Taittiriya Upanishad Lecture 25 on 06 November 2024

Full Transcript (Not Corrected)

So we are studying the Taittiriya Upanishad. We are in the fifth anuvaka or fifth section of the very first chapter called Sikshavalli. What is the expectation of this fifth section? Swarajya phala upasanam. We want to become or obtain our own kingdom. What does it mean? That we are already the kings. Each one of us is the king of our own kingdom. And who is ruling us at present? We are only ruling. What does it mean? The mind rules. And the mind is of two types, pure and impure. And if it is impure, it is rather being swayed, ruled over and led here and there only downwards by these impure vasanas. Mind means, let us remember, vasanas only. But if it is a pure mind, what we studied earlier, shuddha buddhi, pure mind, that means our mind will always take us from the lower only to the higher and will not allow us to come down. And when we become masters of our mind and when do we become masters of our mind? When we become very happy. That is the real pramana, real authority. Why? Why do we say? Because whatever a person does, good or evil, especially evil, by whatever means available is for the sake of happiness only. A murderer murders for the hoping to be happy, for the sake of happiness. So we indulge in everything only for the sake of happiness. But when we attain our own state and what is our nature? Sat, chit, ananda. Therefore we are fully aware. What are we aware? That I am not a limited being, I am the unlimited. Then what is the second? I am quite satisfied. I am floating or one, even that word floating is not proper. Why? Because if I say I am floating, I am separate and that into which I am floating, on which I am floating is separate. No, I am that happiness. When we attain that state, then man doesn't have any more desires left. Technically, in this Saptaitriya itself, in the next chapter, we will see when analysing the nature of bliss, ananda, maya, mimamsa. Ananda, mimamsa. Then we say that we become Purnakamaha or Akamaha. Purnakamaha means we become one with bliss. Akamaha means absolutely there is no desire left. Desire always indicates something different from me which at the moment I do not have but I must acquire. So this fifth upasana as well as the sixth. Here I may as well remind you, this fifth section and the sixth section are intimately connected. So here the contemplation is on limited objects. In the next one, the contemplation is on Saguna Brahma and this is the fifth section. We can say a kind of introduction leading us to the contemplation or upasana on Saguna Brahma himself. This is what Patanjali Rishi says, what he calls Savikalpa Samadhi but finally it leads to Nirvikalpa Samadhi. So what did we discuss so far? This section has three mantras and in this section a new vyakruti has been introduced by a great Rishi called Mahachamas. There was a Rishi called Mahachamas. He had a son so he has discovered in the depths of his meditation this fourth vyakruti. What is a vyakruti? The sacred utterance is the first meaning and that which protects us, that which gives us the highest bliss that is called vyakruti. Simple example, how much depth of meaning is hidden in these Vedic words. For example, if somebody contemplates on bhooh, all the happiness that belongs to this world will be to that person and what is contemplation? Becoming one with the object of our meditation is called upasana. The upasaka, the contemplator and then upasya, the object of meditation and with the help of upasana, that is the mind striving to become one with that. Finally, the upasaka, the seeker becomes one with the sought, that is we become one with that which we are seeking. For example, somebody is worshipping Krishna before attaining oneness, he is a bhakta, he is a devotee, Krishna is the deity, contemplation on Krishna is the process and in course of time he slowly becomes one. If you recollect Sri Ramakrishna's life, for every statement in the Upanishad, we can bring similarity in the life of Sri Ramakrishna. Sri Ramakrishna wanted to have the vision, for example, of Krishna. What did he do? He contemplated Radha. Who was Radha? That mind. Radha was not a woman, Radha was not a seeker, Radha was that ripe mind, what Sri Ramakrishna used to call phakami, which became one with Krishna. So through the intermediary, this is called alambanam, a support. Radha was the support leading one to Krishna or Radha is the doorway leading to Krishna. Who is inside? We are outside, Krishna is inside a room and there is a doorway and if you have the key, that key is called the process of meditation. Once you insert the key and the door becomes open, so that is called contemplation. If you have got a hundred boxes with a hundred keys, then you are more likely to be identified with a monkey with plenty of keys. No, only one. Then what did happen? Sri Ramakrishna had the vision of Radha and she disappeared in Krishna and Sri Ramakrishna disappeared or that is graphically described that the deity himself entered into Sri Ramakrishna. So Rama came and entered into through Hanuman and Hanuman became one with Sita and Sita became one with Rama and Rama became