Taittiriya Upanishad Lecture 44 on 19 March 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYO SRIDHVA PRANAMAMIMUHURUMUHUHUH OM SHANNOMITRASHYAM VARUNAH SHANNO BHAVATVARIYAMAH SHANNAYINDRO BRIHASPATHE SHANNO VISHNURU RUKRAMAHA NAMO BRAHMANE NAMASTE VAYO TVAMEVA PRATYAKSHAM BRAHMASE TVAMEVA PRATYAKSHAM BRAHMA VADISHYAMI RITAM VADISHYAMI SATYAM VADISHYAMI TANMAM AVATO TAD VAKTARAM AVATO AVATO MAM AVATO VAKTARAM OM SHANTI SHANTI SHANTI HARI OM OM May Mitra be blissful to us. May Varuna be blissful to us. May Ariyamma be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu of long strides be blissful to us. Salutations to Brahman. Salutations to you, O Vayu. You indeed are the visible Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May Brahman protect me. May Brahman protect the teacher. May Brahman protect me. May Brahman protect the teacher. Om. Peace. Peace. Peace be unto all. We were studying the 11th Anuvaka section of the very first chapter of the Taittiriya Upanishad called Sishya Anushasanam. A Guru, a teacher, Acharya is instructing his pupils who are about to return to home. And some of them we have seen like Satyam Vadaha, Dharmam Chara. What is Satyam? What is given to us in the Vedas? That alone is Satyam. Satyam Vadaha can be interpreted also. Satyam means speak the truth. What is the truth? So in our day-to-day life, whatever we know without hiding, without trying to give another meaning diplomatically, but to speak what we know to be right, to be beneficial above all and that which does good to anybody and everybody, that is called truth. But this is only Vyavaharika Satyam. But there is a meaning of the word Satyam in the definition of Brahman. Satyam Jnanam Anantam Brahma. In fact while defining Brahman, the scripture uses three different types of definitions, words. But there is also a different, still more wonderful truth in the fourth one. So there are four definitions of Brahman. We know Sat, Chit, Ananda. That is one definition of Brahman. This is called Swaroopalakshana. Another one we know from this Taittiriya which we are going to study very soon in the second chapter. Satyam, Jnanam, Anantam, Brahma. Then there is a third one. That also is very important. What is that third one? Priyam or Asti, Bhati, Priyam. Very rarely used but used also. Asti is equivalent to Sat. Bhati is equivalent to Chit. And Priyam is equivalent to Anantam. So Acharyaya Priyam Dhanam Ahrutya Prajatantam Ma Yavat Setsihi. This is also we see so many times. So here Acharyaya Priyam Dhanam. Here Priyam means what? The Guru should be pleased. That is the important idea. He should be happy. We should try to make him happy. So we have seen three. What is the fourth one? Rarely used but still we know. And there is a beautiful song also. What is that? Try to guess it. Satyam, Shivam, Sundaram. In Bengali language this word is used very frequently. Sundar, anything. Whatever we are seeing something, we are hearing something very joyful, we are smelling something joyful, we are tasting something joyful. Ki Sundar Vahichy. That is what they call it in Bengali language. Here what is this Sundaram? Anantam. Because Anantam alone is what we are seeking. That alone is Sat. That alone is Chit. So Satyam. And then what is Shivam? As you know Shiva is the representative of knowledge. Ram Krishna strangely used to talk about his devotees and used to divide the devotees into two categories. One is called those who are born of the Amsha of Shiva and those who are born of the Amsha of Vishnu. What is the difference? Vishnu Amsha usually promotes Bhakti. Shiva Amsha usually promotes Gnanamarga or Gnanam. These are synonymous words. Four definitions we have seen. Satyam means here you first learn what is the truth but that kind of truth speaking which takes us to the real truth. Satyam, Gnanam, Anantam. That is what is called. Speak in such a way it will be a sadhana, a spiritual practice going. Then Dharmamchara. We also discussed this. What is Dharma? Whatever we know. That is the scriptures teach us only what gradually leads us to truth. That is called Dharma. Dharma means practice all the Vidhi, Nishayadha etc. that have been imposed in the scriptures. And not only that. These practicing of these Dharmas, Varna Dharma, Ashrama Dharma etc. they take us to Dharma. What do I mean? Practice of Dharma takes us to Dharma. What I mean is practice of all these duties, do this, don't do this, all these karmas, they will take us to our real Dharma. As I said, sweetness is the Dharma of sugar. So burning, that is the very nature of Agni. Revealing objects is the nature of light. So like that what is my nature? Kastvam, Koham, Kutavayataha, Tatvam, Chintaya, Tat Iha, Brataha. So who are you? Where from have you come? We also have to ask where are you going? From wherever we have come, that is where we have to go. Coming or straying away from our real nature is called involution. And again going back to that is called evolution. So this is Dharmamchara, means live such a life gradually, one will graduate from Brahmachari Ashrama to Grihastha Ashrama to Vanaprastha Ashrama to Sanyasa Ashrama which indicates Moksha. That is