Chandogya Upanishad Lecture 68 on 12 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 We are studying the seventh chapter of the Chandogya Upanishad which is otherwise also called Bhumananda. In our last class we studied the 15th section known as the Prana Brahma or Hiranyagarbha Upasana. Same Hiranyagarbha thought individually is called Prana and Prana thought collectively is called Hiranyagarbha. Hiranyagarbha is also known with another name called Sutratma. And this Upasaka who contemplates on Hiranyagarbha, the collective Prana becomes identified with Hiranyagarbha. That means every Prana, every living creature becomes his own Self. There will be no difference. That means he feels identity with every living creature and feels their joys, their unhappinesses at one level, at the individual level. But at the collective level he only experiences joy. How could it be when so much of suffering in this world because just like any person who is watching a movie, however horrible, tragic the movie is, he knows that this is just an appearance, not a reality. Even when a person doesn't know what is the truth, who he or she is, it doesn't make him non-Brahman. He remains the same Brahman. Like a king, if he is dreaming that I have become a beggar, he doesn't become a beggar. But his actions and reactions will be different so long as under that cloud of forgetfulness of his true status. So this is the advantage of it. But if somebody wants some secular worldly results, then all the happiness of Hiranyagarbha becomes his and it is incomparable. So we know that every upasaka, when he identifies with the upasya, the object of his contemplation, he becomes that. That means whatever that person is, he becomes that. For example, when Shri Ram Krishna meditated upon Hanuman, he became an embodiment of Hanuman, which means he became an embodiment of Ram Bhakti. When Shri Ram Krishna meditated upon Radha, he became an embodiment of Krishna Bhakti. When Shri Ram Krishna meditated upon Mother Kali, he became an embodiment of Mother Kali. This is how we have to understand. So this prana doesn't know what is death. And this person who knows prana ever exists like Atman along with the Atman, he will not suffer. Recollect, Shri Ram Krishna had witnessed the passing away of Akshay. Everybody was weeping because they thought he died. But what died? Only the body became incompetent and it doesn't serve anymore the purpose. But the prana or the Atman came out of Akshay like a sword being taken out of a scabbard. And so Shri Ram Krishna was laughing and everybody was weeping. But to teach him a lesson how others feel, Shri Ram Krishna had to pay the price. After a few days, his heart was felt like someone was wringing a wet towel. So Shri Ram Krishna understood at the collective level there is no death, there is no sorrow. It is all a wonderful drama, leela, called leela. But at the individual level, especially at the level of ignorance, it becomes only a mixture of happiness and unhappiness and that is also the truth. It is not the truth but people think that is the truth. So this is the benefit of one who contemplates Hiranyagarbha and becomes one with it. But for a sadhaka who wants to realize the truth, he is not satisfied. Now Narada, he was satisfied. So he did not come and ask like other times. But the Sadguru knows. Just like when Narendra was taught by Shri Ram Krishna, everything is Brahman. One day the talk was intense. Shri Ram Krishna was literally boring into the brain of Narendranath and then he, after I don't know how many hours, he bored him. And then Shri Ram Krishna went away. Then Narendra and Hajra went outside Shri Ram Krishna's room on the eastern veranda and started laughing uproariously. Yes, this mat is Brahman, this cat is Brahman, this rat is Brahman, everything is Brahman, ho ho ho like that. Shri Ram Krishna heard that part and he understood. He was not a fool. He came out. How to convince him? Because teaching did not work. It only brought about ridicule. So he had to touch and give him that a glimpse into that. This is not the first time. Remember on his second or third visit Shri Ram Krishna touched him, wanted to give him everything and Narendra reacted violently. What are you doing to me? My parents are in Calcutta. But this time he did not comment because Shri Ram Krishna overwhelmed him and then he actually started seeing Brahman in everything a few days passed and then he understood. What did Narendra understand? Every word that comes out of Shri Ram Krishna's mouth is absolute truth. That is what is indicated here. A person who becomes what is called a realiser of Hiranyagarbha, he becomes Ativadi. Ativadi means whatever he utters is only truth. So that is what. Now we have to go further but before that I want to give you some introduction. So in the following sections