one with Ramakrishna. You can describe it either way, Ramakrishna became merged in Rama or this way we can say, let us enjoy. So Ramakrishna became one with Hanuman, Hanuman became one with Sita, Sita became one with Rama. So Sri Ramakrishna entered into that ocean called Rama. Similarly, Sri Ramakrishna irritated upon Radha, became Radha. Even the physiognomy, the physical body also has become like that only. Oneness, complete oneness and if anybody becomes one with Radha and just now I mentioned to you Radha is not a person, that person might have existed before. Later on Radha is the doorway or a Guru you can say and through that doorway, so when Sri Ramakrishna became Radha and Radha is ever Krishna only, that is why Radha Krishna, always they show together. So what is the symbolism? Radha is the Saguna Brahma, Krishna is the Nirguna Brahma. There is no other doorway excepting through contemplation on Saguna Brahma which we are going to see in this fifth section. So you can see, interpret the events in the life of Sri Ramakrishna, whichever God or Goddess Sri Ramakrishna meditated upon, he became completely one and graphically instead of his merging, then the deity himself, he had a vision of Rama or Krishna and quickly those Gods and Goddesses came and became merged in Sri Ramakrishna. It doesn't matter whether the ocean falls upon the river or the river enters into the ocean, the result is exactly the same. They become one without any distinction. Ekam, no dvitiyam. This is the process we have to understand. So how do we apply to this? So remember Bhuv and then Bhuv is identified with four Alambrams. Bhuv is the support and Bhuv is to be contemplated as how? Suppose I am contemplating on Bhuv and as I progress, as my contemplation becomes deeper, expansive, I say I am Bhuv and what is Bhuv? Bhuv, I am lokaha, this world. That means everything, the best, the essence of this world, all the ananda that this world can give becomes mine and in this next chapter that is what is said that eko manusha anandaha. That is one unit of one person who owns, who becomes identified with this Bhuv and that is graphically described. Supposing there is a prince, he is the emperor, he is young, he is strong, he has the best mind and he is very idealistic and then what would be asisto, dradisto, balisto? That means best contemplator. Then he says I am my kingdom. Swarajya means it is not like a president sits upon this world or this India or prime minister or America president and then he is afraid and he may be a rogue and he may be doing lot of bad things. That's not the idea here. I am this world. I am one with everything living, non-living in this world and when a person becomes, he not only doesn't have any suffering, he obtains the highest happiness this world can give. So a contemplator of Bhuv as an example which I was trying to convey the idea, I become by contemplating on Bhuv slowly, I forget myself, this individual body, I become Bhuv, that means this entire world and this Bhuloka is presided over by the presiding deity. So I become one with the deity and the deity rules over with the knowledge of the scripture. So I become one with the scripture and then the sadhana is continued through prana, that is my body is the instrument. So you see, I have the best body and mind. I have been able to obtain oneness with this entire world and this entire world and the presiding deity are not separate just as we consider this is my house. So me and my house, even though two separate words are used, in fact this is my house, we mean I am the house. I am the owner, I am the house and if the house is very big, I feel big. If the house is neat and clean, I feel neat and clean and if the house is very comfortable, I feel comfortable. I achieve complete union and that is what we are doing through this Mamakara. But what is the problem? Problem is because these things are limited, anything can happen. But I am giving, trying to give these beautiful thoughts that are springing up in my mind. Supposing, so you have, you are a very rich person, you own a house and then you are living very happily, everybody in the house is identified, that is called love. I love my family, my family loves me, that means I am one with my family, my family is one with me and my house is a very happy house, that means I am happy, that means I am happiness. So I have a son, I am the son, that is why he is called Atmaja, he is my own self, Atmaja, born of me only, I am only reborn as my son, as my daughter, as my grandchildren, etc., etc. So then I buy a house for my daughter or for my son and those houses also because my son or my daughter are living in that house, I also think that I am living in that house because I am identified with my daughter or with my son or with my grandchildren. My grandson is a first-class, well-known, very well-recognized, great surgeon in America or Australia, especially plastic surgeon, I feel very proud, his money is my money, his happiness is my happiness. So we are doing it, this contemplation, this oneness, what is the problem? Problem is I am doing it with perishable things, so the moment something perishes, house perishes completely or partially, children perish, that means they may be sick, they may have accidents, then I become, I am also sick, I am also unhealthy, my happiness is reduced, so along with them, my happiness, unhappiness, both I experience, but here is the secret, if I become one with the entire world, supposing I have a house and then somebody comes and occupies that house, so until this moment, what am I doing? If my son occupies, my daughter occupies, my grandchildren occupy, I am very happy, but if a stranger, somebody not identify, I am not identifying with occupies, I have the opposite reaction, but suppose I become one with this world, let anybody come and stay in my house, I feel happy, I am living only in that house, let my country, let my village prosper, I am very happy, let my state prosper, I am very happy, let anybody get a reward in my state, I feel happy, but if I expand further, let any of my countrymen or women, let them get some great certificate, maybe win Nobel Prize, we feel very proud, as we feel proud when Rabindranath Tagore got a Nobel Prize like that, several Indians have got Nobel Prize, so like that, the more I expand, the less will be my sorrow and the more will be the happiness and for another reason too, you know what is the reason? Because there are so many people, most of the time they are very happy, you think over it, this is a profound psychological fact, even in your own life, you say I am 50 years old, look back, how much time you are happy, do not count only those few moments, when you have become excited, I passed my exams, I obtained a job and my daughter got very good husband, they are exciting moments, but in general, we are not suffering, everything is going on very well, what do you notice? You know what you will notice? Maybe 1% or less, you are unhappy at some moments, most of the time, we are healthy, we are happy but that happiness is not expressed in terms of excitement, emotional excitement, so everything is going on, no exciting event is taking place and I am generally happy, I enjoy my food, I enjoy my entertainment and I sleep very peacefully, day after day is carrying on that way, what am I driving at? 99% of our life is a very happy life but when we have this terrible negative attitude, we do not really notice these happy moments but we only try to notice unhappy moments, that's why great psychologists have said that a happy person is one who forgets unhappy events and remembers only happy days, on the contrary, an unhappy person is one who remembers very vividly, he becomes the greatest contemplator, imagining nobody in this world is suffering greater than me and really he becomes one with that suffering, naturally he becomes very insufferable, miserly, we don't want to keep company with that fellow but what is the truth? 99% of the time, so when we were babies, hardly we feel any Mano Vyatha, worries, we are hungry, we cry and mother feeds us and mother plays with us, we are very happy, when we are in school, most of the time we are very happy, most of the people, even if there is some bullies, it is only rare, a small percentage, very, very minute percentage, then we grow up and we may get married, we may have a job and we continue, mostly life is happy but what is the problem? We don't take notice of the so-called exciting moments, emotional moments, that is wrong, so if you are not remembering any suffering, that is the greatest happiness, remember about it, if nobody had threatened you with a knife, you are very, very lucky, that means most of your life, you are the luckiest person in this world, how many people have that good luck to be threatened by somebody and what happens if you are a devotee? Sankata Kaale, Venkata Ramana, you will be thinking of God only at that time, so the other fellow has to threaten you, think about your God, otherwise usually we don't do it, now what am I driving at? That most of the time we are very happy people and most of the time everybody is a happy person and when we succeed in identifying ourselves with the entire world, then all the exceeding happiness everybody is enjoying becomes ours and if we contrast it with the suffering that goes on, it becomes almost negligible because even we don't remember only unhappy things, it is not in our nature for a short time but we are struggling to remember only our happy nature and this is a wonderful fact of life which I have placed before you, think over it that we will get. Anyway, coming back to our subject, when a person identifies with Bhuloka, he identifies himself with the presiding deity of this Bhuloka and then he becomes identified with that knowledge which the presiding deity has and then for all this, the healthy body, healthy mind or prana is identified as the instrument, so this is the essence with each Vyahruti, how many? Earlier three, Bhoho, Bhuvaha, Subaha but a great Rishi came and added one more to this, it is called Mahaha, so now how many? Three plus one, four, Bhoho, Bhuvaha, Subaha and Mahaha and earlier in the Mandukya Upanishad, we studied that this Bhoho, Bhuvaha and Subaha combined together, they are nothing but A, O and Ma which means Omkara. If anybody contemplates on Omkara, then