Taittiriya Upanishad Lecture 36 on 22 January 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYO SRIDHVA PRANAMAMIMUHURUMUHUHUH OM SHANNOMITRASHYAM VARUNAH SHANNO BHAVATVARIYAMAH SHANNAYINDRO BRIHASPATHE SHANNO VISHNURUKRAMAH NAMO BRAMHANE NAMASTEVAYO TVAMEVA PRATYAKSHAM BRAMHASE TVAMEVA PRATYAKSHAM BRAMHAVADISHYAMI RITAM VADISHYAMI SATYAM VADISHYAMI TANMAM AVATO TAD VAKTARAM AVATO AVATO MAM AVATO VAKTARAM OM SHANTI SHANTI SHANTI HARI OM OM May Mitra be blissful to us. May Varuna be blissful to us. May Ariyamma be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu of long strides be blissful to us. Salutations to Brahman. Salutations to you, O Vayu. You indeed are the visible Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May Brahman protect me. May Brahman protect the teacher. May Brahman protect me. May Brahman protect the teacher. Om. Peace. Peace. Peace be unto all. In our last class, we have completed the 10th section of the Taittiriya Upanishad, which is very aptly known as Brahma Jnana Prakashaka Mantra. Mantra actually. Only one mantra. What is it about? This 10th section of this first chapter called Sikshavalli of the Taittiriya Upanishad was all about the expression of the realization of a Rishi called Trishanku. The mantra given in this section, only one mantra, is meant for daily recitation by the seeker of self-knowledge. It is conducive to purity. What is conducive to purity? The japam of this mantra, like Gayatri Mantra, conducive to purity and progress and finally leads the sadhaka to the knowledge of Brahman. So what is this mantra about? Just like I narrated this story, the incident in the life of Sri Ramakrishna, he went to Jairambatti. He felt hungry even after eating a short time ago and when the family people questioned, how could you be so hungry? He replied, when did I eat? I just now came from Dakshineshwar. So the family members understood Sri Ramakrishna identified himself with Mother Kali and then I live in Dakshineshwar. But our devotees should be more intelligent. Is Mother Kali only in Dakshineshwar? No. Now she has come from Dakshineshwar. Of course, because of her power, within a fraction of a second, a thought, she is present. Was she present only in Jairambatti? That cannot be. God is everywhere. But what do we call? Upalabdhisthana. That is called a cave. Hridaya Kohara. Hridaya means our heart, not the physical heart, where we feel intensely the presence of God. So every Dhyana Mantra practically. Hridaya Kamalamadhiye. Then Namo Namo Prabhu Aakyamanatheeta Manavachana Ekadhar Jyoti Rajyoti Ujjvala Hridi Kandhara. So God is present everywhere. No doubt. But as Sri Ramakrishna says, but if a man wants to meet a rich person, most often the rich person is found in the drawing room of his house. He could be anywhere, but he is available in the drawing room. Even if he is at home, if he wants what we now call nowadays visitor's room, because he doesn't want to take every Tom, Dick and Harry into his privacy of his house. So here Sri Ramakrishna or the greatest trying room for the manifestation of the divine. In fact, if we are talking about Kala, which applies to any concept of God, Kala means time. So God manifesting in the form of time and so time we are all experiencing. Therefore, we can say what we are experiencing is nothing but God, but in the form of time, space and causation, which is called mind, which is also called Maya and we have to slowly realize that. For that realization, the Chyapa, this is a mantra, just like Gayatri, Gayantham, Trayati. One who really decides, sings or chants or recites the mantra of Gayatri, then he will realize the truth of that statement. Every sentence has, can have two meanings. So for example, if you are asked, do you know Devadatta? Devadatta is a XYZ in Vedanta. Do you know Devadatta or Ignadatta? These are some of the names used there. So Devadatta, do you know? Yes, yes, I know. We were childhood friends. We used to play together. Then he went his way. I came my way and we have not met. Oh, here is this Devadatta. I brought because he asked me to see you. So what is the first meaning? It is called Vachiyartha. That is to say literal meaning, Vachiyartha. How can this Devadatta be that Devadatta whom I saw only when he was a boy? Therefore, the second, which is called Lakshayartha, what is intended meaning, the real meaning and that is called Lakshayartha. It is the same Devadatta. So this is the same Divine Mother who is present in the form of any object with name, form and qualities and she is before time, she is in time and again she will be also beyond the time. So that is the idea here, this realization. I am Brahman, Aham Brahmasmi. Just as a Guru initiates especially Sannyasins, Aham Brahmasmi and the same thing we devotees who are not Sannyasins, they also imply when they say I am a devotee of God, the moment anyone is initiated, that very moment all his old identities become completely demolished, new identity. Just as if a person takes a new birth, all the memories or the old birth are completely wiped out. So we have our own parents. So this is also the same case, Aham Brahmasmi. Previously I was XYZ but now I am Brahman. Similarly, I am a devotee. So saying I am a devotee, that is I am God himself. This is devotee's way of saying Mahavakya. So it will be very nice if we can go on. I am a devotee of Sairam Krishna. Thoughtfully we have to go deep inside. Am I a devotee of devotee? If I am a devotee of devotee Sairam Krishna, then I should be like Sairam Krishna. If I am Brahman, I should be like Brahman. If I am Christ, I should imitate Christ. So this japa, what does it do? It makes us go forward. It purifies the mind. It concentrates the mind. It enlarges our personality. Slowly our identity becomes better and better, first with a small group, then larger group until the whole world. And this is what, here is one of the best mantras. This is not the only mantra. Like this, so many realizations are there and in other Upanishads also we get that. I will remind you a few just now. So in this Tenth Anuvaka, which is a mantra according to Shankaracharya to be recited, to be as many times thought about and built upon its inner meaning called Manana until our life is transformed. The mantra leads finally to realization. What is this mantra? That is the mantra. This is the statement made by the Rishi called Trishanku after his God Realization. Before God Realization, what was he telling? I am Trishanku. I am XYZ. After Realization, what is he telling? So I am the mover, the inspirer, the energizer or the sustainer. How? So I gave you the example of a dream. So every single day, not only single day, daytime dreams are called daydreams. Nighttime dreams are called dreams really. The whole dream world is my own world. I created the world and then I entered it. So like that Bhagawan also he sat down, closed his eyes as human language and then he got tired and then he went to dream state and this whole world has become present with the help of of course Prakruti. So the Lord lends the Chaitanya but it is Prakruti, the material cause which manifests as this entire world. Like clay, clay is not creating the pot but is manifesting itself in the form of the pots, pans etc. My glory reaches the highest peak. Glory means what? Glory means manifestation. Even a baby is a glory for the baby because he is the wholesome. Our parents may say this is our glory. We produced this child but every living thing proclaims the glory of God and that is why Saint Francis used to call all the birds, he used to call the son, brother son and sister moon and all the birds, plants, everything. Let us sing the glory of God. So who are the singers? That is also glory of God only. He is singing the glory of God. That means who is the singer? God himself. God's glory means God himself. So he is singing his own glory. Why is he singing his own glory? Because there is no second one to sing his glory. He is forced to sing his own glory. There is no I can be glorified by somebody else. You can be but poor God, he has to glorify himself only. So do we glorify ourselves? Absolutely. How do we do it? Every time we use that simplest single word I, I am glorified. I am so and so. First comes I and then other things follow. Everywhere my glory is being proclaimed. Whatever you see. You see a dry leaf, by the way leaves are not to be discounted as valueless. You know how many times you pick up a beautifully shaped leaf and put it in your book. After a few days it will be a beautiful pot leaf, dried leaf, the glory of the dried. Then you may send it to somebody who loves you etc. And then I am the purifier of everything. In fact there is nothing else. You are like the sun. I am the giver of immortality. I am the nectar of immortality. That is I myself am the nectar and means wealth. What is my wealth? Brilliantly shining. What is this brilliantly shining wealth? There is only one wealth which shines brilliantly. That is called knowledge. Let a great person, great singer, maestro sing or play. Let a painter just paint a little. Let a great writer write a few words and they are cherished for thousands of years by other people. Why? The glory comes out. Here Praveena means there is no greater glory, no greater wealth than knowledge. So Savarchasam. Savarchasam means brilliant light. Savarchasam means that knowledge which is shining. Every bit of knowledge is nothing but pure light. That is why light is often compared with Gnanam, Gnana. That is the I am all knowledge. And Sumedha that is my intelligence, my chit. It is immeasurable chit. And because everything is coming, I have created. If this world itself is so glorious, the creator of this world, how much glorious he should be. So I mentioned the incident when Swami Vivekananda was returning for the second time from America with some of his disciples and they were traveling by ship. That was the best mode of travel in those days and it was midnight. So Swamiji kept everybody spellbound by his words. His speech is the greatest music in the world. Nobody can go to sleep. So just at