the Paramapurushartha. So Dharma is what makes one as one's own self. That means know who you are. That is Sathyamvada, speak the truth. That is instead of saying I am Brahman, which may be too much for some people, so speak I am a child of Holy Mother, I am a child of Sri Ramakrishna. That is called telling the truth. And that is the truth about other people also. And therefore we have to say, okay, so when you are looking at other people, acting, interacting, talking or doing anything, transactional analysis, you must remember everybody is also a child of God. So what is our goal? That should be slowly put into practice every day. But here, Shankaracharya says beautifully, what is Dharma, Shrauta, Smartha, Karmaani, Sarvaani, Api, Dharmashabdhena, Dishyante. Exactly what we discussed, the following, putting into practice the teachings of the scriptures, whose only purpose is to take us out of this world of Maya and reveal to us what we are really speaking, these are the things. But in order to get constant, continuous inspiration, Swadhyayan Maa Pramadaha, let us not deviate from Swadhyaya, because it is like a reminder. You know we have got a list of tasks to do every day. There are so many applications which will give us. Tomorrow I have this meeting and I have to finish this report and I have to buy these things and bring home. A list is there. So what do the scriptures tell us? It works like a list and reminds us every day, you are travelling, so you have reached here from here. What do I mean? If somebody is not initiated or accepted a teacher, a guide, he has to accept a teacher, because it is as if we are mountain climbing, Everest climbing, and then whatever the guide tells us, mountaineer guide or it may be computer guru also, so we will have to slowly, slowly follow his teachings and he will also correct us every time. All these are included in this Swadhyayan Maa Pramadaha. So just like doctor prescribes, if you are suffering from this disease, you take this medicine and he will prescribe, eat this, don't eat that, dietary restrictions, and do this, do exercise, and don't do certain things until you are completely restored, even after one is healthy also, there are restrictions are there, limitations are there. So like that, the scripture goes on guiding us from the beginning to the very end, that is very important, that is why every day there are reminders, that is also application is there. You read reminders, how many times? If a person is forgetful, he should remind himself too much. If his memory is very good, then now and then there is a progress report, how much we are progressing really, that also has to be done. So all these things are included in this Swadhyaya and then study Swadhyaya, am I really progressing, is there perceptible, visible change in my behaviour, etc. So Acharya, then the next one, Acharyaaya Priyam Dhanam Ahrutya, that much is there. So we also discussed this one, having written, if the parents are quite well to do, then actually parents used to go to bring their child home, not that he is expected to walk, of course he is a young man, he can also walk, but very often the parents go there, take this opportunity to pay their respects, to show their gratefulness and if they are well to do, they will give whatever they can afford to do abundantly, they will give, so then that is called Priyam Dhanam Ahrutya. Of course the teacher has to maintain the Gurukulam, so if somebody shows that appreciation and then tries to reimburse whatever extent they are capable, even a small cup of everlasting curds, like in story of Dada Madasudana, and this is called Guru Dakshina, or if one is not capable, in the very end start earning money and then after some time, when you feel that yes, now I can spare some money for the Gurukula, for the maintenance, and that is what one is supposed to do. So whatever it be, one has to be grateful to one's Guru. If one is asked to be so grateful for even secular education, how much one should be able to do? We see in the Brihadaranyaka Upanishad, Janaka Maharaja was instructed and he was a well qualified student. How do we know? Because Yajnavalkya himself instructs him. And then see, the S.A. Ramakrishna says, Yajnavalkya was a first class physician. S.A. Ramakrishna says, in the end, Janaka was made to realise what he was, and then who has to give certificate, not self certificate. Always we have to get certificate because we are certifying ourselves as the best people. We are accustomed to it from the very beginning. No, it is somebody superior, different from us. They will have to certify impartially. So Yajnavalkya himself certifies. Abhayam vayi prapto sri janakaha. O Janaka, you have attained Abhaya. It is fearlessness. It is another word to say. Fearlessness means Brahma Gnanam. You know you are Brahman. I can see. How do we know? Because only one Brahma Gnani can recognise another Brahma Gnani. One Jeevan Mukta alone can recognise another Jeevan Mukta. Actually, it is not a certificate. It is to remove. If any possible lingering doubts are there, either one has attained or one is hallucinating that he has attained, that's what we