Chandogya Upanishad Lecture 67 on 11 January 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU OM APYAYANTUM AMANGANIVAKPRANASYAKSHUH SHROTRAM ATHO BALAMINDRIYANICHA SARVANI SARVAM BRAHMAHU PANISHADAM MAHAM BRAHMANIRAKURIYAM MAMA BRAHMANIRAKARO ANIRAKARANAM ASTVANIRAKARANAM ME ASTU TADATMANI NIRATE YAUPANISHAD SU DHARMA TE MAI SANTU TE MAI SANTU OM SHANTI SHANTI SHANTI HA RE HE OM OM May my limbs, speech, vital force, eyes, ears, as also strength, and all the organs become well developed. Everything is the Brahman revealed in the Upanishads. May I not deny Brahman. May not Brahman deny me. Let there be no spurning of me by Brahman. Let there be no rejection of Brahman by me. May all the virtues that are spoken of in the Upanishads repose in me. I am engaged in the pursuit of the Self. May they repose in me. OM PEACE PEACE PEACE BE UNTO ALL So we are studying the seventh chapter of the Chandogya Upanishad called Bhumananda. In our last class, we have gone through the introduction of the 15th section known as Prana Brahma Upasana. We have to go into a few more details. So what was the important thing? There are four mantras in this 15th section and as Anathkumara teaches Upasanas, this is the last, that is the 15th Upasana. Hiranyagarbha Prana Upasana. Hiranyagarbha Brahma Upasana. Prana Brahma means Hiranyagarbha. Hiranyagarbha also goes by the name Sutratma. Sutra means a thread. There are several meanings to this word Sutra. One meaning is thread. Another meaning is when some spiritual texts are condensed as it were for the purpose of mnemonics, remembering Brahma Sutra, Vyakarana Sutra, Sankhya Sutra, Dharma Sutra, etc. But here it means a thread. What does a thread do? The popular example is like a garland. A thread holds everything, every flower, every leaf there together and makes it a beautiful whole. So this whole Brahmanda creation in and through runs this Sutra, that is Hiranyagarbha first in the form of Prana or first in the form of Astitva, Sat, then in the form of Prana, then in the form of Chaitanya, then in the form of energy in order to think, to determine and to put into practice and to experience. These are called Iccha Shakti, Kriya Shakti, Jnana Shakti, Bhogya Shakti. So this is what Sanat Kumara wants to tell that the whole universe is threaded and without which just as without a thread the whole, all the flowers will fall down, it won't get the title a garland, it will be a collection of individual flowers, leaves, etc. So it is the Hiranyagarbha and if we can do Upasana, what is Upasana? Attaining complete identity with the object of our contemplation. Those who contemplate Indra become one with Indraloka and that is called attainment of Indraloka because Indra is Indraloka, Brahma is Brahmaloka, Vishnu is Vishnuloka. Do not imagine like any town or city where there would be so many people. No, whatever experience Indra has, Brahma has, Vishnu has, Shiva has, Devi has, by becoming identified, he will, the Upasaka, the seeker will become identified. The devotee of Sri Ramakrishna, he must become like Sri Ramakrishna, there would be absolutely no difference, should be no difference, that is the final result of real Upasana. Like Sri Ramakrishna became Hanuman or Radha or Krishna or Rama, that is the significance of every God and Goddess entered into the body of Sri Ramakrishna and again we should not misunderstand as if Sri Ramakrishna is a body and inside the body, all these like a huge vessel and either water or oil or some things like a box, we keep everything and locked up. That would be the least intelligence to understand like that. It means complete identity and this topic has been so beautifully discussed in many Upanishads. In Taittiriya also we get Brahman as if created this world and entered into it and there is a very big chance of misunderstanding this statement like we construct a house and then we have Griha Pravesha. That is complete opposite meaning of Upasana. It is removing one's identity totally and what remains is the object of our contemplation. If it is Indra, Indra alone remains. If it is Brahma, Brahma alone remains. If it is Vishnu, Vishnu alone remains and that is what we are going to discuss in the Taittiriya Upanishad in the next section. So there was a sage and he goes on telling there was a saint, a Rishi called Trishanku who is not the Mahabharata's Trishanku but a great Rishi, a seer and then he attained Oneness with Brahman and then he says I am the root of this entire tree, which tree? Not mango tree, not apple tree but the Samsara Vriksha. We get the name of this Samsara as Vriksha in Kata Upanishad. We have seen in Bhagavad Gita the very 15th chapter that is this whole Samsara is compared to an Ashwathya tree and it is Sanatana, eternal. There is only one eternal and that is Brahman. So this whole universe is nothing but Brahman. So what are we talking about? It is not that Gods and Goddesses whom Sri Ramakrishna contemplated has entered slowly one by one into him. No, that is the separatedness between Sri Ramakrishna and them has become completely eliminated, destroyed. That is why