it is the combination of all these three but in this instance, all these four, then what is that all the four? I am the emperor of the waking state, I am the emperor of the dream state, I am the emperor of the deep sleep state and I am also the Turiya, that Mahaha has to be gradually contemplated as the whole, as the supreme cause of which all these waking, dream, dreamless are the effects, this is the general idea and this is what we will have to understand very nicely, then what happens? Then we become one with that Mahaha and Mahaha is the body as if it is a body and then body has three limbs which are called Bhoho, Bhuvaha and Subaha, all these three are combined, is called the body called Mahaha, Mahaha is equated first with Hiranyagarbha and then it is equated with Omkara, finally it is equated with Saguna Brahma and then finally Nirguna Brahma. This is the background, I only recollected and put it in a slightly different way in this introduction, in today's class. So we are coming to the third mantra. Slightly involved language we have to understand in the especially Devahalimavahanti, so these above mentioned four Vyavarathis are fourfold and the four Vyavarathis are each four in number. To make the point clear, I am sure by this time you should be clear without my talking about it, Etaha, Chatasraha, these are four Vyavarathis, Bhoho, Bhuvaha, Subaha and Mahaha. Chaturdha, these four have to be contemplated as this world, next world, higher world and Prana. We have discussed about these things and once Ta, Yo, Veda, whoever knows about this, knows means I am taking this class and you understand intellectually, that is not called knowing. Some beggar in the street has been taken away and he is told you are the son of the emperor of this place and then intellectually he understands. They may even show the proof, you see that chain hanging around your neck, have you ever opened it? No, you open it yourself because you are familiar with it your whole life and he opens it and then there it is written. So to my dear child, I am giving it to you as a token of my love. What is there at the bottom? The name of the parents and who are those parents? The king and the queen and nobody had taken it away from this child because he was kidnapped when he was very young and he never bothered, he thought it was ordinary until somebody came to him, woke him up, you are not a beggar, you are the prince, claim your kingdom. It is already yours but you did not know about it. This is called Swarajya Siddhi and this section will be complete in the next section. So this is the simile or example I am giving to make us understand. So these four Vyahrutis become supports for the world, for the Devata, Devata means presiding deity and for the particular Loka, presiding deity and the particular Veda means knowledge and you realize it through this particular body-mind complex and the body-mind complex is dependent upon the Prana. So Prana is divided into five parts actually, Prana, Vyana, Udana, Apana, Samana, Prana. So five functions of the Prana, here only a few are taken as an example but we have to assume all the five functions together. So what is being said, the prince, he is logically convinced and he is taken but he was under the impression that another beggar woman, beggar man, they are my parents. It will take time for that person slowly to shift his identity with these new parents. So ultimately he knows I am looking like my father and I have the intelligence of my father and mother etc. That is called realization. It becomes real. Earlier intellectual, now it becomes real. This is called Thayo Veda, he who realizes that I am all these four, all the worlds, I am all the Vedas, I am all the Devatas and I am all the Pranas or Prana. Then what happens? Sa Veda Brahma. So this realization is like realizing I am Brahma and here Brahma means Hiranyagarbha. Hiranyagarbha means the combination of Sthula, Sukshma, Samasthi, Prapanja. Individually we are called Vishwa and Taiyasa. But here if we take it as universal, Samasthi, not Vyasthi but Samasthi, then I am the Virat and Virat is a manifestation, grosser manifestation of Hiranyagarbha. So one who knows that I am Hiranyagarbha, automatically he knows I am Virat also. That means Sthula, Sukshma, Karana Prapanja also we should include. So I am the Hiranyagarbha or I am Ishwara. Ishwara means what? I am the entire universe. And to make this point further, I am going to give you another illustration. Please note down these wonderful points. So I am this world. How do I understand that concept? Any what is called lover of his country called patriot, if anybody is suffering in the country, he says I am suffering. Anybody is happy, I am happy. This individual body I am prepared to sacrifice for the sake of the entire country. But Mahatmas, they are not satisfied with one country, one religion. So I am the entire universe. How is this fact to be understood? For that this marvellous study of dream state which we have delved deep in the... while we were talking about the Mandukya Upanishad, you have to go back again and again and again and again and again. So supposing you are dreaming and you dream exactly like we dream, like we experience the waking state. So there are... you are in a city and you are going to office, you quarrel with somebody or your boss is highly pleased with your work, Sukha, Dukha, good and evil, everything or it is winter season, very cold, you are shivering or it is hot season and you are sweating heavily, everything happens. Now what is the point? Point is when you wake up, look back, oh I was imagining, means what? You are the officer, you are the... the entire Swapna Prapancha is nothing else but you, what a marvellous concept. And same thing we have to apply, this entire waking state that we are experiencing, this only is me, everything else is different including my mother, my father, my brothers and sisters, everybody is different, we are related but different. Same the study of the dream reveals to us that just as I myself have become the entire world, I am the world. If we apply the same status to this waking world, I am this entire waking world and that is what exactly but ignorantly, unconsciously happens in the third state of experience called Sushupti where the entire Prapancha which is in the mind, it becomes completely withdrawn into its seed state called Karana state in the Sushupti and that is why unbroken bliss and what should the Sushupti teach us in this world in the form of the thoughts of my mind which has become one with me, I became one with it in this third state called Sushupti or deep sleep. So, there are Sukha, Dukha in this world but what happens, this magic called I am only happy, Ananda, Maya, Kosha. So, if the entire world, if I am one with it, I should equally experience what is called smaller degrees of unhappiness which is in this world. Remember, earlier I told you, even in the most wretched fellow's life, 99% is only happiness, 1% or less is only unhappiness. We should focus on that. That is a very profound thought. So, what happens, everything becomes only blissful. Even the suffering also becomes blissful to me and for that I am going to give you another example. See, supposing I become identified with two people and one fellow is a pickpocket and this pickpocket whom I love, he goes and pickpockets, picks the pocket of the second fellow whom also I love. What happens, the contents of the pocket of the first man is now transferred into the pocket of the second man. Since I love that man, the loss of the first man does not hurt me because it only changed from one pocket to the other pocket and this also we do all the time. If my son spends my money, I become only very happy. Since I am not spending, my son is spending, my daughter is spending. So, you see, if somebody else comes, then I feel because I don't love them. I don't love them means I do not identify myself with the other fellows. That is the understanding. Coming back, he who identifies with all these what is called three states, so to say, waking, dream and deep sleep in its entirety from a cosmic viewpoint, samasthi point of view, that is called Hiranyagarbha. I become Hiranyagarbha. Once I become Hiranyagarbha, then all the joys, all the happinesses of the entire world belong to me. He who realizes that I am Brahma, in this case, I am Hiranyagarbha. What is the result? Sarve asmai devah balim avahanti. So, devas, devatas, balim avahanti. So, they bring offerings, oblations, means happinesses. Everybody serves me. All the devatas serve is Hiranyagarbha. And since I am Hiranyagarbha, I am served by everybody. This also happens in day-to-day life. Supposing a president sends a representative to some other country and that representative is treated exactly like the president because he is the representative. Sri Ramakrishna also gives this example. If a small child goes with an invitation to another village that we are having a happy event, you are invited, they treat the small child as if that person, parent, himself had come and invited because this person is a representative. So, all the devatas combined together are called Hiranyagarbhas. Try to understand. When I contemplate with the help of these four Piyakrutis, I become all the Lokas, I become all the presiding deities, I become with all the knowledge they have and when I succeed in it, I become Hiranyagarbha. So, that means all the devatas are included in me. And what are these devatas? Here, devatas are what is called all our sense organs of knowledge. There is a beautiful flower, there is a beautiful sound, beautiful fragrance, beautiful dish and very pleasant atmosphere or climate. Continuously, these are serving us, contributing for our happiness. But as Hiranyagarbha, they only bring the happiest experiences. So, here Deva means every sense organ of knowledge is called Deva. By extension, we can also include the sense organs of our legs. So, our legs carry us to those places where I have very happy experience of touch, of sound, of form, of beauty, of taste, etc. All the five sense organs. Every single limb of the body is working absolutely at 100% capacity and if we can do that, then as if I have become God. Even in our normal day-to-day life, if my mind is completely concentrated and if I am concentrating on any particular subject, as