need to do. So that is why Acharya is very, very important. That is called Guru Dakshina. And Guru Dakshina should be given how many times? That is the question we have not discussed. Our debt to this, what we call, as we are familiar with, Panchamaha Yajna, to the Rishis, to our Pitrus, ancestors and our Gods and Goddesses, which is called Daiva Yajna. And then our gratitude to every human being who is helping me. In a Bengal village, a drama was organised. A small village. And it was successfully carried out. And then in the end, the organisers had to thank everybody. And there will be inevitably some people who would be finding faults and criticising. That could have been much better. This could have been much better, etc. Unwarranted advice without lifting a little finger to help them would be there. But the organisers very graciously went on. Those who helped us with food and drink, our thanks to them. Those who have acted without demanding any fee, our thanks to them. So then, in the end, Sava says, Those who have given us bamboos, that means those who criticised, those who tried to discourage, for them also, our greatest thanks. Why do the people do that? Because even though it is said in fun, there is tremendous meaning in it. If there were to be no opposers, no enemies, nobody to find fault, then very often we will go to hell instead of going to heaven. Because our puffed up ego doesn't want to tell us what is the truth. Oh, we are very great people. We are absolutely fine people. There are very few people who are really as great as us. This self-certificate is the most dangerous one. But whether we are really progressing in life or not will be counted only when there are opposing circumstances, opponents who continuously criticise us. Then what happens? Can we keep our calm, peaceful like Buddha? Remember, Buddha once went for a big gig. Somebody started criticising him. It was a beautiful conversation. And then in the end, Buddha did not react at all to all this criticism. Then in the end, Buddha asked one question to that person who was criticising. Supposing, my friend, somebody brought a gift to you and you did not accept, then to whom does that gift belong? And immediately that person, he answered, yes, of course, to the person who wanted, but which was not accepted. So I also reject all your gifts which you are trying to give me. Keep it yourself. Of course, Buddha could do that. But let us not say that. I don't accept it. Don't say. Because if I have the faults, other person is pointing out, highlighting. We have to be grateful. Instead of spending money in a psychiatrist's ward, he is giving us completely free. But even better than that, God only comes in the form. We are rarely able to understand that any obstruction that we encounter when we are sincerely trying to practice spiritual life is a gift of God. That is why Holy Mother's word contains profound meaning. Misery is a gift of God. It is truly misery is a gift of God. Misery either through poverty or through anything. Especially study the lives of the Desert Fathers. You will see plenty of examples. How marvelously they used to practice this austerity. There was one Desert Father who could never find fault with anybody. So one day, a brother monk committed something heinous, very heinous. So the council of the fathers, they assembled to give him a punishment. And they invited this father also. So then he promised to come. They were all waiting for him because they had highest regard for this person. And then he was seen as the last person trying to attend that council. What did they find? This father was carrying a sack of sand in the desert. Sand is not lacking. And the bag in which he was carrying is having many holes. So the sand was falling behind him as he started walking. Then the father's brother monks asked the father, Abba, what is the meaning of this? He said, you have invited me to criticize and mete out a proper punishment for this brother. My own sins, my own defect, my own sins are running behind me like this sand and therefore I cannot be a judge. That is what he meant. I don't know how much the others appreciated but they bent their heads in shame. So a real sadhaka is always ready to correct his mistakes. And that correction can come from a child, from somebody whom we think is not our well-wisher, etc. But that is not the point. The point is what the other person is telling. Is it true or not? All these are what is called Swadhyayan Maa Pramadaha. We have to remind ourselves continuously that as long as we have not reached the goal, we must be ready to understand all these things and to accept. And then humbly acknowledge your gratefulness to people who point out with their fingers. Their purpose may be different, but our purpose is we are so thankful. But suppose there is no truth in what these people say, then we will develop what is called Sthita Pragna Lakshana. That is not being moved in our emotion. By praise we become happy and criticism makes us unhappy. No. Our goal is only to reach God. That is how it is very helpful. Then having done all these things, the Guru is telling us Prajatantam Maa Vyavatsyat