right from the 16th almost to the end, Sanath Kumara was trying to take Narada step by step leading him to the realisation of Brahma. Earlier I told you until now it was the realisation of the Saguna Brahma. Now that is fine but from Saguna Brahma one has to progress further. For that also preparation is necessary. Narada was a Adhikari Purusha what Shankaracharya calls. He had Viveka. Viveka means all my studies led me nowhere. I could not get peace. Pairagya. So he gave up reliance upon his knowledge. Then he approached the Sadguru. The Sanath Kumara was a Shrotriya and Brahmanishta and then the only way when he was asked why did you come even after you had all that knowledge. He says I don't have peace of mind. That means I am not a practical man. I am only a theoretical man. This is called learned ignorance in English language. Then the person Sanath Kumara taught him so many step by step leading to the Saguna Brahma. So in the following sections this conversation between Sanath Kumara and Narada through that Upanishad wants to show that a seeker should go through several steps to become the real Ativadi. Because earlier he said that if you want to become an Ativadi. Ativadi means a person who knows the highest truth and speaks nothing but the highest truth. He is called Ativadi. So what is the goal of Narada? He wanted to become real Ativadi. That is to say I don't want anything excepting God realization. And to become real Ativadi to obtain that title according to the Upanishad only later on we don't get. This Sanskrit word Ativadi is what is called too much talkative. A person who talks too much and Shri Ram Krishna fits perfectly with this phrase title. You look at the Gospel of Shri Ram Krishna. Only a fraction of his talks were there. Whole life he was only talking. Whomsoever he talks with he will talk only about God. That was not recorded. Now many years back there was an edition of Gospel of Shri Ram Krishna where Shri Ram Krishna's words were printed in pure red color. And you will be astonished to say descriptions and then connections excepting these things everything practically more than 90 percent of the Gospel is Shri Ram Krishna's words. This is what I funnily prefer to call it Ativadi means too much of a talker. But really too much talking is very necessary. When should it stop? It should stop only when a person realizes but in that is the what is called superficial meaning of Ativadi. A person who talks too much but the real secondary meaning intended meaning Lakshayartha not Vachayartha is a person who speaks truth. A person who experienced truth who knows I am truth. Truth is another word for Brahman. I am Brahman and he cannot speak anything excepting Brahman because speaking about God alone is the real talk. Everything else is unnecessary superfluous misleading and that is what we are all doing. So Narada understands that much I would like to become an Ativadi that means Satyavadi that means Brahmavadi. Remember Brihadaranyaka Upanishad there were two women challengers to Yajnavalkya. One of them both of them were called Brahmavadinis. So Maitreyi, Gargi both of them were Brahmavadinis. There were also Vachakpunevi coming back. So Sanat Kumara had to lead Narada from where not from the lower stage but from the Saguna Brahma level to Nirguna Brahma level and there are certain stages included there in the following sections which we will see. These are called Sadhana sections. Sadhana means spiritual practice but here do not forget from the Saguna to the Nirguna not from lowest step to Saguna. So let us briefly discuss about it. First so he says to become Ativadi what is required? Satyavada is required. Satyavada means talking only about Satyam. Satyam has another name Brahman. So Brahman's knowledge Brahma Gnana and Brahma Gnana can be obtained only by knowing I am Brahman and this is the definition of knowledge, true knowledge. There is called informational knowledge and true knowledge. If a person he is talking about horse, a horse or a flower and he does not love neither the horse nor the flower that is called theoretical knowledge. Knowledge obtained from gleaning through so many books written by other people but supposing there is a horse lover and a horse lover can establish communication with the horses. A dog lover can establish communications with a dog. Anybody can establish communication with even plants, mountains, rivers, anything and that very few people know about it. A little bit researchers have revealed to us. So to know that I am Satyavadi, I am a Brahmavadi I must realize Brahman. Then only I become a speaker of Brahman, superior speaker because he who talks about the highest knowledge he is a superior talker. So Brahman talker is the superior talker. Then naturally I would like to become a Satyavadi. I would like to become Ativadi but for