Chandogya Upanishad Lecture 97 on 26 April 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU OM APYAYANTUM AMANGANIVAKPRANASYAKSHUH SHROTRAMADHU BALAMINDRIYANICHA SARVANI SARVAM BRAHMAHU PANISHADAM MAHAM BRAHMANIRAKURIYAM MAMA BRAHMANIRAKARO ANIRAKARANAM ASTVANIRAKARANAM ME ASTU TADATMANI NIRATE YAUPANISHADSU DHARMAH TE MAI SANTU TE MAI SANTU OM SHANTI SHANTI SHANTI HA RE HE 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 eighth chapter of the Chandogya Upanishad. We have covered five mantras in the very first section of this Chandogya Upanishad. Now the teacher started teaching the disciples Upasana. What is this Upasana? Contemplation. And who is a fit person for Upasana? Only a person who had done a long time of rituals with complete faith. And through that karma his mind had become pure. And he has experienced Punyam and Papam. And gradually his mind is acquiring more and more Punyam. He even goes to the higher worlds. Then at the end the teacher wants to teach them that you combine Upasana along with the rituals. So we presume these disciples have also done that. As a result they attained to higher lokas and they found these higher lokas are not very much different in quality as well as quantity to the events that take place. Especially our experiences of Sukha, Dukha of the objects, same object. As for example here men and women run after each other. Swarga Loka also they run after each other. Brahma Loka also they run after each other. Here also people eat food because they are troubled by hunger, thirst etc. Only in higher worlds also the same things are there, objects are there. But like a 70 star hotel much greater in quality as well as in of course in quality. But then only difference seems to be that on this earth or below the body becomes changed. So birth, growth, youth, old age and disease, decrepitude and death. But in higher worlds nobody becomes old but time passes. They are subjected to time. So the disciples are apt students like Sairam Krishna. He understands his wisdom grows. This is no good. I want to seek God. Desiring immortality, eternity, infinitude, one turns the mind inward. Why? Inward is represented his body is like a temple Brahmapuram. Inwardness means there is a shrine inside, a heart is a shrine. It should be imagined like a beautiful, soft, fragrant lotus because when we have to invite someone whom we love very much we have to offer them or give them a seat. Same thing with God also. The best seat one can offer is one's heart. Not only the physiological heart but what we mean by heartily loved, heartily felt, heartily served. So all that bhakti, devotion as well as knowledge, service, everything is represented by that heart. So the teacher wanted to teach them. Now not the Upasanas that are inculcated, taught in the first part of the Vedas because first part of the Vedas is called Karma Kanda. In Karma Kanda there are both Karmas, rituals as well as also Upasanas appropriate for them. Similarly Gnana Kanda also has two parts. The lower part is Upasana is there but that Upasana is also a kind of Karma only. But this Upasana is exclusively on God because by meditating we develop love for God, longing for God realization and one day by the grace of God we find there is no difference between God and us. For such people it is necessary they are already trained in lower Upasana. Now a higher Upasana has to be taught. That's what he taught in the first mantra. But the disciples unfortunately misunderstood because they thought really the body is Brahmapuram and within that body there is a heart and that heart is like a beautiful lotus. Within that lotus there is a space and that space is called Brahman, pure consciousness and because of that only this body also gets the name Brahmapuram or the temple. So that is what they understood and along with that understanding which is actually a misunderstanding, a doubt has come. So you say oh teacher and earlier he described that Brahman if one realizes through Upasana all his desires are fulfilled and there will be no desire left out. So he must have explained you will become like Brahman, you will be infinite, you will be eternal and you will be one without a second Brahmavid Aapnoti Puram. So then they had a doubt. Then they presumably questioned the teacher but this body undergoes change. So whatever is within that body will also undergo a change. Should it not undergo a change that was their doubt. For that the teacher so he has given appropriate reply. Now in the fifth mantra this is the teacher is giving the categorical answer. What did he say? Saha that means you call him Acharya, call him Rishi, call him Guru. Saha, Acharya, Habruviyat. If his disciples were beset with doubts but one difference is there they were sincere spiritual seekers. Therefore it is the duty of the teacher to get rid of their all their doubts. So they have expressed their doubts not that they were doubting the scriptural words but please clarify it for us because we have not attained to that clarity of the