Sihi. That is do not break the lineage of getting married and you must produce children, etc. Why is the Guru commanding the disciples? This is Anushasanam. This is not only a suggestion, but it is Adeshaha. It is a commandment. No. No Sadguru will be as unwise as like that. Then why is this? Because this world can run and 99.99999% of the people, their only goal is they have a lot of desires in their mind. But having a lot of desires in the mind and at the same time being a wicked person or practicing Adharma or Anyaya, that is a different issue. We can fulfil all our desires by being good devotees. That is why even though I have discussed this matter, I want to just remind once more. The Vedas are divided into two parts. First part is called Karma Kanda. Second part is called Jnana Kanda. For those who are going to renounce, the second, Athato Brahma Jignasa, Jnana Kanda applies naturally. When? When they have completely become fit. And how do the people become fit? By successfully passing out of Karma Kanda. There is no other go, bypass without Karma Kanda. I will do. So for those people who have got desires, who want to live in this world, who want to get married, that is Athato Dharma Jignasa. Not Brahma Jignasa but Dharma Jignasa. That's what we need to keep it in mind. So what does the Karma Kanda really do? Anything. The Guru knows first of all. And the Guru himself most often is a married person. And for most of us, a married person will tell you the truth. Because living a Grihastha life is not so easy. Full of thorns, obstacles, and terrible difficulties, miseries, and what we call clash of the egos. Everything happens. But we presume these Rishis who are married, they were icons of grandest behavior, Stithaparigna Lakshanas. And then they also get married by the will of God, like Kapila's father. He got married because God forced him to marry. He wanted to remain a Sannyasin only. He said, no, your child will be my incarnation or I incarnate as your child. So for my purpose, you will have to be reborn. We can even say Shudhiram and Chandramani were made to marry each other so that God can be born as their offspring at the appropriate time. Anyway, I am just telling you, take whatever you can take. So the point is that most of the people, their minds are still full of Maya, full of Jnana, Avidya. From Avidya comes Kama, different types of desires. And therefore, the scripture must show us a way how to fulfill our desires and at the same time progress in spiritual life towards our goal, manifestation of our divinity. For that purpose, Grihastha Ashrama is the very wonderful state and enter into that state. A Guru is not telling, you are a fit person but I want you to become a Grihastha. You are not a fit person. You have still so many desires. You better not become a Sannyasi because you will be bringing bad name for Sannyasa Ashrama. So therefore, you get married. That is what the Guru is conveying. And then, even in this world, Mahamaya requires. It is a natural instinct. When a person gets married, most of the people, they have a desire to have children. What about our holy mother? She was married. Ramakrishna said, I am not going to give any children to you. But holy mother said, I want to be called Ma. Ramakrishna said, for that, you don't need to produce children. Why? Because even you might discriminate between your children and others' children. I want you to be a universal mother. Mother of the whole world. And that is possible only when you can do this. So it is very, very important for us to understand. The Guru is not forcing the disciple. He is only telling, I know what you are. Go and get married. Go and get children. So most people cherish out of selfishness, may we have children. So that whatever we are earning and accumulating, our children will inherit. That is a marvelous thing that we have to keep in mind. But what kind of marriage it should be, says that whatever good things you have learned from us, and from your parents, how they lived their life. You must remember, a student's father also must have gone through the same Gurukula system earlier. So follow the Vedic method of Grihastha life. That is, all these are included in this Prajatantam Avyavatsetsi. So you beget children, you bring them up well, send your children also, if it is male, to the Gurukula. And once they return back, they also will be having the same type of these things. So it is very, very important for us to understand that whatever state we are in, the Guru only asks us to spiritualize that field. So that is why he says Prajatantam Avyavatsetsi. And I also quoted, I think, I don't remember. There is an ancient saying, If a Brahmana is there, he should not be outside any of the Ashramas. If a person remains neither a married person, nor a single person, nor a Brahmachari, So what to do? If a person has got spiritual tendencies, let him practice all the spiritual tendencies. And then slowly, slowly enter into Gurukula. Go on serving the Guru. Or you take a vow of Brahmacharya Deeksha, Naistika Brahmachari. Or go to a salutary place, engage yourself in Tapasya. Or join a Sanyasi community and become