Narada Bhakti Sutras Lecture 08 Su.1-5 on 27-December-2018
Full Transcript (Not Corrected)
Opening Invocation
ॐ जननीं सारदां देवीं रामकृष्णं जगदगुरुम पादपद्मे तयो: श्रित्वा प्रणमामि मुहुर्मुहु :
Om Jananim Saradam devim Ramakrishnam jagadgurum Padapadme tayoh shritva pranamami muhurmuhuh
First Sutra: The Foundation of Bhakti
Athato Bhaktim Yaakhyasya Maha - This is how he starts. Now that a person has the requisite qualities for entering into Bhakti Yoga, we shall try to expound what is Bhakti Yoga. So, automatically it means it is a prayer to God for successful completion and it also means that the person is really earnest and ready.
Second Sutra: The Definition of Supreme Bhakti
Sa means that Bhakti.
We are not talking about beginner's Bhakti. Definition is always the goal. What is the goal? This is the most important point.
If we have to reach the goal, first we have to know about the goal. Clearly, without any least bit of doubt or vagueness. So, he is defining it.
The Nature of Supreme Bhakti
Sa, Sa Bhakti. Not ordinary Bhakti. Because a person bowing down to God also is having Bhakti.
But the highest Bhakti. What is its nature? Asmin, in God, who is right here. That means a real devotee sees God right here.
Right here means what? Not in front, not by the side, but as one's own, not even in the heart. Because when we use these cases like in, of, etc. It is water in a vessel.
Vessel is separate, water is separate. But human language, when they say that he is in the cave of the intellect. Even though they are using the word cases, because language always works only through seven cases.
You know that? How many cases? Seven cases. Nominative case, objective case, instrumental case, dative case, etc. Prathama Bhakti we call it.
Understanding Language and Duality
There is no other way. If you want to talk about it, there must be, the words must be in some case. So, Ramaha, Ravanam, Hanti.
Rama kills Ravana. Ravana, Ramena, Hataha. Ravana was killed by Rama.
So, by, instrumental case. How? Banena, Chapena, Sharena, through the arrow, discharge of an arrow. So, these cases always indicate duality.
Somebody doing something to somebody with some instrument. But that is not going to help us here. Means the God who is here.
The Universality of God
If for me the God is here, for somebody else God is elsewhere. In Australia for somebody he is there. That means a God who is everywhere.
Then only everybody, any person can access God. And wherever the person is. Why do we need to say that? Because the person is just stepping, putting his foot in the path.
That means he has not realised himself. That means I am the devotee, you are the deity, we are two separate objects. And to eliminate from the very beginning that doubt, that who you are thinking is separate from you, is none other than you.
So, Asmin. So, the God who is right within you. Each soul is potentially divine.
Potentially divine means not that he is inside. We are that God. Ultimately we tell, Vedanta we tell, Now we are thinking the tenth is somebody else and he is missing.
That means we are missing whom? Ourselves. Because if we are the tenth, each one of us is the tenth. We are missing.
The Nature of Supreme Love (Parama Prema)
So, Asmin. So, Parama Prema Rupa. Parama means supreme.
Supreme means 100%. Not 99%, but 100%. Prema Rupa.
Prema. Prema means the highest devotion that is possible. Later on Narada distinguishes.
It is not Kama, but it is Prema. Why? It is the devotion is not of the nature of any Kama, desire. It doesn't desire anything.
The Distinction Between Desire and Love
That is the beauty of this definition. So, if God comes, do you want me? No, I don't care for you. I don't care for you.
But then you are showing devotion. Yes, I am showing devotion. Not to anybody, to myself.
Since I am unable to think of myself as the supreme, I am imagining, like you know, worshipping an image. Divine Mother. Why are we worshipping the image? Because we want to worship ourselves.
The Practice of Prana Pratishta
Very interesting, you know. Before doing puja to any image, this prana had to be transferred. There is something called in puja, Jivanya Saha, transference of prana pratishta will take place.
But where from the prana is coming? My prana. Here, what does my prana mean? Even after doing prana pratishta, I am still alive. What does it mean? Only my consciousness is transferred to the consciousness in front.
A photo, a picture, an icon, an image, whatever it is. That's why Swami Vivekananda in his Bhakti Yoga distinguishes two. Pratima and Prateeka.
