Brihadaranyaka Upanishad Ch.1.6 Lecture 37 on 30 May 2026

Full Transcript (Not Corrected)

Opening Invocation

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.

Introduction to the Sixth Section (Uktha Brāhmaṇa)

A great discussion on what Brahman is and how to realise Brahman, how to know “That I am Brahman”, was going on in a great Gurukula, a school under the guidance of a great Rṣi, and the discussion was: what is this world? What does it consist of? This is the topic of the 6th Brāhmaṇam, the 6th section of the first chapter.

So everything is located only in the mind. Life is mind. Happiness is mind, unhappiness is mind, bondage is mind, liberation is mind, good is mind, evil is also mind. So the Upaniṣad wants to tell us, to summarise in fact, all that we discussed in this first chapter. What is life? Who am I? What is the goal of my life, and how to know, realise who I am, and remain happy forever? So learn, grow, become free by knowing who we are. This is the essence of not only the sixth section but every section we have seen: the entire first chapter is called Madhukāṇḍa. Everything is related, connected, inseparable from everything else. Everything is the creation of Brahman. Rather, Brahman or God is manifesting as this entire universe, and for that purpose, the Upaniṣad has described what we had studied so far in the five sections of the Bṛhadāraṇyaka first chapter of the Bṛhadāraṇyaka Upaniṣad: how creation started. God or Brahman manifested as the presiding deities or five elements. First as subtle, next as gross. Then these five elements became everything that we know of – the living, the nonliving.

Then we have seen in the last section, the fifth section, because creation is the first part, sustenance and maintenance is the second part, and food is necessary. So God has created food for all the three beings: that is, the presiding deities called Ādhidaivika, then this external world which we experience, then we the individuals – Adhyātmika. So Adhyātmika, Adhibhautika, and Ādhidaivika are an inseparable triangle, and so in this, the same analogy of the triangle is being taken, and the essence is being squeezed in this sixth section. Why? Because we are in the world; we are the world. We are not separate from the world; we are part of the world. And yet each one of us identifies only with this body-mind complex and experiences the entire universe. So also every living creature experiences everything. So this experiencer–experienced process is going on throughout. Thus, we identify ourselves with this body and mind, and this body-mind is called Pīṇḍāṇḍa. The entire universe (or Iśvara) is called Brahmāṇḍa, and what is this whole Brahmāṇḍa? So this Upaniṣad, in this last sixth section, wants to simplify, summarise, and squeeze the essence.

The Threefold Nature: Nāma, Rūpa, Karma

What is the whole creation consisting of? Three things, and three in one, one in three. When we say three things, it is not that there are three separate things. When we say triangle, every angle is connected and inseparable from every angle. Every angle is connected with the other two angles. So what are those three angles, and what is its name? It is called Uktha, and this particular sixth section of the first chapter is also well known as Uktha Brāhmaṇam.

So what is this word? Many of our readers or hearers get confused: is it Ukta (UKTA) or Uktha (you KTHA)? The correct name is Uktha, not Ukta, and this name carries a profound philosophical meaning and purpose. Ukta means “that which has been spoken, said”. For example, Nāradokta – what is said by Nārada; Śrī Rāmakṛṣṇokta – spoken by Rāmakṛṣṇa; Vivekānandokta – what Swami Vivekananda said, spoken, taught. This word Ukta (without the hard consonant) is rooted in “to speak”. But this Brāhmaṇam is NOT Ukta Brāhmaṇam; it is Uktha Brāhmaṇam, and it has a completely different, multi-layered spiritual meaning. In ritualistic terms, Uktha refers to a Vedic hymn or a praise of gods or goddesses, or a recitation, especially from the Ṛg Veda, but in Vedānta it has a deeper metaphysical definition: Uktha means uttiṣṭhiti anayanaiti uktham – that from which everything originates, springs forth, in which it abides, and unto which it returns. So we can exchange this word Uktha with Brahman. The whole universe comes from the cause called Brahman, abides in Brahman, and merges back into Brahman. This universe is never separate from Brahman.