a Sanyasi. Because the community or an Ashrama, the people who are in that Ashrama, they help each other, encourage each other, correct each other. And that is how we have to progress. Like in ancient times, our Indians, when they go on pilgrimage, even other countries also, they used to go in groups. Why? Because they will help each other. And if somebody falls sick, they will serve. Somebody requires some assistance, they will do. Helping each other and thereby helping oneself also, they go forward. So for this world to be a better world, parents must be better parents. And therefore, Prajatantum Ma Vyavatsetsi means, you bigger children, see that they are also trained, they are also shown directions how to live. And let them lead. You first lead the life and then show the same life to other people also. That is why, do not do that. But then, since the last century, another Ashrama has come, which is non-Ashrama. There are people who are not married, who do not belong either to the Brahmachari Ashrama, Vihastha Ashrama, Vanaprastha Ashrama or Sannyasa Ashrama. So many, what we call, single people, unmarried people, and some of them are likely to go bad, wrong. But there are people who are very good, excellent. So they come to the nearest Ashramas and after they complete their duties in their offices, I used to see them at Delhi and other Bangalore Ashramas. Straight they come after their office and they will be provided either tea or coffee or some tiffin. And 2-3 hours they will serve in different departments, book stall, office, etc. And they are ready to render, happily go back and then eat. Next day, same thing, Saturday, Sunday they will do more. And without these volunteers, they are called Swayam Sevaks. It is impossible for any Ashrama to run purely on inmates only, especially devotees. All these are included. And then what is included? A Grihastha Ashrama is meant only to do Panchamaha Yagna. And then when the children come, they also must be trained. If they are not trained, what happens? This is what we see in the Bhagavad Gita. In the very first chapter, Arjuna is telling when Bhagavan Krishna advised him to fight in a war, inevitably so many people died. We don't know how many. And then they are all not children, not old people, but able-bodied people. And when these people die, most of them must be married people. And then their wives will be left widows. When a war takes place, vast number of youth will be destroyed on both sides. Then what happens? Arjuna's very cogent argument, that when the young people die and the women become helpless, then they become victims. Always those who are staying, not able to follow the war, they are not all good people. They are waiting for such an opportunity. And if there are any number of young women left out, then the women also cannot control themselves. After the husband dies, then everybody was not committing sati in those days. Then what happens? They may be having children, but there is no father to impose discipline. That is why it is very important for one to bring up the children according to the instructions of the scriptures. And therefore the Guru says, you should follow your own varna and ashrama, your caste and your station in life. You should follow dharma. You should get married and bring up the family in accordance with the wishes of the scriptures. Then the influence of parents on children can be very great and engaged. Even though we accept what is called samskaras, puru janma samskaras, but equally what we learn from our parents, from our environment is also very important. We cannot change the samskaras, but perhaps we can reduce bad samskaras a little bit or we can increase the good samskaras a little bit by our own behavior. The main strength is one must follow before instructing the other people. And therefore the parents should strive. And what happens if the father is not dead in the war? He might die out of a disease. He might die of an accident. It is not that only everybody has to die. It is not that everybody has to die in old age, ripe old age. Just like now, death can come at any time. Then the mother should not premarry. She should be able to bring up the children because she is also following the husband. She is also taught by her parents and by the in-laws, etc. So marvelous a system. So when the children are young, before they have the capacity to think for themselves, parents should make them accustomed to a religious way of life. And then every parent has to make them understand the great tradition. Look, your father lived this life. Your grandfather lived this life. Your great-grandfather lived this life. And I have seen some of them referring to my great-grandmother. Everybody respected her because she was so steadfast in spiritual life and yet she was so kind. Whatever I am today, it is all due to her teaching. Many people gratefully acknowledge the influence of even mother, grandmother, etc., etc., grandparents, etc., etc. So therefore, these are all included in that instruction. And when the children are young, let us say between 4 and 8 years, until then the male children are sent to the Urukula. It