathaayushman bhava," don't take it literally. But what it means is that so long as a person is alive, he becomes very healthy, free from disease, he enjoys his life as a result of what? As a result of this Prana Brahma Upasana.

Quality of Life

Whereas we can't say that we are living—every living creature full of joy, full of ananda—we can't say, we should not say. But those who worship—we have seen Anna Brahma Upasana—he will always get annam. Annam means enjoyable thing. So whole life, whatever gives this person enjoyment, that is what he gets.

So here, he who worships Prana Brahma, he who does Prana Brahma Upasana—contemplation of Prana Brahma—he will not have accidents. Nobody can kill him. He will be very happy person, full of energy. He will never feel either physical or mental fatigue. Not only that, he is brimming with excessive energy.

Transmission of Energy

And sometimes in the presence of such people, even in those where Prana is very less, they become full of energy. Have you not seen? When you go to near some person who is full of energy, somehow you also indirectly, unconsciously imbibe some amount of Prana from that person. You become very enthusiastic.

Or to put it in other words: when you are in the presence of some enthusiastic persons—that is called full of Prana—then you become enthusiastic. When you go to a bored person, you become more bored. So when you go to some person who is negative, you also become negative. So we are all subjected to this influence.

When you go to a person who is full of intellect, at least a little more intellect will seep in. When you go to a person who is bubbling with joy, you cannot but bubble at least a little bit than what you were before.

So this person will be bubbling. He will be also giving more Prana to other people. Prana manifests in the form of more energy, more happiness, more enthusiasm, more concentration, etc. That is the result of Prana Brahma Upasana.

And not only that, we also understand there is a particular type of—what is called—some people transfer Prana. They cure some diseases also. So some people claim that they transfer their own part of their own Prana into the people who are having less Prana. And that has taken a lot of acupuncture, etc.

The Soul of the Party

So the person who worships Prana Brahma becomes what is called the soul of the party.

Closing Prayer