to become Ativadi I must become Satyavadi and to become Satyavadi what is required? Vijnanam, Esesha Vijnanam is required and let me become a Vijnani. Satyavada to Satya Vijnanam. Then how can I become a Satya Vijnani? Chanath Kumara says for that you require Manana. So what is the leading? This is the basis for Advaitic practice. Advaita can be understood only when we understand four steps. First of all to understand Advaita properly one should become an Adhikari, a fit person. A fit person in Sanskrit is called Adhikari, a fit person and Adhikari should contain, should become a discriminative person, a dispassionate person, person with control of the body and mind and finally he must have intense yearning for Brahman realization or God realization. Eveka, Vairagya, Shamada Madhya Shatka Sampatthi and Mumukshutham. Then he approaches the Guru. That is the first step. What does the Guru do? If the Guru doesn't find this person is really fit then we get in the eighth chapter of this very Chandogya Upanishad the dialogue between Prajapati and Indra. So 32 years, 32 years, 32 years plus 5 years Tapasya. What is Tapasya? You have not become fit. You must become fit. Then just remember 30, 32 years if your Guru tells you then either you may die or Guru may die. Who knows? It will take several Janmas. So what is the first thing? Shravanam. What is Shravanam? Mahavakya Shravanam. What is Mahavakya Shravanam? The Guru gives the mantra Tat Tvam Asi and then the person has to realize upon realization then the person can claim Aham Brahmasmi and if he happens to come back from that state of realization to the secular world he is called Jivanmukta. Then the next Mahavakya will be automatically available for him. What is that Mahavakya? Sarvam Kalu Idam Brahma. Whatever he says just like a knowing person he looks at any number of pots says this is nothing but clay. Another person looks at thousands of ornaments it is nothing but gold etc. So this is Shravanam. That is the second step. What is the third step? After that he should go and go on thinking about it is called Churning Manana, Mathana Manana like Dati, Ksherasagara Mathana so goes on. Only when Ksherasagara is churned first comes poison. What is poison? Terrible dislike. I have to leave every attachment to the world, mother, father, wife, husband, family, everything, my favorite foods, everything I have to give up and that is true poison and then who can help us? Only Shiva can help. What is Shiva? Shiva means discriminative knowledge. Shiva alone can drink the poison and then every doubt that comes acts like a poison. What does a doubt do? Not allow us to move forward or rather even takes us back. So the second step is Shravanam. Third step is Mananam until the last vestige of the doubt completely disappears. Meanwhile he has to develop. Why all these doubts come? Because he has become Adhikari, not perfect Adhikari, probably 50% Adhikari. Then to acquire those other 50% and become complete he has to go on doing Sadhana and that is what is called the fourth step Nididhyasanam and we don't need to obtain Brahma Gnanam because we have to only to remove the curtain that is hiding my own nature. So these are the four steps according to Advaita Vedanta and same thing only according to Ramanuja, according to the path of devotion. Six steps have to be implemented. What is that? I will do what pleases the Lord. I will never even think of doing what displeases Him and then I will have the knowledge. Only God can save me. Then I choose God. Then I transfer all my I-ness, my-ness onto God which is called Nyasa or Bhara, Bhara Samarpana, Nyasa and then the last step is all this is possible. Any Sadhana is possible. Even the desire for spiritual life is possible only because of God's grace. That is what is called Kripana, means the highest humility that I have been able to get this only because God made it possible for me. This is the devotee's terminology for the same four steps. So Sanat Kumara says you have to do Mananam and this Mananam has been given a special name here. It is called Mati. In this particular chapter it is called Mati. Mati means the ability to think deeply. So from Vijnanam, the next step is how to get Vijnanam? Mati, Manana, first Shramana and Shramana gives Vijnanam and then Mananam will come. Mananam means churning, enquiry, diving deep. Enquiry into what? If Brahma Gnanam is required, we have to enquire into where do we get about the knowledge of Brahman. You don't get it from anywhere. No worldly knowledge can give. Only one Pramanam. Pramanam means right means of obtaining this Vijnanam. Brahma Gnanam is from the scriptures that there is no death. There are other worlds than earth and higher worlds contain higher happiness, ascendingly higher and higher happiness and lower worlds descendingly more and more suffering and