is the responsibility of the parents to mould their life. And if a child is not moulded, you can say there is something wrong. Modern psychologists, scientists have found out that people who in future turn out to be drunkards and antisocial elements, muggers and killers, etc., most likely their parents are also living that kind of life. It may be like Ravanasura, parents may be great people, but that did not change Ravanasura. But still one thing is there. If you study Ramayana, you will see that he was a Vaidika Brahmana because he was born in a high-class Brahmin family. He can chant Vedas. He was highly devoted to Shiva. He did tremendous Tapasya. His lust, his anger, his jealousy, all these things brought the Inasha. But God Himself went and subdued all those things. That was the greatest good fortune. But what I am trying to tell you, look at Vibhishana. He must have been a great spiritual person, but the parents have helped him to strengthen his spiritual tendencies. Look at Kumbhakarna. No parents could do anything to him because his Tamoguna was so great. But what is meant is to marry and maintain the lineage. What do you mean by maintaining the lineage? Not simply just producing children after children. No. Once the students get married and become householders, then the student must never forget all the values he has learned so far. So you see what happens when the male child was not sent to the Gurukula. First instructor becomes mother. Second instructor becomes father. Third instructor only becomes the Acharya. All of them, by living, by teaching, they are moulding slowly but gradually, surely, the character of the students. So the Guru is reminding, I taught you the best, whatever I can. I myself live. So svayam acharate. Remember, an Acharya is one, not only He teaches, but svayam acharate. First they practice, and then only they teach. First Sri Ramakrishna practiced, then only He taught. Holy Mother is an embodiment of whatever She was pre-teaching to Her disciples, to devotees, etc. Let us recollect one story. There was an old uncle. When Holy Mother was young, He used to carry Her everywhere, even after the marriage of Sri Ramakrishna. So He carried Her away from Sri Ramakrishna because Sri Ramakrishna removed all the ornaments. His name was Neelakanta. I think so. I may be wrong. Neelakanta. So Mother, later on, I think He became wayward, but Holy Mother never ever forgot. When I was young, He used to look after me. He used to carry me everywhere. He did so much of service to me, I can never forget that gratefulness. Mother was the embodiment of motherliness. And that motherliness manifests in the form of Ya Devi Sarvabhuteshu Matru Roopena Vidya Roopena Daya Roopena Vritti Roopena Jati Roopena Kula Roopena Lajja Roopena All these things. Buddhi Roopena, we have to understand. She first became one. That's why She used to say, I used to pray looking at the moon. O Lord, even there is a stain in the moon also, but let there be no stain in me. Such earnest prayer is really appreciable. That is why Ved Anandaji had intuited these things and said, Pavitram Jeevanam Isyaha Pravitrata Swaroopine Mother is not only Pavitram Charitam Isyaha Pavitram Jeevanam Tatha Pravitrata Swaroopine Jeevanam means what? Her behaviour in life. Charitam, her innate tendencies. Pure. And then, She is the very embodiment of purity. Salutations to Her again and again. This is what, at least a fraction of that, mother and father should become. Qualities and gender have no conflict. Only female should have or male should not have. No. Both of them have special characteristics, which are positive, which will help one in slowly progressing towards God. And this is what Guru is reminding them again. So, after finishing education, after returning from Gurukulam, first of all, be economically independent. Learn a trade. Get a comfortable income. And then, as the next duty in life, the scripture says, marry and maintain the line that has been the conduct of the ancestors and the Rishis. And that is, after saying, stilling. But don't forget, Don't forget. Do not forget Sathyam. What is the Sathyam? That I am Brahman. That is the Sathyam. Don't forget. So, to reach that I am Brahman realization, you must follow all these things. Similarly, May we not neglect that religious way of life, which ultimately cuts asunder all the bondages of Maya and takes me to the highest goal. So, these are the truths of the scriptures. And that is what Guru says, by entering Grihastha Ashrama, your natural desires must be fulfilled, will be fulfilled, but at the same time, you will also follow the teachings of the scriptures. And if one does it slowly, but surely the person will be progressing towards God. There is no doubt about it. Beautiful teachings. If only we follow a fraction of that, then our life will be blessed. And the people who are to live with us, their life also will be blessed. It will be most marvelous thing in the whole world. We will talk about these things in our next class. Om Jananim Sharadaam Devi Ramakrishnam Jagadgurum Adapatmetayo Suritva Pranamami Muhurmuhu May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.