Chandogya Upanishad Lecture 95 on 19 April 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU OM APYAYANTUM AMANGANIVAKPRANASYAKSHUH SHROTRAMADHU BALAMINDRIYANICHA SARVANI SARVAM BRAHMAHU PANISHADAM MAHAM BRAHMANIRAKURIYAM MAMA BRAHMANIRAKARO ANIRAKARANAM ASTVANIRAKARANAM ME ASTU TADATMANI NIRATE YAUPANISHADSU DHARMAH TE MAI SANTU TE MAI SANTU OM SHANTI SHANTI SHANTI HA RE HE OM May my limbs, speech, vital force, eyes, ears, as also strength and all the organs become well developed. Everything is the Brahman revealed in the Upanishads. May I not deny Brahman. May not Brahman deny me. Let there be no spurning of me by Brahman. Let there be no rejection of Brahman by me. May all the virtues that are spoken of in the Upanishads repose in me. I am engaged in the pursuit of the Self. May they repose in me. OM PEACE PEACE PEACE BE UNTO ALL We are studying the last chapter, 8th chapter of the Chandogya Upanishad. This particular 8th and last chapter deals with the Chit Swaroopa of Brahman, the consciousness nature of Brahman. Chit is translated as knowledge also, but that may not convey the proper idea. So consciousness is the better word. And here we do not know who are the teachers or teacher and students, but definitely the teaching as if a teacher is talking. And we have seen earlier that Brahman is revealing every second of our life, every billy second in the form of Aham Asmi, Sat Roopa, pure existence. Whatever you see there is, here is, somewhere else is, in the past is, in the future is going to be. That is everything is nothing but Brahman. Wherever you see an expression of joy, that is also manifestation of Brahman. But wherever we see the manifestation of knowledge, in fact without this consciousness, without this knowledge, I am, so I will not know anything. I won't even be aware I am existent. Only when I am aware I am and I am either happy or unhappy etc. This is a very profound concept and this consciousness is not only there, but it is everywhere. So another name for that consciousness, like another name for existence, another name for bliss is Brahman. So also Chit Roopa Brahman. Brahman to be thought about, to be contemplated upon, to be meditated upon, thereafter to be realized, that is a special topic of this one. Now the real teaching will come only after the 7th. 7th to 12th will be the real teaching on consciousness and there a teacher is specifically mentioned as Prajapati and his students. At first there were two, but later on after the first one class, then one disciple decided I have understood everything and then he went away, never to come back. But one disciple persisted even though he had to do 101 years of tremendous austerity, tapasya and then he became fulfilled. He became a realized person. That was Indra. So we get about this Indra, several mentions and here in Kena Upanishad and here also we are getting it. That's why he became the Lord of all the Devatas. So here the first six, they are preparations and the teacher is telling because first of all preparation is necessary. Even in the military, we find that as soon as a young person decides to join, the first thing is given tremendous amount of exercises like jumping, climbing, rope climbing and so many various tests for endurance, for willpower and also for the sake of accepting. Even if a person has to kill a million people, he should not be bothered by bad conscience, a guilty conscience. All these have to be given as a fighter, as a Kshatriya. So first preparations are necessary and in the very first one, the teacher is telling. Of course, we have to assume that the students must have expressed, Sir, we have come seeking you because we heard you are a knower of Brahman and just like Narada, we saw how Narada had sought Sanat Kumara in the last chapter, seventh chapter. So here, we have to presume the disciple or disciples, there is no mention until the seventh section, so they must have asked. But a teacher will not give until the students are ready. So even though good intention is there and everything, body is good, mind also is good, intention is also good, viveka is there, vairagya is there, shamadi shatka sampati is there, mumuksha svam is there and yet one has to be prepared where to seek, what is sought and that is what is going to happen. Then what happens if I seek this one, where to seek first of all and in what form we have to seek and what am I going to get because the teacher has to clarify that if you succeed in this contemplation which is called upasana, then you will get certain results. What are those results and those who are not fit, they will not get the results sought by. This is what we are going to see in the subsequent sections of this until sixth preparations. So without further ado, we enter into it. We have already covered almost three mantras. This was the teaching of the teacher. In this small lotus like dwelling, that is within the city of Brahman, there is a small space that which exists in that small space is to be known that indeed has to be enquired into or realized exactly as Yajnavalkya teaches. Shrotavya, Mantavya, Nididhyasitavya. So