after death a person according to his actions done in many previous births, not one previous birth, he will obtain appropriate world of experience. This is called Karma Siddhanta in normal terms. So all this knowledge we cannot get just looking. Otherwise, why this person is born with a diamond spoon, other person is born in the streets and if you happen to have news about what is called North American states like Mexico and other states where these people are treated worse than animals and killed outright what they call the drug masters. They go on killing. How many thousands and thousands they kill mercilessly. Why is a child who did not seem to have done anything to deserve it should have been born there. So those knowledge we will not get excepting through Shastra Pramanam and the same Shastra also tells us that the word that you are Brahman and we cannot get it. Then there would be some persons who believe in it and then they practice and they realize such a person deserves to be called a Guru or a teacher, an authentic teacher and Guru, Shastra, Vakyashu, Shraddha, Satya Buddhi, Avadharana. They are absolute truth. So that is what inquiry has to be done into the Shastras. So inquiry who is Brahman, who am I and what is the relationship between me, what does the scripture teach, tell about my nature. So this is called Mati or inquiry into the Shastra Pramana. That's why he says, the Shastra Upanishad says this Mati requires something else that is called Nishtha and what is Nishtha, Guru Sushrusha. Remember in the Bhagavad Gita, three conditions but it should be arranged properly. First Pranipata, complete self-surrender, Sevaya, then you go on pleasing the Guru because Guru should be looked upon as a spiritual target. He is God, Acharya Devo Bhava. Then only other Devas will come in, step in. Then he will teach out of his kindness when he knows we are ready. When the field is ready, the seed will come by itself. That is what he said. So he has to serve. That is most important. So Shraddha means what? Guru Sushrusha. Then he will explain everything. Then we know that that is the truth, at least truth, knowledge about the truth. Then that Shraddha, that faith, that what my teacher told me, his scriptures are telling because Guru is none other than scriptures personified. What does it say? That I must inquire into that and this inquiry finally leads to knowledge. So knowledge will lead you to talking. Talking will lead to Mukti and after that only he becomes Ativadi. So therefore, Nishtishtha, that is be firmly established once you decided the ideal like Kalabhairava's image. Do not think anything else. This is also called Kuti Jaga. And then what is this desire? This desire for obtaining knowledge. Who am I? And what is this? Why should I inquire into to know? Who am I? Because I am searching. Searching for what? Ananda. This search for Ananda is called the desire to get rid of all sorts of suffering, unhappiness, etc. So this desire for realization of Brahman which leads to Brahmananda, which leads to Sat, Chit and Ananda will drive this Sadhaka to go through all these steps. So ultimately what for do we want Brahma Gnanam or Ishwara Gnanam? Because we hope to attain infinite Anandam which is called Bhumanandam. So everything must lead only to that. This is the background for the next few sections. And one thing very important here, for the next few sections until we come to the crux of the matter at the very end, every section has got only one one mantra. That's all. Not two, three or four. Only one one mantra. So with this background, let us delve deep into the next section which is section 16. Why? Because section 15 is called Prana Brahma Upasana. So what does this 16th section mantra say? So Narada, I told you earlier, one who knows the truth, he becomes an Ativadi. Means truth speaking. The knowledge about, highest knowledge only he speaks. A knower of Brahman cannot speak anything else excepting Brahman. A knower of knowledge cannot talk anything excepting God. Sri Ramakrishna tells in the Gospel of Sri Ramakrishna, we get it that when the Kundalini reaches the state of what is called the Vishuddha Chakra in the throat, he doesn't want to speak anything excepting God. Where people talk worldly things, he feels like somebody has taken a sword and cutting him to pieces. When Sri Ramakrishna came to Varanasi, and he was lodged near Kedargat and Madhur Babu brought him there. He was looking after him wonderfully well, exceedingly well, no doubt about it. But they were talking in the parlor only rubbish. Sri Ramakrishna wept. Mother, I was so much better in Panchavati. If I have to listen, I used to run away to the Panchavati, etc. But here there is no place to run. Probably there is toilet also attached only. I don't know. So why did you bring me here? Here Sri Ramakrishna's experiences we can apply. Every step we have to apply. So he who knows the truth, he cannot speak anything else excepting truth. So a Satyena Adivadati. Only he who knows the truth, he will speak only the truth. Naturally, that was the statement of Sanath Kumar. Immediately Narada catches up. So Bhagavan, I would like to be a speaker of truth. Then Sanath Kumar says to Narada, But Narada, you will have to realize that Satyam. Vijignasit avyam means seek it out and become one with the truth. In this world, we have to note down truth. There is a worldly truth. Here is a tree and I know everybody knows it is a mango tree. That is the truth about the tree. But that truth, I am not becoming the tree. I remain separate, the tree remains separate, everything remains separate. But when a person attains to the Para Satyam, Para Jnanam, Brahman, then that means it is infinite. And when a person becomes infinite, there is absolutely nothing else which is separate from him, different from him, away from him. He becomes one and infinity is one or two. There is only one. There is no Dwaitam in infinity. So small infinity, big infinity, nothing like that. This is the mantra, only one mantra. Satyam Bhagavo Vijignasa. Please teach me how to realize Satyam, means how to become. Realization always means becoming one. God realization means becoming one with God. So, that was the previous statement. So, it is also called transcendent speech. It is an expression of transcendent knowledge. Only one who has this Para Jnanam, Brahma Jnanam, his speech also consists of only Para Jnanam. There is no other way, supreme knowledge. And supreme knowledge, in that supreme state, knowledge and Satyam, they are not separate. Remember, this mango tree, that is the perfect knowledge of the mango tree and that is Satyam, that is the truth. But I don't become the mango tree. But when I say about God, I become God. This difference, we always have to keep whenever we are talking about either Para Jnana or Vignana, Esesha Jnana or Brahma Jnana to be more. God realization means what? God alone is real. That is called realization. Everything is real. God alone is real. That is called realization. So, transcendental speech is identical with transcendental truth. Transcendental truth is another name for Brahman and therefore transcendental speech is nothing but Brahma, about Brahma. If at all the person has to speak, he cannot speak anything else. Just like a mad person, he has obtained the highest happiness and he wants to tell to his beloved people, what do you think? Will he talk rubbish? He will only talk about, I have experienced the highest happiness. I want to talk only about it because whatever gives a person great joy, that alone he speaks. Notice in society, if a person gets so much of Ananda from eating food, he will become only a food talker and that is why people, Americans are great people in some ways. So, they themselves certify themselves, I am foodie. That means what? I have realized, I am not different from food. So, apply this here. This is a transcendent, means Para Jnana means Brahman. So, our speech should be based on the reality of the being and let us note it here. This is real truth speaking. What does it mean? This is a very important point. Now and then, I will tell you what are the important points. You see, you ask somebody and then say, have you seen the other person? I am in search of that X, Y, Z. Yes, yes, I have seen just a few minutes back. He is there sitting in that house or in that restaurant. Is he speaking truth or not? Yes, he is speaking truth. But what truth? Relative truth, worldly truth, secular truth. Thereby, is this person who is asking by hearing and the person who is speaking, do they become identified with that person? No. It is a secular truth, separate truth, different truth and he is conveying it. Thereby, nothing had happened to either the speaker or the listener. But look at here, a person, a real truth speech, it always helps the other person provided, of course, the recipient also must be a fit recipient. Otherwise, Ramakrishna would tell, go and see the buildings. So, true speech, this is the point we have to note. Real truth speaking always brings reality nearer and a Guru speaks only what is real and therefore, he brings us nearer to truth and that is why sometimes when the Guru utters the word that you don't have real devotion, you are not progressing in spiritual life and you are a hypocrite and you are a food lover or sex lover, etc., etc., it is very painful to hear. Even though the person who is hearing, he acknowledges what you say is absolute truth, doesn't want to hear about it. One of our Swamis who was in the western countries, you know what we call here, Kurds, there it is called yogurt and he used to mispronounce it as egg hurt and I converted into ego hurt. So, this is how our ego, even though truth we hear, our ego becomes hurt and we don't want to see that person's face again. On the contrary, somebody speaks highly appreciative of us, nobody really appreciates. It is all artificial. There is no love. It is all fake love. So, if anybody speaks, we are highly pleased. Even though we also know, the other person also knows, he doesn't appreciate us. Whom does he appreciate? Only himself or herself. Nobody appreciates anybody else in this world. We are the only Parama Sathyas in this world. Everybody else is Mithya only. You go to dogs, that's very good. I don't care. So, real truth speaking, on the contrary, brings the hearer one step or two steps or ten steps nearer to truth because that is the power of real truth speech. So, only then such a speech is real speech and it manifests itself as reality because his speech in fact is Sathyam. Sathyam means reality. Therefore, truth and knowledge are identical. Let us not forget. So, recollect. So, everything goes. Rhythm and Sathyam. What is rhythm? Knowledge as it is without adulteration is called rhythm. What is truth? Implementing that truth in our day-to-day life is called Sathyam. So, rhythm and Sathyam. Our speech becomes true only when it is based on the knowledge of the truth and that is why a great scientist, a great musician is honored because they become one with the scientific knowledge or knowledge or music etc. This is what Sanathkumara means. Then Narada asks Bhagawan, I wish I would be like that. Please instruct me into this mystery how I can become a Sathyavadi. Sathyavadi from Sathyavadi to Sathyavadi. You want a knowledge what is tuned up with reality but you must know what reality or truth is. So, Narada, it is very good intention of yours but if you want to speak the truth, you must first of all know what is the truth. Unless we know what truth is, how can we try to identify our knowledge with the truth? Only when we have clear conception of what is meant by truth, only then can we have an aspiration, a goal for identifying our knowledge with the truth. Identifying our knowledge with the truth, knowing truth and speaking truth. This is the essence of the 16th chapter. Then Bhagawan, Master, I would like to know what truth is. Sathyam bhagavo vijignasasva iti. Vijignasa means vijignasasva, teach me how I can be after the quest of the truth. So, that is what happens here. So, then the 17th chapter comes here and it has got again one mantra only. So, what does he say in reply to Narada? Sanathkumara says, first of all you want to become Ativadi which means Sathyavadi. Then without knowing Sathyam, then you cannot become Sathyavadi and what can lead me to the knowledge of Sathyam? So, he says truth depends upon understanding. This is the 17th section of the 7th chapter of the Chandogya Upanishad which ultimately the goal is to lead Narada to Brahmananda. Here in the 7th chapter, it is called Bhumananda. So, yadavai vijanati atha sathyam vadati. Unless a person knows what is Sathyam, he cannot speak Sathyam. So, it looks that we are in a vicious circle. I can't speak about truth unless I know the truth and unless I know the truth, I cannot speak the truth. No, it is perfectly logical. It is step by step. If I want to speak the truth, simple example I am telling, suppose somebody can prepare a recipe very beautifully. A thousand people may try to prepare the same recipe but one person prepares. It is so nice that you can never forget it. That is the unforgettable experience. Like that it comes. Then you inquire who is that person. So, I must go and then find out that person and then if possible learn it from him and experiment it any number of times until it becomes an automated process. So, truth has to be known as it is and not as it appears. Why are so many religions quarreling with each other and everybody claims my religion alone is the true religion? It appears. They also seem to be 100% convinced about it. If you are speaking the truth and earlier remember truthful speech always leads to greater unity, less conflict and nearer to God and what is the result of this type of so-called truth that my religion alone is true. It leads to terrible conflict and death, murder, genocide wherever you see whether it is Christianity or Islam. Is Hinduism free from it? Just look at your history. How much we have not physically killed directly but indirectly by suppressing people. This was the fact Swami Vivekananda had discovered during his wanderings. So, one has to know the truth and only a truth seeker will really become a truth speaker but that is later on. So, one has to know what is the truth and this is the subject matter of the 17th. There are wonderful points. We will talk about them in our next class. Pranamami Moho Moho May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna