Chandogya Upanishad Lecture 116 on 29-June-2025

Full Transcript (Not Corrected)

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

Oṁ āpyāyantu mamāṅgāni vākprāṇas cakṣuḥ śrutra-mathu bala-mindriyāṇi ca sarvāṇi

sarvam brahmau paṇiṣadam

māham brahma nirākuriyām

mā mā brahma nirākarot

anirākaraṇam astva nirākaraṇam me astu

tadātmani nirate yau paṇiṣadsu dharmā

te mai santu te mai santu

Oṁ śānte śānte śānte Hare Om

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 I am engaged in the pursuit of the self

may they repose in me

Aum, Peace, Peace, Peace be unto all

We are studying the 12th section of the 8th chapter of the Chandogya Upanishad.

This is the most important chapter section in this entire Chandogya Upanishad because it is teaching about the pure Brahman and only here Prajapati was trying to teach all of us. Just like Krishna Bhagawan was trying to teach all of us. Arjuna, who was called Partha, was only an instrument. Just like Swami Vivekananda was an instrument in the hands of Sri Ramakrishna.But it was Sri Ramakrishna's message that was broadcast beginning at the Parliament of Religions. That event is called Dharmastapana event. So we have been discussing this beautiful mantra that when a person, he asmat sharirat samutthaya, completely detaching his identity with the three bodies, what does he gain? Immediately he knows, I am none of these three bodies, I am pure Atman, Brahman, Turiyam and then what does he experience?

Pure bliss, pure happiness, that is called Samprasada.

So only when a person becomes completely detached from these three bodies, then paranjyothi upasampadya, he realises, I am Brahman, even though he is and he will be Brahman, but that ignorance prevents him from identifying with his true nature and what stands in the way? Maya.And how does Maya stand in the way? In the form of these three bodies. Therefore when a person detaches himself from the physical body, his range of freedom, his limitation becomes much much less. As I said, in dreams you can reach even Mars within the twinkling of an eye, you can go anywhere, you can contact anybody, you can enjoy anything, what is impossible in the physical universe is made possible by our enjoyment and strangely 99% of the people, they do not have that detachment. Therefore what happens is they want to have that unlimited happiness within the waking state experience. So they visit cinema houses in the past. Now wherever a person is, mobile phone is available. But what is the person doing? As if he is present, he is enjoying and many times I mentioned it that an unhappy person, householder imagines he will be a very happy person when he identifies with the hero or heroine or even villain. So in dream state we can do that. That is why the dream state is called Kalpataru, wish-fulfilling tree.But there is a limitation. The best or worst limitation is the dream doesn't last long. Then there is deep sleep. That also has a limitation. But that also comes to an end in course of time, not only a few hours. So when a person is deeply asleep, there is a terrible thunderous voice, an explosion and it can bring him back. So even though if nothing happens, several hours of uninterrupted bliss, but anything can interrupt at any second. Anything can happen to anybody at any time, at any place, in any way. That is called the process of discrimination.

So what is happening here? This realized soul is called the Akshipurusha, the real pure consciousness. And he becomes totally detached through Sravana, Manana, Nidhidhyasana, with the blessings of the Guru, God, and he attains what? Samprasadaha.

He attains supreme serenity. He becomes, approaches nearer and nearer to that supreme light of the lights, and finally he becomes one with that light. How do we know? So he manifests himself in his own form. Here it means in the form of Brahman. And such a person is called Uttamapurushah. But if this person still remains identified with Brahman, he experiences infinite uninterrupted bliss. But by God's will, if he becomes a Jivanmukta, what happens to him? We discussed it that he moves about according to his free will because there is no time, space, object, limitation for him. Wherever, whichever Loka he wants, whichever people he wants, whichever objects he wants, whatever he desires, he becomes one. In fact, not that he desires. Anybody's desire, everybody's desire becomes his desire. Everybody's experience becomes his experience. So if somebody is eating, he is eating because he is identified with that eater. Somebody is playing, he is identified with that player. And if somebody is enjoying something, he is identified with that person. And here something paradoxical happens. Even if somebody is suffering, this person becomes identified with that person. But because he has attained Sarvatma Bhava, he knows the truth. This person, this individual may not know that he is Brahman, but the Jivanmukta knows he is none other than Brahman.

Therefore he identifies not with the limited self of the individual, but with the real self of the individual. Every object, every person, living, non-living, with consciousness, without consciousness, he says, Aham Brahmasmi. That's what is beautifully represented.

Not only that. That is complete identification with everything. It is not possible for a Jivanmukta to identify with the ignorance part of any Jiva, only with the real part of the Jiva, which others do not know, but he knows. Therefore if somebody is enjoying, that is pure enjoyment, Brahmananda, Bhumananda. If somebody is suffering, that is also Bhumananda, because that which appears on the screen, in a cinema screen or in a drama, it is not reality, it is a play. That is why it is called Rasanubhava, enjoyment of the nine types of rasas.Somebody is happy, you enjoy that happiness. Somebody is suffering from tragedy, you also pretend, Oh I am suffering, knowing fully well, I am only pretending to myself. This is the condition.

So Ramamanaha sthri bhi, yanaihi, jnan, jnati bhi, but at the same time upajanam smaran idam shariram, na smaran. Not remembering this previous, before realization, that individual body. So if I do not experience or remember my previous body, I cannot experience the bodies of anybody else. Simple example, when we are in deep sleep, we don't see any body, neither the physical, nor the dream body, nor even the causal body, because causal body is not experienceable, excepting in the form of pure bliss. But the body is there, the mind is there, and that body-mind has to function. So how does it function? So the Upanishad is describing how a jivanmukta is still alive, just like a cart, a chariot. It is yoked to a cow, to a bullock, or to a horse, or to say there is a car and it is yoked to the engine. Without the engine, the car will not run, and the engine, the car without engine, the engine without car, both will not work. So like that, the prana, still as long as the body is alive, that means prana is there, and prana means it goes without saying. Prana means manifestation of awareness, consciousness, I am alive. Here a doubt may come, what about a person in a coma, does he remember he is alive? Yes, on a certain level, he is very subtle level, he is aware, I am alive. Only that communicating instrument called brain is broken, the wire that connects that mind with the brain, temporarily it is broken. If it can be brought back, immediately as Sriram Krishna says, there was a musician, and he somehow swallowed his own tongue, and he became unconscious like a yogi's state, and then he was worried thinking that people thought that he was dead, and after 100 years he was ferreted out, and as soon as his tongue came back, come illusion, come delusion, like that, even a person in a comatic state comes back, and immediately he finds himself, all his previous memories, where is my wife, where are my children, where are my family, where are my friends, where are my enemies, and he remembers many many things, not everything, but many many things. So this is the explanation, by God's will the prana will continue.

In Vedantic language it is called prarabdha karma, until the prarabdha which belongs to the body, actually prarabdha doesn't belong neither to the body, nor to the mind, nor to the soul. How come? Because this body is inert, mind also is inert, that means without any consciousness, and that which doesn't have consciousness doesn't know even what is karma, what is karmaphala, what is prarabdha, that means prarabdha, then to whom it belongs? To the foolish fellows like us,

Oh! Sri Ram Krishna is still alive, he is talking at Dakshineshwar, he sings very very beautifully, let us all rush and then hear it, all this because he is alive, we see, but a jivanmukta will not have any attachment, already what did we say earlier, that asmat sarirat samutthaya, he has completely detached himself, so it doesn't matter whether we understand this explanation or not, what he is telling, a jivanmukta is floating in divine bliss, he is swimming in Brahmananda sagara, because everybody's happiness is his, everybody's experience is his, so whatever a person is doing, not only eating, moving about, playing, if a person is breathing, that is jivanmukta is breathing, if a person is sleeping, jivanmukta is sleeping, so whatever actions, ashyan, shunvan, sphrushan, jighran, asnan, sopan, shasan, gachchan, unmishan, emission, you flutter, you close your eyelids, open your eyelids, you breathe in, breathe out, you move your hands, feet, whatever a person does, so the jivanmukta as chaitanya is associated with it, so without chaitanya prana will not work,

without prana activity is not possible, so this is what he wants to say, don't think, first point, jivanmukta is attached to the body-mind, no, second point, so okay, when he is united with Brahman, he is enjoying Brahmananda, what about when this is associated as if, as it were, like a line drawn above water, that is the beautiful expression, so as if he is attached, in another connection, somebody has explained it, once Swami Brahmananda explained, the anger or the scolding etc of a jivanmukta is like a line drawn on water, once Swami Brahmananda ji terribly scolded somebody without any rhyme or reason, and that agitated some witness who was standing nearby, who was not being scolded, and then after that person who was scolded went away, he approached Swami Brahmananda ji,and then Swami Brahmananda ji's face, he winked at this fellow and said, see how marvellously I scolded him, how wonderfully I became angry with him, then this fellow understood,that was the very important point, but even more interesting point is, this fellow was very fortunate,