Swami Vivekananda says, concentration brings the knowledge which is already there to the fore. I become the knowledge. Not I have knowledge, but I am knowledge. I become the knowledge and knowledge always brings, that is called Chit and I am existing, I am Sat. Sat means all the best body and mind. Chit means all the knowledge of the body and mind. Ananda means complete happiness without its opposite. I become that. So, if a scientist is completely absorbed, he is not creating new knowledge. He is only discovering. That's why it is called discover, uncover because knowledge, infinite knowledge is already within. Concentration works like a passcode. It only opens the door to that knowledge. A musician becomes a wonderful musician, a maestro. A scientist becomes a first class scientist and an administrator becomes first class administrator. A cook becomes first class cook. Whatever be the person doing, he becomes first class only. So, this is the understanding. One who is successful in this contemplation as enumerated in this fifth section, he becomes one with Hiranyagarbha. That means all the sense organs bring offering, but here also bring means what? As if the sense organs, Devatas are separate and Hiranyagarbha is separate and just like we are sitting and some servant is bringing, some cook is cooking first class dishes and bringing to me and some flower seller is bringing the most marvellous garlands to me. No! Continuous, unbroken happiness will be there because I have become one with every organ. It is not that they carry. It is they reveal. Eyes reveals the most wonderful sights and what do you do when you see a wonderful sight? The wonderful sight is not meant to be seen only. It means your mind becomes very happy. So, when you eat, taste beautiful dish, you become happy. When you smell a fragrant smell, you become happy. When the weather is very, very beautiful like spring season, you become happy. That means unbroken happiness for all the time. That is the nature of Hiranyagarbha and if Hiranyagarbha himself is like that, what to speak of? Ishwara. What to speak of? Nirguna Brahma. This is how this topic is leading us. So, that is what in the Vedanta Sara, we said we have got pancha, many indriyas. So, shabda, sparsha, rooparasa, gandha. Shabda means sound. So, shrotrasya dig devata. Who is the presiding deity of the sound? Dig devata. That is space. Pachavayu. Who is the presiding deity of the touch? Vayu, sparsha, shabda, sparsha. Then for the eyes, eye means form and who is the devata? He is what is called cosmic. Every eye is called Surya. All the eyes and he is manifesting as individual capacity to see within each one of us. Surya means the sun god and then as if he is seeing everything and whenever we taste something, who is the presiding deity? Prasnaya Varuna. That is why he is called the presiding deity of water. Water means when even you think of some tasty dish, you become a very happy person. So, you become one with Varuna. Then you become all the tastes, the best taste which will give you the highest happiness. That is Varuna. Then for the smell, Granasya Ashvinaha, Ashvinau, Ashvinikumars too. So, therefore, for the smell, presiding deity, that means what? You enjoy bliss. Oh, bliss. Bliss and bliss. You become Anandamaya Purusha. That is exactly what happens in this Sushupti. So, these are called Jnanendriyas and one who becomes, succeeds in identifying oneself with this Hiranyagarbha as if he becomes an embodiment of bliss and that is indicated here through the every Vyakruti and all the Vyakrutis combined together is called Om and the Om is nothing but representation of Hiranyagarbha first, Eshwara next, then Nirguna Brahma or Brahman last. This is how the progress is indicated. This is the result of this Upasana and that is what this particular fifth section is trying to tell us. All the Vyakrutis merge in Omkara. Omkara merges in Hiranyagarbha. This is exactly what Sri Ramakrishna says. Sandhya means the rituals merge in Gayatri. Here Gayatri we have to understand analogically as this Hiranyagarbha or even Eshwara, Saguna Brahma and Saguna Brahma is the effect of Nirguna Brahma. Finally, Gayatri merges in Omkara. Omkara is none other than Nirguna Brahma. This is how contemplation leads to the highest bliss. This is only the theoretical portion. Now having acquired that qualification of being able to concentrate, how this Vyakruti Upasana should automatically take us to the next step which is called Saguna Brahma Upasana, which Saguna Brahma is not elsewhere. It is within each one of our own hearts. That is why Jyotira Jyoti Ujjvala Hridi Kandara. Hridi Kandara. Kandara means a cave. So there is a cave. The heart is called the cave and that is the way for this Sushumna Nadi to reach the Sahasrara Chakra and this is called Saguna Brahma Upasana and through that Saguna Brahma Upasana, Upasana means we become one with Saguna Brahma which automatically leads us to oneness with Nirguna Brahma which we will discuss in the sixth section in our next class. Om Jananem Shardam Devem Ramakrishnam Jagadgurum Padapadmetayo Sridhva Pranamami Mohur Moho May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Ramakrishna