Pratima means an image. Image is like visible form. Prateeka means a symbol.
For example, Christians worship a cross, and Hindus worship Om. Om is a symbol. So, it is for facilitating.
The Reality Behind Worship
We are saying, I am worshipping God. Actually, I am worshipping myself based upon scriptural teachings that you are God. But because I do not know that I am God, intellectually I know, but experientially I don't know, so I have to create a kind of being for whom we have given the name of God.
Here, look at the beauty. There is no mention of Ishwara here. Sa to Asmin, Parama, Prema, Rupa.
So, when love becomes intense, it doesn't need an objective, because Prema itself becomes the objective. If we go a little bit deep, dig a little bit deep, it is a very, very meaningful word. When any one of us is looking at any other person, are you looking at the person, or are you looking at your idea of that person? Our idea.
The Nature of Perception
So, the external form is only a kind of thing to put our ideas and say, I hope you are understanding what I am trying to tell you. When you look, for example, at your boss, you have an idea, he is a good person, 50% good person, 70% good person, 70% bad person, like that you have an idea. Then why do you judge this person as good or bad? Certain qualities, he is easily irritable, he is always smiling.
So, all these impressions together coalesce into two categories, desirable and undesirable. I hope you are following. It's a very important point you have to note down.
Whenever we are looking at any object, sofa also, food also, dog also, any object, the external form and name are only a peg for us to hang our impressions of that particular object. So, the God that we are imagining is only our idea, but if we get that supreme love, two differences are there here. Kama means he is separate from me, I want something from you.
Prema means there is no other object. What is the difference between these two? I hope you are able to understand it. If it is Kama, that means you don't have it.
Whatever you don't have, but it is somewhere else, he is different from you. But if it is Prema, I don't want anything because I am Purnaha by myself. So, about God, that is what we say, God is everywhere.
The Analogy of Clay and Pot
One expression we give, God created this world. If God creates this world, the pot has come from the clay. See, clay is the Ishwara in this example.
The pot is the Jagat, the world. What should be the nature of the pot if it is coming from the clay? Is there anything other than clay in the pot? Show me, how much does it weigh? How much does a pot weigh? Exactly the amount of clay it contains, isn't it? Nothing, clay, there is nothing called plus excepting a verbal name. This is a pot and this is a plate, made out of clay.
But both are, what is the other? Clay. So, in this example, clay is Ishwara, pot, etc., is the Jagat, the world. Now, what is the important point here? Many important points.
Three Important Points
The pot cannot be other than the clay. There is nothing, that is the first point. Second point, there is nothing other than clay in the pot excepting Nama and Rupa.
Nama and Rupa is not a physical thing, it is a mental idea, that's all. That is the second point. That means, third point, the nature of the pot, the nature of the clay is exactly the same.
That is the third point. But what is our problem? When we look at the pot, our attention is hidden from the clay. Our attention is paid only to the pot, not to the clay.
So, if we can pay our attention to the clay, then what happens, the pot is whole, the pot is usable, the pot is broken, those ideas will not affect us. A better example is gold. Some ornament is there.
The Gold Ornament Analogy
The ornament has become old or it has become dented. Dented does not mean the gold has become less. It has changed only its shape.
The moment you melt that gold, it will be exactly the same amount when it was made into that particular ornament. It won't be more, it won't be less. What is the point we are making here? If we are aware of the gold, whatever happens to the ornament, it doesn't affect us, it doesn't give us happiness, it also doesn't give us any unhappiness.
Are you following? That is the effect we want. This body is a creation. This body is like a pot.
Where from it could come? Only from God. You know five elements. Beautiful analysis.
You remember Sandhya, the earth has come from water, water has come from fire, fire has come from vayu, vayu has come from... akasha has come from... Atma. Because there is no chance. It must come from God, because there is no other object other than God.
The Implication for Creation
You understand now? So if God is creating, that means he is not producing something separate. Now why do we need to discuss this point? Our normal experience is a mother gives birth to a child. A mother is different, a child is different.
But if it is God, there cannot be any difference. It is not like that. The gold becoming an ornament, the clay becoming a pot, etc., the wood becoming furniture.
There is no change in the woodness. Where is the change? Only shape. And shape and form are not physical things.