he thought, oh, Maharaj revealed he is never angry, he is only pretending, so Maharaj scolding that person is only a pretense, and he met, I think Swami Turiananda, and then Turiananda ji heard about or witnessed that incident,and he said, you know, Maharaj was not scolding that person, he is actually scolding you through that person, then only this, I should not call it low-intelligent person, so he awoke and, oh, this is a lesson meant for me,because he might have been happy thinking all this scolding was for the other person,

Just like as we say, a mother-in-law, when she gets angry with the daughter-in-law, she throws out all the utensils and breaks them or scolds a cat which is peacefully sleeping in a corner of the room, so this is how a Jeevan Mukta, he is swimming, floating in bliss, whether he is in Samadhi or outside Samadhi, that is the point, but the body-mind will remain for the good of the world for some time by the will of God, and this Prana is that which keeps the body. We have discussed so far, then Mantra 4, we are entering this one, so what this Mantra wants to tell is that that Brahman, that pure consciousness, that Uttama Purusha mentioned earlier, alone is behind all the three bodies, all the Panchakoshas, five koshas, behind all the sense organs like the eyes, ears etc., in fact behind the whole creation, that's being explained in this next Mantra, fourth Mantra. Once we understand that whenever we say, for example, I am seeing a tree or I am hearing music, beautiful music or I am smelling very delightful fragrance, I am tasting a very desirable sweet or the weather is so good, I feel like going out without clothes and dancing, cavetting alone. Whenever we say, what do we say? I the individual am the seeing person, hearing person, tasting person, touching person, smelling person, but the Upanishad wants to correct us. What does it say? Whatever any person is doing through these sense organs, that means not only the five sense organs of seeing etc., but if the legs are moving, the hands are moving or any part of the body is functioning because as we know we have got five sense organs of action, eating, digesting, defecating, producing children, everything is included in that. Who is doing? It is the Atman alone. How is it doing? Not directly, but just like electricity, it enlivens the wire, passes through the wire and when there is appropriate connection, then there will be light, there can be heat, there can be air, there can be freezing of objects. So many things, electricity can do all these magical things, that electricity nobody can see, so even you cannot even touch electricity, so when you touch electricity, electric wire, you feel a shock, that is the effect of electricity, not electricity itself. So the Atman, without doing anything, without feeling that I am doing anything, it is behind the very functioning of the three bodies or Panchakoshas. That is what is the essence summary of this fourth mantra. We will dive into it.

A few examples are given, later on even the mind is brought out. Let me read the translation and we will come back again. Next, this organ of vision which lies inside the space in the eyes. Here akasha means that space, just like there is a space in the heart, there is a space in a pot, there is also a space in the eyes. That is called Chikshu Akasha. So that is where the Akshapurusha resides. Just like Brahmapurusha resides in the Dahara Akasha, Hridaya Akasha is Akshapurusha, means that manifestation of Chaitanyam in the form of the power of seeing the forms. That is what it means. That is where the Atma, deity residing over the eyes is. The eye is the instrument through which the self sees and the same example is followed. Next, the one who knows, I am smelling this, that is the self. The organ of smell is but the instrument through which the self experiences smelling. Next to the one who knows I am speaking, this walk is the self. The organ of speech is the instrument through which the self speaks. So next to the one who knows I hear this is the self. The organ of hearing is the instrument through which the self hears. So let us explore the plain meaning of this Mantram, that Uttamapurusha. Just like you take out the electricity, disconnect any instrument from electricity, the fan will not work, the heater will not work, the light will not work, the magnet will not work and the refrigerator will not work. But what do we say? A refrigerator is working, a fan is working, a heater is working, etc. etc. That is what we say. And that is exactly what we say, I am seeing, I am hearing, I am smelling, I am speaking, I am hearing.

