Who And What Is God
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Who and What is God A discourse by His Holiness Swami Chetanananda Saraswati Sri Sri Nigamananda Mathashram Foundation West Bengal and Orissa Email: [email protected] The Brief Answer One line answer to the question posed as the subject matter of this evening is that God may be an impersonal concept (answer to what) or a personal one (answer to who) depending on one's state of understanding. Although some would like to consider God as a personal entity to the complete exclusion of His impersonal attribute, others may like to treat God as an impersonal concept such that it can also admit a personal (anthropomorphic) identity depending on the state of understanding of the enquirer. Popular Definitions and Axioms God is the supreme and ultimate reality, the incorporeal divine principle ruling over all as the eternal spirit. Several terms used in the above definition are axiomatic: • God is Supreme • God is the ultimate reality • God is incorporeal, i.e., nonmaterial • God is the divine principle or law • God rules over all • God is the eternal spirit Axioms are important in treating any subject matter they help one to analyze the subject systematically and coherently and draw meaningful as well as useful conclusions. Scriptural Descriptions of God In Indian spiritual literature God is also variously termed as Parabrahman, Paramatma, Parameshwar, Paramapurush, Bhagavan, etc. In the Bhagavadgeeta (BG) and in the Upanishads, God is also treated as ubiquitous, omniscient, omnipresent, indestructible, and is most anciently denoted as Parabrahman. According to BG: 13.27, Brahman (supreme Lord) resides both in living and nonliving as deathless in dying and decaying, which the wise only can perceive it. According to Indian mythology, God or specifically Bhagavan is all powerful, allknowing, almighty, the most glorious and adorable, yet having no affinity for anybody or anything.
In the BG, certain other axioms have also been adopted:
•
That by which all this is pervaded that know for certain to be indestructible. None has the power to destroy this immutable entity an axiom equivalent to nondestructibility of matter and energy. One could also rephrase the above as, "He by whom all this is pervaded" etc. But replacing 'That' by 'He' or 'She' makes the immutable and ubiquitous entity more or less personalized and generally less acceptable, because no one ever observes a person to be ubiquitous and immutable. However, one may specially define an impersonal 'He'/'She' to replace 'That' to signify a living Guru, who serves as a human instructor as well as a Brahmajnani master equivalent to GodIncarnate.
•
The unreal never is. The real exists always. Men of knowledge fully know both these (BG: 2.16). Note that common experience shows the universe to be in a state of incessant flux. That which takes note of such a change has to be itself changeless. That is the cosmic or Global Witness pervading all over the universe. To personalize this idea, one may replace the ever existing Global Witness by a cosmic Iconsciousness equivalent to the Upanishadic phrase 'Aham Brahmasmi.'
Basic Properties of the Supreme Reality/Parabrahman From experience one knows the sky, electromagnetic waves as well as the gravitational force field and so on to be by and large ubiquitous. Instantaneously, the mind can reach any known corner of the universe but the Global Witness is itself ubiquitous. Therefore, that need not travel like the mind regardless of prior knowledge of the place. Also, the activity of the mind ceases during deep sleep. Hence, the Global Witness has been paradoxically described to be both static and dynamic because its infinitely large size and/or extremely fast speed make it appear to be static. Also, it is within and without of all (Ishavasyopanishad). The changeless Global Witness as referred to above has also been designated as the Parabrahman that has no beginning and is beyond what seems to exist (Sat) and what does not seem to exist (Asat) as perceived by the senses. Some of the other properties of the Global Witness are
• • • •
It is indivisible, but exists as if divided It governs over eternally occurring processes of creation, protection, and destruction signifying the transitory nature of the world It exists within and without all beings It moves and moves not
The Atman While Parabrahman is regarded as the Global Witness, the corresponding Local Witness is the everchangeless, the indestructible, and the limitless self (the Atman) dwelling in the ephemeral bodies of the creatures (BG: 2.18). Like Parabrahman, the Atman is regarded to possess almost the same properties, viz., changelessness, immovability, and eternality. The important difference between the Parabrahman and the Atman is that the Atman gets endowed with an inertia similar to that in matter (attachment to its own dwelling place, i.e., the body) and a restricted and local temporary Isense (Ahamkar). Parabrahman, the Global Witness is, otherwise, the same as the Local Witness or the Atman except for its ignorance that makes it feel that it is born
2
