Dakshinamurti Stotram Part 18 on 27 February 2021

Full Transcript(Not Corrected)

Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Mohur Mohur Om Yo Brahmanam Vidadhati Purvam Yo Vaivedhamscha Prahinoti Tasmai Tamha Devam Atma Buddhi Prakasham Mumukshuru Vaisharanamaham Prapadye We have completed three verses in the Dakshinamurthy Stotram and these three verses. In the first verse, the nature of the Jeevatma. In the second verse, the nature of the Paramatma. In the third verse, it is doubtlessly established, conclusively established that there is absolutely no difference between Jeevatma and Paramatma. In fact, such things do not exist at all. It is only a process in the mind, a pratyaya. Jeevatma, Jeevabhava is a pratyaya, a thought and also Paramatma is a pratyaya in the mind. These two come into conflict creating this bondage by some mysterious power known as maya on the part of Paramatma and avidya on the part of the Jeevatma and both these on the part of Paramatma as well as on the part of the Jeevatma are also notions in the mind. When the truth is known and the truth is known only when the mind is transcended in Nirvikalpa Samadhi, then there is only one truth to describe in human words, Brahman alone exists. When we study the four selected Mahavakyas, we get this order of meaning. The first thing is this Prajnanam Brahma. Prajnanam means consciousness. Consciousness is Brahman. Then the next one progress is I am conscious. Where is this consciousness? In my mind. I am consciousness. So when I am conscious, I become aware that I am consciousness. Not only I am conscious, that is the common property of every bound soul, Jeevatma. But with some reflection in the mind, I am not only conscious but I am conscious that I am pure consciousness. That is described in the second Mahavakya, I am Atma Brahma. This consciousness which I cognize in myself and also by proxy in others is nothing but Brahma. So consciousness is Brahman and I am Brahman. This is confirmed by the third Mahavakya coming through the mouth of the Guru. Tat Tvam Asi. And then the Sadhaka through Sravana, Manana, Vidhidhyasana realizes Aham Brahma Asmi. Now comes the question, okay I am Brahman but when I open my eyes, that means when I become conscious, I see the whole world in front of me. What is its status? And so this is beautifully put by Shankaracharya, the essence of the entire scriptures. Brahma Satyam Jagat Mithya Jeevo Brahmaivan Aparaha. Through the first three Mahavakyas, Brahma Satyam is established. In the fourth Mahavakya, the student learns that Jeevo Brahmaivan Aparaha, meaning Jeevaha Brahmaiva Na Aparaha. What about the middle one, Jagat Mithya? If that notion remains, Jagat Mithya, as we understand, that's what happened to Totapuri Maharaj. He could not equate his realization and extend that Brahman to everything else. It is a serious limitation because while saying Brahman is everything, Brahman is everything excepting the world, is an anomaly. That anomaly has to be removed and by the Divine Mother's grace, that was removed totally. This is what Sri Ramakrishna used to tell, my mother is everything. She is both the Saguna and the Nirguna. What does Sri Ramakrishna mean by Saguna Brahma? It means this world which we call the world, he used to call Saguna Brahma or my mother. So upon realization, this idea that I am everything, not only I am Brahman, not only I am pure consciousness but I am everything, apart from me nothing exists. That realization has been extended to the fifth Mahavakya, always we have to add it. Sarvam Kalvidam Brahma. So Jeevo Brahmaiva Naaparaha is fine but Jagat Mithyatva doesn't exist. That is being established in the next three verses in this Dakshinamurthy Stotram which we are going to enter very soon. This is very important for us to understand. So how do we understand not only consciousness is Brahman, not only I am that pure consciousness, therefore I am also Brahman, that this entire universe is nothing but Brahman. In fact, there is nothing called universe. Universe is nothing but Brahman perceived through the prism of Desha, Kala, Nimitta, Time, Space and Causation, the prism. Swami Vivekananda had beautifully illustrated in one of his lectures, I think fifth or sixth one in the Gnana Yoga and they have given a small illustration also that Brahman perceived through the mind. That is nothing but this world, Desha, Kala and Nimitta. And if we analyze the world, it really is nothing but Time, Space and Causation. The very matrix, the material that the world is made up of is nothing but Time, Space and Causation. So that is what is being said. How does this world appear to us? And before we go proceed, we have to remember two important words. One is called Sat, one is called Sat, Existence. Suppose there is a table, how do I know there is a table? If I am not cognizant of the table, the table even though existing will not be known as existence to me. So the first one is called Satta, Existence. The second one is called Spurna. What is Spurna? My mind along with the consciousness called Chidabhasa goes out and cognizes, I see a table. So then the table did not get created at the moment but we remove the veil that is covering the existence and then the manifestation of consciousness from that object which we call the table and then we say I see a table, I know this table. So also every other object. Now what is important is when I become cognizant that this is a table, what am I cognizing? Nothing but Brahman. What am I cognizing? Nothing but Brahman. But in what form? For whatever object I look at. This is a table and this is a chair, this is a door, this is a floor, this is a roof or this is an almirah, this is a window, anything made up of as an example of wood. What is the first thing that comes? Satta. This is, this is, this is. And then what comes? The moment I say a table, that becomes Spurna or manifestation of that existence in a particularised form. And what is that particularised form? This is common to every object but a table, a chair is called Nama and Rupa. So please keep this example in mind. If hundred pieces of furniture is made out of wood, wood is the material cause and that is what is called existence but this existence is Brahman and this Brahman in the form of the existence is not experienceable as pure existence but only as Nama and Rupa. Why do we say that it is not experienceable? Because the pure existence doesn't need to be cognised but the Nama Rupa conditioned existence alone requires an instrument. That instrument is called the mind and the mind is nothing but thoughts and thoughts are nothing but time, space and causation. Another name for the mind is Maya. Maya means Desha, Kala and Nimitta and this mind is also equipped with as a mixture of Sattva, Prajas and Tamas. So what am I driving at or what is this fourth shloka driving at that if I the pure consciousness whether it is through me, through you, through any conscious being it is only first thing is that I am. Each one of us we claim what is it that I am. This is the first thought supposing I tell you two of you meet together and then immediately you recognise that person and you say oh I know you, you are so and so. I know the other person, he or she is so and so. I know the third object that is so and so. But we are not adding I am seeing you as a known person. You are seeing that object as a known object. The third is seeing it as a known person. What is the point? Let us not forget. I am comes first within each one of us. Only when I become conscious of I am and that is called self-consciousness everything else comes into being. If I am is absent, the whole world becomes completely absent. But merely I am will not give me cognition of the world. Something else is necessary. I am plus the mind and then the whole world comes into existence. I am plus the mind. How do we know this? Because I am is there even in deep sleep. But mind is not there in the deep sleep. So because the world is not absent. Why do I say that world is not absent? Because the world is nothing but Brahman. Brahman can never be absent. It is present very much in the form of the existence. But when I am in deep sleep what happens? My existence plus what we call upon waking the existence of the world becomes completely mixed up but it will not be recognized as a separate something. But when the mind comes into play as soon as we wake up immediately this prism called the mind. So I stand in front of the prism called the mind and then whatever I see that is what we call the world consisting of myriads of objects. It is like a kaleidoscope. Every millisecond as the kaleidoscope moves the picture of the entire world is moving together. So let us keep this in mind. Before again we go into this fourth shloka how does this cognizance take place? Swami Vivekananda had explained in his Jnana Yoga and many other works also but I am summarizing it. What did Swami Vivekananda say? How does this cognition take place? First of all there is this Purana, continuous vibration, throbbing, a light coming out. I am, I am, I am. And for some mysterious reason the mind comes in front of it. And then the Chidabasa, the reflection of the consciousness. Remember until the mind comes Chidabasa doesn't work. Chidabasa means reflection. Just as unless you stand in front of a mirror your reflection doesn't come into being. You cannot say this is my reflection. That is why it is called Abhasa, reflection. Reflection of the Chit consciousness in the mirror called the mind. So what happens? Chit means light, light of consciousness. I am using that word light instead of consciousness. It falls on the mirror and the mirror acquires that light and then that reflection of the light in the mirror illumines other objects. How does it illumine? This is the process. First of all Chidabasa falls in the Buddhi and the Buddhi becomes reflected. And then the Buddhi acquires what is called borrowed light and Buddhi lends it to the mind. And so it is like somebody you borrow plenty of money from the bank and you lend it to other small debtors and those fellows will go on lending with increasing amount of interest to some others and those fellows will go on adding their own profit and lending it to somebody. That is how big banks do business. Exactly like that Buddhi borrows consciousness from the Chit or pure consciousness. Buddhi lends to mind. Mind lends it to each of the sense organs and each of the sense organs illuminates the objects which are in front of it. This is the process Swami Vivekananda had explained and as we go on studying this fourth shloka it becomes more and more clear. Again I have to warn all of us that these concepts take a lot of time and one of the consequences of this concept that we discussed just now that I see, I open my eyes say I see a table I am using that example again and again and I cognize that table. How does this table come to be cognized by me? It is not. What happens that my eyes borrow that conscious, reflected consciousness or borrowed consciousness from the mind and I become, the eyes become endowed with the power of consciousness and it illuminates the table and this sense organ called eye is illuminated, made objective by something called the mind and the mind becomes illumined by buddhi and the buddhi becomes illumined by the pure consciousness. So this is what has been elaborately this particular fourth shloka has been beautifully expounded in so many shlokas, more than 40 shlokas in a beautiful book called Drik Drishya Viveka and the whole essence of that Drik Drishya Viveka is presented in the next three verses of this Dakshina Murti Stotram. So also to lend authority every time Shankaracharya, Ramanuja, Madhava any Acharya or Vivekananda Swami they always support their arguments from the scriptures. So to support this fourth shloka Shankaracharya borrows directly certain statements from the scriptures this is called Anupravesha Vakyas Anupravesha means entering into so supposing you construct a house upon the completion you fix a a holy day, an auspicious date and then you invite your friends of course with some puja etc you ceremoniously enter into that room afterwards you become identified that is the important point in this whole statement entering, not only you are entering into it but you are identifying in course of time into that. Why do I emphasize this? because you can also enter into a rented house but you will never identify yourself as this is my house this is the point we have to completely clear so let me first of all quote from this scriptures where do we get it? Taithiriya Upanishad Saha means that Brahman entered into this in the Prahadaranyaka Upanishad what does it mean? this Paramatma takes the as soon as he enters into this body-mind house he is called Jivatma entering into the body-mind does not make Paramatma a Jivatma but identifying himself I am the body-mind makes him a Jivatma having identified with what he entered Anupraveshya into this Namarupa or body-mind complex Namarupa he acquires a name I am Devadatta I am Yajnadatta and then I look like this I am a young man an old man I am a man I am a woman I am South Indian North Indian Hindu Non-Hindu Indian Non-Indian etc Namarupa Vyakaravani I go on splitting everything separating everything else and then identifying with one particular complex this is what Chandogya Upanishad says the Parabrahman created this world and then indeed entered into it that this Parabrahman has entered into this body and started identifying with itself let me enter in the form of the Jiva and manifest as name and form this is called the Srishti whenever we talk whenever any scripture talks about creation it is the Paramatma constructing the house of itself so it divides itself into a house and then enters in the form of consciousness into that house and then goes on identifying says this interplay I am the house I am not the house I am the house I am not the house this is called Maya this is called Brahma Leela this is called Samsara and this is from the highest viewpoint this is called Leelavathu Kaivalyam from one point of view it is one what is called side of the pendulum it is saying I this is a beautiful illustration given by Swami Dayananda Saraswati this play is called a pendulum one side of the pendulum I am Brahman another side of the pendulum is I am the Jeevatma Jeevatma Paramatma Jeevatma Paramatma so does it really make a sense for us to understand yes I will illustrate it hopefully I am able to convey that idea to you just imagine I will give two illustrations just imagine I go on saying Om Om Om these are three times I uttered a word called Om first time I uttered the word Om then I observed silence for a moment then again I uttered Om now you are able to hear it if you are sufficient in ear or with phone my first time uttering Om second time uttering have you paid attention in between these two utterances what was there there are utterances there is no utterance that non-utterance is called Mauna silence and that is the background throughout on that silence there is this sound coming in between the sounds there is sound and there is no sound and that state of non-sound is called Mauna and that is called Paramatman pure consciousness ok in between two thoughts remember a thought is not existent unless it is illumined by the Chidabasa how do you know you are thinking because you are conscious I am conscious this is a thought I am conscious this is the second thought in between these two I am putting it elaborately so that the idea becomes a little more clear I am conscious this is a thought first thought I am conscious that this is a second thought if you remove first thought and second thought then what remains I am conscious and on the background of that I am conscious any number of thoughts can come they rise like waves in the water and then they sink back now if we can understand the background what we call substratum Adhara then that is called pure consciousness consciousness with a particular idea is called thought consciousness without any idea is pure consciousness so this is the point that the fourth shloka wants to tell us so I gave you Om Om in between there is a silence that is called Chid similarly I have a first thought I am a second thought so that is one point remember I am conscious of the first thought I am conscious of the second thought I am conscious of the third thought and in between the first and second and third thoughts only one thing is there I am conscious and our goal is to completely identify with that without any thought that is called Yoga Yogaha Chitta Priti without any wave everything is water what is a wave? water plus some addition so our idea our goal is to identify not with the wave but with the water that is an important point so this is what is being illustrated here now we will read this one fourth shloka obeisance to him Sri Dakshinamurthy who is manifesting in the form of my own Guru whose consciousness is flowing out through the senses like the eyes etc even as a powerful light kept within a pot full of holes flowing out through the holes following whom the resplendent one this whole world is shining and thinks I know I know I know let us first analyse a simple meaning of that imagine there is a pot and inside the pot there is a very powerful light imagine the pot is completely covered and it is covered with some holes and how many holes? nine holes how many holes? nine holes what do I mean? Navadwara Puredhe Naivakurvan Nakarayan so imagine now the light is coming from each one of those holes and supposing children see it what do they say? there are nine lights are there and they are all coming from the pot they belong these lights belong to the pot so with this let us try to analyse there is a pot is the pot having light? that is the first point how do we know? because imagine a pot in darkness then we do not know there is a pot at all so if there is a light inside separate from the pot but within the pot and then it illuminates what do we see? we see the entire pot and also we see the pot with nine lights coming out and then we think the pot is a lighting up pot and the lighting up power of the pot belongs to the pot so three points we have to understand this whole world is like that pot our body our mind is like that pot if we understand what we call the body mind complex is a pot if we don't understand it as a pot we go to pot and then if we don't understand it in our old age we go on pottering this is an English expression old people you know going on moving here and there this is called pottering so beautiful illustration but the first point a pot by itself neither knows I am a pot other people can know without light it is a pot just like if it is in deep darkness we will not recognize it is a pot second point is there is a light but that light is inside the pot separate from the pot no relationship between the pot and the light that is the second point third point is because there are holes we do not see the light directly but we see the light coming out through the instrumentality of those holes and we mistake the pot is very much conscious and this is the charvakamata or modern scientist the consciousness is belonging to the body and it is the consciousness which makes the body move etc we have no dispute with them excepting these two points first of all body doesn't possess consciousness by body we mean both the bodies gross body as well as the subtle body second point is without that consciousness the body mind concept itself is not revealed so it is completely separate if it is separate it can be separable and if we do not separate it we remain bound forever in this samsara the whole spiritual practice is to separate this light inner consciousness and then go back again and say that body mind complex too is nothing but manifestation of the same svayam jyoti atma jyoti etc but that is a process that comes later on as I mentioned earlier in this introduction to this 4th shloka aham brahma asmi is to recognize that I am that pure consciousness separate from body and mind now you have to extend that and say then what about the world is there something other than brahman it is not possible therefore that nama rupa names and forms which is another name for this world is also made up of nothing but pure atma jyoti self knowledge consciousness all the figures we see just like we see in this whole world there are houses there are cars there are aeroplanes there are trees there are people men women children Indians non-Indians everything all of them are made up of what light the light can exist in the world is there even in a dead body but because of the absence of the medium it is not experienceable but it is everywhere electricity electricity is there bulb is fused bulb doesn't light up not because electricity is absent but the bulb cannot reveal the existence of the electricity so here a beautiful pot imagine a ghata a pot and chitra ghata it is having lot of holes that means it is a very holy pot holy pot nana many many are there ghata udara udara means the whole inside of the pot is completely empty and then what is there maha deepa why great light because this is the highest light here maha means not big not 5000 or 50,000 watts but the ultimate light because of which everything else is lighted up so nana chitra ghata udara stita there is a pot which is a maha deepa and that deepa that is atman here deepa means atman and that atman is shedding sending its light what is that light consciousness what is consciousness the ability to have knowledge is called consciousness what do we have to imagine through this example this light is ever present let there be a pot let there be no pot but the light is always there then what happens that light is coming in the form of consciousness this gives us the clue Venkaracharya is giving what is that pot our body mind complex the body has got many things how many things it has got buddhi is there mind is there five sense organs are there five sense organs are there five senses of knowledge five senses of this action are there through them through the medium of them that light jnanam bahis pandate it goes out and then what does it do it illumines every one of these sense organs illumine every one of the sense organs of the mind so this pure consciousness in the form of knowledge giving life goes out through the buddhi and then it illuminates every one of the sense organs of the mind and then it goes out through the buddhi and then it illuminates every one of the sense organs of the mind and then it illuminates every one of the sense organs of the forms and the colors but through the ears we get the sound of the bird and through the nose if there is any smell is a ripe mango smell is coming and then through the tongue we have tasted before it is a sweet mango and then through the touch it is ripe how do you know a fruit is ripe or not because you touch it you press it becomes a little bit soft and then you say it is ready for eating like that all this information gathered through the five sense organs remember with the light of the atman the mind gathers together and that is all its function then the mind presents it to the buddhi and the buddhi puts it to stamp yes this is a beautiful mango and that bird is trying to eat this mango this knowledge the buddhi certifies so what are we talking about the light of the consciousness goes out gathers the information through the sense organs presents it to the mind and the mind coalesces unifies all the five types of information and presents it to the buddhi and the buddhi how does it certify through the memory of the past experience and says this is a ripe mango this is such and such a bird i recognize it remember i do not cognize it i re-cognize it otherwise it has to work again so i recognize it you are right and this is a bird it trying to eat the fruit this is how a pure consciousness goes out through the buddhi through the mind through all the sense organs and then gathers the information comes back and it all does it within a twinkling of a second and confirms it and then action follows now we are talking about three things sat cognizes the existence of outside chit it cognizes that this is separate from the other things this is what separates from all other objects and then brings that information so sat satta and chit spurnam and then ananda aspect is there now what am i supposed to do it is a sweet fruit it gives happiness come on let us pluck it and then eat it anyway i'm making a little bit of fun if a fruit is eaten up by a bird is it eatable by human beings yes according to bhagavatam in the very first beginning itself shuka mukha ravida that is shuka means parrot if a parrot eats a mango fruit it is said it lends more sweetness to that mango but in bhagavatam he says this shukadeva from his mouth has come this beautiful fruit called bhagavatam because it has come from his mouth it has become big become what is called prasada through the shukadeva that's why all the more it is sweet do we accept it yes that is what we call prasada you offer it to say ram krishna hoping against hope that he will never touch it he must eat it through your spiritual faith and then you call it say ram krishna had eaten it and it has become maha prasada and then it will make me holy every child eats only mother's prasada and mother also eats the child's prasada because whatever is left out by the child is maha prasada to the mother what am i talking about so this then reaction follows this is a very good thing and so i must obtain it i must experience it this is the ananda aspect of it and the other aspect of the ananda is also very interesting what is it this is very bitter and it will not give me happiness so i must never touch it so that also is for the sake of ananda only this is how sat and chit and ananda is expressed now let me deal a little bit with the third one so i get the fruit and then i eat it suppose i am sleeping somebody puts me that fruit into my mouth will i know that it is a sweet fruit i must be completely conscious of what this is a mango this is a ripe mango this is a class number one my sweet mango and if i eat it i will get happiness because how do i know because in the past i had experience of this fruit and then that memory makes me eat it and the experience the present experience confirms that smriti memory and reinforces it and i feel very happy so with every experience we either are running towards what gives us happiness and running away from what we think is going to give us unhappiness that factor is being so beautifully illustrated by shankaracharya why mahadeepa because this is the ultimate light jyothira jyothi and then that manifests in the form of gnanam sphurana yasyatu means this paramatma's chaitanya in the form of gnanam chakshuradi karanadwara chakshuhu means i adhi means etc what does the etc mean this shabda sparsha rooparasa gandha in the form of obtaining these five through the eyes through the ears through the nose through the tongue and through the touching sense organ called this chaitanya this light of knowledge goes outside gathers the knowledge comes inside then when it comes inside this is such a beautiful meaningful shloka first the light going out brings the light inside then only after getting only so here is a tree for example here is a table i get the knowledge followed by this knowledge then what i say i know this is a table that i know cannot be confirmed until the light of the knowledge chaitanya goes out and brings the information and collates it with the past memories and confirms it yes this is a table that is called recognition until it recognizes it is if it is first time it is called cognition then we have to store open a separate file for it this is called a table i never seen it before this is the first time i am saying once the file is there second time it becomes what recognition it becomes then only i know this is a table i know this is so and so etc etc then only comes then only comes i know it now what is the process only when when the light of the pure consciousness goes out through the all the sense organs gathers the information called knowledge later on and brings it and collates by the through the mind and presents it to the buddhi and then only it says jnanami i know this is a table i know this is a tree i know this is devadatta every time we say i know this same process is repeated again even if i see it a billion times the next time it is a new experience but this new experience is not really new experience but it has to come and then collate it and then say i already know about this thing so i am only called recognizing and then i react accordingly first there must be that original jyothi and then only all this mind becomes endowed and then the sense organs become endowed then the objects become enlightened and then only samastam jagat bhaati this whole universe shines i know this is a universe i know this is not me i know this is the nature of this universe all this knowledge follows only because there is pure chaitanya how do we know switch off the light projector is running light is not there there will be no reflection on the screen that is how if this body mind is not there chaitanya can never be absent the light of the atman can never be absent but it requires to recognize remember the cog to cognize oneself you don't need the mind but to cognize the world we need the instrumentality of the mind then what is the essence of this fourth shloka says i get this knowledge what knowledge i am the atman i entered into this body and mind i am of the nature of chit and i cognize this whole world by my light only this world exists if i do not cognize this world doesn't exist the body doesn't exist the mind also doesn't exist how do we know because when we are in deep sleep body mind is there for others to cognize but it is not there for me to cognize that proves conclusively unless i become conscious both in the waking as well as in the dream states cognition of the body mind is not possible and it is only through the cognition of the body mind i cognize the entire world remember earlier i gave a definition whenever we say object it means mind it means body it means what follows through these two which is called world mind plus body plus world and i means pure chit not abhasa pure chit brahman these two combined together then only the world comes into existence so this knowledge that i am pure consciousness if i do not cognize there is no world existence of the world if i do not cognize the world doesn't exist the body doesn't exist the mind doesn't exist therefore without me nothing exists is the first point what is the next point it is i through my cognition create the world and also maintain the world also destroy the world i hope i am able to convey to you that so long as i become conscious the world comes its existence is manifested so long as i cognize the world remains as existed and the moment i withdraw my consciousness then laya will happen so srishti sthiti and laya all these three facts can happen only with the help of i am without that i am it is not possible but this wonderful knowledge everything depends upon me cannot come to me because i mean i was an ignorant person but my guru came god brought his grace shone his grace his light upon me in the form of my own guru and with the help of my guru i was able to cognize this whole world this is the second point now the third point is most important point what is the first point that without the light of the atman there is no world there is no body there is no mind what is the second point i cognize that i am pure consciousness and because of my consciousness the whole world is created by me whole world is maintained by me and when i withdraw the whole world disappears into home this is the second point what is the third point the world came from out of me and the world again enters into me that is the third point what is the fourth point we have to understand the whole world is nothing but pure consciousness because me the pure consciousness can only project pure consciousness so something which is conscious cannot project which is non-conscious it is impossible for it these four points if we keep in mind then we understand the beauty of this one this is what i have been telling in the beginning not only i am brahman not only jivatma is brahman not only brahman is brahman but the entire world is nothing but pure a projection of the pure consciousness or in the illustration the all the cinema that we see is nothing but projection of the light without which the projector will be totally useless if we can understand then what is the knowledge we get aham brahmasmi will be followed by sarvam kalvidam brahma i hope this most marvelous things they are able to understand through these four the next two shlokas also more or less elaborate the same point which we will discuss in our next class may the ramakrishna holy mother and swami vekananda bless us all with bhakti today happens to be the holy janma tithi of revered swami adhvataram ji maharaj i sent through the whatsapp application let us all pranams to him let us pray may he plead on our behalf to sriram krishna to bestow his grace so that we know i am also belonging to you the whole world also belongs to him only sriram krishna