here Vijijnasitavya means it must be realized not as something separate from oneself but as one's own self. Simple psychological reasoning, whatever is not me that will always be separate from me and whatever is separate from me can come can go, can be less, can be more. So that is not desirable. But whatever I am and that will be eternal, permanent, unchanging. But we have to understand when I say this is me, we are not referring to the body-mind, we are not referring to the three states of waking, dream and dreamless. So that which is continuously, constantly, unchangingly witnessing these three states and our normal statements prove it without any doubt. I am the waker, I am the dreamer and I am the sleeper. So when I say I am the waker, so I am experiencing this waking state. So just like I am eating food, if I say I am eating food, I know that food is not me but I am trying to make it one with me but it goes inside, it will also go outside and again and again I have to eat. Why? Because it is going away. I am trying to make it my own. Did you find anybody who eats only once and for all the time until death comes a person will not eat? No. Similarly body will, with whom we are so deeply attached as I am the body, that also continuously is undergoing change. Similarly the mind. So all these three states I am only witnessing though because of ignorance I am identifying myself. I am those states and it is clearly proved when I enter into a different state. So I was awake. I don't say I am awake. When I am in the waking state, I say I am awake but I was dreaming. Nobody will say I am dreaming. Nobody will say I am in deep sleep. Everybody only identifies with the present state using the past tense with regard to the other two states. So this is very important for our intellect to understand clearly when I am changing my identity all the time. Every day we are changing so many times. For example, I am happy. That is one state. How long will it last? I am angry. Another state. When I am angry, I am not happy. When I am happy, I am not angry. When I am hungry, I am not satiated. So like that every minute how many changes we are undergoing. That at least we have to understand intellectually. So slowly we have to be trained and at this moment where is our deepest, strongest attachment to this body. So several steps are involved here. First of all, this body is not to be considered as the everlasting one but it should not be looked upon as mere instrument for enjoying, for falling sick, for experiencing unhappiness etc. or experiencing either youth or middle age, old age, death etc. Therefore, the Guru teaches God has given you, Brahman has given you himself as what? He himself has become your body. He himself has become your mind. He himself has become your heart. He himself is residing in the form of the Akasha within that heart. A beautiful description. Similar descriptions we get also in Narayana Suptam and other places and in Lalita Sahasranama as I mentioned, Dahara Akasha Rupini, Divine Mother in the form of the Dahara Akasha and the same here also Antara Akasha Tasmin Edam Taha. So in the beginning he is telling that there is an inner Akasha that is called Chid Akasha and in that Chid Akasha there is something that should be sought after, that should be realized. But here he is giving a hint that it is not that there is something within that Akasha, that Akasha itself is Brahman. Dahara Akasha Rupini and with Taittiri also we are going to get that Atmana Akasha Sambhutaha. This is what we call Akasha, Bahya Akasha, Panchabhuta Akasha, the first manifestation of Brahman, grossification of Brahman is nothing but Brahman himself or Atman himself is manifesting. So this is what we discussed in this body, city of Brahman. Why? Because it is nothing but Brahman. The city is Brahman and what is inside that city that is also Brahman. So in this small, there is a small lotus like dwelling that is called Daharam, Asmin Brahmapure Daharam and it is like a beautiful lotus and it is a Veshma, a house and Asmin Dahare. So in that Dahara, Antara Akasha, there seems to be a small space, body itself is small. So heart is much smaller. Within that heart there is this Akasha and within that Akasha there must be even smaller and that should be sought after, that should be realized. So everything is small and that which is within that Dahara Akasha must be even smaller than the smallest. So that mistake one should not commit. But then the teacher himself is going to explain this. Then students heard it and then they misunderstood it or partly understood it. Part understanding is also misunderstanding only. So they repeated the words of the Guru and said, Sir, we have understood what you said. We heard it attentively because we have memory of that what you said. We remember exactly what you said. So we are telling you circumstantial evidence. We recorded all your talks in our mind. So use, but we have a confusion. What is that confusion? This body itself, if you compare it to the entire cosmos that we know, it doesn't even exist as a speck and