with the body and dies with it; and that it is little, does not have the power to do whatever it wishes, and afraid of losing the body through death, etc. However, owing to its inherent property of immortality, it does not like to die − his ignorance stems from the assumption that the self also dies with the body. Parabrahman wills, as if, to temporarily lose its sense of universality and deigns to transform itself as the Atman for a period of time and then returns back to its original state. This is equivalent to allowing one's whim to seize oneself in order to experience an altered state of existence for sustaining one's own blissful nature. In this process, termed otherwise as (re)creational activity, Parabrahman transforms itself as if to make it appear many to the ignorant (comparable to a magician's show). 'Appear' because in reality it is a temporary feature. Hence, the process is Asat or an illusion. God's Leela The apparently transformed Parabrahman is now designated as the many individual Atman. Being the Master player or the organizer of this activity, Parabrahman is designated as the creator Bhagavan or God. The transformation as referred to above is directed both ways not only Parabrahman is transformed as a multitude of Atmans, but the Atman gains back (liberation) in turn its original universal state again, but now mediated by a Sadguru Bhagavan. The one Parabrahman thus appears to perform two different roles. During the period between creation and liberation, Parabrahman acts in the role of a protector Bhagavan. The Parabrahman multiplying itself as the created universe and then withdrawing it back in succession continues to enjoy its own divine play (Leela). Needless to say, although temporary or Asat in nature, the Leela of God continues as if uninterrupted. The apparently many selves indwelling in the bodies of creatures are but one and identical similar to the mass points in matter responsible for universal attractive gravitational force. Attraction (and repulsion) occurs due to the presence of the Atman in the created universe. The Brihadaranyaka Upanishad (BU: 2.4.5), therefore, declares that it is not for the love of all that all are dear but the attraction or love arises owing to the presence of the self in all. In the same way, all attractions (biological or otherwise) among living and nonliving are owing to the presence of the self, which may be construed to represent the center of gravity in bulk matter and the nucleus in microparticulate materials like the atoms. Identity of the Atman and Brahman One needs to perform austerities (vide, Chapters 13 and 18 in BG) in order to realize that pleasure, pain and opposites of the sorts come and go and hence are related to the body and not the self (BG: 2.1415). This requires enduring practice and not merely bookish knowledge of it. The austerities are comparable to effort invested to overcome inertia in stationary bodies before they can start moving. Consequently, the practitioner realizes that the opposites like pain and pleasure, etc. are the same owing to their transitory nature. They come and go in the same way as the everchanging body. But the self, on the other hand, is not born nor does it die (BG: 2.20). This experience is very valuable in the spiritual development of a person and it helps him in experiencing immortality. Therefore, the Mandukya Upanishad (MU: 2) declares that Parabrahman is all and the Atman is verily Parabrahman. The Atman may undergo waking, dreaming, sleeping and beyond these three states and attains the pure state of supreme consciousness when it becomes identical to Parabrahman. The BG declares that both birth and death are conquered by them even while living in this world whose mind rests in evenness, which is the knowledge that all selves are identical and perfect and, therefore, indeed they
3
rest in Parabrahman. Such an individual then enjoys his state of union with the perfect Parabrahman and attains endless happiness or Brahmananda (BG: 5.19 and 5.21). Science, Mind, God and Joy The world of modern science is appearing to become more and more spiritual albeit remaining concerned with the matter and the mind. The wonderful discoveries and inventions achieved by the individual and collective mind are indeed unique. However far the mind may go, the Taittiriya Upanishad (TU) declares that Brahman is beyond world and mind but he who experiences the joy through realizations of Parabrahman fears no more i.e., he experiences eternal bliss. It is thus said that one hundred times greater is the joy of the Lord of creation (Bhagvan/God) is the joy of a Brahmajnani who has sacred wisdom and is pure and free from desires (TU: 2.8). Concept of Personal God From the idea of Upanishadic Brahman (the impersonal God), an evolution towards the idea of a personal God is evident in our daily prayers: Thou my mother and my father Thou Thou my friend and my teacher Thou Thou my wisdom and my riches Thou Thou art all to me, O God, of all Gods The prayer indeed reflects the relationships created by God among human beings such that the devotee may propitiate Him now assigning a genderless God (Svetasvatara Upanishad, SU: 5.5.10) a gender and establishing a personal relationship with Him. In many instances, He is conceived as both mother and father (duo) for the satisfaction of the devotee. The idea of a personal God has been developed in the course of time especially during the epic ages in full splendour synthesizing the Upanishadic with mythological thoughts into one wholistic concept. The Lord declares in the BG that by love he (the devotee) knows Me in truth Who I am and What I am. And when he knows Me in truth (i.e., when he has the realization of Parabrahman), he enters into My being (BG: 18.55). (Note that the speaker in this case is indeed the Parabrahman inasmuch as He has already such realization and that who so ever likewise realizes becomes one with Him.) This has been formulated by Jagadguru Srikrishna whom one can take as a personal God. But one should not forget that before he can develop such love for the Guru Parameshwar and become one with Him, the aspirant should make him competent enough by austerity, etc. (BG: 18.5153) and has had the realization of impersonal God or Parabrahman, in which state, he has no grief, no desire, and attains tranquility of mind and an even outlook (BG: 18.54). Then the preceptor God becomes one with the disciple both being identically the same as Parabrahman.
The Divine Mission Great souls: Ram, Krishana, Shiva, Durga, etc. whose greatness has been described in the epics are essentially one with Parabrahman. In the BG, Lord Krishna Himself declares (his identity) that I am the self, O Gudakesha, existent in the heart of all beings; I am the beginning, the middle, and also the end of all beings. Such great personages then act in the roles of missionaries or liberators of evolving human beings, their devotees, disciples through love and service of various sorts including most
4
importantly teaching of spiritual doctrines as recorded in the BG. At this stage, the otherwise transitory world appears to them as quasidivine and serves as a playground for divine sport. Nigamananda Paramahansa Even presently such greatly evolved souls appear on the earth and function as Sadgurus and saviours (BG: 4.78) such as Swami Nigamananda Paramahansa and the like. Swami Nigamananda Paramahansa rediscovered some of India’s sublime spiritual truths and ideals through a checkered course of tantric, vedantic, yogic, sadhana techniques followed by cultivation of divine love. He passed on his realizations and guidelines to the posterity by way of a unique set of Bengali books Yogi Guru, Jnani Guru, Tantric Guru, Premik Guru, etc. He initiated spiritually inspired individuals to propagate the message of Sanatana Dharma, the eternal religion for the human kind. He ran a mission to help the poor and needy. One of his worthiest disciples was Swami Vishuddhananda Saraswati, who initiated the erstwhile Chakrapani Misra and his spouse Arunabala into Sannyas order during Feb., 1995 and renamed them as Chetanananda and Amrutamayi Saraswati, respectively. Sadguru as Personal God The Gurus are indeed personal Gods. Swami Nigamananda declared that attaining spiritual knowledge and liberation is possible either by austere penance (as performed by Sanyasis) or through surrender (obey his orders) to a Bramhajnani Sadguru, which most of us can practice. Although they appear and act as ordinary humans and often misunderstood, the Brahmajnani Guru has no attachment for the body or material enjoyments. They are always engaged in helping others irrespective of caste and creed including that for the well being of the environment. But their role as a Sadguru is most significant inasmuch as he can create a legacy to be handed down from generation to generation just as Lord Krishna has declared (BG: 4.13): I told this imperishable yoga to Vivasvat; Vivaswat told it to Manu; (and) Manu told to Iksvaku...I have this day told thee that same ancient yoga (for thou art My devotee and My friend, and this secret is profound indeed!). Lord Krishna has specifically asked to surrender to Him (BG: 18.66) alone. But they lose sight of what Lord Krishna has also said in BG: 4.34: Know that by prostrating thyself, by questioning and by rendering service to the wise (who have acquired Brahmajnan) will instruct Thee in that knowledge. This indeed is also what Lord Krishna preaches by way of BG: 18.66 that when the devotee or the disciple who surrenders to Him, i.e., obeys His orders wholeheartedly He expiates his sins. One may note that ignorance is the greatest sin or the source of all sins that can be dispelled by God only through instruction received from a living Sadguru as a personal God and by sustained spiritual practices including surrender to the Guru (vide BG: 4.34). Sustained Spiritual Practices Realization is not acquired by merely textual and scientific knowledge, however perfect. That alone does not qualify one to become a Sadguru. After acquiring realization through scriptural studies, spiritual practices as well as blessings of a preexisting Sadguru in exchange of surrender and service are also required. On the other hand, surrendering to an invisible God cannot serve any purpose in matters of acquisition of spiritual knowledge and realization of Parabrahman. Surrender does not mean sacrificing the power of discrimination. On the other hand, contact with a Sadguru and surrender to him sharpens such power, which becomes helpful in acquiring the esoteric knowledge. The Kathopanishad (KU: 1.2.8) declares:
5
"He cannot be taught by one who has not reached Him and He cannot be reached by much thinking. The way to Him is through a Teacher who has seen (realized) Him: He is higher than the highest thought, in truth, above all thought."
This discourse was delivered by the H. H. Swami Chetanananda Saraswati on April 2, 2009 at the Indian Institute of Technology, Kharagpur.
6
In the BG, certain other axioms have also been adopted:
•
That by which all this is pervaded that know for certain to be indestructible. None has the power to destroy this immutable entity an axiom equivalent to nondestructibility of matter and energy. One could also rephrase the above as, "He by whom all this is pervaded" etc. But replacing 'That' by 'He' or 'She' makes the immutable and ubiquitous entity more or less personalized and generally less acceptable, because no one ever observes a person to be ubiquitous and immutable. However, one may specially define an impersonal 'He'/'She' to replace 'That' to signify a living Guru, who serves as a human instructor as well as a Brahmajnani master equivalent to GodIncarnate.
•
The unreal never is. The real exists always. Men of knowledge fully know both these (BG: 2.16). Note that common experience shows the universe to be in a state of incessant flux. That which takes note of such a change has to be itself changeless. That is the cosmic or Global Witness pervading all over the universe. To personalize this idea, one may replace the ever existing Global Witness by a cosmic Iconsciousness equivalent to the Upanishadic phrase 'Aham Brahmasmi.'
Basic Properties of the Supreme Reality/Parabrahman From experience one knows the sky, electromagnetic waves as well as the gravitational force field and so on to be by and large ubiquitous. Instantaneously, the mind can reach any known corner of the universe but the Global Witness is itself ubiquitous. Therefore, that need not travel like the mind regardless of prior knowledge of the place. Also, the activity of the mind ceases during deep sleep. Hence, the Global Witness has been paradoxically described to be both static and dynamic because its infinitely large size and/or extremely fast speed make it appear to be static. Also, it is within and without of all (Ishavasyopanishad). The changeless Global Witness as referred to above has also been designated as the Parabrahman that has no beginning and is beyond what seems to exist (Sat) and what does not seem to exist (Asat) as perceived by the senses. Some of the other properties of the Global Witness are
• • • •
It is indivisible, but exists as if divided It governs over eternally occurring processes of creation, protection, and destruction signifying the transitory nature of the world It exists within and without all beings It moves and moves not
The Atman While Parabrahman is regarded as the Global Witness, the corresponding Local Witness is the everchangeless, the indestructible, and the limitless self (the Atman) dwelling in the ephemeral bodies of the creatures (BG: 2.18). Like Parabrahman, the Atman is regarded to possess almost the same properties, viz., changelessness, immovability, and eternality. The important difference between the Parabrahman and the Atman is that the Atman gets endowed with an inertia similar to that in matter (attachment to its own dwelling place, i.e., the body) and a restricted and local temporary Isense (Ahamkar). Parabrahman, the Global Witness is, otherwise, the same as the Local Witness or the Atman except for its ignorance that makes it feel that it is born
2
with the body and dies with it; and that it is little, does not have the power to do whatever it wishes, and afraid of losing the body through death, etc. However, owing to its inherent property of immortality, it does not like to die − his ignorance stems from the assumption that the self also dies with the body. Parabrahman wills, as if, to temporarily lose its sense of universality and deigns to transform itself as the Atman for a period of time and then returns back to its original state. This is equivalent to allowing one's whim to seize oneself in order to experience an altered state of existence for sustaining one's own blissful nature. In this process, termed otherwise as (re)creational activity, Parabrahman transforms itself as if to make it appear many to the ignorant (comparable to a magician's show). 'Appear' because in reality it is a temporary feature. Hence, the process is Asat or an illusion. God's Leela The apparently transformed Parabrahman is now designated as the many individual Atman. Being the Master player or the organizer of this activity, Parabrahman is designated as the creator Bhagavan or God. The transformation as referred to above is directed both ways not only Parabrahman is transformed as a multitude of Atmans, but the Atman gains back (liberation) in turn its original universal state again, but now mediated by a Sadguru Bhagavan. The one Parabrahman thus appears to perform two different roles. During the period between creation and liberation, Parabrahman acts in the role of a protector Bhagavan. The Parabrahman multiplying itself as the created universe and then withdrawing it back in succession continues to enjoy its own divine play (Leela). Needless to say, although temporary or Asat in nature, the Leela of God continues as if uninterrupted. The apparently many selves indwelling in the bodies of creatures are but one and identical similar to the mass points in matter responsible for universal attractive gravitational force. Attraction (and repulsion) occurs due to the presence of the Atman in the created universe. The Brihadaranyaka Upanishad (BU: 2.4.5), therefore, declares that it is not for the love of all that all are dear but the attraction or love arises owing to the presence of the self in all. In the same way, all attractions (biological or otherwise) among living and nonliving are owing to the presence of the self, which may be construed to represent the center of gravity in bulk matter and the nucleus in microparticulate materials like the atoms. Identity of the Atman and Brahman One needs to perform austerities (vide, Chapters 13 and 18 in BG) in order to realize that pleasure, pain and opposites of the sorts come and go and hence are related to the body and not the self (BG: 2.1415). This requires enduring practice and not merely bookish knowledge of it. The austerities are comparable to effort invested to overcome inertia in stationary bodies before they can start moving. Consequently, the practitioner realizes that the opposites like pain and pleasure, etc. are the same owing to their transitory nature. They come and go in the same way as the everchanging body. But the self, on the other hand, is not born nor does it die (BG: 2.20). This experience is very valuable in the spiritual development of a person and it helps him in experiencing immortality. Therefore, the Mandukya Upanishad (MU: 2) declares that Parabrahman is all and the Atman is verily Parabrahman. The Atman may undergo waking, dreaming, sleeping and beyond these three states and attains the pure state of supreme consciousness when it becomes identical to Parabrahman. The BG declares that both birth and death are conquered by them even while living in this world whose mind rests in evenness, which is the knowledge that all selves are identical and perfect and, therefore, indeed they
3
rest in Parabrahman. Such an individual then enjoys his state of union with the perfect Parabrahman and attains endless happiness or Brahmananda (BG: 5.19 and 5.21). Science, Mind, God and Joy The world of modern science is appearing to become more and more spiritual albeit remaining concerned with the matter and the mind. The wonderful discoveries and inventions achieved by the individual and collective mind are indeed unique. However far the mind may go, the Taittiriya Upanishad (TU) declares that Brahman is beyond world and mind but he who experiences the joy through realizations of Parabrahman fears no more i.e., he experiences eternal bliss. It is thus said that one hundred times greater is the joy of the Lord of creation (Bhagvan/God) is the joy of a Brahmajnani who has sacred wisdom and is pure and free from desires (TU: 2.8). Concept of Personal God From the idea of Upanishadic Brahman (the impersonal God), an evolution towards the idea of a personal God is evident in our daily prayers: Thou my mother and my father Thou Thou my friend and my teacher Thou Thou my wisdom and my riches Thou Thou art all to me, O God, of all Gods The prayer indeed reflects the relationships created by God among human beings such that the devotee may propitiate Him now assigning a genderless God (Svetasvatara Upanishad, SU: 5.5.10) a gender and establishing a personal relationship with Him. In many instances, He is conceived as both mother and father (duo) for the satisfaction of the devotee. The idea of a personal God has been developed in the course of time especially during the epic ages in full splendour synthesizing the Upanishadic with mythological thoughts into one wholistic concept. The Lord declares in the BG that by love he (the devotee) knows Me in truth Who I am and What I am. And when he knows Me in truth (i.e., when he has the realization of Parabrahman), he enters into My being (BG: 18.55). (Note that the speaker in this case is indeed the Parabrahman inasmuch as He has already such realization and that who so ever likewise realizes becomes one with Him.) This has been formulated by Jagadguru Srikrishna whom one can take as a personal God. But one should not forget that before he can develop such love for the Guru Parameshwar and become one with Him, the aspirant should make him competent enough by austerity, etc. (BG: 18.5153) and has had the realization of impersonal God or Parabrahman, in which state, he has no grief, no desire, and attains tranquility of mind and an even outlook (BG: 18.54). Then the preceptor God becomes one with the disciple both being identically the same as Parabrahman.
The Divine Mission Great souls: Ram, Krishana, Shiva, Durga, etc. whose greatness has been described in the epics are essentially one with Parabrahman. In the BG, Lord Krishna Himself declares (his identity) that I am the self, O Gudakesha, existent in the heart of all beings; I am the beginning, the middle, and also the end of all beings. Such great personages then act in the roles of missionaries or liberators of evolving human beings, their devotees, disciples through love and service of various sorts including most
4
importantly teaching of spiritual doctrines as recorded in the BG. At this stage, the otherwise transitory world appears to them as quasidivine and serves as a playground for divine sport. Nigamananda Paramahansa Even presently such greatly evolved souls appear on the earth and function as Sadgurus and saviours (BG: 4.78) such as Swami Nigamananda Paramahansa and the like. Swami Nigamananda Paramahansa rediscovered some of India’s sublime spiritual truths and ideals through a checkered course of tantric, vedantic, yogic, sadhana techniques followed by cultivation of divine love. He passed on his realizations and guidelines to the posterity by way of a unique set of Bengali books Yogi Guru, Jnani Guru, Tantric Guru, Premik Guru, etc. He initiated spiritually inspired individuals to propagate the message of Sanatana Dharma, the eternal religion for the human kind. He ran a mission to help the poor and needy. One of his worthiest disciples was Swami Vishuddhananda Saraswati, who initiated the erstwhile Chakrapani Misra and his spouse Arunabala into Sannyas order during Feb., 1995 and renamed them as Chetanananda and Amrutamayi Saraswati, respectively. Sadguru as Personal God The Gurus are indeed personal Gods. Swami Nigamananda declared that attaining spiritual knowledge and liberation is possible either by austere penance (as performed by Sanyasis) or through surrender (obey his orders) to a Bramhajnani Sadguru, which most of us can practice. Although they appear and act as ordinary humans and often misunderstood, the Brahmajnani Guru has no attachment for the body or material enjoyments. They are always engaged in helping others irrespective of caste and creed including that for the well being of the environment. But their role as a Sadguru is most significant inasmuch as he can create a legacy to be handed down from generation to generation just as Lord Krishna has declared (BG: 4.13): I told this imperishable yoga to Vivasvat; Vivaswat told it to Manu; (and) Manu told to Iksvaku...I have this day told thee that same ancient yoga (for thou art My devotee and My friend, and this secret is profound indeed!). Lord Krishna has specifically asked to surrender to Him (BG: 18.66) alone. But they lose sight of what Lord Krishna has also said in BG: 4.34: Know that by prostrating thyself, by questioning and by rendering service to the wise (who have acquired Brahmajnan) will instruct Thee in that knowledge. This indeed is also what Lord Krishna preaches by way of BG: 18.66 that when the devotee or the disciple who surrenders to Him, i.e., obeys His orders wholeheartedly He expiates his sins. One may note that ignorance is the greatest sin or the source of all sins that can be dispelled by God only through instruction received from a living Sadguru as a personal God and by sustained spiritual practices including surrender to the Guru (vide BG: 4.34). Sustained Spiritual Practices Realization is not acquired by merely textual and scientific knowledge, however perfect. That alone does not qualify one to become a Sadguru. After acquiring realization through scriptural studies, spiritual practices as well as blessings of a preexisting Sadguru in exchange of surrender and service are also required. On the other hand, surrendering to an invisible God cannot serve any purpose in matters of acquisition of spiritual knowledge and realization of Parabrahman. Surrender does not mean sacrificing the power of discrimination. On the other hand, contact with a Sadguru and surrender to him sharpens such power, which becomes helpful in acquiring the esoteric knowledge. The Kathopanishad (KU: 1.2.8) declares:
5
"He cannot be taught by one who has not reached Him and He cannot be reached by much thinking. The way to Him is through a Teacher who has seen (realized) Him: He is higher than the highest thought, in truth, above all thought."
This discourse was delivered by the H. H. Swami Chetanananda Saraswati on April 2, 2009 at the Indian Institute of Technology, Kharagpur.
6
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