For that, every teacher has to repeat the words again and again. Take the example of a pot: pots have been made from clay. What is a pot? It is nothing but clay plus nāma, or let me put it this way: clay plus rūpa plus nāma plus prayojana, also called herein in the sixth section karma, nāma, rūpa. But we have to rearrange it as rūpa plus nāma plus karma.

Example of the Pot

In the case of the pot, let us understand it. Clay is useless: you cannot drink from it, you cannot store things, you cannot cook food. So it has to be made into a particular shape called form. Suppose I make it in the form of a glass. What is the purpose? I have to drink water – that is the purpose. So I have to give a name. Every form must have a separate name to distinguish it, to make our day‑to‑day life easier. Several times I gave the example: you can easily understand if there are two glasses made out of clay, and one is painted black and another is painted white. If I have to ask somebody, “Will you please bring that glass?” that will not serve the purpose; it is redundant. I have to say, “Please bring that white glass” or “bring the small glass” or “bring the glass which is on the lower shelf, not on the higher shelf.” So first there is a formation; that is called form. And since there is not only one form (if there were only one pot, there would be no need for adjectives like small, big, left side, right side, black colour, white colour, yellow colour), but because objects are almost infinite – human beings are infinite, animals are infinite, every species is almost infinite – we have to give special names: “this is a cow”, “this is a speckled cow”, “this is an American cow”, “this is a Jersey cow”, etc. First comes the form, and that form is given a name. If there are three or four brothers in the same family, or even twins or triplets, then to separate each one from the other, the mother has to give separate names and put three separate signs on each child so that one child will not have double or triple his drinking of milk.

Thus, the whole universe – that is to say, Brahman assumes forms – and every form, to specify, to separate, to use it properly for communication, has to be given a particular name. Every object that is called an object – every pot, every book, every person, every animal, even the non‑living – has some purpose for the subject; that is, it fulfills karma. In the example of the pot: what is the rūpa? Clay in the form of a small glass – that is the form. So you have to give a name: “This is a baby glass”, “small glass”. Whether it is milk or water, it serves the purpose of the baby. But for an adult, it should be a bigger glass, and so on.

Karma as Utility

Where does karma come in? Karma means prayojana (utility). A potter makes a pot for drinking water. The same potter, out of the same clay, makes a plate for eating food, another pot for cooking, another pot for storing, etc. Another thing out of clay is a brick, for making walls, houses, etc. So a house: what is its karma? To shelter people, protect them from cold, heat, rain, etc., also to protect them from enemies and thieves, and to house guests and friends. That is the karma. Karma means prayojana. So we have name, form, and prayojana.

Inseparability

What is the whole world? Take any object. First point: we have to understand these three are inseparable. If there is a form, there must be a name to distinguish it from every other form. Every object has a specific name so that our knowledge will not be wasted, time will not be wasted; we should hone in on that particular object and convey it to others as well. That is how knowledge is conveyed. So every object has a purpose, and they are inseparable. The whole world consists of name, form, and action. Karma means action or prayojana (utility). They cannot be separated. If you destroy one, everything will be destroyed. For example, you destroy a cooking pot: then the name is also destroyed, and that utility called “cooking” is also destroyed – karma is destroyed, and its name is destroyed.

Destruction and the Real (Sat)

If we want to destroy the world, then we have to destroy rūpa, nāma, and karma. How are we going to destroy them? Destruction means nothing that is existing can ever be destroyed. Sat can never be destroyed; that is why it is called Satyam – because it is trikāla abhādhitam (it never changes). As I said, a pot is nothing but clay in a particular form, with a particular name, with a particular purpose, but it is nothing but clay. So a pot weighing one kilogram is nothing but one kilogram of clay – not even one billionth of something extra added to it. An ornament made out of gold is nothing but pure gold. What we call it – “this is a nose ring”, “that is an ear ring”, “this is a necklace”, “this is a bangle”, “this is a waist ring”, etc. – all are only gold.