These are some of the, what we call, experiences of our sense organs. So, but who is this? There is that Uttamapurusha, otherwise called pure consciousness, Chaitanyam, behind the eye. Same is behind the organ called nose. Same pure consciousness is behind the walk, as we have seen in the Hope. Sanat Kumara was instructing Narada finally that behind the Nama is the walk, behind the walk is the mind, behind the mind, finally after 15 upasanas says it is the Atman, the consciousness associated with all these aspects of body and mind which make it possible for the body-mind to function properly. So, if that Chaitanyam, which is, just now I gave you the example of electricity, if that is removed, for example, a person is dead, what happens? The Atman is as it were, it has withdrawn, the connection between the body and the Atman, consciousness is broken. Immediately what happens? The body is fine, legs are fine, hands are fine, eyes are fine, everything is there, but they cannot function. But remember, in this example, it is only the body, the mind is there, but mind cannot function because the manifestation of Chaitanyam should be able there behind like electricity. So, this is what the Prajapati through this fourth mantra wants to say whenever anybody says that I am able to see, who is the seeing? I, XYZ, the individual, Ramu or Sudarshana or Krishna, I am seeing. No, you are not seeing because your mind says I am seeing, your Ahamkara says I am experiencing this in the form of seeing, but if that pure consciousness is disconnected, then the mind will not work, body will not work, sense organs will not work, the whole world disappears.

That is the point, that is the essence of this fourth mantra.

Athayatra etat akasham, now where this akasha, where in that eyes, remember, we have to remember the certain Vedantic terminologies. Carefully, you please listen, pay attention, suppose there is an eye and you say where is your eye? I show, here is my eye, that is called a window or a golaka, that which has the retina and that particular shape and everything is called golaka and that can be seen. But behind the golaka, there is that finest instrument called the power of seeing and that power of seeing is called indriya or sense organ.

This particular eye is not the sense organ, it is the window, just like a cameraman looks through that in the olden times, even now you just put your phone and then you see it, what you want to photograph.Similarly, this beautiful idea that behind that indriya or sense organ called the power of seeing, that is called chakshu, not this physical organ called window or golaka, behind that organ of vision there is the chaitanya. Of course it means mind also is there, so reflected consciousness, reflecting in the mind and enlivening that sense organ called the eye with the power of seeing which takes advantage of like seeing through a telescope. The telescope is golaka, window, but the eye of the person is the indriya, but behind that indriya is this power of the mind and that power of the mind is derived from the reflected consciousness.This is applied to every sense organ of everything in this whole world. So once you understand, this fourth mantra stands clearly. So what happens, this atman, chaitanyam in the form of reflected consciousness is using for his own purposes this indriya called, a sense organ called eye for his own purpose.

That is explained here. So chakshusha purusha, that person who is behind that sense organ called the eye and without him it cannot function.So for what purpose? Purushaha darshanaya chakshu, he wants to see, so he created for himself this sense organ, created also this window, just like if your house doesn't have a window, even your eyes may be there.So without the window, without the door, you can't peep out and see what is there. You have to open the door or you have to look. Nowadays you know people are afraid of strangers.

So they look through the, there is eye hole and then they look and if the person is a stranger, they will talk but they will not open that chain which can open the door. Only when they know this is a safe person, then only they will open. So like that every sense organ is like a window and behind that window is this sense organ like our organs and behind every sense organ there is that chaitanya.So that Atman wanted to enjoy himself like we enjoy in a dream, our own selves, our own creation. So he had become everything that is seeable, that is having forms and having colours etc. And he created this instrument called eye for his own enjoyment. Why does he want to see? Because I want to see myself and wonderful analogy, all of us keep big big mirrors in our especially bathrooms and other places also.

What for? We want to look at ourselves and the Bhagawan also, He also perhaps feels, let me see, look at myself, how I look to myself. So the eye is created for His seeing. Now you apply the same thing, ditto ditto ditto, atha yo veda idam jigranithi. So if somebody says I am smelling, no no, you are not smelling, sa atma jigranithi. So that atma alone is smelling.

Gandhaya graanam, that chaitanyam, pradipimva chaitanyam, reflected consciousness created this organ called the organ of smell or nose so that he can enjoy all the fragrances in this created universe. Atha yo veda idam abhivyahranithi. So if somebody says veda idam, I know all these things and then he wants to tell that I am speaking, I want to express what I know, that is called abhivyahrani, I know there is something inside my mind. Why do we want to speak? Because we want to express what we are thinking, what we know, that expression of what we know through words, through the organ of walk or speech which is here, the mouth etc., tongue etc., combined is called abhivyahranithi. So a person says I am speaking, I know, but sa atma, that reflected consciousness, abhivyaharaya, so for his own expression he wants to talk, who the hell are you to talk, let my Divine Mother talk, I know nothing, she knows everything, let Mother Saraswati speak through me, I am just an instrument. That was the prayer of Swamiji at the beginning on the first day of the Parliament of Religions. So a walk or speech is that instrument because the Atman wants to speak in the form of, it can be even a mosquito also speaks, mosquito knows how to sing. Similarly, atha yo veda idham shravanithi, if somebody 100% knows, I am listening, I am hearing, no, no, no, no, you are not hearing, you are here, but remember you don't hear, sa atma, it is that Atman alone in the guise of reflected consciousness, it wants to hear what he wants to eavesdrop, what you are thinking about him, shravanaya, shrotram, for his convenience of hearing he has created this sense organ called shrotram or the ears or the organ of hearing and for that also he created the instrument called akasha. For seeing created that element called fire, for touching created the element called vayu or the air and for tasting created that element called waters and for smelling created that element called gandha that is earth, gandha or fragrance or smell is the special characteristic of this earth. So all the five pancha maha bhutas, they are manifesting for their own enjoyment and who are these five pancha maha bhutas?

Pancha maha bhutas, atmanaha, akasha sambhuta, it is only from the atman, atman only gradually becoming grosser and grosser, subtlest was the akasha, still a little more gross is the vayu etc., with all these qualities it wants to experience its own creation just like we enjoy our own creation in the dream. We forget it out, do we really enjoy our dreams? Yes, but not in the dream, sometimes yes, sometimes you feel pain also, suffering also, but once we wake up we know it is my creation, once you know it is your creation then you beat your forehead, why did I not create better things, at least through mind I could create. So Bhagawan also is playing solitaire game with Himself and every Upanishad more or less it reflects this idea in Kena Upanishad which we had seen,

pratibodha viditam matam amrutatvam hi vindate, whatever experience a jiva has, that indicates it is the atman who is experiencing all these things, so the essence is I am nowhere, I am nobody, shokali tomari ichcha, naham naham tohu tohu, then mantra five. So earlier the physical sense organs, bodily sense organs, the eyes, the activity of the eye, the activity of the speech, activity of the smelling, activity of the hearing, everything, speaking etc., was described. Now what about the mind? That doubt might for a chance arise in our minds, so He is telling, no, no, it is even the mind also, behind the mind also, it is that Brahman, it is that Chaitanyam, it is that uttama purusha alone, without that uttama purusha we cannot even think. Very beautiful mantra. So atha, now if a doubt comes, what about the mind? Behind the mind, is there an atman or not? That means is the mind conscious by itself, is consciousness a part and parcel of the mind? No, atha yo veda, He who thinks idam manvani, I am thinking thus, no, no, no, no, you are not thinking, sa atma, that pure Chaitanyam, that Brahman, that uttama purusha alone, so mano roopa purusha atma, He is only thinking, but He makes you think that you are thinking. And then Prajapati continues, mano asya daivam chakshu ho, this mind is the divine eye, what does it mean? Chakshu means eye, daiva means divine eye, divyam tadamite chakshu ho, pashyame yogam aishwaram, unless I give you that divine eye, you will not be able to see anything. So what does it mean here? What does Prajapati mean? Because every physical sense organ is severely limited, but there is no such limitation, there is a limitation, but the freedom is much, much, much larger, extensive. As I mentioned, you want to go to Chandra Loka, Indra Loka or Brahma Loka, any Loka, because the mind acts like a kalpataru, wish-fulfilling tree, you can attain whatever you want, that you cannot do in the physical body, and that's why it is called daivam. So daivam means divine, divine means what? Just like God knows the present, the past, present as well as the future, the mind can remember what happened in the past, what about the past lives?

Yes, if we can practice a little bit of yoga, then they say what is called jati smaratva, we can remember almost all the births we have taken. So what about future? Yes, the future, that's why a realised soul is called a kavi. Kavi means what? He can see what is in the future, what is at present, wherever it is, and whatever happened, wherever it happened in the past.So trikala atitaha, trikala jnani is called a kavi, not simply sitting there and writing some useless poems. So this atman has created this mind, that is one point.

Next point is suppose somebody is eating a sweet, so the hand is fetching the sweet, putting it near the mouth, and it has gone into the mouth, the teeth are chewing it, but then what is happening?

And the tongue is watering and it experiences sweetness etc. So that is what physically it does. But then this cakshu means the eye. Of all the sense organs, the most important sense organ is the eye, because with that only we can get the greatest amount of knowledge, not through the ears, not through any other sense organ, but only through the eye. That's why we are ready to lose everything, but not the eye. That's why we are called blind. Even when we are talking, don't you understand? Are you blind? That's what we say.

So this mind is called divya cakshu because it can overcome the limitations of the present, it can look into the past, look into the future, and there are so many wonderful points, there are some very clever, what is called speculators, which stock is about to go up. A whole industry is there if they take your money and they invest where they think that you can get a lot more profit or they can get through you a lot more profit, but unless you profit, they can't take a part of it. So like that, there are very intelligent people are there, so like that the mind has got a vast field to know, even though finally it is also limited, but then if anybody thinks I am a clever person, he will be bound, he is bound. He should say, I know nothing, my mother knows everything because it is the atman, it is the consciousness, and if there is no consciousness, the mind will not simply function. Here Brahma Loka is not what we call the 14th highest world called Brahma Loka, here it is called the Atma Loka, the seeing because a Jeevan Mukta not only knows he is Brahman, he knows everything is Brahman, the whole universe Jagat Sarvam Brahman.

And as we said, it is with the help of the mind, come on, wherever he moves, whatever he sees, whatever he enjoys, passion, looking, with the help of the mind, he goes on swimming in the Brahmananda Sagara. Without mind, it is not possible. But what type of mind? Divine mind. What is divine mind? That mind which identified itself with every single mind, just like that atman which identified Sahasrasir, Every eye is his eye, every ear his eye, every mind is his mind. Jeevan Mukta's mind, because he doesn't have individual mind, he has far long before crossed that identity, but he is not there. It is every mind, I am that mind. So we say because of ignorance, I am seeing, I am thinking, I am hearing, I am smelling, I am touching, I am tasting, but Jeevan Mukta says exactly the same thing.

What is the difference? He knows not the individual limited instrument, but whatever is happening, whoever is seeing, whoever is smelling, whoever is touching, whoever is tasting, whoever is talking, whoever is thinking, it is all me.

That is called Brahman's mind. That is called Divya Chikshu. That is why Arjuna was able to see the same Bhagawan everywhere. But because that vision took place in the battlefield, and battlefield like Smeshaana, is a living Smeshaana, is a field of death, that is why he could not stand that. Just extend your imagination a little. Supposing Sri Krishna showed Arjuna, you look at all my sports I have done with the Gopas and Gopis in Prindavana, in Gokula, then he would say Krishna, Krishna, I don't want to go back to that useless Duryodhana, as a useless Duryodhana's enemy and fight, let me be here all the time. But Bhagawan showed good things, Bhagawan also showed the both sides of reality that is obtained in this world. Sukha, Dukha, Sita, Vushna, Mana, Pamana, Jaya and Apa Jaya, Laba, Nasta. Unless we go through that, we will not be awakened. So what did we discuss? Whatever is happening in this world, Shokale Tomari Ichcha, Shokale Tomari Indriya, Shokale Tomari, you just go through that. Amiroth, everybody is a chariot. I am also a chariot. You are the driver of every chariot. I am the house. Everybody is a house. Everybody is an instrument. So you are the one who resides in that house and who enjoys that house, whatever you do.So whatever way you make me speak, it is not me who is speaking, it is the Divine Mother who is speaking. Sri Ramakrishna's oft-repeated saying, I know nothing, my mother knows. It is she who pushes a huge amount of grain when somebody is selling it out and the heap becomes smaller and then there is a bigger heap behind store and that is brought, endless ideas will come which is absolute truth.

What is the essence? Our body is God's body. Our sense organs, God sense organs and our mind, God's mind.

If we understand this, these fourth and fifth mantras become very very meaningful and we will wrap it up in our next, which is the last mantra, sixth mantra in our next class.

Om Jananim Sharadam Devim, Ramakrishnam Jagad Gurum, Pada Padme Tayo Sritva, Pranamaami Mohur Moho,

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