They are purely ideas about it. There is no such thing. It weighs the same, it smells the same, it tastes the same, it touches also the same.
Everything is exactly like the mother material. Are you with me? Now what does asmin mean? We are talking about all these points because of which point? Asmin. Asmin means in God.
The Impossibility of Complete Love to Another
Highest supreme devotion towards God. Who is that God? If He is separate from us, we cannot give 100% devotion. You know why? Because I am there, you are there.
So I cannot give 100% love to you because I have to give some percentage of attention even to me. If I don't pay attention to me, I won't be able to pay attention to you. I have to keep my health okay.
That means only when I love myself, I have this. So everything that I do, it divides us. If there are two.
That means paramaprema is not possible. Only a little bit of prema is possible. And that too, for whose sake? This is the Preah Dharani Kopan Shastra, the principle.
The Principle of Self-Love
If I am loving somebody, for whose sake? For my sake. That is the natural thing. If anybody says, I don't care for myself, actually he is caring only for himself.
I can die for your sake because he wants to die. He wants to blame the other fellow that I am dying for you and you are not even looking at me. Actually this fellow's life is a very unhappy life.
So he wants to drag somebody else, blame somebody else. That's why he says, I am dying for you. Whereas when Shri Ramakrishna is hymned as, pranat pranat jagat tata, he has given up his life for whose sake? For whose sake? Not for your sake, for his sake.
Because who are you? A mother loves her child, because of what? Only herself. That is what Preah Dharani, Agni Velka Maitreyi, no wife loves. So you say that everybody is selfish? Yes.
So is there not any unselfish love? No, impossible. It's an unselfish love, impossible. What do you call unselfish love? That I identify myself with you.
This is the truth. So what are we discussing? Parama prema is possible only towards whom? Myself. That prema also is my own self.
The Unity of Body and Mind
Now this is another idea that you have to be. Now we have got, this is my body, this is my mind. In reality, that kind of division is irrational.
Body is mind, mind is body. Only difference is manifestation. That's why we call it physical body and mental body.
Tell me, what is your mental body? Your idea, our idea about ourselves is what is called our mind, isn't it? It's always running round and round about this only. So what am I trying to tell you? First of all, prema is none other than our own nature. First point.
Kama Versus Prema
Now, the word we discussed. Kama means desire. Desire means for something else which I don't have.
If I don't have something and I feel that I am not perfect, I am not purna, I am not full, there is a problem. Desire means what? I am defective. I am defective.
If I am not defective, I will not want anything. When I am completely full, no hunger is there, I don't want food. When do I need food? When the level of this food goes down, means energy goes down, I desire food, isn't it? This is the general psychology.
What I am trying to tell you, that Ishwara whom we are defining is only human language. Really that Ishwara is none other than myself. Next point is, can we really love anybody else? It's impossible.
The Example of Holy Mother
Love is only for one's own self. If you find somebody loving somebody else, first of all it is with the knowledge that that object is me, extension of me. Usually a mother loves the child.
Second point, if holy mother is loving everybody, that is also an extension of our own self. But in her case, there is a vast difference. An ordinary woman who is ignorant, she thinks I am the body-mind, her child is also body-mind.
Whereas holy mother knows I am the Paramatma. So, in Paramatma, infinite, ananta, there cannot be any bhaga. Therefore, she thinks she knows that we are none other than herself only.
That is why she is called holy mother. Otherwise she is not holy. So, sattva means paramaprema rupa.
Summary of Supreme Love
What is the brief summary of what we discussed? What is paramaprema? Supreme love. We are not talking about ordinary women. Supreme love is that it must be towards God who is everywhere.
And who is everywhere must be only one. And if he is one, whatever expressions called world comes from him must be only him. Therefore, if anybody says I love God, but I hate you, there is something seriously wrong with that person.
He neither loves God, of course he doesn't love something else also. Because they do not understand what is the meaning of that supreme love. Love means non-different.
Another meaning of love, prema is non-different. I am different, you are different. It is impossible to know.
I can only love myself. That is what Yajnavalkya is trying to tell. If I am loving anything, it's for my own sake.
What does that mean? You can understand it in a worldly way, in a selfish way. For my own body, mind, happiness. But Yajnavalkya is not talking about body, mind.