within that body there is even very small heart. So that is called Hridaya and that is like a lotus. So within that lotus there is an Akasha, Chidakasha and within that Akasha there is something. We can't understand what you are talking about because there are two problems here. First of all our understanding is that which is within it is smallest. What do we gain by seeking after what is the smallest? What we want is what is the biggest, that which is infinite, that which is eternal. So that which is small is not what we seek. What we seek is Ananta, Satyam we are seeking, Gnanam we are seeking, Anantam we are seeking, Anandam we are seeking and what type of Anandam, not a Kshanikananda but Nithyananda. That's why even Annapurna's Nithyananda Kari, Nithyananda Kari, nobody can tolerate a break in this. So then what is the good? That is a very small. It's not what we are seeking. We want infinite and then that is with regard to space, Desha. So Desha Parichcheda. Then what about Kala Parichcheda because you are talking about this body and we also know, you also explained this body is ever changing. I was a speck, then I became a small baby and then I grew up, a boy, a girl, then a youth, then middle-aged, old age. Every minute, every second body is changing and if body is changing, what is within the body must also be changing and that is not what we are seeking. So we know that you are a knower of Brahman but this so-called your statement puzzles us a little bit, looks like there is some meaning other than what we understood. So therefore, what are these people telling? That please explain for intellects like ours so that we can understand that what precisely is that which you are trying to ask us. Vijignaasithavyam, not only Gnatha Anvyaasithavyam, not only what should be sought after but Vijignaasithavyam, you must have thorough knowledge and when we have thorough knowledge, we become that object. That object 100% reveals itself when we completely know about it and when does any object reveal itself? When we succeed in becoming completely one. If I become one with an object, only 50%, I get 50% knowledge. That is why we say in English there is a beautiful expression, put yourself in the shoes of the other person. So again, don't misunderstand, steal that fellow's shoes, understand in that what do I get? You will get punishment, you will be jailed for stealing somebody's property. What it means is that let me identify myself with this other person, try to understand what this person's thought process is, motivation is. Then only I will be in a better position to understand him and then judge about him. So that is why we have to put ourselves in the shoes of the other people. That is what Swami Vivekananda said, that you put yourself in the position of the poor person, Taridra Narayana, Rogi Narayana, Artha Narayana. So Agnana Narayana, then you understand, then real sympathy will come. So if the students are telling, please explain so that we can understand, then as a what is called reply, because the teacher wants to lead slowly, so he says Sabruyat, so he should reply, he should explain very clearly and that is what Sabruyat, he should reply thus and that is where the third mantra starts. And then he says, Now the teacher is expounding, explaining in detail, says my children, look at this external Akasha, Bahi Akasha, what we call in scientific terms is cosmos. Look at this cosmos, I am not talking about galaxies, but I am talking about cosmos, that is Vishwa Brahmanda. This exact term is Brahmanda, the entire universe, created universe and even the scientists do not know, they are completely ignorant, only ignorant, not only ignorant, they think they know everything, they are completely unaware, what is this subtle universe, which is called a mind. Then there are 14 lokas are there, do they understand, what are the higher lokas, for example, Deva Loka, Indra Loka, Pitru Loka, Prajapati Loka, Brihaspati Loka, Brahma Loka, they also fall under this Vishwa Brahmanda only, that is why Sanskrit terms are so precise, so exact. God is given a title here, Ananta Koti Brahmanda Nayaka, but then a teacher is addressing in beautiful simple words, Swaral Kothai Shri Khaale, as the beautiful Bengali song goes, that Shri Ram Krishna taught profound truths in very simple terms. Understanding depends according to our capacity, but he stated, he did not use difficult words, very very simple words, even a child can understand it. So look at this world, what we call Akasha, so in this our earth itself, there is America, Australia, Europe, Russia, China and so many other things are there. A look up, then you can see the sun, the moon, billions and billions of galaxies, nobody knows whether life exists somewhere, some aliens we call it, we should not call it aliens, we should call it part of this Srishti, just like we should not call Americans from India as aliens, so this whole universe you look, how does it appear to you, so where is your India, in this external Akasha, where is your particular state, Bengal for example, where is your Calcutta, where is your Dakshineshwar, where is your Belur Math, suppose you are staying at Belur Math, then Belur Math itself is so big, within the Belur Math you are not even a speck, so just how many people are there, so far as we know seven and half billion human beings alone, how many other species, mosquitoes, flies, microbes, animals, birds, plant kingdom is existing, mind boggling, nobody can talk about them, so therefore he is giving in brief description, one of our senior Swamis, very very profoundly scholarly person, though he had not studied Sanskrit etc. much, said this whole world can be divided into five dishes, that is whatever the eyes can see, ears can hear, the tongue can taste, the nose can smell and the skin can touch, Shabda, Sparsha, Rupa, Prasagandha, is there anything else, the whole universe is called Prapancha, Pancha means five, five means what, consisting of Shabda, Sparsha, Rupa, Prasagandha, all the five Indriyas are only there for us, so that we can come into touch, experience, only these Shabda, Sparsha, Rupa, Prasagandha, the whole created cosmos, nothing else is there, all fall under this only and this in that same way, here the Rishi has condensed the definition of the whole universe into a few of these things, what is he telling, just now I said, thus he the teacher should reply to them when asked, what is there in that smallest Akasha, so look at this external sky, Akasha, space, space is a better word than sky, though we are accustomed to use that word sky very often, as far as verily, this great external Akasha extends, so far extends the Akasha within the heart, not only so far, it transcends also, what are they, both heaven and earth are contained within this external Akasha, both fire and air, both sun and moon, both lightning and stars and whatever belongs to a embodied creature in this world and whatever doesn't belong, all that is contained within it, within the Akasha in the heart, so first of all, he is telling, look at this external Akasha, tell me what it does not contain, it contains everything and then he makes it very brief, heaven and earth, so heaven here, we must understand in the Vedantic terms, but if you take what is called scientist's understanding, heavens means where the other cosmos, cosmoses are there, other planets are there, we understand, but then we have to understand all this 14 Lokas, they are all contained within this external Akasha, then fire and air, you know, a fire, you see fire and then you see air and then we see a sun and the moon, but we see the lightning and stars and whatever belongs to each one of us, my house, my lands, my bank balance, my property, my family, everything, even if I have a house at home, somewhere in a village, remote village and not only that, but whatever belongs to anybody else also, it is all contained within this external Akasha, so therefore, you understand now and they are bound to say, yes, yes, we are experiencing it every second of our life, now my children, so that is exactly whatever you think you know is contained within this external Akasha is exactly contained within this Antara Akasha, within the inner space, don't think that it is only this much, that what is small, that means the inner and the outer, both are your thoughts only, there is nothing else, but let me add my own commentary, actually not my commentary, we all only borrow it or plagiarize it from other Acharyas, etc., from other teachers who explained it properly, now you say, I see the sun, now tell me where is the sun, oh out there, is he out there or is within you, because that sun which you are calling that sun is in the form of your thought, Vritti, a thought in your mind, so if your mind closes for a second and thinks of moon, the sun disappears, think of the sun, the moon disappears, think of the house, then the mango tree disappears, think of the dog, the tiger disappears, so everything is dependent upon the thoughts, that is what is called Brahma Akara Vritti, when all the Vrittis, thoughts like waves belonging to everything, the Surya, the Chandra, the Nakshatrani, the Vidyut, the heavens, the earth, everything that is mentioned here are nothing but thoughts, how do we know? Empty number of times I made it clear, you lie down on the bed, you go into a dream state and then you create the entire dream world, where is this dream world, in what form? Chitta Vritti, that is why Patanjali is bound to say Chitta Vritti Nirodaha, that is all the Vrittis, they must be sublimated because the Vrittis, for example, let me go step by step, if there is a tree outside, it has no existence apart from our recognition that there is a tree and that recognition within our mind is called Vritti, it is called Chitta Vritti and that Chitta Vritti will not exist until there is a consciousness, Sakshi Chaitanyam, which illumines that Vritti and gives us that knowledge, oh that is a tree, that is a house, that is the sun, that is the moon, so ultimately what happens? So whatever is outside is nothing but pure consciousness, whatever is inside is pure consciousness and your whole dream world is nothing but the