Video 42

The Gospel of Sri Ramakrishna read by Swami Atmajnanananda (01/29/21)

[Music] your words are like nectar bringing life to squirt souls they are praised by poets and remove all sin they are auspicious to hear wonderful and exalted those who spread these words throughout the world are truly giving souls welcome to our class on the gospel of srama krishna we're at the bottom of page 176 this is the chapter called the master and vijay goswami and this is the second day of this uh chapter it's monday january 1st 1883. and this particular portion of this chapter is mostly a conversation between krishna and somebody named pran krishna thakur used to call him the fat brahman and this had started earlier takur was talking about brahmana and chakti being inseparable let me start there to prank krishna brahmana and chakti are inseparable unless you accept shakti you will find the whole universe unreal i you house buildings and family the world stands solid because of the primordial energy because the primordial energy stands behind it if there is no supporting pole no framework can be made and without the framework there can be no beautiful image of durga this is what we stopped with last time without giving up worldliness a man cannot awaken his spiritual consciousness nor can he realize god worldliness so there's a very subtle distinction tucker talked about those who lead a worldly life and those who live in the world we can live in a world without being worldly people so it doesn't simply mean those who are householders family people and have jobs and everything it means attachment it means having desires it means having a materialistic viewpoint he cannot but be a hypocrite as long as he has even the trace of worldly desire god cannot be realized without the guidelessness are a few things that taqwa emphasizes throughout the gospel of srama krishna truthfulness of course we'll get to that later but he was very very fond of those who were gailis this is a trait that uh we find in some people a natural thing uh this is one of those qualities that it's almost impossible to cultivate either regardless or we're not guideless and usually it's uh simple people tucker's time probably was it was more the village people the villagers as opposed to the city people that the city people and tucker always talked about those kolkata people city people who always had some type of motive behind what they did so a guy list i mean child to be childlike to be very simple i've probably told this before i don't remember something i heard from swami gautamandiji did i tell it of course kumar has heard it many times but uh he worked with the tribal boys and one day he decided did i tell it last time oh i did okay so i won't tell you okay any algalis these village boys these tribal boys didn't even know what it meant to tell a lie so it means to be very simple and straightforward uh we may say people are naive and other people will take advantage of them it's okay it's a good sign that we're not cunning and clever like other people so takur liked that very much and whenever he would praise somebody he would say see how guyless and then he would ask others is he really guileless what do you think so this was a great thing for talk with guylessness no cunning no deceitfulness no hypocrisy no saying one thing and thinking another thing this is simplicity simplicity and guidelessness and then talker sings a song cherish love within your heart abandon cunning and deceit through selfless through service worship selflessness does rama's blessed vision come even those engaged in worldly activities such as office work or business should hold to the truth truthfulness alone is the spiritual discipline in the kali yuga so now we have the second thing first was guylessness and now truthfulness now truthfulness is a big topic what does it mean to tell the truth it sounds like a very simple thing either something is true or it's not true either we're being truthful or we're being untruthful or telling a lie or telling a falsehood but it's actually very very subtle there are different ways of saying things we can be telling the truth and making ourselves look good we can be hiding subtle things we can be simply by not saying something we can be untruthful and just withholding the truth some people are too truthful that we shouldn't go around telling people they don't look good we somebody says how do i look today we shouldn't say you look terrible today so we know that simply telling some telling the truth is not always the best thing to do it has to be priya it has to be pleasant and it has to be hita it has to be conducive to the well-being of someone so there has to be a good reason for it so we have a little test that we can use that when we are about to say something we can ask ourselves before we say it mentally of course ask ourselves is it true is it kind and is it helpful and if any of these three are absent then doesn't mean we should tell a lie it better not to say anything we're not always bound to to say something we can simply remain quiet there's no great benefit in enumerating all of our faults to other people this is another thing that we may say oh how truthful it may be a good sign but there also may be some motive behind it so this is the main thing to look for that motive behind the things that we say speech is the way that we tell people who we are because we we can only show them the exterior of ourselves people can see there's a physical part if we want people to see the interior part then generally we do it through speech if we want to know who we really are i'm a good person i'm a kind person i'm a nice person i'm an intelligent person huh i'm a witty person what do we do we tell jokes hey mark so this is this is the way we express who we are we want people to know we say come look at me i'm here so all of this is is through speech if we want to be very really subtle with this whole thing we can say that every time we speak about ourselves in terms of this ego sense or in terms of this physical body we're not being truthful even if we say i'm a good person i'm a happy person if we say i'm in great pain now i i fell and i hurt myself i'm in great pain is it truthful well from the highest advice point of view it's not truthful so it's very very subtle this this thing about telling the truth it goes together with guylessness truthfulness and guylessness those who are very unguyless then they don't have to ask all of these questions they naturally will just say things as they are and has how they appear to them there won't be that hidden motive behind it so tako used to say in this kali yuga why this kali yuga that means in in this age when most people are not uh able or qualified to do intense meditation and austerities and spiritual practice that this is a shortcoming of people in this age that if we can stick to truthfulness sometimes he says for 12 years without a break we can realize god just as he says if we can weep for god for 24 hours without stop or three days sometimes without stop we can realize god so two wonderful truths that we get right in the very beginning that we should try to be guileless as i say it's it's not something that once we've lost that guylessness that we can cultivate it again that people who get a little bit of this cleverness to them is very hard but still we do it through truthfulness we do it through lack of duplicity that there's there's no hidden meaning behind the things that we say we try to be a little bit straightforward and a little bit simple and if people accuse us of being simple we don't mind that's all prana krishna yes sir it is said in the muhammad tantra o goddess this religion enjoins it upon one to be truthful self-controlled devoted to the welfare of others unagitated and compassionate master yes but these ideas must be assimilated now one thing we notice throughout the gospel of srama krishna that he was never impressed when somebody would quote something from the scriptures as if that meant that they understood it this is the main thing sometimes rather than understand something we can quote something that instead of says we say oh yes this is found here and and a little bit is showing off so when tucker says these ideas must be assimilated it's a little bit like saying it won't do any good to memorize something and to be able to recite it you have to understand what it means and assimilate it that means make it part of your very being so you recite a verse about truthfulness that's very good you can recite that verse but are you truthful you have to know the real meaning of it and you have to make it part of your of your character surrounding krishna was sitting on the small couch he was in an ecstatic mood and looked at rakhal later swami brahmananda of course suddenly he was filled with the tender feeling of parental love toward his young disciple and spiritual child we know that thakur had that vision before rakhal came that he was to have a son taku said his son how can i have a son i have no relation with my wife and he heard the divine mother say no this will be mana this will be a spiritual son and then when he saw raqual then he recognized him and takur he could recognize who people were in the past number one number two he also placed great significance in names and the name that somebody had wouldn't trigger an attitude in him so he saw roccal as a companion of sri krishna but even the name roccal would remind him of the cowherd boy and this would in kindle in him that was the attitude that mother yeshoda had toward the baby krishna toward the gopala and that was the relationship that the two of them had very strange that this rock al he was a teenager he would have been 18 or 19 something like that and full grown man really but he could sit on taku's lap and taku would play with him like a boy they had that relationship and because taku looked upon him that way he looked upon taka that way because he he was uh equally and antaranga that they came together they were some kind of eternal companion that's of course the name of the book that we have the eternal companion uh this relationship between taqwa and raqqa was unique even the relationship between swamiji and takur was not exactly the same there wasn't that that type of motherly relationship towards the small child that tucker had with raqqa so swarami krishna was sitting on the small couch he was in an ecstatic mood and looked at raqqa suddenly he was filled with tender the tender feeling of parental love toward his young disciple and spiritual child presently he went into samadhi the devotees sat speechless looking at the master with wandering eyes regaining partial consciousness the master said why is my spiritual feeling kindled at the sight of raqqa this udipana is a another quality that sri ramakrishna embodied to a tremendous extent the something that we that we read about uh in the life of chaitanya deva and in the in the stories that we have of radha that something will trigger something they'll see something that will trigger a divine mood and will will catch on fire deep it means that if somebody very dry kindling they come close to a large fire that immediately will catch on fire so with srama krishna whatever he saw that had some association divine association he would immediately click in his mind so suppose he went to the zoo and saw the lion he would think of durga and go into ecstasy he was in the maidan one day the big open uh kind of park-like area uh near near the ganga in central calcutta and uh there was some fair going on and some the english boy was there uh leaning against the tree with his body bent three ways and just as we see the pictures of sri krishna when he plays his flute and what so as soon as takur saw that boy in that posture immediately he went to samadhi thinking of krishna so this is ud deepana that and it happened with radha when she saw a peacock she would think of shri krishna because he had a peacock feather in his head or she would see a dark rain cloud and she would think this is the complexion of of my my goinda my krishna and she would go into ecstasy so this happened with sram krishna constantly almost anything could throw his mind into that mood and he would go into ecstasy or into samadhi so why is my spiritual feeling kindled at the side of raqqa the more you advance toward god the less you will see of his glories and grandeur the relationships more gets more and more intimate a close relationship the aspirant at first has a vision of the goddess with ten arms this is an allusion to the image of durga there is a great display of power in that image the next vision is that of the deity with two arms there are no longer ten arms holding various weapons and missiles then the aspirin has a vision of gopala the baby krishna in which there is no trace of power it is the form of a tender child beyond that there are other visions also the aspirant then sees only light reasoning and discrimination vanish after the attainment of god and communion with him in samanthi how long does a man reason and discriminate as long as he is conscious of the manifold as long as he is aware of the universe of embodied beings of i and you he becomes silent when he is truly aware of unity this was the case with tarelanga swami the role of reason is very important that because taquer he gives us advice that at first glance seems to be a self-contradictory that he'll say many times that you have to reason you constantly reason constantly reason what does that mean constantly tell ourselves that god alone is the one ultimate reality the one real aim of life everything else is is secondary to that uh this is the one thing the value in life everything else is just running after things that won't satisfy us that type of reasoning we have to do that but once we've understood and if we if we apply this reasoning to things that uh distract us [Music] then taka would say don't reason anymore and and we read that over and over again in the gospel talk we're talking to em he'll say promise me that you won't reason anymore because those who are very brilliant intellectually there's always this this feeling that they can somehow through reasoning understand the higher reality and it's only through going beyond reason that we can understand one of the one of the uh fruits of this type of reason reasoning and analyzing and trying to use logic to understand the nature of this universe is that we realize that we come to a wall we hit a wall that we can't go beyond and that wall is time space and causation and we realize everything that we know is relative within the bounds of maya and in order to go beyond that we have to go beyond reasoning and we have to become intuitive and we have to feel and have some direct realization so uh when if we follow the path of reason does richard marga yoga if we follow that then and reach the end of that then there's no reason to go back and and analyze it anymore there's the the value of the scriptures already been accomplished we don't have to go back and and read if we if we need a map to get to a certain place we'll keep consulting the map once we get there we don't need a map we can throw it away or we can give it to somebody else and help them otherwise we don't need it ourselves so reasoning and discrimination vanish after the attainment of god and communion with him in saunty how long does a man reason and discriminate as long as he is conscious of the manifold as long as he is aware of the universe of embodied beings of i and you so we discriminate that uh two ways one is separation the other is unity one that this this real eye it can't be this body the mind senses so we we discriminate that way the other is yes i've i feel oneness with everything so we can do it in in either way but if there's no separation between i and you then there's no reason to either feel that yes i'm the self i'm distinct from everything or i'm one with everything because we have that experience he becomes silent when he is truly aware of unity this was the case with trilanga swami trailanga swamy probably his real name was tailanga he was a telugu man yeah because tarayalanga doesn't mean anything really it sounds like a sanskrit word but not really so there's some thought that he was a telugu but he was very very highly uh revered lived in benares for some say hundreds of years we don't know if the half of that is mythical or legendary or what but uh he was very very well known whoever went there would go to visit him and bhaskaran swami yeah they were two but he was he was even more famous uh so uh even holy mother met him and uh he was a real paramahamsa but he may maintain silence he would meet with people in everything but we just indicate things so he was a case talk we were saying someone who would realize the goal god realized so no need to say anything no need to reason also have you watched the feast given to the brahmins at first there is a great uproar but the noise lessens as their stomachs become more and more filled with food when the last course of curd and sweet is served one hears only the sound as they scoop up the curd in their hands there is no other sound next is the state of sleep samadhi there is no more uproar so when we find people constantly talking and even talking very high philosophy and god alone is real the world is unreal and everything it's not necessarily a sign of realization because as i say we have to analyze or analyze why we say things what is that urge those who are perfect fully self-content there's no motive to to say things to people even unless it's for their welfare otherwise if to let people know how intelligent we are or how holy we are or god realized or anything like that it's a sign that we still have our desires we still have our ego sense so this will be very natural there's there's no incentive to say anything if it's helpful to others okay but there's no personal reason to do it to am and prank krsna many people talk of brahmagyana the knowledge of brahman but their minds are always preoccupied with lower things house buildings money name and sense pleasures as long as you stand at the foot of the monument this is the octaloni monument in calcutta that in the mudan is it near the victoria memorial or something anyhow very must be very tall something something like the washington monument as long as you stand at the foot of the monument so long do you see horses carriages englishmen and english women but when you climb to its top you behold the sky and the ocean stretching to infinity then you do not enjoy buildings carriages horses or men they look like ants now this is this is another illustration and we'll see it many many times at how the experience we have at the very top and the way that we get to the top are the same so when we get to the to the top automatically we won't enjoy have any attachment to the lower things but then talk we'll say how do we get to the top and get rid of attachment to these lower things so it sounds like a vicious circle huh then what do we do if you're telling me i i can't get rid of i say with desires i can't get rid of desires until i realize god and i can't realize god until i get rid of desires then i'm stuck what can i do so the point is that we make an attempt to get rid of desires as it gets closer and closer and our desires become fewer and fewer then grace takes over then when we when we have that experience then there's no attempt to get rid of desires something greater has come it's been replaced so now we see the infant sky and and the birds flying and everything who cares to see people dressed and fancy and walking around and all of that automatically uh we lose it so one is through effort and the others is as a result of god realization all such things as attachment to the world and enthusiasm for lust and gold disappear after the attainment of the knowledge of brahman now he's going to say that these we have to get rid of these before the knowledge of brahman so as i say we make the attempt we get as close as we can but it won't fully disappear we we have that beautiful verse in chapter 2 of gita that yeah we can we can eliminate by eating certain types of food just do willpower but we'll still be thinking about it and have that desire for it but if we have some higher realization then even the desire the taste for that food will disappear so the taste for worldly things will disappear otherwise we do it through self-effort and we make an attempt to do it and we keep trying to get the taste of higher things and gradually that taste comes then comes the cessation of all passions when the log burns it makes a crackling noise and one sees the flame but when the burning is over and only ash remains then no more noise is heard thirst disappears with the destruction of attachment finally comes peace the nearer you come to god the more you feel peace peace peace peace supreme peace the nearer you come to the ganges the more you feel its coolness you will feel completely soothed when you plunge into the river now god is not such a thing as a designation on a map we say oh that's very good let me go closer and closer to god what does that mean how do we do it we don't really know we do our spiritual practices one thing we can do and we talk where talks about all of the time is try to get near and nearer to those people who live with god that means holy company the very easy and practical way yes i want to get closer to god let me have the company of those who are closer to god so we try to keep this holy company of course men we still do our our meditation and and our prayer and our worship and all of that spiritual reading all of these things are getting closer to god means the mind is dwelling more deeply in god and the more we come to feel that peace the more the sense of attraction grows this is the whole point that this what they call ruchi is ruchi the taste that we take some a new type of food that says it seems a little strange we're not sure if we like it and the mother says no try it again we take another bite say yeah it's not bad then another bite yeah it's really good and after a while we we love it and and we want to have it more and more so this is this is developing a taste this is what's called the satwik happiness in the gita they say that in the beginning it tastes like poison it can even be just something very distaste with ah it's awful well the mother says no keep trying then we say in the end it tastes like nectar so when it starts to taste good then we don't have to make any effort to want to have it that taste itself will will pull us in and if we start feeling peace if we start feeling through our meditation that we're starting to get something a little bit tangible then we'll want to go closer and closer and closer and have that ultimate realization so the newer you come to god the more you feel peace peace peace supreme peace the nearer you come to the ganges the more you feel its coolness you will feel completely soothed when you plunge into the river but the universe and its created beings and the 24 cosmic principles all exist because god exists nothing remains if god is eliminated the number increases if you put many zeros after the figure one but the zeros don't have any value if the one is not there this is both a metaphysical truth and a practical truth there's a metaphysical truth that there has to be a ground there has to be something a foundation this universe has to rest on something it doesn't float in in thin air and then that ground will be brumen but the other truth is that all of our enjoyments in the world unless they lead us to something higher or have some deeper significance we won't have any any power to uh to bring us any peace of mind that it'll all just be temporary it'll all be diversion but if uh if it's grounded in something higher and it's grounded in that ultimate reality then we'll see that there's something substantial about it so the universe and its created beings and the 24 cosmic principles all exist because god exists as a metaphysical truth nothing remains if god is eliminated this is also a practical truth if we if we don't have any higher ideal in life then everything is is just standing on its own if we have a hold of that tree then all of the branches are connected if everything is just one individual thing then it's not connected to you and and there's there's no ultimate value to these things the master continued there are some who come down as it were after attaining the knowledge of brahman after samadhi and retain the ego of knowledge or the ego of devotion just as there are people who have their own sweet will stay in the marketplace after the market breaks up this is what takur calls the vignani those who come can bring the mind down after attaining to the heights of spirituality whether it means getting immersed in near because of samantha or getting a glimpse of it the these are all very technical things isn't always very clear sometimes you'll say only the avatars and the ishvarakotis the companions of avatars sometimes will say that that those can experience hamadi but have a little karma left they'll pull the karma will pull the mind back down sometimes he says there'll be some people who cherish some desire to work for the welfare of others they can also bring the mind back down so we don't really know how long anybody can stay on the roof or you have to keep your foot on that upper rung and look over the roof and see what's there to be able to come back down and everyone is a different has a different spiritual capacity and this goes hand-in-hand with tucker's theory of the of what he calls that the world receptacle some people may be a large receptacle they can go and set up on the roof for a long time and still come back down others they go up there for five minutes and and they lose themselves they jump over the wall others can say no let me go back and and tell others so they're all different types of people and all different all different ways of understanding this but now he's talking about these great souls however we understand them narada sukadeva and others shankaracharya who after god realization remain in the world they may have a mission to fulfill they may not they may spend the rest of their lives in a mountain cave it's up depends on their temperament so there are some who come down as it were after attaining the knowledge of brahman after samadhi and retain the ego of knowledge or the ego of devotion two different types of vigyani's just as there are people who have their own sweet will stay in the marketplace after the market breaks up this was the case with sages like narada they kept the ego of devotion for the purpose of teaching others shankaracharya kept the ego of knowledge for the same purpose because shankaracharya was a gyani not that there was a bhakta so the path that we take coming back down from the roof will be determined by the path that we take getting up to the roof if we if we walk up the ladder of knowledge then coming back down we'll have the ego of knowledge that will remain if it's a path of devotion it'll be the devotee ego so the what is the ego of knowledge that shankaracharya had i am he shivoham shivoham i am one with that ultimate reality why do we say that's an ego because some sense of i is there who am i i am that i am one with that ultimate reality that's also an ego sense but not this this uh hard thick ego this is a very ripe translucent transparent ego which taqwa calls the uh here this ego of knowledge the perfectly ripe ego and without that one cannot live in the world so it's the appearance of an ego it's it's it's paying tribute to the fact that we can't live in the world without a touch of maya otherwise the mind will go up and and remain merged in the in brahman so srama krishna kept the ego of the child so they're all different types of the ego of devotion many different types those remain in the world as a servant of god or a child of god or a lover of god all different types different relationships god cannot be realized if there is the slightest attachment to the things of the world now this is what i was saying before he said that uh we can't get rid of all of our attachments to the world unless we realize god so what do we do we go a certain distance i spoke about this last time we if we had to go all the way on our own it would be impossible we'd really be stuck i gave the last this time the example of of a seesaw you all know what a seesaw is if it's something like this with a little bottom which we can do the fulcrum if we start walking up we have to walk off somebody says that uh you you won't be able to realize god unless you walk all the way up right and get to the other side but once we get here as soon as soon as we move here it starts going up a little bit because the weight of the other side will pull it out by the time we get to the middle it's perfectly even we take one more step and then we don't we slide down the rest of the way so grace will remove those final little desires that we may have so it's true that we can't do it ourselves but if we if we do our part we take our one step god takes 100 steps we do 100 steps god takes one step which way is it we have to take one step and that one step is a big step it's not a small step we have to at least go go halfway if according to this illustration at least but then everything is smooth and effortless this is that anuraga state or this is in gita the first state is called this the one who wants to ascend to yoga that means getting to the middle but one who has already attained that state then then there's no action needed first one we we have to have some karma some action the second one shama we we just we don't do anything we we just slide down after that so it's true that if the slightest attachment to the thing to the world we can't realize god but if we develop enough taste then automatically that'll be pulled away from us we can't do it ourselves this is why grace is necessary a thread cannot pass through the eye of a needle if the tiniest fiber sticks out the anger and lust of a man who has realized god are only appearances they are like a burnt string it looks like a string but a mere puff blows it away god has realized as soon as the mind becomes free from attachment as soon as the mind becomes free from attachment whatever appears in the pure mind is the voice of god now we can either take the voice of god as something literal or we can take it as a figurative type of thing in christmas ramakrishna's case it was literal he actually heard a voice he actually heard a voice what taku is saying here is that if we can eliminate all selfishness and all impurity from the mind whatever thought arises we can take as the will of god we can we can have some understanding that this is something that is safe to do we don't have to question it because the things that get us in trouble or when we do things with some selfish or ulterior motive so i won't necessarily say that yes god told me to do this but if i could possibly attain to that state where the mind is pure and some desire comes in i can have the feeling it's a satwik desire i have to analyze it of course and and make sure but in taquer's case it was something literal and he used to say that this vigyani can speak to god hear the voice of god whether it happens with everyone i don't know in swamiji's case yes swamiji heard and you know there were there was a conversation i think was uh with swami yogananda where swamiji was saying that something was was a talk was will that the order should work in this way and everything and swami yogananda if it was him said is it is it his will or is it your will swamiji how do you know it takes will and he said he told me and he said he really you heard his voice he said yes i heard his voice and then he shut up because he knew it was true so there are cases uh these great mystics where uh they they'll hear something and it'll it'll be so has such a ring of truth to it that they won't question it it'll be more real to them than hearing somebody else say something this is why takur said yes i've seen god more clearly than i see you or anything else it was clear so he would hear the voice of god more clearly than anything else also whatever appears in the pure mind is the voice of god that which is pure mind is also pure buddhi that again is pure atman because there is nothing pure but god but in order to realize god one must go beyond dharma and adharma now i've tried to explain this many times that we shouldn't get confused with the other way of looking at mind that's an instrument we want to purify the instrument so that we can get a reflection of the cells within the mind if we get a reflection of the self within the mind the mind is different from the self i'm different from the mirror if i can see my reflection in it this is a different model that's all this is like saying that there's only one ocean of consciousness what is mind it's the surface is the surface where they're waves and it's also the impurities in the water if the all the impurities can filter down to the bottom or get removed by some purifier and all the waves become still then mind and consciousness are one in the same there's no distinction in order to realize god one must go beyond dharma and dharma this is the final conclusion of gita that giving of all dharmas means all sense of obligatory action that this is to be done and this is to be avoided and we have to do a certain amount of ritual and a certain amount of this and that that this all belongs to the lower stage of bhakti there's nothing wrong with it it's necessary but we have to pass through that this is a vedi bhakti in order to realize god we have to get to this anurag state where everything is spontaneous and we we feel that ecstatic love within ourselves and that carries us away we get we get swept away by that we don't have to do anything at that point so there's no question of sitting and doing a certain amount of japan waking up at a certain time whole mind is on fire with the idea of god the master sang in his melodious voice come let us go for a walk o mind to cally the wish fulfilling tree and there beneath it gather the four fruits of life another ram prasad song beautiful song yeah the taco used to say the wish fulfilling tree yes we have to sit under it now what does that mean it means that we have to uh we we don't call on god from a distance we have to feel god is very close dwelling within and we want to dwell ourselves within god how do we live with god dwell within god by constantly thinking of god by with the feeling of of love feeling that attraction then whatever desire arises in the mind fulfilled now what does that mean all desires are fulfilled for the god realized soul it means eliminated it means eliminated because the one desire will be the vision of god all other lower desires will will be removed that's also fulfilling desires that they disappear we realize that they were they were meaningless and they weren't the things that we really wanted to get fulfilled anyhow suramar christian went out on the southeast veranda of his room and sat down so this will be uh facing the the main courtyard inside prana christian and the other devotees accompanied him hazrat too was sitting there the master said to pran krishna with a smile we know was one of those characters that had a role to play in in this alilah this is players ramakrishna uh they were there were so many different characters tridoy that who was taqwa's relative and his nephew and his attendant they were more or less the same age most of them wavered back and forth between appreciating srama krishna and completely losing sight of who he really was this happens with those who are too close either they're born in the same village or a nearby village or they're they're related and they can't possibly appreciate their greatness it happened with holy mother and her brothers every once in a while they would think oh i didi is somebody really special otherwise they just wanted money from her and other things so this hazrah he liked to put her in a big show that he was a great ghani he would sit and and do a japan and give instructions to the boys he became friends with narendra swami vaken and he liked everybody he liked the oddballs a little bit he would hang out with them and chat with them and enjoy their company so this is hazra the master said to prank krishna with a smile hazra is not a man to be trifled with if one finds the big durga here then hasur is the smaller durga how will we say durga a court this uh some some uh huh it's i think it is a court term this is a big uh assembly royal assembly is it from the muslim period term all that to the master's words a certain gentleman by name came to the door and stood there at the sight of the devotees he immediately left oh egotism incarnate sure shiroma krishna remarked about half past nine in the morning prank krishna took leave of the master soon afterwards a minstrel sang some devotional songs to the accompaniment of a strained instrument the master was listening to the songs with kedar chatterjee a householder devotee sorry when cather chatterjee a householder devotee entered the room clad in his office clothes he was a man of devotional temperament and cherish the attitude of the gopis of vrndavana words about god would make him weep this is another very very unusual character in the gospel of srama krishna he had tremendous devotion to srama krishna and very of a good person and taka loved him and at the same time sometimes that taco would would say well get him or get him away from me and he knew he had some funny ideas when it says took the attitude of the gopis of rindavan then this is a very dangerous thing we don't know what it means huh it could be very pure thing but there were so many sects at that at that time this uh vaisnavcharan had his uh ghosh para sect huh and there was the sahajiyas and uh what was the other one that was popular those days all these different sects uh this idea worshipping god as as radha and the gopis worshiped krishna they would reenact that with one would the man would be there and the woman would be there and all sorts of mischief would take place so this is a very high ideal but can become degenerated very easily it it's a little bit equivalent to this soham idea the very high ideal for the for the non-dualist but not everyone is qualified to do it it's easy to to miss the way and get confused and some ego can come from this this i am a great gyani and all of that and there's other so sometimes this uh kid or not and he became a bit of a guru himself he would say very humbly oh what shall i do they come with gifts and things like that this is so humble but he must have liked it that he and he and vijay were good friends also because he he lived this caterer kid or not he lived in uh khali with his home and worked in calcutta had to go to dhaka very often and vijay was also living in dhaka or nearby so they would meet with each other and talk about taqwork because he he loved taku but one day he he held his toe right about down that was him and prayed for some power shakti to come talk with him what are you doing what will he do to me by holding to my toe so he is a little bit of a complex character but tucker liked him the side of a k they're awakened in the master's mind the episode of vrindavan that same deepana as soon as he saw kedar he knew the attitude that kedar had that of this episode of the of the gopis radha in in vrindavan so taka's mind would immediately go to that intoxicated with divine love the master stood up and sang addressing kedar tell me friend how far is the grove where krishna my beloved dwells his fragrance reaches me even here but i am tired and can walk no farther srama krishna assumed the attitude of sri radha to krishna and went into deep samadhi while singing the song now we hear this samadhi most of the time it will be what they call bhava samadhi that taco will be having some vision he'll be seeing something it won't be just that the yogis nirvikalpa samanthi he stood there still there's a picture on canvas with tears of divine joy running down his cheeks probably he feels that he's there that he sings for krishna at that time kedar knelled before the master touching his feet he chanted to him we worship the brahman conscious this is a sanskrit hymn so again he's showing off that we saw prank krishna do it before we worship the brahmin consciousness and the lotus of the heart the undifferentiated who is adored adored by a hada by hadi hada and brahma who was attained by yogis in the depths of their meditation the scatterer of the fear of birth and death the essence of knowledge and truth the primal seed of the world after a time the master regained consciousness of the relative world soon kedar took his leave and returned to his office in calcutta then he owes a great devotee he he takes time off just to visit taqwa for a few minutes from his work in kolkata at midday ram lal brought the master a plate of food another character ramlal ram lao was takur's nephew he was the son of takur's elder brother which brother the oldest brother ram kumar ram kumar's son and ramla also respected srama krishnan and and knew that he was genuine somehow but never became anything like the the disciples became so this was ramallah he brought the master plato and was not nice to holy mother we can't forgive him for that he he was a little responsible for not helping out and and not showing great respect friday was much worse of course uh yeah almost done at midnight ramallah brought the master plate of food that had been offered in the kali temple like a child he ate a little of everything okay we'll stop here that now some new people will come several marwari devotees will come and conversation will continue there upon [Music] who was stainless of infinite nature whose heart melts in sympathy for his devotees who is an embodiment of the divine and the supreme lord and ever worthy of our worship um peace peace peace be unto all thank you everyone and everyone stay well and we will see you next time