He is talking about that there is only one self. When there is only one self, where is the question of one loving the other? But that means what? Loving is the very nature, Swaroopa, of every object. Not only God, not only Bhakta.
Only thing is, worldly people cannot understand it. Devotees are supposed to understand it. So anything that deflects us from expressing that pure love, that is an enemy.
Jealousy and Love
That is why jealousy, competition, and not honouring the other person, all these show that we are damning our own love. If we want reality, anybody is serious about it. Immediately that person has to remove that idea.
Jealousy comes on towards whom? Towards whom? Towards the person whom we think is totally different from us. Then comparison comes. I am small, that person is big.
So that person has something. Jealousy always comes. A billionaire will not be jealous of a millionaire.
Only a millionaire will be jealous of a billionaire. Always something which we don't have, the other person has. And whatever that person has is not something smaller than what I have, but much bigger than what the other person has.
So that is... Jealousy comes, and then heartburn comes, and all those things. That is why jealousy always produces acid. In other words, it is called stress.
But truly speaking, nobody can love anybody, because there is no choice. That is the understanding we must have. If there is somebody else, should I love that person, should I hate that person? So similarly, if one person hates the other person, whom is he really hating? Jealousy.
Yes, because if I want to hate, if my hatred is 10%, who is producing that 10%? Me. If I hate somebody 100%, then wherefrom that hatred comes? And when that hatred takes possession of me, then the first thing whom I damage? Myself. So much of changes take place.
The Complete Definition
So here is a beautiful definition. Paramaprema. And we are that Paramaprema.
And that is possible only when we are the Divine Self. That is possible only when there is only one object. So what does this Sutra really mean? You are now thinking you are different, God is different.
When you realise that knowledge comes about yourself. Knowledge of God means knowledge of myself. Knowledge of myself means knowledge of God.
And we are all the time loving only our own selves and nothing else. But so long as it is fragmented, it cannot be called love, it can be only called Kama. Therefore, convert Kama into Prema.
And then the question comes, what do I get from it? The answer should be, it is not given there. You know what the answer should be? What is it you don't get? You answer me, what is it you don't get? That means you get everything, you get infinity. That is expressed in human words.
The Results of Supreme Love: Amritarupa
The very first thing, Amritarupa. Amrita means nectar, one meaning. That is not the real meaning.
Here, Amrita means you go beyond death. Mrita means death, Mrityu. Amrita means mortality.
Amrita means immortality. And there is only one thing in this world. So another meaning of Amrita is changelessness.
Because birth, growth, old age, disease, death, these are called changes. These are all changes. And these changes are, if there is birth, there will be death.
And if there is death, there will be, you know why? Because the nature of change is, anything that is changing should change. So Mrityu is a change. Therefore it cannot be permanent.
It also has to change. That is why, जातस्यहि ध्रुवो मृत्यः ध्रुवम् जन्म मृतस्यजा But we can only witness. We also witness.
The Example of Making Chapati
In ordinary terms, we also witness. When we are making chapati with a dough, how many times the chapati is dying and reborn? Can you understand that? What I am talking about? You take the dough, you are doing, then you do like that. So when you are doing like that, it is one shape.
And when you are again doing it, it is another shape. Finally some shape will come. That you will put on the Tawa.
And this is, how many times it is changing. And will that chapati remain changeless? Because as soon as chapati is made, it is changed into whom? Ourselves. So whatever is changing, it will change.
The Changeless Witness
So if Mrityu is a change, from birth to death, then Mrityu also must change. So what can it change into? If darkness changes, it must change into light. Light changes, it must change into darkness.
In this world, we will not find anything that is not changing. But as soon as we understand that concept, another concept, how do you know it is changing? There must be a changeless witness. Only a changeless witness can really witness what is changing and find out what is that changeless witness.
Now magic happens. As soon as we see, that we find out who is the changeless witness, then the changing witnessed thing and the changeless witness, both become united. In our case, who is changing? Jeevatma.
Who is not changing? Paramatma. The moment we come to know Paramatma, that means we will not consider ourselves as Jeevatma. What happened now? Jeevatma has become one with Paramatma.
How many things are remaining now? Only one. That means, in technical terms, the changeful thing is discarded in order to focus attention on the witness of the changing object. When we identify ourselves with that, instantaneously, the changeful nature also will totally disappear.