understanding. Then with great patience the teacher is giving them this reply. Sabruviyat, he should reply. Pruviyat means he spoke but we have to say this is how he removed all the lingering doubts. What is he telling? Na asya jaraya etat jeriyati. Etat means that Brahman who is considered as the Chidakasha within that Dharakasha. He when this asya means Dehasya, jaraya when the body becomes old that pure consciousness called Brahman otherwise called Chaitanyam also called Atman also called Paramatma also na jeriyati. So it doesn't become slowly, it doesn't become inferior. Jeriyati means that which gets destroyed slowly it becomes dissolved. No, it doesn't become old. Na vadhena asya na hanyata. When the body dies then that pure consciousness doesn't die. Sri Ram Krishna he saw when his nephew Akshay was dying he said clearly I saw the soul Atman of Akshay coming out like a sword has been taken out of its scabbard. So soul is different, scabbard is different, body is different, Atman is different but we also have to understand not only body but also the mind. So etat satyam this is the highest truth. That is one meaning. Another meaning is that it is true Brahman is not affected by whatever happens to the body or to the mind. He is beyond body mind. He is beyond the three bodies that is gross body, subtle body and causal body. Etat satyam this is the highest truth and then he says supposing we realize okay he is not dying but we are beset, we are terribly troubled by various unfulfilled desires. So then the teacher has to say asmin brahmani sarve kamaha samahitaha. The Upanishad is not telling it is only giving a hint brahma puram asmin kamaha samahitaha. Samahita means they are all there present but we have to understand that they are all fulfilled just as every object is nothing but a desire. When a person says I want to eat a sweet he doesn't mean he wants the sweet but the object is the instrument, the medium through which this person will squeeze ananda. So every object is only a representation of ananda. So we only want ananda. We do not want objects. So here kamaha means what all your desires not objects all your desires will be fulfilled. What does it mean? It means all the happinesses, every happiness you get from every single object and as many times as possible that infinite happiness is asmin brahma puray. So it is there. This is the benefit but this teaching will be elaborated from seventh section onwards with the instruction of Prajapati to especially Indra but this is only a hint given. And then how to meditate upon this or contemplate, do upasana of this Brahman imagining that he is within us. That means you don't need to go anywhere. You don't need to search for him. Whatever you are searching for is within yourself. So the guru is telling this atman is completely bereft of any sin. I also explained I do not wish to go again through that. So the atman is devoid of sin. Sin means he is also devoid of punya, papa both. Then because they are the root cause of rebirth. Rebirth is for reaping the consequences and again freshly trying to get a fresh opportunity to go to God. An attempt can be made. I was thwarted. I was diverted by this sukha dukha and I could not make much headway but now I would like to make headway up in the next birth, next birth, next birth. But the teacher is telling you don't need to go anywhere because he is apahata patma. That is he doesn't have body. He doesn't have mind. Body, mind are the root causes of both punya and papa. Since a person is a temporary state we all experience in sushupti, deep sleep. Therefore we don't commit a papa. We don't commit a punya because there is no body. There is no mind. They are there but they are non-functional for a temporary period of time. Therefore during that time a sinner is no sinner and a saint is also no saint in a way of speaking. So apahata patma is free from punya and papa. That means he is free from body and mind. Ijaraha. Ijaraha means old age. Ijaraha means because there is no body it is only the body which becomes old. No, because brahman is not the body then he will never become old. Vimrutyuho. He doesn't go to death. It is only the body which courts death. Vishokaha. In his life he is only swimming in the ocean of bliss. A beautiful incident we should all remember when Shri Ramakrishna was suffering with so-called terrible throat cancer and one day he was particularly complaining it is unbearable pain. Just at that time perhaps this incident was specially meant for that particular disciple Hari Maharaj later on Swami Turiyananda. Shri Ramakrishna complained in a feeble voice. Look how much I am suffering but Hari Maharaj was more intelligent. Shri Ramakrishna was only testing him. No sir. I see you are swimming in the ocean of brahmananda and Shri Ramakrishna smiled and admitted the truth saying this rascal found me out. That means if we are having dehatma buddhi Shri Ramakrishna also is a deha and body and therefore he is subject to all the vicissitudes of this physical body but another person who knows he is neither the body nor the mind then he is free from all the effects of body and mind. That is what a rishi wants us to understand. Vishokaha always swimming in the bliss of brahman who he who contemplates succeeds in that contemplation and attains the knowledge I am brahman he will get exactly the same characteristics of brahman. These are the eight characteristics ashtaveda gunas of brahman. So apahata patma that is the first one. No old age. Second one. Free from death. Free from old age. This is the third. Vishokaha. He is completely in a mental condition. Free from all grief, unhappiness, regret etc. These are the four. Pijigatsaha. Pijigatsaha means that the desire to eat something. Hunger. He is free from no hunger. That is called pijigatsaha. He is because that is also the characteristic of what we call body and mind also. Prana. Apipasaha. So pijigatsaha is the fifth quality. Apipasaha is free from thirst. He never becomes thirsty. It is the body which becomes thirsty. Not the atman. Then these are in a way negative type of this thing. He is free from death, from old age, from suffering etc. Five qualities. Six qualities. Now satyakamaha. Satya sankalpa because he has been meditating on Brahman and Brahman is called satyam. Whoever becomes one with satyam through the contemplation of satyam, truthfulness, contemplation, then he becomes satyakamaha. Satyakamaha means what? He, all his desires will be true desires. What does it mean? It means he will not desire asatya kamas. I want money. I want name and fame. I want a long life. I want enjoyments because he knows this is all what we call mithya, asatya. Therefore, since he has become one with satya, he can never desire what is asatya and then if any desire comes and in such people's mind a desire arises only by the will of God. So if any desire comes, instantaneously it will be fulfilled. Again we have to recollect that one day Shri Ramakrishna expressed a desire to eat an amlaki. So this incident can be interpreted in two ways. One is like us, he also for a long time he did not eat something sour and you know when the body lacks vitamin C then we crave for something sour because more or less by definition any fruit etc. or even a leaf if it is sour it contains excessive what is called vitamin called vitamin C. So it is said pregnant women they feel because their vitamin C is being depleted by the child within and therefore they feel this desire and like when water is depleted we feel thirsty. When food is depleted, food means energy is depleted, we desire food. When it is cold, we desire heat etc. You get the trend. So the body if it is lacking some minor elements vitamins etc. it craves for that thing. It is a well-known fact. Even animals sometimes they require salt that is also one of the what is called elements that micro elements that is very necessary and they know exactly where to get them. So there are some places they dig and they start eating the mud etc. well-known phenomena whether it is an elephant or a monkey they go there and in forests there are certain types of fruits which are sour and when these some of sometimes these animals crave for that they go there and gorge themselves. What am I talking about? That these animals they go by instinct, natural instinct and therefore their body tells them what is lacking. They also know through the body we are complete so we don't need any more food. When they are depleted of food they know they require food only then they seek. So nature works there. Now with regard to this a realized soul that is through Upasana of Sathya which is called Brahman or Atman so he or what is called he only desires what is real, what is godly. I want to hear bhajan. I want to meditate upon God. I want to visit such and such a place but not worldly desires. Sathya Sankalpaha such a person he becomes Sathya Sankalpa exactly like Brahman. These are the characteristics of Brahman. Oh my dear children if you contemplate then all your desires will be fulfilled but you will have only desires of truth and if there is any desire it will be a spiritual desire. So this is what you are going to get but the Guru wants to teach us also what happens to a Jeevan Mukta. So if he doesn't have a desire who is going to look after him and then the Guru also removes that doubt. Just imagine that there is a good citizen, there is a king because in those days kings were only the rulers not this government that we call today. So kings then there are some loyal citizens. They will always obey the king and then the king will be pleased with them. What does he do? Whatever they require. So suppose this person requires I want to live in such and such a village. All right you go and settle down in that village and I want a bit of land and most of these people they are not greedy people just for living I want we want a little bit of the land for cultivation. Kshetra means cultivable land and then what does the king do? These are my good citizens. It is my duty to fulfill their desire. Then he grants them and they are also quite what is called satisfied with whatever their king deigns to grant them and they live very happily. How do we know that we are happy? We are satisfied because whatever God allots to us if we have that faith he will like a mother he will give only what is absolutely needed and good for the baby. A baby accepts it. Like babies we have to accept what the divine mother ordains us. So the teacher reassured them these are the if you attain to Brahman this is what you are also going to get. Now these are the eight qualities of Brahman. And as I mentioned earlier they are not really the characteristics of Brahman. They will be what we call from earthly eyes our understanding of what happens to a realiser of Brahman. One who knows I am Brahman because Brahman cannot be described. Brahman cannot be described because he has no guna but this is for the sake of contemplation. Saguna Brahma is being described and once we reach Saguna Brahma automatically Saguna Brahma will absorb us into himself which will be indescribable that is what we call Brahman. Now a few quotations from Sairam Krishna on this subject. Sairam Krishna on Brahman. Brahman is like Akasha. Look at this comparison. Here Dahar Akasha. Here also is Akasha. It is infinite. It is indivisible and it is completely unattached. It remains exactly same without any change. It is the attachments that bring about a change. So Akasha without any modification. It is like fire which has no colour. So only by his power has he taken up various forms. How does he take? Sattva, Rajas and Tamas are the three qualities of God's power. Only when God is thought of by creatures, created beings like us, we can only think of the Saguna Brahma. Saguna Brahma. Sa-Guna. Guna means Sattva, Rajas and Tamas. The whole universe is the manifestation of Sattva, Rajas and Tamas only. But Brahman in himself is beyond the three qualities of Sattva, Rajas and Tamas. What he is cannot be expressed in words, cannot be even thought by mind. Sveto vacho nivartante aprapya manasasaha. Every day also we are singing Thakurs. What remains when you continue the practice of saying not this, not this is the essence of bliss. There is no end to God. No limit to God. So then what happens? Who is to the knower of Brahman? Because he becomes like Brahman. Sri Ramakrishna is graphically describing. Rishis attain Brahma Jnana. But he says if you have the slightest desire for worldly things, that is Asatya Kama, you cannot attain the knowledge of Brahman. What an effort the Rishis made. They would leave their ashrama in the morning to meditate and contemplate on God alone throughout the day. After one attains knowledge of the Absolute, God permits a little ego to remain. This ego is the eye of the devotee or eye of the knowledge. It is with this eye that one enjoys his infinite bliss. Here I have to put a little bit of my comment. There are two types of knowers of Brahman. Some people, even according to Sri Ramakrishna, once they attain the merge in Brahman, they will never come back. Their body will fall off after 21 days or a few more days. Don't go on counting 21 exactly. No. It could be few days less, few days more. But the body without care, it will not last much longer. But there are some people whom by God's will, they will be kept back, brought back into this world through the same body and mind complex for the good of the world. But what does God do then? He keeps a little ego to remain. And the devotee, the Jeevan Mukta, he feels, I am a devotee of God. Like Hanuman used to say, I am devotee of God. Sri Ramakrishna also used to say, I am a child of my mother. But some people like Shankaracharya, they retain it, he said. They don't retain. It is God who keeps that in them so that some purpose of his can be served through that. Only he knows about it. Sri Ramakrishna continues, that's why the Vijnani keeps the eye of devotion or the eye of knowledge to enjoy the bliss of God and to teach mankind. But is it easy to attain the knowledge of Brahman? It's not possible until the mind is completely annihilated. That is what Patanjali Rishi says, Yogaha Chitta Prithi Nirodaha. Sri Ramakrishna is paraphrasing the same idea. It is not possible until the mind is completely annihilated. A guru, Sri Ramakrishna is illustrating, said to his disciple, give me your mind and I will give you divine knowledge. Sri Ramakrishna continues, a naked one, like Totapuri used to say, don't let your mind get scattered. You know that medicine works only when it mixes with the blood. Similarly, in the state of the knowledge of Brahman, one sees God both within and without. Sarvam Kalvidam Brahma. One sees that He has become the body, the mind, the vital breath and the soul. That is to say, He has become this entire Srishti, creation. And one attains the state of Brahma Jnana when the mind is annihilated. When the mind vanishes, one's ego is wiped out. That which goes on repeating, I, I, that is Brahman. One reaches this state through the path of love and devotion for God as well as through the path of divine knowledge. That is to say, the path of discrimination. There are some signs by which one recognizes a person who has attained the knowledge of Brahman. A Srimad Bhagavata talks of four states of a man of spiritual knowledge. That is to say, Brahma Jnana. How? He appears like, first, a child, second, an inert object, third, a crazy man and fourth, a ghoul. Sometimes, he acts like a five-year-old child. Sometimes, he acts like a madman. At times, he lives like an inert object. In that state, he cannot attend to work. All work drops off from such a person. If he does work, it is for the good of the world. So, Sairam Krishna had also gone. He was like a child throughout his life. Sometimes, he used to be completely inert so much that birds used to sit on his head and search for food in his matted hair. Sometimes, he behaved like a madcap. He said, once I used to carry a bamboo pole and one end up has got a broken part in which there is a small mango plant and people thought I had gone mad. And sometimes, he becomes like a ghoul. That is, no bathing, no cleaning. So, as if, if you recollect that once such a person came to Dakshineshwar, Sairam Krishna recognized him. He also told about him to Hriday. And then, even beggars refused to keep him. This is all Bhagavat Leela, the divine sport. So, this is the person. Now, that is what we discussed in our last class. Then, today we are coming to the end of this sixth mantra in this first section of the eighth chapter of Chandogya Upanishad. So, in this sixth, so in the fifth, just now we discussed the qualities a person who contemplates on Brahmatma attains to all these qualities like Apah, Tapatma. Then, Vishokaha, Vimrutyu, Vijaraha, Vijigatsaha, Apipasaha, Satya Sankalpaha, Satikama. Eight qualities have been described. And then, says wherever he wants, wherever, whatever desires are there, they will all be fulfilled. This is a kind of advertisement. So, if I become spiritual, what do I get? It is for such people. The sixth verse is there. So, graphically, the Guru is describing those who are ignorant people. And who are the ignorant people? Those who think I am the body, I am the mind and nothing else. And such people, they go on doing various actions, even sometimes good actions, Punya Karma, Dharmic Karma, rituals, etc. What happens to them? That if they do not realize God, everything is temporary. Just as work is temporary, the results of works are also temporary. If you work for one day, then your wages will be given only for one day. But if you work ten days, you will get ten days. If you don't work on the eleventh day, you are not likely to get the wages for the eleventh day. This is called Karma Kshayaha. That is going to describe. Why is he describing? Because, O foolish fellows, if you think you will get what you desire and what you desire is unbroken life, unbroken happiness, you are not going to attain unless you realize God. So, that is what the Ninda or the criticism of Agnanis is to praise those people who have gone beyond. That means you better become wise, awaken and then take the spiritual path so that you will get infinite, eternal, unchanging result, unbroken happiness, Ananda, Brahmananda. This Ninda is a peculiar method. It is a kind of advertisement. If you buy that machine, it is a hopeless machine. It breaks down and it will give you endless trouble. You may be getting it cheap, but in the end, you end up with paying hundred times more than what you pay for our machine. But if you buy our machine, then it is free from all these defects. It is guaranteed for ten years or twenty years, nothing is going to happen. Actually, earlier when Ford started manufacturing these motors etc., every motor car is designed to live for long, every part. Then the sellers of the motor cars, they felt uncomfortable. Sir, business cannot go on. Once a person purchases our car, he is not going to come back. So only one time business only and that is not going to generate any income. And Ford thought, yes, you are right. This is not the business way. Now I will prepare parts of this motor car which will last only just six months, one year or for a short time. And then business started thriving. So this Ninda or criticism of one in our scriptures is to bring to the fore the opposite one, the other one. So Vidya is criticized to praise Vidya so that the person who listens, he will be brainwashed. It is a kind of brainwashing. And we are all being brainwashed and this brainwashing machine in the language, in the jargon of this modern terminology is called algorithm and you research what it is. So we will enter into the sixth mantra. The English translation goes like this. And just as here on earth, whatever is earned, the result through work perishes. So does the next world. Don't think the results of karma or work in this world alone will perish. But if you go to higher worlds also, as soon as your punya is exhausted, your payment is a reservation in the hotel, comes to an end, they will mercilessly kick the fellow out. So does the next world. One by virtuous deeds, punya karma, they also perish. That means it is anityam, that is temporary, not permanent, impermanent. So those agnanis, ignorant people who depart hence without having realized the Atman and these true desires, for them there is no freedom in all the worlds. Let them go even to Brahma Loka. There is no freedom for them. But those who depart here after having realized the Atman and these true desires, for them there is freedom in all the worlds. First the Rishi is telling about the condition of non-realizers of Atman. Then in contrast, he is telling, if you follow the path of ignorance, maya, mithya, you will have to be reborn again and again and suffer again and again. But if you are, you realize Brahman. First of all, there is no rebirth. There will be no consequences of rebirth because birth is followed by Shadvikara. So there is birth, there is growth, then there is youth, there is middle age, old age, disease and death. All those six changes, changes are always occurring. Very interesting. That is why, supposing you hear one of your friends, he got a new baby and then you naturally feel like visiting and seeing and take some gifts also, though the baby does not know what to do with them. So what would be your question? How old is your baby? How old? Oh, he is one day old. He is 10 hours old. Already 10 hours old. That old age starts and then continues until the disintegration of the body. So death is chasing us. This is what Ramakrishna says. So this mantra is telling the limitations of ignorance. So what is it telling? That you can't, this is a time frame, a restricted, an ignorant person is limited by time, space and object. So first thing is time. Just as a thing lasts for a short time and then comes to an end. That is called perishing. So an ignorant person cannot enjoy forever the fruits of his karma because karma itself is temporary and whatever is temporary can never give permanent result. If you work for one hour, you get what is appropriate for one hour. If you work for one day, you get one day's wages. If you work for six months, you get six months wages. But the karma phala will come to an end because the nature of karma itself, it is limited by time and you can go on working 24 hours a day. You have to eat, you have to bathe, you have to take rest and recoup your energy. So this anitya karma cannot give nitya karma phala. That is even if you perform certain higher type of activities like that which leads you to shukla gati, krishna gati etc. The person has to come. That is what Bhagavan Krishna says. So whatever is attained by karma phala, it will be every day perishing and after some time then one has to come back again and again and again. Therefore Krishna says to Arjuna and through Arjuna to all of us, you better think about God. So in the first six chapters of this Upanishad, he was talking about upasana and there is a law about upasana. What is that? Whatever upasana you do, you will attain to that. If you do upasana of Indra, you become Indra. Since Indra is only temporary, you will also be temporary. If you do upasana of Brahma, then Brahma is also temporary because Brahma has a day, Brahma has a night, Brahma is born, Brahma lives for 100 years like us and at the end of the 100 years, however long the time appears to be, which is not really long, it only appears to be long. So sahasra yuga pariyantham, 1000 yugas makes up one day and 1000 yugas make up one night of rest. That means you will be sleeping for a long time. After 100 years, like anybody else, like any one of us, he has to go to death and a new Brahma will come. Similarly, yat yat karma phalam tat tat anityam. Therefore swarga sukham is also anityam. Brahma loka prapti is also anityam. So amutra punyajitah loka kashiyate. This is the essence of the sixth mantra that the only important thing is if you attain to knowledge of Brahman, then Brahman is beyond time, beyond space, beyond any vastu because he is ekam. We have seen earlier ekaha, advitiyaha, only one without a second. Therefore you will become, by contemplating Brahman, not Brahmaji, but Brahman, then you will become like Brahman. You become apahata paapma, there will be no paapas, no punyas, then there will be no death, there will be no body, there will be no old age, there will be no thirst, there will be no hunger and you will have no mind also. But it is said if you have any desires, they will be only godly desires and whatever godly desires you possess, then you will attain to them. So this is the glorification, wonderful so-called advertisement that you better slowly withdraw your mind and turn your attention to only upasana, Brahman, because upasana is the sadhana which takes one to God. This is the essence of this first section of the eighth chapter of Chandogya Upanishad. Om Jananim Shardam Devin Ramakrishnam Jagadgurum Pada Padmetayo Sritva Pranamami Mohur Moho May the Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna