Brihadaranyaka Upanishad Ch.1.4 Lecture 34 on 17 May 2026

Full Transcript (Not Corrected)

Opening Invocation

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.

Introduction: The Discussion in the Gurukula

There was a great discussion in a sacred Gurukula, the students. Real seekers of Brahman have started a discussion. What is Brahman? What did our Acharya teach us and how can we implement and progress and realise that I am Brahman.

So in our last class, with regard to that, in the 17th mantra, the last mantra in the fourth section, we were discussing about what are the duties of a householder. That is to say, who is a householder? Anybody who thinks "I am the body and mind," he is a householder. Such a person's desires will be confined only to the satisfaction of the body, of the mind, and at best he wants to have higher happiness by going to higher lokas called svargalokas. Varieties and degrees of happiness are described there of such the six higher lokas according to Hindu division. Hindus have divided every state of experience anybody can go through into 14 lokas, starting with this earthly world bhūloka. There are upper six lokas. Six lokas plus our earth where we are form half of the world, and below us there are six lokas, or seven lokas are there. Total 14 lokas are there.

Now the point is we are very fortunate to live in this earthly world because this is called karma bhūmi. Other worlds, higher or lower, are considered as only to exhaust our karma phala – either puṇyam or pāpam. We will be going to those lokas either to experience higher happiness and thereby exhaust our puṇyam, or go to the lower lokas and exhaust our pāpams, but one has to come back to this earthly world to do sādhanā.

The Two Desires

So here is a person who is involved, who has also evolved into a human being – not an uncouth, uncultured human being, but has awakened to some higher faculties and he realizes human life is precious. Such a person can cherish two desires:

1. I want to be happy in this world or higher lokas. But after experiencing for some time again and again through a lot of labor, such a person realizes what I want is not temporary, which is ephemeral, which is lasting only for a very short time. I want permanent happiness.
2. That is the second category of people, of which the Gita beautifully describes: out of a million people, perhaps one person awakens to the fact that spiritual life, godly life, is the only life worth living.

The Householder and the Fivefold Requirement (Pāṅktam)

So there is such a householder and he thinks "I am the body and mind." He has faith in the scriptures, and the scriptures describe higher lokas. So he says, "I want to be happy in this world as well as in the higher worlds." For such a person, the scriptures prescribe certain things, actions to be done according to one's caste (though it is not a good word actually) and according to one's stage in life – varṇa dharma and āśrama dharma.

So we presume this person is a good person, and he goes to the teacher, spends several years, learns all about life, comes back and he has unfulfilled desires pertaining to the body and mind, and such a person desires: "I want to perform this ritual." For that, the Vedas tell us that you require five things. What are the five things?

1. He himself should be in young age, capable of undertaking this yajña ritual.
2. He must have his wife. You may be wondering why such a person should require a wife. Because a person imbued with worldly desires will be thinking: if I get a woman, a wife, then not a free life. But with a duly married wife, the rightful actions can be discharged, duties can be discharged. So he requires five items. This is called pāṅktam. Pāṅktam means a group of five.

So through that he has to discharge his varṇa dharma āśrama dharma, which have to be discharged through the proper performance of pañca mahāyajñas, five great removals of debts, which we have discussed in the past and yesterday also.

1. Himself, called yajamāna,
2. Wife, called patnī,
3. Son,
4. Human wealth – money, animals, servants, and many other objects for the performance of yajña, yāga, etcetera,
5. He must have control of mind, a deep faith in God, etcetera. That is called divine wealth.

So yajamāna, the performer or sacrificer, his wife, his son, human wealth, and divine wealth – all these five are indispensable if a person wants to properly discharge all the pañcamahāyajñas.

Evolution and the Call to Awaken

We presume such a person does it throughout life, throughout many lives, and he slowly awakens, he becomes evolved. Then amṛtatvamicchan. So uttiṣṭhata jāgrata – arise, awake, approach learned ones, sit humbly at their feet and serve them, please them, ask them, "What type of life should I lead?"

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया | उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ||<poem> Tadviddhi praṇipātena paripraśnena sevayā | Upadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ || </poem>So this evolved person says: "I have done physically all those things. Now from external ritual I want to progress into higher action, that is called upāsanā." So such a person now turns his mind, and the Upanishad or the Veda tells us that as wrong as a person doesn't get married, doesn't get a son or sons, performs all the yajñāś yāgāś, he cannot evolve. That is why I mentioned yesterday the appropriate duties apportioned to one's own caste and to one's own stage of life. They are called āśrama dharmas. Due discharge of these dharmas inevitably does certain things. Proper performance of these duties is called Karma Yoga. Karma Yoga in other words is nothing but getting rid of our debts to these five beings – our ṛṣis, gods, presiding deities, our ancestors, every other human being, and everything in this world – nothing is left out.

When a person properly discharges the duties, his mind becomes pure. This is called citta śuddhi. The result of Karma Yoga is citta śuddhi. What does citta śuddhi do?

1. It purifies the mind.
2. It generates puṇyam. Puṇyam is the ability to squeeze happiness irrespective of any circumstance.
3. Mind becomes concentrated.
4. Mind gradually expands, identifying itself not only with one's own family, but with one's village, one's state, one's country, the world in which one is living, later on with every human being, with every non-human being, because the great fact to which even today we have not awakened is that everything depends upon everything in this world. Nothing is redundant. God has not created anything that is redundant. Everything helps us in some way or the other.

That is called the sacred attitude, holistic attitude in scientific terms – looking upon the whole universe in which we are living, that includes our body and mind, sense organs, everything, and looking upon everything as manifestation of God, which again and again has been taught to us: sahasraśīrṣāpuruṣaḥ, sahasrākṣaḥ, sahasrapād, etc., in Viṣṇu Sūktam, Nārāyaṇa Sūktam, Puruṣa Sūktam, everywhere. The continuous refrain is: everything is the body of God. Every single part is a body of God. Nothing is actually redundant. That is the most wonderful truth we have to understand.

From External Ritual to Inner Upāsanā

So when a person reaches a certain stage of development, he says: "I have had enough of this. Now I want to turn this external ritual into an inner ritual," and that is called upāsanā. That is much more important. But unless a person really does these external rituals, simply sitting and saying "I don't need to do all those things" will not help us. We cannot evolve, for everything – nursery school, elementary school – everything is a necessity. Middle school, high school, then college, university – these are all graduated steps, and we cannot neglect even one step. So these are all called external rituals, and they produce citta śuddhi. Citta śuddhi sharpens our understanding, and finally we understand the goal of life, as Sri Ramakrishna says, is God realization.

Vairāgya and the Unfulfilled Feeling

Now, what does this person feel? "I am married, I have children, so many births. I have gone to higher lokas, came down, but I still don't feel the sense of fulfillment. I still feel dissatisfaction, tremendous dissatisfaction. I am not a happy person." But don't say every unhappy person is an evolved person. No, this person was very happy performing, having a wife, having children, performing duties – tremendous amount of higher happiness he gets. But at the end he realizes these are all achieved through hard labor and they are all ephemeral. Every happiness has to be re-earned because nothing will be permanent. Such a person awakens and says, "I feel unfulfilled." That is called vairāgya, dispassion – not because of śmaśānavairāgya, prasūtivairāgya, jobless vairāgya, mārkaṭavairāgya. No, it is because the person really evolved says there is a higher goal.

There is a beautiful incident. Once Swami Narendranath approached Sri Ramakrishna: "I am very unhappy, so please bless me that I may progress in spiritual life." Sri Ramakrishna was testing Narendranath: "Why do you have to complete your college education?" Then he said, "I wish I forget whatever I have learned so far. I thought that was the goal earlier. Now I understand, by your grace, these very things are great obstructions for my future life. I wish I could forget everything and restart my life." Sri Ramakrishna was of course highly pleased, and Narendranath was telling his real experience actually, not simply temporary vairāgya.

Pāṅkta Upāsanā (Fivefold Meditation)

So what shall this person do? He must discharge the same pañcamahāyajña in the form of upāsanā. I also interpret it in this way. Since we have been studying the Taittirīya Upaniṣad, we are familiar with the pañcakośas. So we can say pāṅktam – a group of five. We have to transcend with the help of these five kośas. Every kośa, remember, has to be sacralized, looked upon with sacredness as manifestation of God. Body is God, mind is God, external world is God; somebody who is friendly is God; somebody who is inimical is even more of God. Everything in this world is there to push me nearer to God. That is how I understand.

So this person wants to do this upāsanā. This is called ahaṃgraha upāsanā, pāṅkta upāsanā. Pāṅkta upāsanā means my own personality containing all the five elements, five types of wealth – the performer, his wife, his son, human wealth, and divine wealth. This is called pāṅktam – five types of wealth.

So: - My mind is myself (yajamāna), - My speech is my wife, - My prāṇa is my son, - The eye as well as the ear complete the five elements.

He turns these external things into internal contemplative instruments. And what does he want? Fulfillment. How are you going to get fulfillment? When I perform this upāsanā, I will become one with Brahman. This is called pāṅkta upāsanā, and this is another name for ahaṃgraha upāsanā.

What is Ahaṃgraha?

What is ahaṃgraha? Ahaṃ Brahmāsmi, Ahaṃ Ātmāsmi, Ahaṃ Īśvaraḥ asmi – this feeling. Like Sri Ramakrishna, by doing upāsanā of Hanumān, felt "I am Hanumān" – completely identified. Upon completion of meditation on Rādhā, he felt "I am not a male, I am a female like Rādhā. I am Rādhā and my only thought is Kṛṣṇa." So that is called ahaṃgraha upāsanā.

The Four Āśramas as Stages of Mental Development

Devapunshat is telling that especially they say in vanaprasthāśrama means the stage of withdrawal, and incidentally whether it is brahmacaryāśrama, gṛhasthāśrama, vanaprasthāśrama, or sanyāsāśrama, they are all stages in mental development – nothing to do with age, even though age can help us. We have to crystal-clearly keep this point in mind:

1. When I know what is life and what is the goal of life and how to reach my goal of life, I have completed my brahmacaryāśrama.
2. When I start practicing Karma Yoga, Bhakti Yoga, Rāja Yoga, Jñāna Yoga – whether it is Christianity, Hinduism, Sikhism, Islam, Buddhism, whatever -ism – I experiment taking that path which is suitable, which gives me greater joy either through bhakti or jñāna, whatever, and I start progressing. That is called gṛhasthāśrama.
3. In the end, when my mind matures, I don't want anything else in this world. I want to disidentify myself from this body and mind. The world is nothing but our own body and mind, and every day we experience it through what is called suṣupti avasthā and how much peace of mind – that is called ānandam – we get. So detachment from body and mind is called vanaprasthāśrama.
4. When we succeed and identify ourselves with the divinity within, that is called sanyāsāśrama.

This is how we have to understand really.

The Upanishadic Teaching on Ahaṃgraha Upāsanā

So let us briefly discuss what the Upanishad is telling, how this ahaṃgraha upāsanā has to be done.

Manas eva asya ātmā vāk jāyā prāṇaḥ prajā.

Please keep in mind that these fivefold objects necessary to complete any ritual. The person who has determined "I want to perform this ritual" requires his wife, his son, human wealth, the instruments, the firewood and the cows, the milk, the kūrds, etcetera, and Ṛtvik – the priests who perform all those things – that is called manuṣya mitham, and certain divine qualities – divine wealth. Only with this will the ritual be really successful.

So now the Ṛṣi wants to convey that having reached this higher stage of life, the person now turns all externalities into internal activity which is called upāsanā. He requires these five also.

- The mind is the himself. - His speech is his wife. - His vital force or prāṇa is like his progeny or son.

Then there are only three: manas, vāk, prāṇa. What about the other two?