The Mirror Analogy
Disappear. Why does it disappear? I am talking logic. Why does it disappear? Because, first I will give an example.
So, imagine there is a mirror, life-size mirror. I am just standing here and then the mirror also is standing. It is a reflection.
It won't change. But you can move the mirror. There are two ways of change.
I can move or I can be steady and the mirror can... you can take it round and round. Then it will show different pictures of my own body, whatever is reflecting. Then you break the mirror.
What happens? That breaking of the mirror is the real cause because the reflection is none other than... There is no second object called reflection. Reflection doesn't have any objective nature. You can't do anything.
Otherwise, you can buy one ornament, put 100 mirrors in front of it. How many mirrors? How many ornaments you have now? Any number. It depends upon any number of mirrors you have.
But there is only... How many ornaments? So, you can't wear. You can't say, I donate this ornament to you, this ornament to you. You cannot do that.
Nobody can wear it. So, what is the analogy? Jeevatma, Paramatma, is standing. I, the Paramatma, is standing in front of the mirror called maya and that maya appears to be changing all the time and so it reflects the Paramatma in various ways.
Another way this is illustrated is the moon is there and at beautiful full moon there is a lake. It is weeped by waves. How many moons you can see? All changing at the same time.
So long as there is a breeze, there will be a change. So, this is the analogy. Sattva means Paramaprema.
In other simple words, that you are of the nature of Purnaprema and Purnaprema is the nature of Paramatma. That means you are the Paramatma. But for us, we are beginners.
That is the goal. So, how to attain to that goal? Practise perfectly. So, what do I get? Amruta Rupa.
Amruta means I am Paramatma. No amount of drinking will give you that change from changeful into changeless. Only if you are changeless and if there is some ignorance about that changelessness, you remove that ignorance and then you discover what you really are.
You don't get anything new. That is called Amruta Rupa. There is no Mrita.
Here Mrita, I identified with what? Change. There is no changing. Now we are experiencing change.
That is why our goal should be Amruta Rupa. Not only that.
Fourth Sutra: The Perfect Devotee
In the fourth, Yath Ladhva Puman.
Here Puman means what? The Bhakta. Here Puman doesn't mean any man. Only a qualified devotee.
When he is ready and he undertakes the journey called Bhakti Yoga and he obtains, when he obtains this supreme love, then he doesn't remain as a sadhaka. He becomes Paramatma. Jiva of Jivatma becomes Paramatma.
When he attains to this love, what does he become? Siddha means what? Perfect. Perfect means Purnam. I am Purnah.
So all the questions of Purnam, he doesn't need to recite Purnam. Purnamadha, Purnamidham, Purnat, Purnamadhachyate. Who has to recite? We have to recite.
For him, this coming out and again rejoining doesn't make any sense. He becomes Siddhaha. Then, Amruto, already it is said, he becomes immortal.
The Nature of Immortality
Immortal because, immortal means changeless. Birth, death, etc. changes.
So there is no birth. For the infinite, there is no birth. And what is it that we call birth? It is not real birth.
Of course, I am talking according to Advaita Vedanta. According to Ramanuja's Vedanta, this world is real, God is real, creation is real, Jiva is real, and this achit, Jagat is real, and Paramatma, Ishwara, is also real. Everything is real.
From the Advaita point of view, this is seemingly real. When a person gets this knowledge, then that seeming disappears. He knows I am the reality.
Aham Satyam. Brahma means what? Satyam. Aham Satyam.
That's why, Aham, Sat, Aham, Chit, Aham, Ananda. They go together. Those words, you cannot separate those words.
That is the important thing. So, Amruto Bhavati. Then, Tripto Bhavati.
The State of Desirelessness
Tripta means what? Desireless. So long as there is a desire, he is not a Tripta. He is desireless because, for one reason, there is nothing for him to desire.
That is why he becomes desireless, you understand? He becomes desireless because desire always comes when there is an object and I don't have it, I want it. When a person becomes infinite, what does infinite possibly desire? If there is another infinite, or even something besides infinite, if there is any finite thing, then that infinite can say, no, no, I am not full. If I get you, then I will be full.
So, in that case, the first infinite will be infinite or finite? Finite. So, these are the yath lagdhva, obtaining which? Obtaining what? Parama? Prema. Prema rupa.
Now, what is that Prema here in this case? Knowledge. What is the knowledge? I am the infinite. You see, bhakti is actually knowledge.
The Relationship Between Love and Knowledge
Can you understand that? You love to the extent your knowledge goes. So, supposing a person is separated from his parents, maybe they are neighbours. It so happened, this Moses story, you know, they say, Moses was like your Karna, he was put in a dunya, and then he floated away, and one princess saw, and brought along with another prince, Pharaoh, Pharaoh's son, and they became, but they could see the difference.
Moses was black, Pharaoh's son was fair. They could distinguish, but they became like cousin brothers. Then there was a quarrel, and it's a big story, your Ten Commandments, and all those things were there.
The Story of Moses
Now, our point is that this Moses, he realised later on who he was, and he decided to rescue Jews who were being enslaved by the Pharaoh, and a big trouble is there. It is beautiful. If you read YouTube, you will get it.
It's beautiful, isn't it? So, what is my point? We don't have love. If we do not have love, it means we do not have any knowledge. So, this child is separated from parents.
The parents are employed, so-called, as servants. The adopted parents do not want the child to know that these are your... So, the child grows up, treating them as what? Servants. The parents are working.
They have given this child in adaptation to some family, but the mother decides, I cannot live away from you, so I will work as a male servant, and she was nursing, and she was looking, everything. Imagine both father and mother. One is a gardener, and one is another nursemaid, and this child grows up.
What would be his love towards these real parents? Because he doesn't know the real parents. So, what would be his love? The real love, for his real love, goes only to his adopted parents. But now, he has grown up.
He has grown into a man. One day, he becomes very angry with the gardener, and with the mother, and then about to kill. Then, some wise person comes, don't do it.
Actually, you are the child of... They are your real parents. This is the story we have. Same thing in our lives also happens.
Consider our parents as... Yes, so... That was a funny incident, I will tell you also. So, this child, the moment he comes to know this is my real parent. Previously, what was the relationship? First of all, I am the master, you are the servant.
And then, now, what would be the relationship? The moment he comes to know, his whole idea, anger, hatred, looking down, in one stroke, they will disappear. They cannot but disappear. Now, you understand? When love comes, what is that love now? Knowledge.
That is why Swami Vivekananda, at the end of the Bhakti Yoga lectures, he says, Parabhakti and Parajnana are one and the same. Where there is Jnana, there is love. Where there is love, there is Jnana.
It cannot be otherwise. That's what he is telling.
Holy Mother's Story
In these three, what is the story? Holy Mother's.
Holy Mother's story, what happened, many devotees used to go to Holy Mother. And sometimes, most of them are householders, sometimes, you know, they bring their children also. So, one such lady devotee brought her son.
Many times, the lady devotee came to Holy Mother. The moment this child sees Holy Mother, he rushes and sits on the lap. She will also hug him, kiss him, and caress him.
And then always he knows goodies are coming. He is mostly into love, otherwise we don't understand any love. So, he comes and then... So, one day, Holy Mother gave him something to eat.
And the boy was eating, just gobbling up. So, the real mother, she complained, Ma, look at this. This fellow, when I am at home, it is a terrible task for me to feed him.
Here he is eating like a horse. The real mother is complaining. And Holy Mother said, No, no, don't you cast evil eyes upon my son.
So, Paravakti and Parajnana are one and the same. What is that knowledge? How can we have Paravakti? When we know that this is my Divine Lord, this is my Divine Mother, and then when you look at the world, at anything, from the viewpoint of the Divine Mother, the whole world is nothing but Divine Mother only. Therefore, there cannot be any Grisha, etc., etc.
It cannot be there. Impossible. So, one more important point to be known is where there is one emotion, there cannot be other emotions.
The Nature of Emotions
The mind can entertain only one particular emotion at any given point of view. You understand? Only one particular emotion. So, if there is anger, there cannot be anything.
So, if there is anger, certain emotions are considered as negative. Say, for example, jealousy and intolerance, or getting angry, these are different types of emotions. So, when there is anger, will there be jealousy? When there is jealousy, will there be anger? Ambition will be there.
Anger will not be. Intolerance will be there. But jealousy will be showing as anger.
No. This is the funniest thing
Closing Prayer
ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्
पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु
Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum
pādapadmetayosritvā pranamāmi-muhurumuhu