consciousness like light taking the forms and names and qualities of every object that is projected onto the cinema screen, put off the light, the whole world, cinema world disappears, put off the consciousness, the whole world disappears, when does it disappear? When we go into deep sleep, it disappears. This is what the teacher wants to drive into the intellects, minds of these people says that whatever is existing that is cognized only as manifestation of consciousness. What is outside? Consciousness. What is inside? Consciousness. Consciousness has no such division as inside and outside, that's what he wants to say, even though there is a consciousness that can be recognized only within the body. What do I mean? What does the teacher mean? See, you look outside, there is a tree, where do we get consciousness there? Do you see consciousness there? You see light there, without light you can't see the tree or anything else, in darkness we can't see anything, but there is a light who recognizes the light, who recognizes that because there is light, I am able to see all these objects, that is called Sakshi Chaitanyam, that is what this Chaitanyam within this lotus heart, within the heart, the heart is like a lotus, within that lotus there is a Dahara Akasha, within that Dahara Akasha there is this Chaitanyam, Sakshi Chaitanyam and that Akasha itself is the Sakshi Chaitanyam or Brahman or Atman or Paramatma and that is called Chidakashaha, this is what the teacher wants to convey and if I can understand, if you can understand, there can be no doubt, the students in the presence of the master definitely they understand in that and that Chaitanyam is called Ishwara, that Chaitanyam is all pervading and if he is all pervading, there is no inside or outside and within him all the Lokas are located, again don't forget, if I see the sun, it is in the form of the Hrithi or thought but that thought itself is useless unless it is illumined like light illumines the objects in the projector, so this Chaitanya, the awareness, the consciousness must illumine these things, so therefore we use a few examples, what we have to do is to apply them to anything that was, that is and that will be, so he says, first of all he says, Hrithi means this earth that we are living in, Diyava, as I mentioned Diyava means if you are a scientist, all the billions and billions of what is called galaxies contained within the cosmos, Akhila, Koti, Brahmanda, Nayaka, so this Nayaka is not like a king, a king is separate, the kingdom is separate, the people in the kingdom are separate, everything in the kingdom is separate, not that way, just like on the cinema screen, the tree is nothing but light, the human being is nothing but light, etc., so Hrithi and Diyava, not only that, Agnischa, Vayuscha, so the fire and then that means all the Pancha Bhutas, so the space, Akasha, Vayu, Agni, Apaha and Hrithi and Surya, Chandra Masao, the sun and the moon, Vidyut, Nakshatraani, the lightning and also all the stars, what are left out, all of them, we have to say the word used, Samahitam, they are all contained within the external Akasha and that external Akasha is cognized by that which is within, who is Ishwara, who is Chaitanyam and that Chaitanyam contains this whole everything and then I also mentioned there are many Upanishads which echo exactly the same sentiments but maybe in different words, we have studied the Mandokya Upanishad, the very first mantra, what does it say, Om Iti Etat Aksharam Idam Sarvam Tasya Upavyakhyanam Bhutam Bhavat Bhavishyat Iti, so thus Om Iti Etat Aksharam, there is something imperishable, Akshara means imperishable and for our convenience it is called Namadhayam Om and that Om Idam Sarvam, that is everything, just now we have seen whatever my children, you see in the external space and the same thing is there within the internal space but in the form of what we call pure consciousness, only difference is when we see outside, we think it is an object, when we see inside, we must recognize that it is pure consciousness, so there is no inner and outer, that we will come to understand later on. So then Yad Bhutam, Yad Bhavat, Yad Bhavishyat, it says Yad Bhutam, whatever was in the past, Yad Bhavat, whatever is experienced, being experienced in the present and whatever is going to be experienced, Bhavishyat, the Sarvam Omkaraya, to make it a little more clear, the whole universe is consisting of Pancha Bhutas, all the Pancha Bhutas are manifestations of Atman and that Atman is Vishwaadharam Viganasadrusham, there is nothing else, Sarvam Omkara Evaha, not only that, Yaksha Anyat Kalatitam and whatever is beyond the time space causation, Tadapi Omkara Evaha, that is Saguna Brahma is only Brahma, not only that, Nirguna Brahma is also Brahma, Saguna Brahma is limited by time space and causation, whereas Nirguna Brahma is indescribable, that is what he wants to say, that Nirguna Brahman, otherwise for our understanding called Ishwara or Saguna Brahma or Chit Shakti or what is Ramakrishna used to call Shakti, this is what is shining, ever shining, always shining in that Dahara Akasha as Dahara Akasha, so there is no such thing as small or big, so then why this teaching, that is what he wants to know, why this teaching, that you have to seek that which is within the Dahara Akasha for two reasons, because first reason is, so first I have to understand that my understanding comes from within, not from outside, outside objects are reflected within and they are called Vrittis and unless these Vrittis are illumined by Saksha Chaitanyam or Chaitanyam, there cannot be any knowledge and you have to start first to find out the God within you and then you can direct your mind to outside, that is why first obtain Brahma Jnanam, I am Brahma and then only Sarvam Kalvidam Brahma, automatically it will come, we can't first start seeing outside because there is always Bheda, duality, difference but inside if we can, if I can, if you can, if we can identify ourselves with that pure Saksha Chaitanyam, then we will see this inside outside is a delusion, there is nothing inside, there is nothing outside, so the entire universe is present in that Ishwara, Ishwara is in that lotus heart and in that lotus heart there is a Dahara Akasha and in that Dahara Akasha or what that Dahara Akasha is, you have to understand, so then the disciples want further clarification which is introduced in the Mantra 4. Beautiful doubt has come, Sir you told us first of all your body is a Brahmapura, in that Brahmapura there is a heart and that heart is like a lotus, in that lotus there is a Dahara Akasha and in that Dahara Akasha there is something and now you clarified it, that it is not that within that Dahara Akasha there is something, that Dahara Akasha itself is the divine, Dahara Akasha Rupini, when we say Bhagawan is all pervading, when you are telling that Saguna Brahma, otherwise called Ishwara, otherwise known as Saksha Chaitanyam is everything, but we get a little bit of doubt here, you said that is within this body, now if I look at my body, if you look at your body, what happens, the body is subject to birth, body is subject to change, body is subject to what we call Shraddh Vikara, sixfold changes, Jarava Apnoti, so he only mentions two, that when this body becomes old, that Saksha Chaitanyam is also going to be old, Pad Apnoti, Pradhvamsate Vakim, but when the same body also dies, acquires death, Kim Tato Ati Sishyate, what remains there, what is the idea, supposing you imagine a pot, in that pot there is some milk and that pot is the called container, the milk is called contained and when this container is broken and what is contained, that falls down, so therefore that means there is a Bheda Buddhi, reality, the container and the contained, both are separate, we are unable to get rid of that Dvaita Buddhi, so this is our problem, so when this body becomes old, because you mentioned this body, so we are asking this question, so Kim Tato Ati Sishyate, what happens when this body undergoes a change, that which is within also undergoes a change, what happens, very good tragedy will happen, what happens, when the body becomes old, Ishwara inside also will be old and when death comes, Ishwara also will die, Kim Tato Ati Sishyate, what is going to remain there, if this be the question of the student, then what is the teacher supposed to say, explain, how is he going to explain, so the teacher replies, nothing will happen to Ishwara, just as when an enclosure is destroyed, a space within that enclosure will not be destroyed, only there is a change in the name, so for example, there is a hall and within that hall, there is plenty of space, how do we know, because you can't sit, if there is no space and so that hall space will be called hall space, similarly this Chaitanyam also called Ishwara, he is within the body, so when this hall is destroyed, will the space within the hall gets destroyed, no, why, because there is space outside, how, because the hall is within the space and the space within the hall is within the hall, so you take a Maidan, you build a house, now you will see that within that Maidan, that is the outside space, within that house is another space and then you destroy, demolish all the walls, what happens, for the sake of linguistic facility, we say the inside space, it merges with the outside space, is only for the facility of understanding, but what really happens is, if there is no space inside or outside, what is in between these two, outside space and inside space, which we call the wall, is also a product of the space only, different Namarupa, Akashadvayu, Ayuragni, Agneya Apaha, Adhyat Prithvi, Prithiviyam, all these mountains, plants, plants become planks and then iron, everything is the name for Prithvi, the earth and the walls is also nothing but modifications of this Prithvi only, so they are not quite different, that means there is no inside, there is no outside, this is going to be the reply, which we will see in the fifth mantra in our next class. Om Jananim Shardam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Saritva Pranamami Mohur Mohuhu May the Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna