Video 5

Gospel of Sri Ramakrishna with Swami Atmajnanananda

that we could have written today jeonnam collaborated on cosmic album share among golems and without Adam Weaver nothing who do you know whom your words are like nectar bringing life to scorch souls their praise by poet 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 everyone to our class on gospel of Shri Krishna if you're following along in the book we're on page 83 this is the translation by Swami Nicola Nanaji and this is Em's second visit to Sri Ramakrishna and probably in February but he didn't start keeping track of the date after maybe his fourth visit but in any event this was probably February some people think maybe March but generally they think February and M had asked the question yes for questions actually were up to the question under what conditions does one see God Master cried to the Lord with an intensely yearning heart and you will certainly see him people said a whole jug of Tears for wife and children they swim in tears for money but who weeps for God cried to him with a real cry the master saying cry to your mother Shama with a real cry o mind and how can she hold herself from you how can Shama stay away how can your mother Kali hold herself away o mind if you are in earnest bring her an offering of bel leaves and hibiscus flowers laid her feet your offering and with it mingle the fragrance and fragrant sandal paste of love now Ramakrishna he uses this term it's translated in intensely yearning heart this is the term the oculata Bakula tan Bengali vyakulata comes up so many times in the Gospels ramakrishna and it's given so much emphasis that we can really say that this was almost the final teaching most important teaching of ramakrishna we can't take it in isolation because this is a culmination everything leads up to this feeling of vehicle Atta one one of the new Swami's early Swami's I don't remember who he said the talk were actually taught the vehicle at a yoga this this was a spiritual path we know that the others are all paths the gianni Olga karma yoga bhakti yoga Raja yoga but Ramakrishna taught is almost as an independent path and there's a huge range two meanings of this vehicle Atta it sounds very innocent here he said cry to the Lord with an intensely yearning heart but Ramakrishna gives different illustrations that gives us gives us a sense of the intensity of this longing that is required one illustration he uses very often and that's with regard to himself because he went through this period of this intense yearning he said he used to feel as if his heart were being wrung like a wet cloth now in most of you know in India there's something called at least Mangala gamja hindi also they say come cha don't cha South India know any other gamja I it's it's not like a towel that we have in the West is not big and fluffy it's very thin type of cotton and after after the bathing it can be worn also to take the bath if you do it again in Ganges or something like that and then they afterwards when the regular course is put on it'll be taken out and they'll ring it they'll get all of the water out and it dries very fast very light thing so we can imagine where the Sri Ramakrishna felt that literally as if his heart were being wrung like that so it's the other meaning of vyakulata is really intense anguish or some type of the agony almost a painful type of situation it we can only get a slight hint of it when we look at the life of Sri Ramakrishna another common example he used to give is the disciple said to the guru exactly this question under what conditions does one see God and the Guru said come along with me and there was a nearby pond and they both entered into the pond and then the Guru took the head of the disciple and pressed it underwater and held it there until he felt the disciple struggling as if he was about to die they drowned the death so Frank then he led him up and then he said how do you feel and he said I felt as if I were about to die there I felt as if his life was leaving but my heart was palpitating I didn't know what would happen then the Guru said when you have that that type of feeling out of longing for God know that you will realize God so this back alotta when when he talked word instructs us to try to cultivate that feeling we we have to know that there's a limit that we won't we won't experience it the way that he did there's a very common expression that we hear taco himself used it that he made the mold and we all we have to do is pour ourselves into that mole now we have to understand that that mold is very often his teachings it's not always his life because he did things in his life types of spiritual practices that we can't do and that he didn't recommend that we do that would be impossible for us in fact he used to say that I he he went through so many spiritual practices many of which he completed within three days that an ordinary person will take a lifetime to complete so we we have to understand that we cannot emulate him in certain respects other respects we have to where we have to try to knowing that we can't do it fully but there are other things that we just stand in awe and we observe what he did then there are other types of things where we do just a portion of what he did he used to say I've done all sixteen honors that means a hundred percent all you have to do is one so one sixteenth of the whole will live world to be enough for us in spiritual practice and even that is a tremendous amount we can't imagine even the direct disciples how much did they do but we get a sense of the extreme form of back alota when we look at the spiritual practices of Shri Krishna and his first realization of mother Kali we can't say he did any spiritual practice he didn't do sadhana and their ordinary sense he didn't have really a an Guru this was all his only spiritual practice where he didn't really have it in guru there was one Candida Marta chharia who initiated him I into the mantras of Kali worship just as a formality he wasn't really his guru this this was the spiritual path that Ramakrishna followed that was no path it was he he had no guide it was just this intense tremendous longing of the heart and this longing it manifested itself in in such intense ways that people couldn't understand it they would seem rolling on the ground rubbing his face his face would be bleeding he would spend the whole night in the Pine Grove north of his room with the temple garden at Dakshin eshwara yes calling on God calling on the Divine Mother reveal yourself and he would come back in the morning his eyes would be bloodshed he said six years he went where he hardly ate anything and sleep left him completely hard to imagine but he said sometimes he would even try to close his eyelids to see if they could remain shut and they would open again so he underwent this tremendous period of maculata Brenda's longing for for God realization and what was the culmination the pain that he experienced and the agony in anguish of a heart that he was feeling due to not having realized the Divine Mother became so strong that one day he said mother reveal yourself to me or I'll take the knife knife is a hanging on the wall in the Kali temple and I'll cut my throat and he was about to do it it wasn't that he was bluffing reaching for that knife and then he had that first experience of the vision of mother Kali we don't know exactly what that vision was his only description was that he felt himself engulfed in an ocean of consciousness of wave after wave of bliss until he lost all consciousness awareness and was lost in that state he didn't know how long he remained in that state but when he gained outer consciousness on his lips were the word Maha mother mother so many people feel that he had some type of vision of the divine mother we say that because his near bacopa samadhi experience seems to have come only later with the total booty so this is one example of the state of perhaps savikalpa samadhi or bhava samadhi that is also also takes us to that highest state it's not that he didn't have full God realization because it was Subba called the Samadhi no he had of course the highest type of experience at that time now the very odd thing is that even after this when he took up the different spiritual practices that again this this intense longing for realization would come in the life of ordinary esada realizing God in one form is enough and they'll ever be the interest in doing it again and and all doubts are gone and one is full of bliss we read the talk were after that experience which was always a blissful life was full of bliss but he would go through these periods when he would experience again this this anguish of heart is a Hagin ease of heart to have that realization and it seems that there's a hierarchy or also in the inversion of the scriptures especially they will go through the different harvest they're five bunch of heartless there are five different spiritual attitudes and the highest is is called mother abhava we're reading it nowadays in our a evening class here at the ashram that when Sri Ramakrishna practice that one takes the attitude of Radha trying to realize Shri Krishna and Radha went through that period of intense longing and feeling of separation this is called a veer AHA bhava this mother Obama has two different elements to it Veera haba haba and million of how Veera her father when she was separated from him that sometimes she would swoon sometimes she would lose consciousness the longing to see Krishna Krishna again so strong that she'd have a burning sensation throughout her body even blood would would lose out of the pores of her body now we we read of only one other case in the in the history of this this type of spiritual practice let's take Tanya devar until we get to the life of Shri Krishna and and he said that he experienced all of those things and this is after his realization of mother Kali he felt this longing on all of the different paths when he was was worshiping Rama taking the the form of attitude of Hanuman and others but it was most intense during this month or abhava period so he says that he underwent all of these there in the scriptures they talked about 19 different signs this rupa and sanatana goswami they wrote about all of these things and it was because when the writer Brahma D came and saw all of these manifestations in sri ramakrishna bodily manifestations this is weeping and hair standing on end all of these things that she knew that this was not ordinary madness or any disease or illness because she was a expert in several fields and one was in this liberation of a tradition in the life of Chaitanya Deva oh there was in tantric types of sadness so immediately she knew that this is the type of divine manifestation that comes when this vehicle Atta comes this tremendous longing for God and and she was able to assemble all of the pundits and by quoting from the scriptures and showing the life of Radha and the life of Chaitanya diva that she Ramakrishna was going through that same thing and and therefore he was of that same stature as chaitanya deva we see this vehicle it to a certain extent in all of the direct disciples but especially in the life of narendra swami vivekananda during the Kashipur period especially pronounced at that time he was studying for his law exams without the least interest his father had died his guru Dave's Ramakrishna was was suffering from an incurable disease and still he felt this obligation and he was supposed to do it but he said one day that his heart became so filled with longing deceased ramakrishna and such a distaste for worldly life and for the study of the books and everything that he threw the books away he ran the whole way barefoot to sri ramakrishna and laid his soul open before him so Shri Ramakrishna said you see this vehicle Lata this long II did that the lender has this is just a fraction of what I went to for all of those long years so this is this is a very big thing in the bhakti Sutra we find that this poem of vyakulata this is also one of the signs of the highest type of devotion dadoo is modern when we when we if ever we could forget God if it were even possible then we would feel the tremendous burning and anguish of heart or in the absence of God in that via her bhava that this is one of the signs of the highest type of devotion now what do we do with this we can't expect to have that we can't fake it we can't pretend we can't go to the shrine and say talk or reveal yourself to me or I'll cut my throat with a knife because it won't happen then what we do even even Narendra he said to to M I'm feeling like fasting to death until they have the realization of God themselves very good and then the render says whatever I get hungry though now something like that could ask that question what about us so I'm just something that try to get started yet so for us this is why this this translation yearning of heart is more it for us oh you won't say it captures the real meaning of Becca Lata but for us and we'll see the way taqwa teaches it that this longing for God and all of our spiritual practice according to Sri Ramakrishna is meant to increase this longing for God all of the different spiritual paths will emphasize one particular thing say the path of knowledge they'll say everything is meant to purify the mind in the heart and eliminate this feeling of our Karma Yoga also in bhakti-yoga everything is meant to increase our feeling a devotion to increase our feeling of love for Sri Ramakrishna all of the different paths all the Millea are meant to lead to this vyakulata this is the purpose of sadhana and not contradicting all of the other things this is everything is true we want to get rid of the ego we want to get purity of heart we want to develop love of God and everything but for Sri Ramakrishna at the very final stage and the indispensable stage is this tremendous longing for God realization and for him that's that's enough that's the essential thing so this Sri Ramakrishna he sneaks it in here as if is kind of a simple thing but if we understand the intensity that's involved the one pointedness the renunciation the surrender all of that then we start to get a glimpse of what it really means because he's talking about God realization he's not saying if he wanted to do good spiritual life if you want to be good people you want to get some contentment in life he's talking about God realization this is a very very rare thing and it doesn't happen and unless we want that more than anything else in the world and we become overpowered by that desire for God realization Sri Ramakrishna used to say it there's a tremendous storm wind storm and and the blowing up the dust and the dirt you can't make out one tree from another you can hardly see anything to go through that type of stage that that precedes god-realization so we'll see he says continuing said longing it's like the rosy dawn this is another one of his great teachings this fits in with this this this idea I don't know what I am he used this expression that if if we look at spiritual life as being in the dark now it's the middle of the night time we're in the dark we waiting for that illumination that realization and we don't know how long it'll take so we're waiting and waiting and waiting we have no idea how long it will take before the Sun rises until lo and behold we see a little pink in the horizon we see a little orangey pink color so we haven't seen the Sun but as soon as we see that we know that it's just a matter of time ten minutes fifteen minutes before we start saying suppose we're at the horizon we're looking at the ocean where it's rising up and we can just see that the very beginning as soon as we see that we know within 15-20 minutes half hour that the Sun will be risen so this is what he means longing it's like the rosy dawn once we have that then our illumination or enlightenment or God realization is absolutely certain there's no question about it there's no stopping the Sun when it gets to that point otherwise we don't know how long it will take or what we have to do how much patience it'll take but this is this is that science who is longing it's like the rosy dawn I don't know though after the dawn out comes the Sun longing is followed by the vision of God so if we think of this in terms of the steps of a ladder to the roof one of the examples that proper use is this longing will be the very final rung before we get to the roof it's logging is followed by the vision of God then ramakrishna continues God reveals himself to a devotee who feels drawn to him by the combined forces of these three attractions the attraction of worldly possessions for the worldly man there are people in this world that cling to their possessions these are the most important things to them they'll do anything their lie and cheat and steal just own the largest number of things have the most money you read my silly people so that thinking that longing to possess that if we have that feeling this is one attraction of worldly possessions for the worldly man the child's attraction for its mother this is the small child who if the child gets lost then you'll hear they start screaming where is my mother where is my mother I mentioned the very first session that we had that has happened to em when his mother took him for the very first time deduction is far he was probably four or five years old and this they were in front of the the Kali temple and in not when dear and somehow they got separated and I am not seeing his mother began to weep and cry for his mother and some very kindly Brahmin gentleman priest came over and patted his head and and and found his mother form and everything and later felt it that was probably Swami Krishna himself but we all know what is a small child how the small child feels when the mother's is somehow gone that they've lost the mother or just for some reason taqwa says they were outside playing with their friends and their toys and then for some reason they lose interest in everything and they only want to see their mother and the third and the husband attraction for the chaste wife so if one feels drawn to him by the combined force of these three attractions then through it one can attain the point is to love God even as the mother loves her child the chaste wife her husband and the worldly man his wealth sometimes Taku uses the the other term anuraag anuraga this intense love for God these go together the oculata and under our works we can have the oculata even in the path of the impersonal infinite absolute reality and we can see this in the life of Buddha that that intense longing to realize the truth that nothing else mattered he had to realize the truth this is also a type of Recoleta but on all of the devotional pass it'll involve this underdog there's love of God it is necessary to pray to him with a longing heart again the backhoe bacala tawa back away he says with his longing heart to pray with it that means there has to be an intensity to it and this intensity we there are things we can do in order to bring it about but it comes on its own it can't be forced it comes as as the result of really intense spiritual practice it can come as the result of actual failure and spiritual practice the the more we try and the more we fail to realize God the more the intensity of this longing comes we'll we'll get the story of the bird on the on the mast of the ship this bird will not be able to just cling to God unless it uses up all of its energy in trying to fly in every direction to find the land another example we'll get to that more later but this the sadhana is meant for the achievement of the oculata and spiritual practice is indispensable unless when one is is just born with this very soft with nature and from very birth longs for God it is necessary to pray to him with the longing heart the kitten knows only how to call its mother crying moo moo it remains satisfied wherever its mother puts it and the mother cat puts the kitten sometimes in the kitchen sometimes on the floor and sometimes on the bed when it suffers it cries only moo moo that all it knows but as soon as the mother hears this cry wherever she may be she comes to the kitten now this is an example that Ramakrishna uses many many times under the heading of Shara Naga T saranagati and we oculata go together but the Shara Naga t means surrender taking shelter with the mother it leads to a type of contentment there's a very wonderful thing but it it differs from Becca Lata in the sense that Becca Lata we have no contentment this is what in Christian scriptures is called divine discontent this contentment manifests in two ways in the devotee one is we're content with whatever we get we're all the things we don't care about them very simple food simple clothes enough money to live whether people are nice to us not nice though as it doesn't matter we're content with whatever we accept whatever happens we have the surrender but when it comes to spiritual life and spiritual attainment we have no contentment whatsoever to Rama Krishna at the end of every day he would before his realization he would climb to the roof of the chadman and he would be a left call out to the divine mother weeping mother another day is gone and I haven't realised you so that type of discontent but at the same time he paid no heed whatsoever to with what type of clothes he was wearing to what people thought about him anything like that this this is also a very wonderful type of condition this shadow knockety is a great blessing if at least on that aspect of her life we can get all this contentment this santosha this is what holy mother said was the greatest treasure in life Santos this this contentment there's no greater treasure than that but at the same time we can't remain content with our spiritual progress if we want to realize God we can be content that we're trying our best we can be contented it's out of our hands we can be contented let mother do with us whatever she wants but there comes a time in in the life of a true a spiritual aspiring or maybe extraordinary spiritual aspiring where one could not rest even with this this feeling of serenity that yes I'm accepting everything I'm surrendering suppose somebody says okay it's not your lot in life to realize God and we say okay I accept that this type of deputy will say no I have to realize God in this very lifetime otherwise this life is wasted and that type of intensity will bring about this and can bring about God realization this is the end of em's second visit the very very important it's good to go back and read this section every once in a while because the answer to these four questions that the M gives are essential the most important elements of spiritual life now there'll be many other of course wonderful things don't think that the rest of it this is is not extremely useful but this is the end of that second visit we get to the third visit and this again there's no separate date to it because I am it not yet I started that practice of keeping track of the of the dates it was Sunday afternoon when M came on his third visit to the master he had been profoundly in prayer by his first two visits to this wonderful man this of course is an understatement he was not simply impressed he had never seen anyone like that he was dumbstruck he counted the seconds before he could go back to seeing him we read that over and over again all all of them all of those who were ceramic krishna's own people his his inner circle the entire Unga about this which included the householder devotees as well as the monastic deputies they would all say the second we left him that we counted the moments that we would be able to see him again and many would also say who was it where were we that when they were with him they were like friends they're very beautiful beautiful verse in chapter 11 of the Gita where she was Christa has that very same feeling he says to Shri Krishna oh I've been addressing you as my friend that we said in the same bed we've just as if we're buddies and everything I had no idea that after seeing that Universal form well you're a real nature so sometimes they would leave it take who was that man that I was sitting with and really were we seeing him going into some hottie over and over again and then coming down and and laughing and joking with us just like he's our own age just like one of the kids frosti NOS dijo he used to just play these jokes and tell naughty jokes and then i go and pick this with them just like one of them so they would be fooled in his presence sometimes and they would talk to him like one of their friends but afterwards they go oh my goodness who was i with so this was this was em he had been profoundly impressed so a little bit of understatement by his first to visit to this wonderful man he had been thinking of the master constantly we can take this literally constantly and of the utterly simple way he explained the deep truths of the spiritual life never before had he met such a man sri ramakrishna was sitting on the small couch there's the two wooden beds in his room the larger one was against the wall where he slept and the other one was generally where he said when he met the devotees the room was filled with devotees who would take advantage of the holiday to come see the master generally people came on Saturdays and Sundays or any special holiday the Durga Puja time or something like that so if he wanted to give any special advice especially to the young future monastic disciples he would say come during the week sometime come on the Tuesday was come when with others aren't there and he would give them private type of advice M had not yet become acquainted with any of them the other devotees there so he took a seat in the corner and was very shy we know that M smiled the master smiled as he talked with the devotees he addressed his words particularly to a young man of 19 named Narendra not now this is another nice thing the way the way M just as if he doesn't know later who this Narendra not is or future Swami Vivekananda I writing this even though he wrote it much later by the time by the time M actually wrote this this narendra not was the world famous for Vivekananda but still he's writing it from that point of view that when he went there he happened to see that there was a young man named that endureth talked who was talking to him so Shri Ramakrishna addressed his words particularly to a young man of 19 named Narendra not who was a college student and frequented the sadhana Brahmo Samaj this Brahmo Samaj had split because there was some controversy over ketchup jerry-san and the marriage he arranged for his daughter so they broke into two different groups there and the rendering ad was there a little surprising that M doesn't seem to know him because M also would go to the Brahmo Samaj but it was quite large and they had yeah I never thought about that because Narendra used to sing in the choir there and must have seen him must've must have at least recognized him for something but he doesn't say much now later Swamiji's for me Vivekananda nm developed a very beautiful sweet relationship of course under Andrew died so young that it couldn't last that long so if they met now in 1882 and the renderer only lived 20 years after that he died in 1902 but they had a very close relationship when we read the final chapters of the gospel and burano gore we find that when m would go to the Burano vomit most often he would he would walk with the wreden art and they would have long discussions and everything narendra was very on in one sense very mature for its age because he liked to have these these friendships with the older devotees he was very very close with the goethe it is Chandra Ghosh who was even older than Sakura I think yeah probably and he held much older than Narendra but he would go to his home and they would have conversations and so he could have these friendships with the older field and was only a few years older but there was a big difference that on the renderer is just a schoolboy and M was the headmaster and a teacher and later had his own school and everything highly respected position in those days so the Brahmo Samaj the most important thing we have to note about this is that those who came from the Brahmo Samaj we're meeting somebody that they hadn't met before this case job they looked upon him mister if they thought of him is the typical spiritual teacher then he was very polished he spoke very good English he had gone to England he met the Queen Queen Victoria he was very modern in his outlook they didn't allow image worship they didn't believe in the avatar they didn't believe in the Guru the a lot of traditional things this image worship was was considered a type of idolatry they were very much influenced by the British a little bit like a Christian Universalist type of Unitarian type of outlook of things so when Narendra came he already had some fixed ideas about spiritual life on the other hand he had a very traditional upbringing with his mother he learned religion really sitting on the lap of his mother that she would read from the Mahabharata to tell him all the stories Ramayana and everything and he did grow up worshipping into the small image of Rama and the Sita and Rama and everything so he had that side also his eyes were bright his words were full of spirit and he had the look of a lover of God now M is saying this he had the look of a lover of God we know that Rama Krishna considered that Indra to be the most qualified to follow the path of knowledge but topper always considered the renderer to be a devotee and he said you have the eyes of a bhakta youth that this love of God is there and the render himself he used to say that yes we look at taqwa we see only devotion of the outside with deep inside here the tremendous deep understanding of the gianni and I may look like a gown in the outside but I have that tender heart of a deputy he had a very very tender heart and towards the end of his life this devotion to the divine mother especially manifested itself more and more and devotion to the divine mother and devotion distri I'm a Krishna in the minds of many of them including Narendra became merged somehow so I one good example of this is after neuron des he had his said miracle - Samadhi in Kashi poor and sure Amma Krishna said you've had this experience but you have work to do we're going to keep this locked up in a box and I'll keep the key but until you've done mother's work almost interchangeably he could have said mother we'll keep the key unless you do my work they're almost the same so we see the taqwa was so much identified with the divine mother and they also looked upon him that way and they worshiped him that way there's a beautiful instance the door in Kashi poor also was the night of the worship of Kali Puja and they hadn't made any arrangements really because taqwa was a bedridden dying from the cancer but the devotees came and they saw sri ramakrishna was there and they realised ready to accept their worship as mother Kali so they run GN and some of the others the the Garland's they had brought they put around his neck and many people offered the flowers to him and everything so this is what they called each I wish that these these great Souls these divine Souls become so filled with a certain mood and attitude of God they become one with them so that was that example that way so the point is here there the M is right that this Narendra could argue and and that brilliant intellect very logical and everything but deep down he was had the look of a lover he the I is taco used to say the eyes of a octa and guessed that the conversation was about worldly men who looked down on those who aspired to spiritual things the master was talking about the great number of such people in the world about how to deal with them master to Narendra how do you feel about it worldly people say all kinds of things about the spiritually minded but look here when an elephant moves along the street and the number of curves and other small animals may bark and cry after it but the elephant doesn't even look back at them if people speak ill of you what will you think of them Narendra I shall think that dogs are barking at me master smiling oh no you mustn't go that for my child laughter God dwells in all beings but you may be intimate only with good people you must keep away from the evil minded God is even in the tiger but you cannot embrace the tiger on that account laughter you may say why run away from a tiger which is also a manifestation of God the answer to that is those who tell you to run away or also manifestations of God and why shouldn't you listen to them okay there'll be a long story here but this is a also an important point there's something called location ah sometimes it means the desire for attainment of some some heavenly sphere or something other times it can mean and I like it better this desire for approval where all the approval and we find that this can be a great federer that if people are constantly worried about what other people think of them especially worldly people or people that are in a position of authority or have some high place in society but aren't necessarily the spiritual people so this is a big question and a very practical type of question to what extent do we take into consideration the opinion of other people sure Ramakrishna used to use an expression Lok na poke very talk her head away with words he liked he liked these little plays on words Lok na poke if somebody says something to you do you think this is this a person or is this an insect this the funny type of expression it's not meant to be derogatory or to look down but I if we're doing something and someone is there observing us we made where you what are they thinking if it's if it's just an insect who's watching they will be affected by it it means that we'll have our standard will do things the way we think it is right and we won't pay too much attention to what other people think of us the very interesting section and the nodded about the sutras where this is discussed and when we have some sutras that give actually opposite types of the instruction on the one hand if one is leading a spiritual life and other people are critical then we shouldn't pay any heed to them we shouldn't care about the opinion of other people but then it says also that we we have to be concerned about society and how they look upon us just to the extent that we set a good example if if we're thinking about the opinion of other people that we respect and we find that someone we respect is a little critical or they've observed something about of what we've been doing that they don't think it's right of course it should matter to us if if we've done something the Guru is not pleased then of course we should be happy about that and we should try to find out if there's criticism of us then we have to ask first thing we have to ask is it legitimate have we have we done something that we can the easily adjust and make amends and everything otherwise who cares people people will criticize we know that and we look at the life of Swami Vivekananda he was a perfect example he really didn't care that and he was criticized right and left there were a lot of people didn't like him they thought he was arrogant even he shuddered who later become Swami charlatan under the first time he met him he said who is this person he's sitting alone he's singing a song to himself he seemed so conceded in everything not paying any attention to anybody and then later he went adduction eshwara and Ramakrishna said I'd like you to meet this Narendra and then he went he said oh it's that same guy and they started talking he said a hole is it really the same with how I misjudged him and they became so close they became very very dear wonderful friends that way so I if if we are convinced that we're really following the ideal that is important to us and we find that people will criticize us for that then we simply have to say this is the way of the world people will criticize other people just for fun this there's something called foreign in done for the cha cha when we take our Ramachari vows we're supposed to not engage in these two things let me talking about other people and criticizing other people that and this is of course what Holy Mother is great the message so we should try not to do it and judge other people that way but if people judge us then we have to think will it sway me from the path that I'm on and if it does that means that I'm not very much dedicated to this spiritual life on the other hand is it is it valuable is it something that yes I didn't realize that I was behaving that way that we change that the second third thing is we really shouldn't do anything to offend other people I if if they don't like the type of spiritual life we're leading them then we try not to do it in their presence we can have consideration for other people at least that much so we'll get a long story here which I won't read this time and this will be or all about this this idea of how much we should be concerned about the opinion of other people especially if we see that God dwells within all beings then is it god himself and that person criticizing me maybe but Sri Ramakrishna will say that God is also in the tiger that doesn't mean that we go and embrace the tiger we have to be sensible this there are a few stories that will come up that are very interesting because they show how practical as you are Krishna was and hopefully was and when people had this question deputies had these questions about how to live in the world so we'll stop here and continue from this page 84 next time and I'll give showing prayer Volumnia and you know nithya menen third album rocked on Ocampa totally he saw avatar incarnation idiom Tamarama Krishna miss Arizona mama we bow our head before she Ramakrishna who is stainless of infinite nature whose heart melts and sympathy for his devotees who is an embodiment of the divine and the Supreme Lord and every worthy of our worship only Shanti Shanti Shanti peace peace peace be on