So the Upaniṣad wants to tell us that the whole world we are living in, of which we are a part, consists only of nāma, rūpa, and karma. As I said, it would have been better if we rearranged it as rūpa, nāma, and karma. These are the three words that this particular section, called Uktha Brāhmaṇa (don't forget the etymological meaning), deals with. What is the meaning of Uktha? That from which everything arises – which is the material cause and the intelligent cause. Everything that came out is an effect. Every effect must have a cause, and that cause from which this whole universe has come is called Brahman. So here, the whole world is nothing but nāma, rūpa, and karma. Thus, the meaning of the word Uktha is the original cause, and the original cause is Brahman. Brahman became the form, Brahman became the name, Brahman became the function (karma).

If we can understand it, what is the benefit we get? We learn to look upon everything – I see a tree; it is nothing but Brahman with form, with name, with karma (prayojana). So whatever I look at (look at meaning not merely looking through the eyes), whatever I smell, whatever I hear, whatever I taste, whatever I touch – everything is nothing but Brahman. This is called sarvaṃ khalvidaṃ brahma.

Śabda Brahma, Rūpa Brahma, Prāṇa Brahma

Speech – this marvellous psychological explanation wants to say: what is this nāma? We understand: “This is a person; he is the son of Daśaratha; his name is Rāma; he is a young man, very beautiful, very powerful, expert, skillful in archery,” etc. That is not what the tracing of the origin, done in this sixth section, means. What it wants to say is: nāma means general sound; rūpa means general form; karma also means the expression of prāṇa – karma means prāṇa. How does the sixth section arrive at this beautiful analysis? That is what we have to understand. What is the symbolism? How do we understand?

Let us take the example of sound. Every name is nothing but sound. I say “Rāma” – that sound. I say “you” – that is a sound. I say “dog” – that is a sound. So every nāma, every name, is nothing but sound. But this sound is the general, like clay, and this sound does not have a specific form, does not have a specific name, does not have a specific prayojana or utility – and that is called Śabda Brahma, Rūpa Brahma, Karma Brahma. Let us analyse it briefly, then a little bit more in detail.

Just imagine that there is a huge block of marble. What is it? Marble, that's all. But the moment a sculptor looks at it and then carves (that is, carves the figure of, let us say, Kṛṣṇa), what does he do? He separates the form of Kṛṣṇa from that block of marble. He chips away what is non‑Kṛṣṇa; what remains is Kṛṣṇa. Another sculptor chips away and calls it Jesus. Michelangelo was such an expert sculptor that he chipped away in such a marvellous way – it is indescribable. Those who appreciate know what I am talking about. Similarly, painters do that. They cover a white piece of canvas and then superimpose upon it a particular figure or figures – it could be a man, and even a man is not one particular figure but hundreds of parts: this is a hand, that is a leg, that is an eye, that is the tuft of hair, etc.

So what are we talking about? Śabda Brahma. Śabda is like clay, and any name can be brought out of śabda. All śabda comes from our marvellous study of Oṃkāra. Oṃkāra is called śabda, and that Oṃkāra does not have any specific object – Oṃkāra is not a specific object; it is called sarvanāma (a pronoun). Oṃkāra can stand for Rāma, for Kṛṣṇa, for Kālī, for Jesus, for Buddha, for every blessed thing in this world. So if you understand what I am talking about, that general material from which nāma is derived is called śabda, and that śabda can be sculpted. That is what Śrī Rāmakṛṣṇa in his own beautiful way is trying to convey. There is a body of water: some people call it pāni, some people call it water, some people call it jala, some people call it aqua. You can have any name you want because there are other languages. Every language has its own specific sculpting of śabda, but meaning the same object. So this is the idea that this sixth section wants to convey: when you are looking at anything in this world, first you say, “Oh, this is my friend; his name is, for example, Rāma. This is a saint called Rāmakṛṣṇa.” That word “Rāmakṛṣṇa” is derived from that block of unspecified sound, and the same block of sound can be used to bring out infinite numbers of names according to infinite numbers of objects. I hope I am conveying the idea of Śabda Brahma.

Rūpa Brahma

Now, as I said, first Rūpa Brahma (form). Take the same huge block of marble. There are sculptures – more than ten thousand objects carved: small leaves, flowers, trees, lakes, birds, human beings, wavy waters – everything is there in that sculpture. That is the greatness of the sculptor. But what is the general foundation? That block of stone – call it marble, call it granite, call it black stone, by whatever blessed name you want. When it is in this state of unformed, that is called what we call Rūpa Brahma. Take an everyday example: you take some dough and make it into one form – you call it bread; make it another form – you call it chapāti; make it another form – you call it cake. You can have, according to the capacity of your imagination, any number of names and any number of forms. Every form must be given a particular name to separate it. Even when somebody is burning some chapātis, we can specify and say, “That first chapāti is burnt too much, but the one that is less burnt, you bring and serve it to me.” So every form has an unmanifest, unspecified form, and that is called Rūpa Brahma.

Nāma Brahma

Every name has an unspecified sound – that is called Nāma Brahma.

Karma Brahma (Prāṇa Brahma)

What about karma then? Yes, karma means action. Action means the manifestation of prāṇa. That is why prāṇa is the block out of which action comes. Prāṇa means energy. That is why Prāṇa Brahma – unspecified, unmanifest as action – is called Prāṇa Brahma. So from that Prāṇa Brahma, as soon as a form comes and as soon as the name comes, immediately it has to react, and that reaction, which is continuously going on in this world, is called the world. The whole world is nothing but prāṇa, rūpa, nāma. But all three – prāṇa (that is, unmanifest energy), rūpa (unformed material), nāma (unspecified sound) – are nothing but manifestations of Brahman.

Example: Rāmakṛṣṇa

If you analyse, take for example Rāmakṛṣṇa. What is Rāmakṛṣṇa? The form that we see is Rāmakṛṣṇa – the name which distinguishes this particular form from every other form in this world. Even if Rāmakṛṣṇa had three hundred brothers, every brother can be separated. He had three brothers, so he is not Rāmakumār, he is not Rāmeśwar; he is only Rāmakṛṣṇa, not to speak of other people. That form, which he named as Rāmakṛṣṇa, is nothing but a bundle of energy. That energy fills his sthūla śarīra, sūkṣma śarīra, and kāraṇa śarīra. So let us take mind and body. The body and mind are full of purpose: “I am hungry, I want to eat” – so when it is manifested, he seeks food, he eats. That is an action of prāṇa. That unmanifest prāṇa thinks, “I want to dedicate my life only to God” – that is what we call spiritual life, also called sannyāsa. Even if you have not heard about this, if you are devoting ten minutes of your everyday life to thinking of God, you are leading ten percent spiritual life, because God means spirituality. If you are thinking for one hour, you are leading one hour of spiritual life (I am talking about sincere thinking about God). If you are thinking for ten or twelve hours, then to that extent your spirituality is twelve hours of spirituality. The rest of the time, if you are thinking of worldly things unrelated to God, that is called worldly life. But if you are leading the same rest of the hours as a preparation for those twelve hours of thinking of God, then that is also part of your spiritual life only. It should be like that, whatever we do. That is why we have in the Bhagavad Gītā: asman, gacchan, svapan, śvasan, nimīṣan, unmīṣan – breathing in, breathing out, closing the eyelids, opening the eyelids. Whatever this body does, what should be done? Brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ, lipyate na sa pāpena padmapatram ivāmbhasā. So everything I am not doing – in fact, I am not doing. It is not my thinking that makes me think; it is God only, in the form of Prāṇa Brahma, in the form of Rūpa Brahma, in the form of Nāma Brahma, who is doing everything. I am not doing anything.

The Use of the Word Cakṣu

That is the idea that this sixth section wants to convey. But for “form”, this sixth section uses the word cakṣu. Cakṣu means “eye”. But as I said, whatever is done – this cakṣu means that unspecified original form, Rūpa Brahma. That is called Chakṣu. Nāma Brahma – that unspecified Brahman in the form of unmanifest sound – is called Nāma. Karma – prāṇa – that which is not functioning in any particular way. If we can analyse the whole universe in the marvellous psychological light thrown by the sixth section, we can understand the marvellous thing about this sixth section: the whole universe is nothing but rūpa, nāma, and karma – form, name, action, prāṇa – that's all.

The Great Lesson: Unity Behind the Three

What is the great lesson that at the end of this section the Upaniṣad says? That when name, form, and action seem separate, they are actually unified. The ultimate essence behind all three is prāṇa, and that prāṇa is called Hiraṇyagarbha. That Hiraṇyagarbha is another name for Īśvara or Brahmā.

Satya and Amṛta: Covering and Immortality

What is our problem? The Upaniṣad beautifully points out: this body‑mind complex – the physical body – is called amṛta? No, sorry, satya – it is called satya (amṛtam satyena chanam). Satya because whatever we are experiencing, that is the truth. For us, it is my truth; for you, it is your truth. What your body is doing – that is called satya. This truth (everything is Brahman) is covered by this satyena channam. Here satya means (we should not understand it as satyam jñānam anantam brahma) our understanding that “I am the body” is the root cause of all problems, and as we are situated now, we are all convinced that “I am nothing but the body – annamaya kośa” – and that is called satya. This satya covers the truth.

For the mind, the Upaniṣad gives another word: amṛta (immortal). By amṛta, the Upaniṣad here is telling us what is called sūkṣma and kāraṇa śarīras. So by satyam (gross body) and by amṛta (subtle and causal body) – why is it called amṛta? Because even when this body falls off, the mind never falls off. In the fifteenth chapter of the Bhagavad Gītā, we have seen that when the jīvātman departs, manaścāṣṭānīndriyāṇi karṣati – it takes along with it all the four kośas: prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. Is it immortal? Is it deathless? What is deathless? Amṛta. Even the subtle body and causal body are not truly immortal, but in a relative sense they are immortal, because when a person attains knowledge of the Ātman or Brahman, even this will be totally destroyed. This amṛtatva (like the immortality of the gods) is only for a longer period of time. That is why, if you remember, ātyantika pralaya – when the final pralaya, which is called the dawn of Brahman knowledge, comes, then not only the body but even the mind consisting of subtle body and causal body will also go away. That means all three bodies (gross, subtle, and causal) and all three experiences (waking, dream, and dreamless) will go away.

But the Upaniṣad wants to tell us: when we feel the pain of this body, and prāṇa departs from the body, the body becomes formless, nameless, actionless. Therefore, for us, we think that is the satyam. But this amṛta – if we can somehow separate our identity from the body‑mind and shift it to the mind – what is it to me? “I am the sūkṣma śarīra and kāraṇa śarīra” – I attain instantaneously amṛtatva. A tremendous meaning is hidden in this statement I just made.

Suffering in Every Stage of Life

That means: if the body is suffering – from youth, people think youth is not suffering; old age is suffering, disease is suffering, death is suffering, but childhood is not suffering, youth is not. How little our knowledge, our intellect, really works. Every child – a baby – maybe an ant has bitten him, a mosquito has bitten him. The child does not know what has bitten him, but it feels the pain intensely. Remember when a mosquito or an ant bites you and me, we do not feel so much. But when the same bites a small baby three months old, two months old, six months old, the baby cannot even tell, “Something has bitten me” – just imagine that agony. And sometimes it has stomach upset; gas comes out, and except weeping, it cannot indicate that something is wrong. The mother and doctor have to guess what is the problem with the child. No animal can express what is troubling it.

What about youth? How many disappointments! “I am attracted to that person, but I am not getting that person; that person is attracted by somebody else. So I lose. I wanted that job; I do not get it. I wanted that subject, but I do not get it for whatever reason.” Do you think youth is free from suffering? No. Youth has a tremendous manifestation of optimum energy level and health level – it can really work hard and enjoy hard – but that does not mean it is automatically happy. It is one thing to have the capacity; it is another thing to think that a person is happy. Happiness and unhappiness come from a different source – they come from understanding. Therefore, if anybody thinks youth is a happy time of life, they are terribly mistaken. Every age has its own problems and both positive and negative aspects.

The Veil of Satya

What is important is amṛtaṃ satyena channam. Satya means what we think as satya – that is, “I am the body complex, I am my possessions, I am this body” – this so‑called “I” and “mine” – this alone is the truth. When we say “this world is the truth”, we actually mean the body and possessions, nothing else, and that is our truth. We are living in that truth – we should not kid ourselves that we are free from that truth. But this satya (this identity with the body complex) is covering up something – a tremendous sense of immortality that is called amṛta. As I just said, this body lasts only for a short time, but the sūkṣma and kāraṇa śarīras last until we obtain liberation – for a very, very long time. Therefore, the identity with the body is the toughest. We have to get out of this veil which covers the truth.

Suppose somebody succeeds in it, and then he succeeds in identifying – that is actually the practice of sthitaprajña lakṣaṇas. “I do not have so much money, but I am getting sufficient food. I have a simple small house which serves my purpose. I have simple dress that is sufficient, so my needs are few.” This understanding belongs to the mind. When this understanding (called knowledge) is reality to us – we make it this reality, not thinking “Oh, I wish I had this, I had that” – no, “I am quite happy with what I have.” Such a person really enjoys that amṛtatva given by that attitude. This is called spiritual attitude. That is what the Upaniṣad wants to point out. In comparison with this body, the other four kośas are extraordinarily long‑lasting, and in fact, they disappear only when we get true knowledge of our own selves. So amṛtaṃ satyena channam – what we need to understand now is why we are so much obsessed with our identity with this body.

The Journey Through the Kośas (Taittirīya Upaniṣad)

The whole thing is beautifully explained again in the Taittirīya Upaniṣad: how we can slowly develop our spirituality by making “Annaṃ is Brahman”. What do we mean by “Annaṃ is Brahman”? That what we see as this physical external universe is identified as the body – physical body. Because if I am identified with my physical body, I see only the world Brahman as the physical universe, and that is called Annaṃ. If I can slowly convert it, the deeper thought comes: “What is this Annaṃ Brahma? It is nothing but forms, names, and prāṇa. Nothing but – what are all these three? Nothing but Īśvara, Brahman, Saguṇa Brahma.” So if we can convince ourselves – but the same Saguṇa Brahma has other aspects: it is also Prāṇa, it is also Manas, it is also Vijñāna, it is also Ānanda. So our journey must start with this. The first journey is summarised in this sixth section: look with the discerning eye – the discriminating eye – and then you will notice the whole thing is nothing but consisting of form, name, and function.

Concluding Summary

Before I close, again I want to repeat: you see this person – what is he? He is Rāmakṛṣṇa. You see that form (for our photograph and to think about him). What is his name? Rāmakṛṣṇa – distinguishable from everybody else. And what is he? Nothing but prāṇa. What is this prāṇa? His prāṇa is manifesting in the form of the entire physical body, his eyes, his five sense organs, five organs of action, and mind. So we see that one, and he has a purpose. The prāṇa activates his mind; the prāṇa also activates the physical body. So the whole what we call Rāmakṛṣṇa is nothing but prāṇa plus rūpa plus nāma. That is our first understanding. Because of prāṇa, it is prāṇa which activates the mind, and that mind can be at the annamaya kośa level, prāṇamaya kośa level, manomaya kośa level, vijñānamaya kośa level, ānandamaya kośa level, gradually. That is what Śrī Rāmakṛṣṇa said. He clearly said that he saw how his kuṇḍalinī śakti gradually (kuṇḍalinī is a combination of these three – prāṇa, rūpa, and nāma) rose above the annamaya kośa represented by three cakras – mūlādhāra, svādhiṣṭhāna, maṇipūra – went to the anāhata, and he saw everything is full of light. What is this? Then he went up, then he saw in the form of dim knowledge, then brighter knowledge, finally complete knowledge.

So this is how we should look at any person: it is nothing but this form, this name, and prāṇa. Just for our understanding, I want to add the word: prāṇa means character. So when you are looking at any object, you are looking at the rūpa and nāma and judging the character. “This is an unripe mango. This is a ripe mango. This is a sweet mango. This is not such a sweet mango.” Every object that we experience, we are dividing it into these three – rūpa, nāma, and karma.

Tomorrow we will talk about the specifics and, if possible, give the essence of the first chapter.

Closing Prayer

ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh

May Sri Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

Jai Rāmakṛṣṇa!