Chandogya Upanishad Lecture 118 on 06-July-2025

Full Transcript (Not Corrected)  

Oṁ jananīṁ śaradāṁ devīṁ rāmakṛṣṇam jagad-gurum pāda-padmetayōśritvā praṇamāmi-mohurumō  Oṁ āpyāyantu mamāṅgāni vākprāṇas cakṣuḥ śrutra-mathu bala-mindriyāṇi ca sarvāṇi sarvam brahmau paṇiṣadam  māham brahma nirākuriyām  mā mā brahma nirākarot  anirākaraṇam astva nirākaraṇam me astu  tadātmani nirate yau paṇiṣadsu dharmāte mai santu te mai santu  Oṁ śānti śānti śānti Hari Om.

Oṁ may my limbs, speech, vital force, eyes, ears has 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  where I am engaged in the pursuit of the Self may they repose in me  Oṁ, Peace, Peace, Peace be unto all!  

So we are in the section 13 of the chapter 8 of the Chandogya Upanishad in our last class we started the 13th section and we are getting three more sections 13, 14 and 15 the main teaching was over more or less with the end of the 12th section and these three 13, 14, 15 they are called Khila Khandas Khila means appendix wherein assorted topics are dealt in sometimes prayers, sometimes some advice, sometimes some types of upāsanas that are educated in the Khila Khandas many Upanishads like Bhradharanyaka Upanishad also has Khila Khandas are there so we started the mantra and there is only one mantra this is a prayer what is the prayer and when does this prayer come. First of all earlier we have seen from 1st section to the 6th section of the 12th section mantras 6th, 8th chapter, the 12th section which we have been dealing with so 6 mantras talk about Dahara, Akasha, Dahara, Brahma, Upāsana and we take it for granted that this person had succeeded in realizing Brahman through this Upāsana he became grandly successful.  What is the succession or successfullness of Upāsana. Upāsana means a person goes nearer and nearer Upāsana someone is sitting and you want to approach nearer him unlike a worldly object where the object itself will not allow anything else any other object to become one with it but like fire any object that approaches nearer and nearer and becomes one with fire it becomes one with fire, it becomes fire there is no becoming one after falling into the fire it is called fire only because it also starts burning, starts giving light even if a human body is burning it will give light it will of course give heat how much heat? same heat as fire gives so there is nothing called degrees of fire so you put a small leaf, a dry leaf and it is a small leaf so it will give you small amount of heat no, it will give the same how do you know? put your finger there and you will understand so to become one with the object of our contemplation that is called success in Upāsana so this Upāsaka spiritual aspirant having been directed that reality Satyam which you have been seeking all over the world is hiding within your own heart it is hiding, therefore it is not available please keep these words in mind for this particular 13th section.

So then he must have realized I am that Brahman previously he was thinking I have a body within the body there is a heart like a lotus in that lotus there is a space Akasha called Brahma and I have to contemplate so I am separate that Akasha Rupa Dahara Brahma is separate but through advancement, progress in contemplation the person goes on taking the very nature of what he is contemplating upon that is why the devotees of Vishnu, Vaishnavas their concept of Viṣṇaloka also follows a similar pattern first they come nearer to Vishnu that is called Sālokya he is seen but from long distance then they approach nearer Svāmīpya as they approach nearer then they lose their individual form and then start assuming the form of Bhagavan Vishnu like you put an object into the fire it slowly assumes the form of the fire and the fire also at the same time burns away the earlier form be it a dried wood or be it a paper anything like that even a dead body also like that so as a person Vaishnava approaches near so he loses his own form and he assumes the form of the Vishnu and as he assumes the form of the Vishnu then he starts slowly to acquire the same qualities Sat, Chit, Ananda and then the final stage is called the third stage is called Sārūpya he loses his form and he gets a new form and that form is of the chosen deity upon whom he decided he was meditating continuously, constantly and then there will come a point of time when he becomes absolutely one with it that is called Sāyujya this is the interpretation by Advaitins of the concept of Vishnu Loka attaining Vishnu Vaikuntha by the Vaishnavas of course if you ask the Vaishnavas yes, Sāyujya means we keep a little bit of difference and that is true.  Sri Ramakrishna also says that even after attaining the knowledge of Brahmana devotee wants to keep a little distance for what purpose? for enjoying the divine bliss but he cannot say I want to keep my identity separate no, it is one can only pray to the divine you please after giving me the knowledge of oneness with you after my knowing I am Brahman then kindly keep a little bit of individuality I want to enjoy it but that depends upon the grace of the Lord such people are called Jeevan Muktas free even while that particular body and mind which were instruments in helping to reach that final realization that very body and mind now become an instrument for him to see everywhere to enjoy Brahman in the first case he wants to become one with Brahman and enjoy Brahman in the second case he wants to see himself mirrored everywhere he wants to see reflection of Brahman himself in everything whether it is living, non-living any type Chara, Achara, Jada and Chaitanya.  

So please keep these points in mind so the essence is a person had contemplated enough and then he realizes I have come from Brahman and I again went back to Brahman and now I would like to from that eternal, infinite oneness I want to come down a little that is called coming down to the Leela from the Nithya to the Leela from the Leela to the Nithya as we discussed in our last class yesterday if you keep these points in mind then so this 13th mantra will become useful this mantra first of all there is a prayer secondly how to attain oneness with Brahman and thirdly that how this person attains to that highest after becoming pure so first one is prayer last one is a prayer in the middle indication of how one can attain to the highest with these points let us read the mantra and it will be very easy also  shyamat shabalam prapadye  shabalat shyamam prapadye  from the dark I come to the variegated let me also translate it in simple language from the difficult to grasp that which is hidden that which is one without a second let me come to the multiplicity from one let me come to the multiple from the multiple again let me go back to that one and here it is called dark we will discuss what is this dark how to attain that is the first prayer how to attain shaking of evil as a horse shakes dust from its hair or freeing oneself from the body as the moon frees itself from the mouth of Rahu I fulfill all ends and obtain the uncreated world of Brahman this last portion is also a prayer in middle portion how can I attain that one being striking of evil just like a horse and it rolls in dust gets up shakes off its body vigorously and all the dust falls off or sometimes we see the eclipse and in Hindu tradition when the moon is swallowed or the sun that swallow hair is called Rahu so what does it do it covers either the moon or the sun either partially or full but only for a short time so like that I have to shake off all the impurities of my mind and then when the mind becomes pure and that purity is called Chitta Nirodha what is called Chitta Shuddhi in Advaita equated with Chitta Nirodha. Nirodha doesn't mean suppression, Nirodha doesn't mean removing, Nirodha means converting every thought into one thought of God.  so this is what is most important so let us discuss these three points Shyamat Shavalam Prapadye Shyama means dark if you remember mother Shyama is called shyama and Krishna is called Shyam Shyama means the literal meaning is dark darkness means where we cannot see we may be intuitively knowing there are things but I cannot see properly supposing suddenly all light goes off I am moving especially in a busy traffic and I can't see anything so I have to freeze myself until I can see at least a little bit to avoid dangers or to avoid bumping into something undesirable so dark, dark means what? that which is hidden that which is not available that which is there but which is not understandable by us easily that is called dark that is why there is a beautiful saying Shyama Maki Amar Kalore is my mother really black?  

Sri Ram Krishna says The ocean appears to be blue or black and then you go near take up the water and then you see it is pure water similarly when we look at the sky when there is a clear light you will see everything as blue blue means infinity infinity means one and we are accustomed to experience only the multiplicity so now this person who had done contemplation he understands that you contemplate the guru told him and then he contemplated it takes many many lives then at first very little is seen like travelling in a tunnel and when we cross we are approaching the end of the tunnel faint light comes as the train or car, whatever slowly approaches the end more and more light comes so we can say contemplation is like travelling in a dark dark means what? from the multiplicity to that advithiya Non-dual state from the Duality to the non-duality from the multiverse to only that infinite one so from diversity to complete unity shabalam prapadya by your grace O divine lord O gurudeva may I enter prapadya means may attain or may I enter now let me contemplate so shamat that is I realise after knowing brahman that I was brahman somehow I have forgotten that forgetting is called shama forgetting means thinking that I am not brahman thinking I am not brahman means seeing the multiplicity seeing multiplicity means the individuality I am this only and everybody else is different however close they are mother is different, father is different wife, husband, children everybody is different everything is different that is called shabala means multiplicity shama means darkness from the dark deep, incomprehensible difficult to understand that is the nature of the brahman shama means final meaning brahma, purna brahma para brahma so from brahman then I have come prapadya means I have already attained to this multiplicity now through the contemplation by following the teaching of the guru shabala or shama prapadya and once I reach this knowledge that what I call Brahman what I call this world are not two separate things but one and the same material brahman without namarupa without names and forms is this creation creation without names and forms is called brahman there is no difference let me have that knowledge that the one and the many brahman and the world are one and the same let me attain to that that is the prayer but how do I attain it I have got lots of impurities and so the teacher gives us how to first of all remove all the defects asuri sampat as we saw in the shanti mantra of this chandugya upanishad all the virtues that are enumerated in the upanishads and as I develop them I go on removing all the impurities that means all the negative qualities it means all the unspiritual qualities and as I succeed in weakening first then breaking them replacing them with spiritual qualities I come nearer and nearer and my understanding becomes clearer and clearer and I can understand better and better what is brahman which means my own nature and when I approach nearer then I see that not only I am brahman everything else also is brahman there is no second object other than brahman ekam eva advitiyam that is what we have seen at the very beginning meaning of the sixth chapter that talking about the Sat pure existence without any manifestation sadeva saumya idam agraasit then the prayer is dhootva shariram dhootva here means after becoming pure I give up this body and this meaning can be interpreted in two ways first of all I don't need to give up this body body is not an obstruction so long as I identify myself with the body it is an obstruction but so long I know that I am not the body I am brahman and as that idea becomes strong deep and frequent the detachment non attachment to the body mind automatically take place that is called dhootva means giving up giving up the body one meaning is after death giving up this body second meaning is even when I do not identify with it it is as good as dead it is not my body I am not the body if I am not the body nobody else also is the body swamiji used to tell a very wonderful secret that as a man's idea of himself grows consequently and sequentially his idea about god also grows because we only attribute our own ideas upon god if I think I am a mosquito god is a mosquito if I think I am a cow god is a cow if I think I am a human being god also is a human being most of our gods and goddesses  are human beings only  but to get rid of this idea  so god can have  the face of a horse  he is called  or he can have  like india  the face of  a bird so  associating some animals  along with the gods  and goddesses as their  vehicles vehicles means what  expressions that is called  vehicle as I told you earlier  what is the vehicle of  bhagavan vishnu it is the  garuda kind of  kite and what is that  that which carries  vishnu is called the vehicle  like our car  aeroplane cycle whatever  so that which carries bhagavan  and who carries bhagavan  to us guru .

 So gurutman is equated  with guru because  out of god's compassion  he says I want to go  to my child  so he becomes the guru  and guru carries  god in his heart  and he brings it out and  imparts plants implants  in our heart so this  is the prayer dhutva shareeram  having given up  identity with the body or  if the body happens  to fall because its time  has come akritam  kritaatma akritam  means not  made akritam means  not an effect  therefore akritam means  cause cause  means final cause  what is the final cause  we say brahma is the creator  and brahma in the form of  vishnu is the preserver  and brahma in the form of rudra  or shiva is  the dissoluter or  recycler so let  me attain to that  that which is not made  that which means the cause  final cause for which  there is no other cause that is  called causeless cause  that is called kritaatma  I have become kritaatma  now I am thinking I am an effect  how am I thinking I am an effect  oh I am the son  I am the daughter of so and so  no  I have been what is called  from the beginning brahman only  it so happened for some  time like a drunkard  because of maya called  ignorance I happen  to think that I am not  brahman that means I am  the srishti of brahman  anatma as I said  anatma is not mithya  anatma is this  feeling of individuality  that is called anatma  because it is changeful  I have come from  the changeless to the changeful  which is called multiplicity  which is called creation  and by purifying  myself I have understood  I have realised  I am the brahman  therefore I am  paramakaranam para brahma  I am the supreme reality  and supreme reality  is birthless and therefore  free from all the  six fold changes that is called  akritam brahman  kritatma  I have also become brahman  therefore brahma lokam  abhisambhavam iti  abhisambhavam iti  so brahma lokam  that means let me experience  that reality  which is called brahma loka  here brahma loka  should not be translated as  the fourteenth  world of brahma  which is obtainable by  doing lot of pure  activities, service, ignas  igna means  doing welfare to the whole  world converting everything  into an offering  to god  igna means I am also an offering  of god only  I don't belong to myself  I belong to god  that knowledge that I don't  belong to me I am  a creature of god  and I belong to god  or he himself is manifesting  as this body  and mind that knowledge is  called brahma loka  abhisambhavami  may I attain to that brahma loka  but the commentators also  tell as I mentioned  Sri Ramakrishna the greatest  joy of a jeevan mukta  remember this is a prayer  of a jeevan mukta that is  sometimes may I  forget the world and  merge in brahma and sometimes  that is called  becoming one with nitya  so from nitya  let me enjoy  same brahma in a  variegated form just like  a person most of the time  he doesn't look into the mirror  but sometimes he  would like to see himself as a mirror  and you extend that example  and say supposing  there are thousands and thousands  of mirrors and you  don't need thousands  of mirrors you need only  four mirrors  so all let us say  six mirrors so all  the four directions four  mirrors complete full mirrors  full wall is nothing but  your mirror and above mirror  the roof is mirror  ceiling is mirror and the  ground also is mirror  and then you stand there  you will see infinite  number of mirrors  infinite number of your  reflections and I have  seen it in a barber shop  and then you put monkey  face and then  you enjoy because every mirror  reflects you.

But in this context it means  that this world is nothing  but reflections  infinite reflections whatever  object is there that  is the reflection  of myself so further  imagine that  some mirrors are concave  some are complex  some are coloured  some are  different shaped and so  just like water takes  the shape of whichever  glass whichever shape  whichever size whichever  colour the water also  takes the same shape  appears but if you  drink the water  it never changed anything  so like that it is without  form and without any  particular taste  without any smell and that is  called water just like that water  I find myself  so that is why Sri Ram Krishna says  I want to enjoy  when the Divine Mother appeared  Mother you take off  yourself I have seen  you are also having  like most ordinary  woman a desire to put  on Kashi  Sari  Banarasi  Banaras Sari and I am talking  with the devotees I think  I get more joy with the  devotees because  why because  devotees they don't know what  I am talking they shut their  mouths and then listen to  me but it is impossible  to talk to you because  you talk back to me and  that is not very desirable I  also want to feel I am somebody  I want to talk back  to you so this is how  I want to enjoy my  Javan Muktetma this is  how they go on reveling  in themselves sometimes in  Nirvikalpa sometimes in  Savikalpa never come  down from the Savikalpa  that is called from  Nithya to Leela from  Leela to Nithya  again back from Nithya  to Leela until this body  drops off and sometimes  even after the body drops off  this Upasaka of the  Dhara Brahma  Dhara Akasha Brahma he attained  that realization he wants  to come so it  is also a prayer let me succeed  in knowing as you are  after that  it is my desire to enjoy  for some time if you permit  let it happen  this is the essence of  this thirteenth section  what a beautiful  this one is there  so in how many different ways  we will have  we can practice Jyotam  Tattvapad therefore  Shankaracharya says the  scriptures are  like Aadharvati  very affectionate  mother Janani  so do you like Bhakti  alright you come to me  through Bhakti Marga you want  Gnanam ok through Gnanam  Marga you come to me or  through Yogam Marga you come to me  or through Hinduism  through Christianity through Islam  through Buddhism suppose  there is a person  idealistic person  but mother  he doesn't say he doesn't  claim I believe  in Hinduism or Christianity  or anyism but  I follow truth  even that person it is called  Karmayoga Swamiji  describes it Karmayoga.

 Buddha was the greatest  Karmayogi because he says  you just do  what you have to do without  expectation of any  result  any human being believe  in God or not but  if you believe this is my duty  and this is my way  of spiritual life  without taking the name of God  and he will reach me also  there is no doubt about it  Siddhim Bindati Manavaha  he realizes  finally I am that  Brahman so any path will  do and the  scripture should be like that mother  whatever suits  to the children  children stomach according to their  age health condition  capacity of digestion  the mother cooks  various dishes such  marvelous meaning is there  and this is what Shankara also  affirms in the  this form or that as I said  two examples are given  one example is just like a horse  that is very easily understandable  it is lying in the dust  and second example is  the from the story  of the  churning of the milk ocean  for the sake of nectar  or immortality  both the good and  evil people helped  finally the nectar had  come Dhanvantari himself  came in a commandal  and then the quarrel started  with the demons and the  gods both of them  were selfish both of them wanted  to take it for themselves  then they appealed  to Vishnu and he came  in the form of Maya  so that the Rakshasas fell  like a pack of cards for  that beautiful woman  and we trust you  you distribute and  this rogue Mohini  started  smiling all smile  no nectar and  all nectar no  smile for the devas  and only one fellow  noticed it his name  was Rahu he was a Nasura  and immediately  he joined a  devatas party and the sun  and the moon devatas  they noticed him and  then they signed with their  eye to Vishnu Deva  Lord this  rebel  is coming and sitting here  immediately that Mohini  took the chakra  and then cut off the heads of  this Rahu  and then Rahu by that time  a drop of that  amruta gone down  so the rest of the body  it perished  but the face remained  and he wanted to take  revenge so now and then  he goes and  grabs sometimes  the chandra the moon  sometimes the sun but then  what happens poor fellow  there is no stomach there for him  to digest so  as soon as he grabs and forgets  that there is no stomach  and happily they slip  down from the throat downwards  and they become free  and that is the example given .

If we do the scripture  oriented practices  our mind also  which is because of  ignorance becomes impure  becomes pure through  the practice of the spiritual  disciplines and then  I will realize by the grace of God  finally by the grace of God  I am one with God  then from then onwards  I want to do some play  sometimes I want to  remain as Brahman  sometimes I want to pretend  that I am not  the Brahman or I am Brahman with nama roopa and this is the essence of the 13th section now we go  to the 14th section  and this also is a prayer  of a seeker for  eternal life there is also  one mantra only  akasha vai nama  nama roopa yo nirvahita  te yad antara  tad brahma tad amrutam  sa atma  sabhaam veshma  prapadye isho ham bhavami  brahmana anam  isho pragnam  isho visham  isho aham  anuprapadshi  sa ha aham  isha saam isha ha  sheyatam adatkam  adatkam sheyatam  lindu ma abhi  gaam lindu ma abhi gaam  first I will read out  and then we will deal with that  that which is called the akasha  is the revealer of names and forms  that within which  these names and forms exist  and are maintained  that is also verily  Brahman that is the immortal  that is the self  and then there is a mantra  I come to the assembly  the palace of Prajapati  and the glory of the  Brahmins and the glory of  the kings and the glory  of the Vaishyas I wish  to obtain that glory  I am the glory of glories  that is the second part  third part is may I  never go to  that which  is whitish  red or reddish white in colour  and toothless  all devouring slippery  place  yeah may I never  go anywhere near it  first I will give you  a brief meaning  then we will go into a little  more detail what is the  first part that says here  akasha vayi nama  nama roopayo ho  irvahita this entire  creation is nothing but  Brahman with  names and forms  and here akasha  the space the first  element that  was born from atma  atma atmanaha  akasha sambhutaha  akasha means space  vayi indeed  nama nama means  this is the indeed  this is the name of akasha  and what type of  akasha that which  from which the  names and forms have  emerged that is to say  saguna brahma  akasha is called saguna  brahma saguna brahma  is the first  creation so you can call  him brahma vishnu mayeshwara  you can also call him  in vedanti terms  akasha but only  thing we have to remember  akasha is not the  real cause because  akasha itself  is a product but then  there is an explanation  suppose you  want to create something.

Suppose you are a your hobby  is to carpentry  and then you have a workshop  where do you keep the workshop  you must have some space  so if the whole universe has  to be created that has to be  created only in a  particular space first  you require space  and then you gather  materials and then you  keep all the materials  in that particular space  like constructing a workshop  and then you start  gathering instruments and  you start enjoying yourself  as a hobby of producing  many things so as I  said if you are a carpenter you have  instruments like the  planer like the chisel  like the hammer like  the saw different varieties  of it and then what do you do  you take material  cause wood  because you want your hobby is  carpentry and before  you create anything  what is that material  without name  without any particular form  it is pure  material called herein  called wood or  you can call it gold  or you can call it clay  these are very famous popular  often repeated examples  so you take this one  in this example  wood and then you can make  how many forms  infinite forms  if you are a sculptor you take  a material called  let us say  Mysore or Karnataka  granite and then  you can make Krishna  Rama, Ramakrishna  a rat, a cat  a mat and anything  you want your imagination  is the limitation  and those infinite  number of objects can  be produced and what  are those products nothing  but in this example  only wood any amount  of wood so if  it is in one particular shape .

 Rupa it is called shape  it is called form you give  a name it is a chair it has  a purpose for people  to sit for a baby  to rock if you want  to eat food you make a table  these are all examples  so Akasha  is the starting  beginning of the formation  of Nama and  Rupa though we say that  first we have to say Rupa  form and then you have  to say Nama  so it starts with your imagination  it starts with the  Brahma's imagination  so Akasha first is  create space but  actually speaking what is  the material? Akasha  is not the material  the material is  Brahman himself but that  Brahman first becomes  Akasha and Akasha  becomes as we discussed  air becomes fire  water becomes water water becomes  earth and first  the subtle elements then the  gross elements the whole universe  is a combination  of these subtle  and gross elements only  but here instead of  using the word Brahman  the word Akasha is  used why because  in certain Upanishads Akasha  vai Brahma  Akasha indeed is  Brahma and also we know  that we can meditate  if we want to meditate on Brahman  we cannot meditate  we can meditate on Akasha  like it is infinite  it is unattached  it is indivisible and  nothing can pollute it  for all these reasons  if we can conceive it in this  way it is as good as  conceiving the Brahman  so Akasha vai  nama roopayo nirvahita  the origin  from which all forms  all names and all  what is called  usefulness, prayojana  utilities  the root cause is  Akasha, Akasha means Brahman  and then te  all these objects entire creation  yata antara  is sustained by whom  again by the Brahman only  in the form of the  five elements and therefore  there is no such thing called  Akasha or Srishti  tat brahma.

The unmanifested is Brahman  the manifested is  also Brahma  tat amrutam and that is  immortal because that which is  cause, cause is  all-pervading cause  is infinite cause is  worthless is the  effect only which becomes  birthful and so all the  changes so atma  and that brahma  is atma that means  your own self that is  the definition of brahma  the description of  brahma then  Prajapati sabham veshna  prapadya I would like to enter  into the hall  beautiful house  of Prajapati  Prajapati brahma, Hiranyagar brahma  or saguna brahma  and then yashoham  bhavami and there  what do I want to do as soon as  I enter yashoham  bhavami I will become  yashaha as soon as you hear  the word yashaha what do you  understand yashaha means  vibhuti glory  name and fame no  peculiarly  yashaha is also called  brahma details  we will see again  aham brahma  bhavami may I  realize I was brahma  I am brahma I believe  brahma so you see  akasha is brahma yashaha  means brahma now it will  be easy so what is the  may I become the  glory of brahmanas  may I become  the glory of all the  kings or kshatriyas  may I become the  glory of all the  three castes that is  brahmana kshatriya and vaishya  aham anuprapad  see so as I said  asha means brahma so  whatever glory we see in  this world is nothing but  the manifestation of  brahmana only just as  when you dream you create  the entire  dream world is nothing but  your own manifestation  and you have that special  power called maya by which  you can divide yourself but  the whole thing is your own  creation so here  brahmana nam isha means  everything is the  glory of bhagavan  or brahma therefore  all the glory of  brahmanas kshatriyas  vaishyas is nothing but  brahmana's glory and  once I become brahmana  it is brahmana's glory  it is my  glory that means I am manifesting as every brahmana every king every vaishya every shudra everything in this world living non-living moving non-moving I am the glory of the glories I am of the created everything that is created that is the second part third part is that is to say may I never enter the womb of any creature means let me never be reborn because I have realized who I am once I realize let me never fall into this maya let me remain with the knowledge that I am brahmana but the peculiar words used here is that which is reddish white adatkam dat means danta danta means tooth that which is teethless shetam shetam that means that is reddish white in color lindu means slippery may I never enter into that womb into that slippery womb because we all slip from the womb of our mothers either a boy or a girl male or female men or animals or birds or anything everything comes from the womb so may I not have a rebirth this is the summary of this fourteenth mantra which we will discuss in our new class next class.

Om Jananim Sharadam Devim, Ramakrishnam Jagad Gurum, Pada Padme Tayo Sritva, Pranamaami Mohur Moho,

May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti. Jai Ramakrishna.