Sri Ramakrishna says he who was Rama, he who was Krishna has now reincarnated in the form of Sri Ramakrishna. We make a big difference. Some are Rama Bhaktas, some are Krishna Bhaktas and then they go on quarrelling and this is one of the funniest, favourite themes of Sri Ramakrishna's teachings in the Gospel of Sri Ramakrishna that once there was a fight between Shiva and Rama and being Gods, very soon they understood that they are not separate from each other and they embraced each other. That means they became one, realised. But the fight between the monkeys and the goblins went on and on and on and it is continuing even today. So what is the implication? Whoever fights in the name of religion, either he belongs to the monkey tribe or he belongs to the goblin tribe. Now there is a choice. Hinduism always gives us a choice. You find out to which party, whether this party or that party you want to belong. Alright. So Sanath Kumara teaches Prana Brahma Upasana, Hiranyagarbha Upasana and then Narada must have realised, must have done and realised, I am Hiranyagarbha and then he comes back and he thinks he has attained everything because the Ananda, the joy that comes out of identifying oneself with Hiranyagarbha or Sutratma is so great, so infinite, almost. But Upanishad wants to tell there is something quite different, even higher, subtler than Hiranyagarbha, that is Ishwara. But even greater than Ishwara because Ishwara also falls under creation only, Dwaitam only, duality only because what is Ishwara is called Saguna Brahma and some Swami titled him as married Brahman, married to Maya. Maya saith Brahma is called Saguna Brahma. Guna means Maya, Prigunatmika Maya. Anyway, so this is the essence of it. Now there is something that this Prana is much, much superior even to what we want to hope and what is it that we want to hope. So earlier if I can attain to higher state, but what is the higher state? Higher Ananda. Every action that we all do, anybody does is only for one thing, for the attainment of infinity. No finite identity including Brahma Loka cannot bring anybody lasting satisfaction. It is only temporary. But just as a person climbs a small mountain and when he stands at the foot of that small mountain, he thinks this is the greatest mountain in this world because that very small mountain obstructs the view of the greater mountain behind it. But when this person reaches the peak, then much, much higher mountain is revealed. Then he is obsessed as if by a ghost. I want to climb that also. That's why so many people give up their life trying to climb the highest mountain peak called Everest and very few people succeed in it even today, only few. So this Prana Brahma, Narada thought that I have become identified with Sutratma or Hiranyagarbha and definitely the happiness compared to previous happinesses was incomparable. But then he thinks he has attained the highest, but out of compassion the Guru Sanat Kumara also. So that is the subject we are going to talk about it. Therefore, when Sanat Kumara teaches this 15th Upasana, Narada attains perfection and he understands I am Hiranyagarbha and he doesn't ask further questions. But Sanat Kumara knew this is the most deserving student. He is fit to attain Brahma Gnyana and therefore I will teach him further myself even if he doesn't know about it. So it continues until one reaches Bhumananda or Brahmananda. So Hiranyagarbha Ananda, Sutratma Ananda is almost like Brahmananda, infinite compared to our happinesses, but still finite only because anything that is created is finite only. Any amount of finite happinesses, all finite happinesses combined together cannot really give one Bhumananda or Brahmananda. Satyam, Gnanam, Anantam, Anandam, Brahma. So just a little bit how this Prana, we are all struggling for what? For Prana. What are we? Prana. If you see somebody, if you see yourself also, you think I love myself. What do you love? I love my body and Prana is brought down to the level of the body-mind, but that's completely wrong. That is why if somebody, whether it is mother or father or sister or brother or anybody or an Acharya or Brahmana, if somebody utters harsh words, then those very harsh words hurt a person. Sometimes people commit suicide because the parents, even they may not talk, they look. So many Japanese students unable to withstand what is called contempt, contemptual look of their parents. Look, your friend has passed the test, you have not been able to pass the test and they are highly conscious, sensitive about it and the children know about it. So if they fail, straight they make the way to the railway line and sit there just before the train could stop and then they commit suicide. Some way or other, commit suicide. What happened? That even the imagination, what the parents might say, criticize, that hurts them so much, they give up the life. This life is not worth, which proves that we are really life, but this life can be affected by words, by thoughts. If for example, somebody is worried and doesn't see a way out, can commit suicide. How many people commit suicide every day? You go to some chart GPT and put the question, you will understand how many millions commit suicide and there is something very interesting, I don't know whether if we can connect it. There is a particular type of small animal, it's called guinea pig. Every year, once in a few years, millions of them come out of their holes in the ground and start traveling towards the sea. On the way, so many have become or will become food for birds, for animals, for dogs, wild dogs, etc. What is their mission in life? We want to commit suicide and how do they get the impulse? Why do they get the impulse? It is a mystery even today by people. Perhaps their population is unsustainable. So like Eskimos, whose elders know food is not sufficient for the new born babies, they go out at midnight, leaving everything completely naked and freeze themselves to death. The family knows it, tonight is the last time we are going to see, etc. So this prana, the glory of the prana is described here and then a little bit we have to understand about prana is greater than all the previous things and how arau nabhau samarpita evam asven prane sarvam samarpitam. So the entire universe, existence of the universe is only completely centered in the prana. Like a wheel, it is completely connected with what is called nabhi. There is a connecting rod to which the wheel is connected and if that wheel is broken, however good that beam is broken, that rod is broken, then the wheel will not work. Simply, whether it is an aeroplane, whether it is a train, whether it is a bus or bicycle, it is all like a hub which connects everything. Prana is everything. And I also mentioned this story, once all the indriyas, sense organs decided to find out who is greater and then one by one they went out for an year and then thinking that without them, this jiva would have died and they were shocked. How did you manage without me? The eye asked. Well, like any blind man, how did you manage without me? Like a deaf person, like a person who cannot smell, person who cannot touch, a person who cannot taste. Supposing I lose all my sense of taste, what does it matter? Really speaking, there is absolutely no problem at all because food has to go inside. So I don't have that sense of taste, but I require food. So it just goes inside as usual. So then they got defeated. They understood life can go on. But as soon as prana, which is a supporter of all these sense organs, it did not depart, but it made an attempt. It is like uprooting a tree. As soon as a tree, however old it is, in fact, the older it is, the worse it is. And when it is being uprooted, then simply all the sense organs were about to die. Then they came out, became humble and started praising, hymning, the prana, you are Brahman. So when we say God, the idea is he who can save us because of whom we are alive, because of whom we are able to function, because of whom we are able to enjoy and that is Brahman. That is called Srishti. Because of him, we are sustained. Our existence continues and we are able to do everything and experience everything only because of that Brahman. And ultimately, when the time comes to give up this old instrument, inefficient instrument, useless instrument and get a new instrument, God has as if made a compact and then he says you must give your old one. I will give you a new one for you. So this is called death. So Srishti, Stithi, Laya, all because prana. This prana takes all the sense organs along with it and leaves this old body behind. So that is what in the 15th chapter of the Bhagavad Gita we get. That is what is being said here that this prana is like that hub around which all the sense organs, everything that we know, that makes our existence possible. It is well-established, well-supported, well-nourished. Only this pranatma which is called Hiranyagarbha. Prana alone gives prana because there is a wonderful law stated here. If someone has money, he can give money. If someone has knowledge, he can give knowledge. If someone has got ananda or happiness or joy, only he can give. A castrial phase, I will make you all happy, if he declares, then everybody will get what? Castrial phase only. After seeing him, immediately that would be the result. But if you go to Shuddhiram or Ramakrishna or Holy Mother or Swami Vivekananda or any Jeevan Mukta, Ramana Maharshi, then they have it. Not only they have it, they have it in plenty. So immediately that person will get because a person has how much? Infinite joy, infinite peace and therefore he need not give. It is for the others if they come in the purview of those great presence and then immediately everybody will get a share of it. Just like when you approach a blazing fire, anybody within the range will get different types of heat, mild, more intense, very intense depending upon how much of distance is there to the fire. Same thing with those who have peace, they can give peace. Those who have intellect, they can give intellect, etc. So who can give prana? Only prana can give pranaha. Pranaya dadati. Pranaha pranam dadati. Prana alone can give prana. Pranam pranaya dadati. So all the sense organs are made to function so beautifully all because of this prana. That is why there is a special type of medicinal therapy that is called prana theory. Pranic healing they call it. Faith healing also they call it. A person who has got faith then he can give faith to others. A person who has got that prana, he can give prana to others. Pranic healing is simply lending one's own prana to somebody else and if somebody doesn't have or very little jiva chava then he cannot give to others. So this is the glory of prana. So pranaha pranena yathi. Prana is sustained by prana. Prana gives itself to prana. Prana makes everything who approaches it or who connects itself with it prana. Let me give one small example before we proceed further. Suppose you approach a person who is a very inspiring person like Swami Vivekananda and immediately the people will be inspired. How many incidents we find? Once in America, Swamiji had given a talk and then that was a time when there was a financial tsunami. So many millionaires have lost everything and one such person came to listen to Swami Vivekananda. After the talk was over, he went out and he exclaimed, what after all is that? Even if I lose, life is full of hope. How did he become? Previously he was perhaps contemplating suicide but now how did he have that inspiration to go on living and then he said that I derived after hearing the speech of Swamiji. How could Swamiji give? Because he was an inspired person. That is why there is a huge book, marvellous book, a little bit difficult also to understand. It is called Inspired Talks. That was the teachings of Swamiji at the Thousand Island Park. So prana alone can give prana. What is the important point? Only a person who has got that can give it to others and then Upanishad illustrates that when you say that I love mother, I love father, I love my acharya, I love my sister, I love my brother, I love my acharya, everybody, brahmana. Brahmana means a great sage, great person. What does it mean? It means you are not talking about their bodies, you are talking about their prana. Because of prana they have become what is called to be revered, to be respected, to be served etc. And then he says anything that hurts their prana either through words or actions, that person especially the son or the brother or the sister who hurts either mother or father or sister or brother or acharya or brahmana. And when other people hear it, what do they say? He is a killer of father, mother etc. They are not dead but they might feel like dying. That is why one should respect, one should revere, look upon Sarvam Devo Bhava. Ultimately start with one person, extend it to the second person, extend it to the third person, fourth person, fifth person and gradually the whole universe. So that is why it is said that how are so wonderful. Here the word a hub is also called nav. Nav and Navi is a Sanskrit word which became English word later on through some other source. It is called nav. So everything is centered around this prana. Prana is one which makes everything, which moves everything, everything is possible. And illustration goes further, any person even a little bit slight, slights that is insults as if it were. Some words are uttered and then people who hear, they say, So if they say dhik, that means fight upon you. You dare to insult your mother, father etc. What do they say? Ha means a killer, a destroyer. So other people look down upon him, fight down upon you. You are a murderer of your father, your mother, your brother, your sister, your guru, acharya and every respectable person because it hurts their prana. They feel like committing suicide and I gave, I told you how many people they commit suicide because somebody insulted, they can't bear about it. Even dogs, there was an incident, a dog was insulted which used to visit Ramana Maharshi. It was a great sadhaka, previous birth and some South Indian brahmana, it insulted you, get out of my path like that and it was so sensitive and that is why it was born, the sadhaka was born as a dog because of that cherishing, that pride, I am somebody, nobody should hurt me, I am a sensitive plant, don't touch me and in this life also even after coming to Ramana Maharshi, it could not tolerate, it went and commit suicide and then 2-3 days later, they found its body floating in some pond nearby. So you see even the animals can also commit suicide because some of them you don't know, they may be great people in the past birth like Chidavarata, he was a great sage, he became a deer because he loved a deer, thought about deer, remembered the deer and next birth, he became a deer. So don't bring up pets and love them because in the last moment, instead of thinking of God, even if you name them as Narayana or Shiva, but you are thinking of your pet dog, you are more likely to become, you fill up the gap. But if Upanishad is proceeding for Athah, supposing these very people are dead, this is an illustration to show father, mother, brother or sister or Acharya or Brahmana, they are really pranas only because as long as prana is there, it should not be hurt, it should be respected. So that respect of prana gives happiness, disrespect gives tremendous hurt. Very interesting, once Radhu got so very angry with holy mother, it's almost towards the end of holy mother's life and this Radhu, she was specially appointed Yogamaya and then she said, may you die soon, may somebody put fire in your mouth because that is what people do after death and then holy mother said, my child, you do not understand what you have spoken. So after my death, you will come to know who you are. Strange to say, that is exactly what had happened. Holy mother passed away in 1920 and in 1940, exactly 20 years later on, this Radhu passed away. She incurred TB, in those days TB was incurable, death is certain, it is a fatal disease and so the disciples of holy mother brought her to Kashi so that she can die here, they can get. But then Radhu knew who she was, she played her part superbly. So she called, Varada, do you think I do not know who I am? Do you think mother has not given? Now I know who I am. I am Yogamaya, born to keep mother's mind down and mother had made arrangements, I must merge back into mother. I don't think if I die in Jairambati, I will not get Mukti. So mother wished me to live there and pass away. So she forced him to take her back and then there happily she gave her birth. So holy mother's words, meaning that you will understand my value after my death but it also has a deeper meaning that you will understand who I am and who you are after my passing away, not before. Otherwise you will not be able to fulfil your role. So if father dies, mother dies, brother dies, sister dies, Acharya dies, Brahmana dies, the prana has departed. What is there? Dead body and then the Upanishad graphically describes Atha yadhyapi enal utkara utkaranta prana. After the prana departed from them. Shoolena samasam yathisha. So they put them on the funeral pyre and then they wanted to adjust the body. So they take a fork or a shoola, a very short instrument and they go on seeing that the body is in the right position for the fire to consume. Samasam yathisham dahet. They burn the body. But all the relatives who are, when these very people were alive and this child utters harsh words, they condemn him. You are a killer of your mother, father, etc. Dahet. After the prana departs. Nava evam prayuhu. They do not speak of this person. Pitruha seethi, na matruha seethi, na bhratruha seethi, bhratruha asi iti, na swasruha asi iti, na acharya ha. Ha means a killer. Asi iti, na brahmana ha asi iti. So they do not say you are the killer. On the contrary, just see the fun. If he doesn't do, burn them properly, then they will blame him. Why are you not burning them? So that means this is what is called prashamsa, a glorification of the prana. Body is nothing without prana. Prana is everything. Therefore, pranohabai etane sarvani bhavati. Everything is nothing but prana. Even you hurt a dog and it becomes hurt. So you see, that incident I mentioned just now of the Ramana Maharshi's life, even that dog was sensitive enough to say, my master, he doesn't love me anymore. That love, priti, that is called pranaha. Pranohabai etane sarvani. Everything is nothing but prana. And what about what we call those which do not have prana are inert things like the mountains, etc. Because trees are considered as having prana, sensitivity, language and everything. But what about a piece of stone? According to Vedanta, they are nothing but manifestation of prana only. na ativadi bhavati tam chet vruyu ativadi vadi asi iti ativadi asmeti vruyan na apaknubhita sava eshaha, this person, evam, after hearing this instruction from any teacher and we are also hearing that instruction, pashyanevam, truly we see that yes, what I say this body is nothing but prana. Without prana, the body is nothing. Just look, I will give you some illustrations. So, how much money people spend on their haircut. So, different type of haircuts. What is called the, even seeing that haircut like a thorn seed, so African haircut, so Indian haircut, Japanese haircut, South Indian, Brahmin's haircut and how much oil, how much of all this, what is called beautiful smelling oils, etc, cream, etc, for this body, how much they spend the dress, how we dress ourselves with so much of care, beginning from the eyes, etc, hair, etc, how much money you go to a, what is called beautician and then how even they cut off your the bone of the nose and then adjust the angle of the nose because that fellow knows how many, how much money he can make out of straightening or shortening your nose. So, evam pashyam, who understands these teachings, evam manvana and after hearing, goes on thinking about it until he becomes convinced, evam vijana and he realizes, yes, every living creature is not the body but only prana. Prana means what? The real prana, the collection of all pranas together is called, just now we said Hiranyagarbha Sutratma and then he knows, what does he say? So, ativadi na bhavati, when he says I am Hiranyagarbha, he is not, what is called? Ativadi means who speaks too much, no, he who speaks only truth, he becomes a speaker of truth but who is an ativadi? A person who is not realizer of truth but a person who is not a saint, person who is not even a good person, everybody wants to project I am a most generous person, good person, great person and that only goes to pamper their ego but this person understands I am not me, I am Hiranyagarbha, I do not exist, only God exists like Prahlada. Then if he says that only God exists and if he says I am God, I am Hiranyagarbha, he says I know, I am Hiranyagarbha like Sairam Krishna used to demonstrate, I am Kali, I am Gopala, I am Krishna, I am Shiva and when he played the role of the Shiva at Kamarpukur, when the actor who was supposed to take on the role of the Shiva on Shivaratri night fell sick, Sairam Krishna too, everybody felt this is Shiva himself and what did Sairam Krishna feel? He knew that I am Shiva. So, that is that knowledge, if he says I am Shiva, if anybody says I am Brahman, if Sairam Krishna says I am Kali, na ativadi bhavati, he is not speaking untruth, he is not speaking unnecessary things, useless things, too much, no and if others tell him Sir, you are a great person, tam chet brohi ho, other people if they address him and tell him ativadi, you are a truest speaker, you are a speaker of truth, asi, you are a speaker of truth which is you are none other than God, iti ativadi asme iti guruvayan, na apamuvitha, so if others address him like that, then he will not say no, no, no, no, I am not ativadi, I am not a knower of Brahman, I am not a knower of truth, I am just a sadhaka, he will not say because he knows that is perfect truth. So, that is why Ram Krishna used to become one with Kali or Krishna. Once Ram Babu, he got his mantra in dream from Sairam Krishna and one day when this Ram Babu came to Dakshineswar, Sairam Krishna suddenly entered into a special state of spiritual state and asked him, give me back my mantra which I have given you and immediately Ram Babu mentally offered it to him and Sairam Krishna said, now you whatever you want to see, see within me, that means you want to see me as Rama, you will see me as Krishna, as Krishna, as Kali, as Kali. I think Ram Babu was a Krishna Bhakta and immediately he saw Sairam Krishna, so he says you are Krishna and that is why on 1st January, which is celebrated as Kalpataru, when Sairam Krishna asked Girish Chandra Ghosh as well as Ram Chandra Dutta, what did you understand? They said we don't understand but we feel that you are none other than that Parabrahma and because they are words of truth, Sairam Krishna accepted. He did not say no, no, no, no, no, you are mistaken and you should not have said, oh it is Mahapachara, it is a blasphemy to say how many in Islam, how many Sufis have been beheaded, tortured, burned, killed just for saying that they are Allah, nothing but I am Allah, I am the truth, I am God but Hinduism, it doesn't say that. Sairam Krishna did not say, he accepted it and then he gave them, he just touched them, they did not even ask him and immediately all of them got experiences, same experience, no, different experiences. Why? According to their eating capacity, the same mother serves the same payasam, rice pudding to every one of her children. Suppose there is a two-year-old child, mother serves the same payasam but the child can take only a small quantity but to his stomach full, mother will give but the grown-up son who can eat much more, she will give. So like that everybody got special experiences but the sad thing is not one single one could keep up that experience, not only that some of them positively became anti Sairam Krishna, that means not preaching that he was a hypocrite but disobeying him in so many ways. So if other people tell to this person who is a realized soul, you are a realized soul and that person, he will not deny it, he will accept it. Why? Na apam no veeta means he will not deny it because he knows that I am right, what you say, whether you understand it or not, you said it rightly but one point only we have to note here, that point is when other people say like Girish Chandra Ghosh or Ramchandra Dutta, you are none other than Parabrahma, did they really understand it? They understood it through faith but not through realization. Please note that point, it is very important for us. So this 15th chapter Prana Brahma Upasana shows that Prana is the basis of the entire universe, here Prana means Hiranyagarbha, Hiranyagarbha is the cause of creation, maintenance and also is the recycling. Hiranyagarbha is also known as Sutratma. So this is called Prana Brahma Upasana. So you contemplate O Narada and then he goes and contemplates, he identifies himself, yes I am Hiranyagarbha but he thought that was the highest realization but a Sadguru will not keep quiet until he takes the disciple to the highest which is going to come in the next section which we will talk about from tomorrow. Om Jananim Sharadaam Devem Ramakrishnam Jagat Gurum Pada Padme Tayo Saritva Pranamaami Moho Moho May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Ramakrishna