midnight, there was calm and quiet sea, vast amount of volume of water, not even a ripple and it was a full moonlit night. There were no clouds and that created such a beauty because we cannot even really imagine that the rays of the moonlit night, they fall on the water. Every drop of the water is reflecting that moon. That means the whole surface of the ocean looks like a molten silver and everybody was so much absorbed with astonishment. Several minutes passed, then Swamiji brought them back. If this itself could be so beautiful, imagine the beauty of the creator who is manifesting this creation. The whole creation is the glory of God. So that is called the greatest knowledge. I am Amruta and already it has come. I am like a vast ocean of immortality as if I myself were soaked in that Amruta. That means I am Amruta. I have become one with Amruta. That is to say, I have become Mukta and this is my glory. Simplest translation, Aham Brahmasmi. Sri Ramakrishna used to say, I do not exist. It is only mother that exists. And that is what is meant here. I am the mower of the tree of the universe. My fame rises high like a mountain peak. My root is the supremely pure Brahman. I am the unstained essence of the Self like the nectar of immortality that resides in the sun. I am the brightest treasure. I am the shining wisdom. I am immortal and undecaying. Thus did Hrishanku proclaim after the attainment of the knowledge of the Self. So this Chepa is for Atmajnanartham. Slowly it will lead us. And then there are similar statements as I mentioned earlier, Aham Asmi, Brahma Aham Asmi, Yo Aham Asmi, Brahma Aham Asmi. Aham Asmi, I am. But who are you? Brahma Aham Asmi. I am Brahman. Yo Aham Asmi. What the whole world knows as Aham me, it is nothing but Brahma Aham Asmi. Where do we get it? Mahanarayana Upanishad. So Satyam Jnanam Anantam Brahma. And then Kaivalya Upanishad. Mayyeva Sakalam Jatam, Mayi Sarvam Pratishtitam, Mayi Sarvam Layam Yati, Tat Brahma Advayam Asmiyaham. I am that Brahman from whom the world arises like a dream, in whom the world exists like a dream, and into whom the world again resolves like a dream. This is the meaning of that everyday Vesper service we sing the hymn Sarva Mangala Mangalye. And Sairam Krishna said, one day I saw a dog and then I saw Divine Mother and I stopped with folded hands because what the Mother wants to tell me, I want to hear. So in the form of every created being, Divine Mother is only manifesting. And as I reminded you and will remind you in future, it's not like parents giving birth to a baby. Parents remain separate, baby remains separate. No, it is like clay obtaining some form and being known with a particular name for a particular purpose. This is how we have to understand. I am a Jagat Srishti Stithi Layakaranam. Srishti Stithi Andalaya. I Myself have become the creation. I Myself am maintaining Myself and I Myself merge into Myself. Like the pot, when it is broken, it again goes back into its own nature. Another way of looking at it is, the Brahman is defined as Sat, Chit and Ananda. Whatever exists in this world, that is Brahman. And whatever becomes conscious, I am that Chit, that is also Brahman. And whenever we experience Sukha or Dukha, that is also Ananda, borrowed from Ananda. And as I mentioned earlier, Sukha we can understand, it is joy, pleasure, Ananda. But how do we understand Dukha? Because if you are undergoing 120 degrees Fahrenheit in summer season, and suddenly next day it becomes 110 degrees. Ah! What a relief it is for you! So, less of Sukham is to be defined as Dukham. When people use it, people means what? People means our own selves. In the previous times, we called them our ancestors. It is a wrong thing to call them ancestors. We are the ancestors. We use it to go out for hunting. And God has endowed us with extraordinary sense of smell. Wherever there is a smell of a rotting carcass, Oh! It is like being invited to a Taj hotel by a rich man for a nice food. Why? Because our stomachs were suited for digesting that food. And rotten means what? Like first class cooked food. Raw food they cannot digest. So, we used to run and fall there and swallow as much as possible. But we have deviated from that. Started cooking. Lost the sense of smell also to a great extent. And now anything rotten, it indicates to us what is called a caution. Do not approach that thing. It is going to be poison to you. We cannot digest it. So, the whole world is existence is the Sathya aspect of Brahman. And the awareness of the world by the living creatures is the Chit aspect of Brahman. And the whole world is submerged like Rasagulla in Ananda. And all these are that is to say manifestations of Sath, manifestations of Chit, manifestations of Ananda is what we call Jagat. So, thus I am the Jagat Srishti Stithi Laya Karanam. I am Jagat Adhishtanam. That is just as a snake cannot be even experienced without the Adhishtanam of the rope. This world has its Adhishtanam in the form of pure existence, pure consciousness, pure Anandam. And that is the support of this entire universe just as the waker is the support of the dream. So, this is the meaning of this mantra. That is to say in simple words what we say that I am Brahman. And go on telling I am Brahman. At first we will not believe it. Even we get angry. Who is that madcap who says I am God? But slowly through repetition. Who said that you are an Indian? Because you went on repeating this is called India. I am born in India. Curiously some people called Jesus Christ as a Christian. Jesus Christ was never a Christian. According to what we call the teachings of the Jews, Judaism, all Christians go to hell. And who do you think will be the first person to go to hell? It will be Jesus Christ. And he will go there and prepare special air-conditioned rooms for all his followers. And there on, there on they follow. So, previously was this called India? It might have been called by some other name. So, we create. Now, for example, Bangladesh. Where was Bangladesh earlier? Where was Pakistan earlier? Where was Ceylon earlier? Where was Bhutan? Where was Tibet? They were all one piece of land. Now, we divided them because of our foolishness into so many ways. So, everybody is none other than Brahman only. He cannot be anybody else. For the simple reason, there is not anything else excepting Brahman. So, this is the summary of what we discussed. Now, excellent. Aham Brahm asked me, okay, I will be going on doing Japam. But I am only beginning my sadhana. What shall I do? So, remember, this Sikshavalli, first chapter of the Taittiriya Upanishad contains 12 mantras. The first is a Shanti Mantra. And the twelfth is also a Shanti Mantra. A Shanti Mantra in the first is a prayer to God for two purposes. To remove all the obstacles and for the proper reception of knowledge, which includes the capacity of the teacher to convey and the capacity of the student to receive. As if the person has mastered in the Guru Kula for 8 years, 10 years, 12 years. The student stayed there and he will learn two things there. One is about Veda, which is called Dharma and Jnana. And the second is to acquire some skill with which he has to continue his life. Then the Brahmacharya Ashrama will be over and the Brahmachari will be returning home. A fortunate few who had gone through this Guru Kula for many years. So, he knows what this early life is. So, he feels like, I don't need it. I have gone through this. I know what is there. Now, I want to get something else. So, he will straight away turn away from this samsaric life. Three desires — Lokaishana, Pithaishana, Putraishana. I don't want wealth. I don't want long life. I don't want any children. So, because I have experienced it many, many, many times, countless times. Now, I did not get what I sought. Now, I will turn my lesson to Avrutta Chakshu Amrutatvam Iccha. But majority of the people, they want to get married because that is the most natural desire. So, Brahmacharya there means mastery of the Vedas, Vedic knowledge plus some skill in acquiring. So that they can also, they are also householders, have to do some specialized work. So, they will have to learn. For example, if they are warriors, how to fight? The Rishis knew, some of them, how to teach. For example, Rona was a Brahmana and he was an expert in this warfare, archery, etc. So, like that. And if somebody wants to become a Kaviraj, a physician, Ayurveda physician, that is there. Somebody wants to become a Hrithvik, an expert in doing pujas and conducting homas, yajnas, yagas. That is for the sake of not only livelihood, that is the main purpose also, but to progress successively into spiritual life. So, after that, the Brahmacharis, after 10 years, 12 years, sometimes even more, they have to return. And most of them, they are now eligible for marriage and they want to get married. Their parents also want them to get married and continue the lineage. So, for everybody, whether you want to be a Brahmachari or whether you want to be a householder, especially for the householder, how should one live the life? This is what even today universities do. It is called Convocation Address. So, that is going to be there in this 11th and last section as far as teaching is concerned. And this 11th section is called Anushasana Anuvaka. Anushasana means a commandment. So, just like 10 commandments, what is a commandment? It is not a suggestion. It is not a request. It is just like the street lights. So, it is not a request. Red means come to a dead stop. Otherwise, they will stop you dead by other people. So, if it is green light, then also you have to, otherwise the fellow from behind will make you go forward. So, like that, commandments are there. Thou shalt not do these 10 commandments. So, Hinduism's commandments are there for the departing student, every student, exhortation to the departing student. And what should be this exhortation? Live life in such a way, gradually you will progress. Now, you are entering the second stage of life. But remember, don't forget, it is only a stage. It is not the final end. So, if you have successfully passed this second stage, then only you will be allowed to enter into the third stage, which is called vanaprasthashrama. What is vanaprasthashrama? Many, many people misunderstand it. It is called retirement. No, vanaprasthashrama means all the energy a person has been utilizing in discharging his household duties at the same time learning valuable lessons in life. Now, that energy because of the body condition and also the maturity of the mind, not maturity of the body. Body can only become old. That is called mature body. That is not the true meaning, mature mind. Now, I will direct all my energy because the body is not capable of doing what it has been accustomed to do all these years and direct all the activities inside the mind. That is manasika karma, which is called upasana. Now, you are an old man. You cannot get back your youth. You cannot enjoy, but you must move forward. That is called vanaprasthashrama. So, proper leading of the householder's life will alone lead to the next higher stage of consciousness, which is called vanaprasthashrama. And successful leading of the vanaprasthashrama in its turn leads to the fourth stage, which is called jnana nishtashrama. That is the knowledge, final knowledge, knowledge of reality becomes more and more stronger and established. And such a person is called a sannyasi. Sannyasi is one who will go beyond the rules and regulations of these three ashramas and he will be totally surrendering himself to God and feels, I am not, only God is. So, for that purpose, the most wonderful teaching has to be given. Who is giving this teaching? The acharya is giving this teaching. Who is the acharya? First of all, he himself had practiced this. He himself has been discharging his duties. He knows exactly what he is doing. The purpose of Gurukulam is not merely learning some kind of knowledge, either of the Vedas, first meaning, chanting, etc., then the deeper meanings, etc., but to put them so that when he goes back, he has to put them into practice. So, an acharya has been doing his life. He becomes an ideal person living a simple life, leading a nobler life, and his wife becomes the mother of all the students. Thereby, she also becomes very blessed. Simple living, high living. That's what they used to practice and that's why so many had become rishis and munis, etc. This is what Shri Ramakrishna meant when he said, when the parents of young devotees started objecting, then Shri Ramakrishna said, I am not asking everybody to become a monk. Let them first of all learn how to lead their life, and after learning, if they want, they can become householders, but that depends upon their past samskaras. I am not trying to make them sannyasins. Everybody, most of them are not fit to become sannyasins, but everybody should know what is life, what is a householder's life, what are the dharmas, what are the practices, which one should understand and put them into practice according to the gaya-sthasrama life. That is very important. So, this 11th anuvaka represents a convocation address. Nowadays also, in universities, they call some experienced elderly person who has been leading a very good life, and say, you please tell these young students who are going out into the world afresh, and they have to face all the problems of life, how you have been so successfully able to lead this beautiful life, doing everything, facing all problems, at the same time, untouched by the effect of those problems, you tell them the secret. And this is what, a part of it is what Dale Carnegie, in his beautiful book, How to Stop Worrying and Start Living. Excellent truths have been taught, and I would advise all of my listeners, please go through it. And if you practice the principles, a lot of your problems will become much lighter. Problems will not go away. Don't think by reading a book, problems will disappear. But we learn how to face the problems and not be carried away by them, but become master of them and try to dissolve the problem. A senior Swami told me, no problem can ever be solved because another name for problem is this world, especially a married life. But it can be dissolved. Problems can be dissolved, but problems cannot be solved. So how to dissolve the problems? That is the final goal of Vedanta. When there is no Samsara, there will be no Maya. That means there will be no problems, there will be no solving the problem, one becomes free. That's what we have to understand. So this chapter represents, as it were, a convocation address, especially when the students were returning home from the ancient Gurukulai Universities. So this particular section, especially Swami Chinmayanandaji, he classifies very beautifully. The Swami's mind is a very logical mind. So he says, we can classify this chapter into seven sections. What are them? What are they? So first of all, advise ruling one's own mode of living with reference to the society and oneself, Sathyamvada, Dharmamchara, Swadhyayanma, Pramadaha, Matru Devo Bhava, etc., and regulating one's relationship with the last generation and the present elders. That is, you respect them, their age, and because of whom you are able to be even. Third, each one of us have to go through these two, but we also have to develop a very pure, loving, positive relationship with ourselves and our own teachers. And what should be our attitude, mental attitude towards the learned and the wise in society? Nowadays, it has become, oh, that fellow knows nothing, and these are the wise acres, otherwise acres, not wise acres. Then society means, it is nothing but the actions of giving and receiving. So you cannot, you don't give, you don't receive. And if you want to receive, you will have to give. That is the law of life. So charity and the laws of giving. And taking is not a crime. What you don't have, take it, not necessarily any physical things. Whether it is a wonderful advice, once when I was in USA, I saw a T-shirt. On the back of it, a beautiful advice is printed, take my advice, I am not using it myself. So nowadays the people who give advice are the people who do not follow what they themselves know it. But it is meant for other people. No, so one has to be charitable and one should know how to give. But if we have to give, we must first of all acquire. So there are many very false ideas, misunderstood ideas about Hindu society. It is the otherworldly society. And Swamiji's strongest rejoinder is, you look at the life of every Rishi. So Dharma, Artha, Kama and Moksha. I am repeating. Dharma, Artha, Kama, Moksha. What are Arthas and Kamas? Artha means acquire wealth. How much wealth? As much as you can. But like a wise person, not wasting your time. 24 hours you are calculating how much profit I have. No, you allot some time. How much time you need to allot to your business, to your work, to the acquisition, but according to the Dharma. Then second is Kama. So you are free as a householder to enjoy as much as you want. And then there are rules and regulations. How much? How? Etc. etc. So all these things, that charity, acquisition and equidistribution. There are in Dharmashastra's rules and regulations how much to keep for oneself and how much one has to give to other people. So that is also very clearly said. And then it is also said in this 11th section, if any householder neglects acquisition of wealth, etc., he is committing a sin which is called a Dharma. And the consequence will have its own results. So nobody should be negligent of earning money in the right way, but not 24 hours devoting to it, but certain time. Certain time should be allocated for Kama, not only Artha. What does it mean? It means you should not say that I go on just like I go on spending my time only in earning. That fellow will not have any opportunity to enjoy. On the other hand, my father, grandfather have accumulated crores and crores of rupees. I will go on doing what I like. That also is not desirable. Everything should be regulated by a Dharma earning money as well as enjoying oneself, Kama. And that is why Hindu life is sandwiched between Dharma and Moksha, but Artha and Kama not neglected. And as I said many times, so the greatest textbooks on how to make love, a man and a woman should love or enjoy each other, it is produced in the greatest detail only in the Hindu Shastras. It is called Kama Shastra. There are so many are there. And if you don't know how to regulate, Shastra becomes Shastra. Shastra means a weapon which will kill you and so many people are suffering from that. So many people are suffering. Yes, yes, yes. What do you mean by that? You look at your stomach. If it is working, your Madhya Pradesh and if it is going before you, and that means there is something wrong with you. So you eat too much sugar and then you will suffer from so much sugar problem. You have become sugar factory and that is also not good. So there are rules and regulations how to enjoy it. So charity, laws of giving. That is fifth, sixth section. Remedy for doubts regarding one's duty and conducting life. That means sometimes we cannot understand what should we do with regard certain events. Then approach yourself to wise people who are living in accordance with the Vedas and how they are also conducting their life under the same circumstances. Learn from them, respect them and then respectfully ask them. They will impart that knowledge. So there are also situations where there are people who are what you call wicked people, evil people, demonic people. Every time of the society, there will be no society is free. But if we want to progress in life, how to conduct ourselves with what is called these people, what type of attitude, what type of behavior because attitude is different and behavior can be also quite different. So this whole eleventh section is a beautiful what I call blueprint for leading a happy life, healthy life and as well as a spiritual life which we will discuss in our next class. Om Jananim Sharadaam Devim Ramakrishnam Jagadgurum Pada Padmetayoh Sritva Pranamami Muhurmuhu May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti. Jai Ramakrishna