- Cakṣu – manuṣya mitham. So the eyes are called the human wealth. Why? Cakṣuṣā tattvindati. So it is the 'I' which discerns everything, which can experience, which is the giver of the greatest knowledge from the outside world, then from the inside world – inner 'I' which is called discrimination, the intelligence that can discriminate our experiences and come to the right conclusion. And viveka – discrimination – in Sri Ramakrishna's words is: everything is temporary; God alone is permanent. And so everything has to be gradually given up. Given up means not throwing out but to develop "I have no relationship with this external world; I have no relationship, no attachment to this body; no attachment to the mind." This is called withdrawal. This is called vanaprasthāśrama, really speaking. So this knowledge through the 'I' gives us the knowledge.

- Śrotram – daivam. Śrotraṃ nahi tat śṛṇoti. So marvelously, this Upanishad is telling us: our ears are called daivi vittam. The ear is called divine wealth. Why are the ears? Because when a person hears about God, about the highest life, that is called śruti. That is why Vedas are called śrutis. Through hearing only – when we read the Gospel of Sri Ramakrishna, the works of Swamiji, the vāks of Ramana Maharshi, or Upanishads, or Bhagavad Gita – we get that knowledge, and that is why the ears are most important. When the same ears are used in worldly life, we remember Madhu and Kaiṭabha. So we desire: everybody loves me to hear, everybody appreciates me, they love me. Nothing can be further from truth. Nobody loves us. We have seen that in this very first chapter, that excepting one's own ātman, nobody loves anything else. If anything is loved, it is not loved for the sake of that object. A wife is not loved for the sake of the wife. Son is not loved for the sake of the son. Wealth is not loved for the sake of wealth. Body is not loved for the sake of the body. The different sense organs are not loved for their sake, but for the sake of the ātman, because ātman is of the nature of ānanda. We love ānanda. We come from ānanda. We live because of ānanda, or we live in the hope of getting ānanda.

Therefore, all this knowledge comes to us from studying the scriptures, from coming in association with satpuruṣas – great people – etc., by hearing the scriptures, etc. That is why the ears are called divine wealth, and with the help of the divine wealth, our eyes must examine: "Is the scripture speaking the truth?" So when we see that which has birth is continuously changing, ending in that final change called death – everything is ephemeral except pure consciousness – and that observation with the eye of discrimination, if the discrimination is proper, then slowly (may take many lives) dispassion comes. Dispassion means passion turned towards God – not śmaśānavairāgya. That affection, that attachment which does not attach itself to a higher thing is called frustration, not higher attachment. Vairāgya should never be understood in a negative manner. Vairāgya means: "This is a lower happiness, but I am in search of higher happiness, and when I get higher happiness, lower happiness becomes natural, automatic." Sri Ramakrishna gives a beautiful example, taking of course from the śruti.

So this person turns inward. Inward means Godward. That is called vairāgyam. That which after discrimination does not make us turn towards God has a great defect in that discrimination; it is frustration. A frustrated person is not a happy person, and nobody wants to cultivate the company of a frustrated person. On the other hand, Sri Ramakrishna says we have to cultivate holy company. Who is a holy man? One characteristic: by whose presence, in whose presence, we become terribly happy without any objects to give us happiness. The mere sannidhya – presence – is enough to make our mind go up, and the more it goes up, the more happiness we feel. The higher a person progresses, the greater would be his happiness, the longer would be his happiness. This is how we have to judge.

The Mind as the Yajamāna

So the whole world – "Am I the body-mind?" That is a thought in our mind. That is why this yajamāna is called mind. That is why it is said: mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ – mind alone is the root cause of both happiness and liberation, as well as happiness and unhappiness, good and evil, everything. Mind is everything. What our mind thinks are called thoughts. If they are holy thoughts, pure thoughts, spiritual thoughts, then that is called real progress. If a person's mind is filled with these thoughts, then what he speaks is nothing but his thoughts. The whole Gospel is nothing but the thoughts of Sri Ramakrishna. The Gospel of Holy Mother is nothing but the understanding in the form of spoken words. The complete works of Swami Vivekananda, the Bhagavad Gita, is nothing but the thoughts of Bhagavān Kṛṣṇa Himself. That is why it is called Bhagavad Gita – directly from the mouth of Bhagavān these things have emanated.

So the mind is "I am the mind." Where does the ahaṃkāra reside? In the mind. Therefore it is considered ātman – myself, my real self. Then if my mind is pure, then I am a spiritual person. If it is impure, that is called "I am a worldly person" – I am identified with anātman. A person whose mind is filled with holy thoughts will speak only holy thoughts, and his deeds will be only holy deeds. That is why to perform holy deeds a person requires energy, and that energy is called prāṇa, and that prāṇa represents that power to translate our thoughts, our speech into real actions. Just imagine you go to Sri Ramakrishna and he never talks – then it is very difficult to understand what Sri Ramakrishna really wants to convey. Fortunate few are those people whom he touched and awakened their kuṇḍalinī. That is a different issue. But usually, if a person is keeping quiet, we will not know what this person is, because speech betrays a person's personality.

The Role of Ears and Eyes

So through these five: the ears give us the knowledge of the scriptures – incidentally that also gives us worldly knowledge: how to create bombs, how to destroy, how to rob a bank or other human beings, how to kill – all these things are the outcomes. A great American general once made a statement: wars are born out of the thoughts of people who are warmongers. So peace also should spring only from the minds of people who are peaceful by nature and who want peace. This is a beautiful teaching we have to understand.

So this ahaṃgraha upāsanā is to understand that God has given me mind, and this mind is meant for cultivating higher thoughts. Cultivating ahaṃkāra – i.e., "I am a servant of God, I am a friend of God, I am a parent of God, I am a child of God, I am the beloved, I am the lover of God" – all these things must come from the lower to higher mind in spiritual progress, and accordingly the thoughts will come.

त्वमेव माता च पिता त्वमेव | त्वमेव बन्धुश्च सखा त्वमेव | त्वमेव विद्या द्रविणं त्वमेव | त्वमेव सर्वम् मम देव देव ||<poem> Tvameva mātā ca pitā tvameva | Tvameva bandhuśca sakhā tvameva | Tvameva vidyā draviṇaṃ tvameva | Tvameva sarvam mama deva deva || </poem>If this teaching did not come from the mouth of people, we would never have understood this. That is why the mind must be pure; then speech will follow the mind like a chaste wife follows her husband, and like the obedient loving child follows the footsteps of his father. Especially this prāṇa – that means our expressions of our thoughts in the form of concrete actions – follow our thoughts and our speech. For that, the first instrument is the ears – śruti. You can also say the Vedic scriptures, and this śruti must be verified. The śruti says everything is ephemeral. Is it true? How do we know? Exercise your eyes. See every day how many people are dying, how many are being born, how many behave so cruelly, how many are robbed, how many people are doing good in this world. If anybody thinks there are no good people, that there are no people who are well-wishers of this world and sacrificing their life for others, we will be terribly, terribly mistaken. Just as there are evil people, I think even more good people are available in this world.

The Practice of Upāsanā: Transforming the Ego

So this is the upāsanā: "My mind – I am the mind. I have to purify, I have to transform my unripe ego into the ripe ego."

For that, I have to hear the spiritual advice on how to live life, and I must verify how I should live, how my guru is living, how Sri Ramakrishna lived, how Ramana Maharshi lived, how the ṛṣis and munis lived. As Sri Ramakrishna says about the ṛṣis: when somebody remarked and passed a bad remark, he said, "Never say such a thing. Early morning these people used to get up, even though they were householders, go away far from home, spend the whole day in deep thinking, forgetting the world, thinking only of the ātman, and come back in the evening, satisfy their hunger with roots and fruits, and take a few hours of rest. That is why they became the ṛṣi." By definition, a ṛṣi is a mantradraṣṭā – ṛṣati jānāti iti ṛṣiḥ. One who knows spiritual truth, real truth, is called a ṛṣi. So we must become ṛṣis.

For that purpose, God has given us the body. The body consists of five sense organs. They can be directed, misdirected, ill-directed, or well-directed, and that direction should come after hearing the scriptures, after cultivating holy company. Then we must verify whether the scripture is telling the truth. Open your eyes – jāgrata. Not only arise awake – why was Sri Ramakrishna so happy even though he possessed so little from the worldly point of view? Why are so many swamis so happy, so satisfied, so pleased with themselves with their simple life? They must be getting some happiness from somewhere devoid of all those external objects which we are convinced without them we cannot be happy. We should understand we cannot be happy with them. Whatever tends to give us happiness also tends to give us its opposite effect, and maybe in greater degree.

The Essence of Ahaṃgraha Upāsanā

So this is the essence of this ahaṃgraha upāsanā, which ultimately leads first to withdrawal – which means what is called detachment, non-identification, neti neti from the external world, from the body, from the mind, etc. And this available pure mind is now directed towards God. That is called upāsanā. Finally, even that instrument through which we are approaching God is itself discarded or melts finally in the Divine. Then there is like a river: nāmarūpe vihāya samudra bhavati. Every river that merges in the ocean loses its name, form, taste, colour, everything, and thereafter it is known only as the ocean. So this jīva completely gives up jīva bhāva and becomes merged in Brahman. Thereafterwards, others can call such a person "He is Brahman," but if body-mind is alive, they are called jīvanmuktis. This is the essence of this pāṅkta upāsanā.

The Result of Ahaṃgraha Upāsanā

And then a person who realizes this ahaṃgraha upāsanā: what does sarvam āpnoti tad idam sarvam āpnoti ya evam veda mean? One who performs this ahaṃgraha upāsanā, pāṅkta upāsanā – pāṅkta means mind, speech, prāṇa, the eyes and the ears – what does he get? What does not he get? He gets everything. He gets Brahman. Brahman means everything. Tad idam sarvam āpnoti hi ya evam veda – he who succeeds in performing the sāhaṃgraha upāsanā and then only aham remains; graha falls off automatically.

This is the essence of this ahaṃgraha upāsanā. With this ahaṃgraha upāsanā, the 17th mantra is over, and with this the fourth chapter is over. And what is the essence of this? This is what Swami Vivekananda had come to teach: uttiṣṭhata jāgrata prāpya varān nibodhata.

Summary of the First Chapter

So, in this first chapter we have seen how this sṛṣṭi has started. That is the līlā of Brahman – Brahma līlā. It is also called Brahma cakra. Saṃsāra is called Brahma cakra. But if we forget it is Brahma cakra, that is what in Hindi they call cakkar meṃ paḍ gayā – I have fallen into delusion, misunderstanding, etc.

So after Bhagavān first created and started the sṛṣṭi: first subtle pañcabhūtas, then gross pañcabhūtas, then creation of the gods, then creation of the human beings, then he divided everybody into these four varṇas. I am afraid to use that word "caste" because that is inevitably associated with birth, which is an absolute anomaly; it should not be understood. It is only through quality – guṇa – which guṇa is dominant: sattva, rajas or tamas? Then Bhagavān created satyam and dharmam, and to put the satyam and dharmam into practice, Bhagavān has created this varṇāśramadharmas in the form of "do this" and "do not do that". So for every stage of varṇa, for every stage of life, there are certain duties appropriate for that stage, and the discharge of those appropriate dharmas helps us evolve further. In both varṇa: a śūdra becomes a vaiśya, vaiśya becomes a kṣatriya, kṣatriya becomes a brāhmaṇa.

The Evolution of Intelligence

So a person develops gradually intelligence. That development of intelligence ends in the rebirth as vaiśya – that is, "I want to earn more and more, I want to know more and more." Who can become a successful businessman? Only an intelligent person. Then, to protect what one earns, one requires strength; for that I must develop tremendous strength not only to earn but to enjoy and to protect – yoga and kṣema. Then after some time, I must make everything external into the internal – that is called to become a brāhmaṇa. So a brāhmaṇa is a spiritual person. Everything is spiritualized. Spiritualizing whole life is called living a brāhmaṇa life. These are marvelous thoughts that the Upanishad wants us to grasp, understand, retain, and ponder over, and slowly develop.

We will talk about these things in our next class.

Closing Prayer

ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

Jai Rāmakṛṣṇa!