Video 57

The Gospel of Sri Ramakrishna read by Swami Atmajnanananda (05//21/21)

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 are on the chapter the master with the brahma devotees part two the date is wednesday may 2nd 1883 and we're on page 220. so suramar krishna is with the brahmo devotees at the temple of the brahma-samaj in london bagan and the m is there of course m is always there otherwise we won't have anyone recording m is there rockhold and a few other devotees and you may remember that this was the one time when we actually had the name of rabindranath and so he and a few members of the tagore family were present on this occasion now asrama krishna had just been talking about this and how radha would become mad with love of sri krishna so takur said she would become restless and cry like a mad person krishna where art thou goshal ghoshal we don't know exactly this is one of the normal devotees presumably but madness is not desirable this was a theme with it with the brahmos that many of them they were very fond of sriami krishna they thought he was a good person that he was simple person very sincere perhaps a mystic perhaps even a man of god realization at the same time a little bit of his rocker a little disturbed and this this idea goes way back this goes back to even mathur babu and the and the others during the time of taqwa's divine madness at that time uh there were people who thought that he was going mad and not in this divine sense but uh that he was losing his mental balance and this was really the thinking behind the arranging of a marriage for srama krishna because his mother was also concerned that everyone is saying that my son has gone mad that he's going about only saying mother mother and rolling on the ground and weeping for her and even even face will be bleeding from from rolling on the ground and all sorts of things and acting like like hanuman a monkey and climbing up trees doing all sorts of things so she and taku's i guess his elder brother was alive at that time and others they kind of got together and they decided that if he were to be married that this would bring his mind down to the worldly plane and he would have to think about earning his livelihood looking after a wife maybe having a family and all of that so this is this is what they decided upon and everyone assumed that ramakrishna would be against the idea but as we know he took great interest in it he said oh okay you want to arrange my marriage and he was what just just as we see him when the brahmani had arranged that the meeting of all the pundits and they all got together and they were discussing whether sriami krishna was an avatar and comparing him to the scriptures just as ramakrishna would say it a little bit away and uh completely devoid of of any self-identification but curious and interested just watching as if they're talking about somebody else it was the same thing when they were arranging trying to find a bride for swami krishna now we know that they were quite poor and the tradition at that time at least in the astronomy christian's area was that the parents of the son had to uh present type of some type of dowry to the family of the daughter just the opposite of what it normally is this may may have been some influence of the islam because this is the way they do it generally it's more that the uh the husband's side will have to give money to the to the wife's side but in any event they had trouble finding someone because they didn't have much money to offer number one and number two uh these little villages uh kamarpaquar for example there may be one or two brahmin families the others they they were of course tacos village was mostly a black smith village but uh from other cast so there weren't a whole lot of options for him and uh so he just kind of uh watched with curiosity and then he said you're going here and there don't you know that she's already been chosen for me they'd look for this the daughter of ram chandra that she's been marked with a straw it's a very cute way of expressing it that in in the village when the first crop came where the first flowers came or the fruits whatever it was that looked very nice and it was needed to stay safe fruit needed to stay in the tree a little longer to get ripe they wanted to make sure that no one plucked it they wanted the first one to be offered in the shrine so they would take the straw and they'd make a little knot and tie it then that meant that this is reserved for god no one can pluck it and use it so that was his interesting way of saying that his wife was already chosen for him so takur was also accused of this of this madness it was mostly because of the brahmany that people understood it was a divine madness and srirami krishna himself also had doubts he was relieved when she proved to all of the others and they agreed that it was an ordinary madness it was this uh outcome of this tremendous love for god and that the same physical signs that were seen in him were also seen in radha and in caitanya deva and these were all written down in the invasion of scriptures mostly written by rupan sanatan goswami they wrote some some big works with enumerating all of the different bhavas and russes and all of these things that all of the 19 signs whatever it is of of uh divine madness there's a burning sensation and weeping and and shaking and when takur saw and the other saw that he had all of these same signs then they understood that this was a divine madness so gosha but mantis is not desirable oh and the brahmos also felt it especially the shivna shastri he was one of the acharyas he was one we really wonder about him because takur had some special affection towards him and yet he never seemed to really appreciate it or appreciate asrama krishna the way he he should have but takur was always saying how anxious he was to see him he always gave that example you see we were talking about if not and now he comes so no need to say anything we're happy just to be with him but he he also felt that takur who had gone a little bit mad they used this very curious expression bay head bay head is a combination of uh i think urdu prefixes bay which means it's got some negative thing and had the english word head so they had he'd gone off his head that and apparently wrote something and he was made to to kind of defend it uh sometimes he would come and the other tucker's disciples would say is it true why do you say this tucker even though said also this if not you don't understand one can't become unconscious lose one's head by thinking of that which is pure consciousness you would explain it that way so goshal but madness is not desirable so this this was kind of the view the brahmos before they met srama krishna they were a little bit stiff and formal the influence of srama krishna on them loosened them up quite a bit we see this mostly with the the songs that were written by tara lokinhat sanyal he was he was the great songwriter of the brahma-samaj before of course tagore took over at the time of swami krishna's life during this period uh takur probably had started writing some songs and i think uh we even have one or two that are sung maybe more and that that we found in the gospel of swami krishna but before that it was and he received the gift two things one of the name of the divine mother so he started composing songs addressed to mother before that we'll see everything was father pita a very formal type of thing and there wasn't that ecstatic love so this amayde ma pagul kore one of takwa's favorite songs oh mother make me mad with thy love this was something that um very it's very doubtful that he would have composed this before coming into contact with srama krishna so he appreciated srama krishna but again not a hundred percent he also uh was of the opinion that takur was equally influenced by keshav as the other way around and he also wrote something about that and he got grilled a little bit by the disciples later on so taka will say master what do you mean was ratha's madness the madness that comes from brooding over worldly objects and makes one unconscious so takur was very clear that there's a big distinction between psychological madness or or emotional or unbeing unbalanced and this divine madness we have this uh un motherboard tucker talked about uh four different types and we find this in the bhagavata we find this in vivektrudamini this motherhood is one of the four that someone behaves like a madman that we don't understand uh why they behave the way they do they'll seem like crazy people uh some may be they may be like an inert object so that we'll see them sitting there unmoving tucker says sometimes that snakes will crawl over the body they won't be aware of it the snakes won't be aware of them birds will sit on on their head and eat little bits of food there's a fountain they've matted locks and things like that and then pisha vent that uh like the ghoul they make no distinction between pure and impure and then a balaclava like a child so we see all of them in the life of srama krishna that at different times we practice all of these things and we see the signs that way so this was always his answer that uh the difference is we we can really lose our head uh brooding day and night over worldly objects and not just worthy objects but uh our own personal status and our own ability to enjoy things and everything uh if by thinking of god we have these signs of madness then it's a different thing and it's what he called this divine medicine divion mother of a star one attains that madness by meditating on god haven't you heard of love madness and knowledge madness a brahma devotee he won't they won't continue this very long because they still don't really understand that takuataku remains by divine madness abraham devotee how can one realize god okay someone should go through the gospel and see how many times this question is asked and see the different answers that tucker gives he he has a list of at least half a dozen answers that he gives at different times sometimes he'll give a list one after the other sometimes there's one time when he says prayer and love of god and and then say which one he says first prayer then love of god or the other i never remember but anyhow they'll be all different things my feeling of course i haven't done that survey but my feeling is that uh the divine holy company is the most often number one that's the most common now what does he say here he says by directing your love to him now remember that this this to him or to her is a problem for us in the english language we have to decide or do we want to say to him slasher to that one we have all this this now with gender equality and gender equality and language it becomes very cumbersome bengali is very simple because they use the same word for him and her it's a little bit vague sometimes if we just hear the pronoun we don't know who it's referring to but uh only reason i mentioned that is that we could just as easily translate this as saying by directing your love to her because when taqwa thought of god most of the time it was the divine mother now when he's talking about this radha krishna episode it may be to krishna we don't know but to me it always sounds odd sometimes that we always have to translate it as him when and again in taco's mind it could it could be really he's thinking of mother at that time so anyhow the english we have by directing your love to him and constantly reasoning that god alone is real and the world illusory okay now last week i took a little bit of exception huh you remember to the saguna brahman being referred to as the personal god now here also this is just a little pet peeve with me that i'm always very curious to see when we read illusory what taku is actually saying and most of the time we find that it's anitia and here also he's actually saying that let me let me go and find out exactly what he says god alone is real and the world is transitory non-eternal impermanent uh we can we can use these terms the reason i i i make a point of this is that uh we we have a class of devotees that consider themselves to be staunch dwightens and part of this this idea and there's some truth to it there are schools of advaita vedanta that look upon this world as unreal like a dream and generally the term is mithya so that's why i'm always curious generally when taqwa says that this is in the famous line from a verse that we don't know who said it first some people attribute it to shankaracharya that roman is real the world is unreal very often takur if he says that then he'll said anitya that it means transitory impermanent and that this concept of reality in vedanta is so anything that uh is unchanging past present and future or actually beyond time beyond time and space uh is considered to be real so uh there is as i say a belief within advaita vedanta that this world is actually illusory like a dream and takur he never denies this because his understanding is completely different from the philosophers his understanding is that every lot is a pot every mata every every philosophical doctrine is a means to god realization it's not a metaphysical truth so by by clinging to this idea that this world is unreal like a dream uh it can lead to tremendous dispassion and it can have some very positive effects and it can lead to god realization so he doesn't have a quarrel but his own personal view was that uh he didn't like to he said i don't like to call this world unreal like a dream that's why i i feel a little sorry when it says that god alone is real in the word illusory most of the time the translation is not like that most of the time god alone is real and the world is transitory most of the time we'll find it that way so whenever i see this illusory i like to go back and check so it's not illusory in the sense that we're seeing something that doesn't exist there is a school of western philosophy called subjective idealism and really it's very odd and i think very self-contradictory idea that you open your eyes the world is there you close when the world is not there that the existence of the external object depends upon the perceiver now what about the our own eyes and body and all of that and there it seems that there's some contradictions in that and to literally believe this world is is like a dream in every respect means that uh we're really the only subject within it when we wake up from a dream we realize that the other people were just as unreal and their behavior gave us the impression that they were conscious beings but there's no consciousness there the only conscious being is ourselves so this leads to something called solipsism solipsism in western philosophy is the fallacy that if one has a philosophical position that leads to the belief that no one else exists this is this is called the fallacious theory and the fallacy is called solipsism and in vedanta we have three different levels this uh what is called panamatica from the highest point of view brahman alone is real brahman alone exists but there's a brahman can can manifest or appear as this as this visible universe dwell within it and all of that from that point of view we're unaware that everything we see is a manifestation of brahmin we're seeing things but we don't know really what we're seeing just as when we look at a rope and we think it's a snake this is called we have a haruka point of view now there's something called and that will be something that's that's really a pure illusion there isn't there's no basis for it at all sometimes they give the example of the the son of a barren woman it's something which logically can exist can't take place uh so this this visible universe uh in traditional vedanta will generally be considered to belong to the via baharika level that means that we're seeing we're seeing we're all living in a common world swami niklinan gives a very nice term for this he calls this objective idealism all existing within the mind of brahmin but we're all participating in it so we live in a common world we all have that consciousness within but we don't know that everything can be reduced to the brahmin itself so that way this is a certain type of bronte certain type of error and confusion but it's not pure illusion that something is just uh part of our imagination we're just imagining something which doesn't exist at all so when tucker says this constant reasoning god alone is real the world loses the world transitory this is very very helpful to remind us don't be attached to anything because we'll leave everything behind the transitory nature of the world is not so much the the objects in the world but we're the ones who are transitory so i may have a great wealth i may have everything in diamonds all my money is in diamonds these diamonds may live for hundreds and thousands of years with without decaying or anything almost we could say almost permanent it's not the transitory nature of the diamond the transitory nature of me that i'll leave this world and leave them behind that there's nothing to cling to to hold on to we don't take anything with us this is that type of discrimination which will make us consider what is important in life what is not important what do we cling to what do we give up what do we learn to be detached from that type of discrimination what is really a value in this life taqwa when he talks about this is trying to discern discriminate between the real and unreal it's also what is important what is unimportant the israelis prayers this very important distinction from the what will lead us to the highest realization and the highest satisfaction in life and what will be some temporary pleasure and enjoyment which may lead to further problems which may lead to more attachment and more longing to to repeat that enjoyment and we have to choose the praise over the shireyas this is why yama was so impressed with nachiketa such a young boy and being tempted with all of the joys and all of the pleasures of life and the next life and and wealth and dancing girls and and song and everything and he said no i want that knowledge i want that knowledge of the self i don't care for anything else so then yama was very impressed that he he had that sense of this discrimination so taka says number one by directing your love to him two very very different answers huh one is is all based on our emotions uh that that feeling that feeling of love that we give to the world to give it to god have a relationship this idea of bhava this is so important in taquer's understanding have a relationship with god and we know in our human relationships that we can we can have love how do i how do i feel love when i think of the relationship i have with with mother and father if if we're married with husband or wife with the children or close friends these are all the different powers that this is otherwise how do we know how to love god someone says love god what type of emotion should i try to evoke if i'm trying to love god well you know what it means to love a mother then picture god his mother and utilized that love so this is that first thing directing your love to him interesting language huh and constantly reasoning god alone is real and the world is transitory the ash what the tree alone is permanent its fruit is transitory now he goes back to transitory when he's trying to explain the meaning of anitya brahmo we have passions like lust like anger and lust what shall we do with these we have a list uh there are six of them and then we have other lists and all sorts of things envy and greed and uh sometimes this desire to to conceal ourselves this uh ripo sometimes they call it this the six enemies what shall we do with these now it's a very good question do we try to suppress them do we try to push them under underground keep them keep them under the water and they drown them and they'll be free from them or do we utilize them somehow what do we do with them because these are very natural this is what it means to be a human being to have passions to have likes and dislikes and all of these things so tucker says direct the six passions to god this was another one of his standard answers he would say that the passion itself is not the problem the direction is the problem the fact that you have this longing to to fulfill something lacking inside of you that you that you have some desire you feel that if you only had something that you would be satisfied but you direct it towards enjoyment the problem is not that feeling of emptiness and lack the problem is you're trying to fill it with something that won't work if if you can realize that god alone will fill that hole within and you direct that longing that intense longing then it will be an aid to god realization this karma that can be it can be a terrible obstacle or it can be a great aid all of the passions we need to be passionate in life we need to be passionate about our spiritual life we need to be passionate about unselfish activities helping other people we need to be passionate about whatever whatever our duties our jobs are if we're a scientist and we're trying to come up with a with a cure for a disease trying to develop a vaccine that we want to be passionate about that not passionate in the sense that uh we're incapable of of uh being objective in our work not passionate in the sense that uh we're doing out of ego or pride or praise or longing for for advancement anything like that but that we see this is something that will be a value to the world and we have a great desire to be an instrument in helping to bring this about that type of pride so all of the passions anger that we feel why do we feel anger if we analyze why do we feel anger that it's generally because we're obstructed from something that we're not getting something that we want or that people aren't treating us the way that we want them to treat this stuff so if we have this same type of anger if we can direct it towards god this is called abhiman it's not really anger but say oh you won't you won't reveal yourself to me and i won't call on you anymore i'll tell everybody i prayed to you and you didn't listen to me there's a type of play that goes on this is very common in this shakta tradition the small child and the mother so he says direct the six passions to god the impulse of lust should be turned into the desire to have intercourse with othman now look at the language here this lust means the sexual intercourse but uh this the same term ramana we have this term ramana it can have this sexual meaning but then we have ramana maharshi it can be used in a highly spiritual sense quite a bit of uh religious literature is this erotic mysticism the songs of solomon many traditions have it we we don't know how to express the tremendous uh feeling of exaltation and joy of god realization so many times uh either joy of romantic relationships or the joy of intoxication these two are very common of course is much more than what we feel when when we drink too much or when we take some type of intoxicant or even when we when we have some sexual relationship but these are two instances where the mind seems to go to a different level and we get some type of enjoyment from it so we have to kind of reach for those things which give us some clue some hint at what that experience is really like feel angry at those who stand in your way to god feel greedy for him if you must have the feeling of i and mine then associated with god say for instance my rama my krishna this is very interesting this aham mama that for the gyani these are two of the worst possible things this feeling of i we want to get rid of that not just the gyani there there's some sense in which the devotee also italy talks about this all the time not i not i thou thou but in the other hand this is the pride of hanuman i am the servant of god and god belongs to me and i belong to god so this mama this is i and mine these are very important negative things for the path of gyani yoga and on some respect some types of bhakti yoga but on the other hand we want to increase that i'm always interested at this this word mamata that is not our mummatab energy but mummata it means minus in in vedanta is a negative thing why give that name to somebody if it's a negative thing because in devotional literature this mommata means this feeling of of intimacy that you belong to me i belong to you so this should be increased with this type of spiritual path the we we actually find this teaching uh in one of the sutras i don't remember which of course in the the bhakti sutras the same ideas there takur usually refers to this one devotee gerendra that we've met before i don't know much about him but if i'm not mistaken that he's the one that takwe generally quotes and says i heard once from yerindira this idea morpheria give turn it in the other direction give it a twist so this is this is not something that is new with takur we find it in the bhakti-sutra but he practiced these things and he spoke with authority when we read them it's one thing when we hear taqwa speak about them it's another thing and it's so practical because really uh how do we get rid of the passions most most of the time we'll be told no you can't have these passions these belong to rajis and thomas just get rid of it how do we get rid of it it's not so simple so this is a very practical and a very effective way of dealing with these passions if you must have pride then feel like bibhishana who said i've touched the feet of rama with my head i will not bow this head before anyone else it's a good type of pride that look look at swamiji's great little sanskrit couplet he says we can crush the stars to atoms we can unhinge the universe don't you know who we are we are the servants of swami krishna that type of pride and that type of strength from from something this pride something which is generally considered to be a very harmful thing one of the passions we have all of these these things that they talk about delusion and pride and anger and all that brahmo if it is god that makes me do everything then i'm not responsible for my sins okay now this is this is what as swamiji used to call undigested vedanta so there's a very basic contradiction here if it is god that makes me do everything and then he won't make us do something sinful if we're doing something sinful we have to take responsibility for it master with a smile yes also said that now i'm going to read this because in in the entire gospel of sriami krishna i don't know if there's another place where taqwara actually quotes a full sanskrit verse he'll quote every once in a while he'll quote a little bit a little bit from from uh because we we know two things one the pundits used to quote sanford versus all the time to impress people taco didn't care for that too much and two we know that takur knew quite a bit of sanskrit he said when the pundits would would speak in sanskrit that he could follow them he couldn't speak himself but he could follow that and he was a priest and and he studied with his brother elder brother ram kumar that meant he had to learn all of the the mantras for puja and everything so he must and he had an unbelievable memory he'd hear things once he needed to remember so he must have known hundreds if not thousands of verses but he never cared to say anything this is one time when he actually repeats this verse it just i'm not even the full thing but tuaya rishikesh it's a common verse i i don't remember the rest of it but so he says yes duyoden also said that oh krishna i do it thou seedist in my heart makest me do okay now there's a point at which we can see that god alone is the doer and everyone is is acting according to the divine will and one thing this srama krishna could see that uh on the other hand we also see that this is an attitude that one takes when one has eliminated the individual ego it's not an attitude that anybody can take that it has to be someone either they're trying to get out of personal responsibility or they've had that realization that if i have no selfish desire for anything what will be the impulse for me to do anything it has to be a divine impulse something is is directing me and is on to do a certain type of work but i have nothing to be gained by it i have no selfish interest i have no special motive for it yet i'm being directed in that i then i say it's the divine will something like that so as forever krishna says if a man has the firm conviction if this is the big thing if a man has the firm conviction that god alone is the doer and he is the instrument then he cannot do anything sinful so that cuts the legs out of the the question if god makes me do everything then am i responsible am i not responsible for my sins talk we're saying look at the first part if god makes you do everything then it'll be impossible for you to do anything that could be considered a sin so look look at the the funny mindset to ask that question can i really say when i go around doing all sorts of nonsense and and hurting people and doing selfish things and everything that god made me do it i'm an instrument in the hands of god that's why i did it why did you yell at me that day god made me do it it says pure hypocrisy now takur could say that i see divine mother alone dwells within all beings everyone is like like a puppet everyone is just a pillow case i see the mother alone is making everything happen from that exalted point of view he can say but from from our point of view we have to say this ego is making me do it why do i say god is making me do it it's my ego so if a man has the firm conviction that god alone is the doer and he is his instrument then he cannot do anything sinful he who has learned to dance correctly never makes a false step one cannot even believe in the existence of god until one's heart becomes pure so you're saying that god alone is is making you do everything what what is your belief in god even we talk big but where is that faith where is the there's no experience there's no religion there's nothing behind it we taco used to say like small children they hear their aunts gossiping and quarreling and taking the name of god and this is what it means to them doesn't mean anything else so one cannot even believe in the existence of god let alone that god is making us do everything or that god is the real doer until one's heart becomes pure that means that this ego is the problem that this pride and this and these other uh passions that are really the impetus for action why do i do something because i have some anger because i have some desire because i have some greed all of these things are the cause of our anger if we become purified and they're all gone then and the ego was gone then what's what's leading us to action then we can say that divine presence within srama krishna looked at the devotees assembled in the worship hall and said it is very good to gather in this way now and then and think of god and sing his name and glories but the worldly man's yearning for god is momentary it lasts as long as a drop of water on a red hot frying pan this was one of the i won't say criticisms but one of the things about the brahma-samaj that takur wasn't very impressed with that there was there was no spirit behind it there was no intensity behind it that they could give good lectures and everyone would enjoy the programs and and their upasana their worship and everything but no transformation was taking place he was impressed with keisha of course and vijay and some of the others but in general uh he wanted he wanted this intensity this divine madness to he wanted them to be inspired by that the worship was about to begin and the big hall was filled with brahmo devotees yeah they had upasana they called their worship upasana it was a little bit like church worship there's some congregational in traditional hinduism there wasn't this type of congregational uh type of worship program we have our group jania kirtan and everything invasion of a tradition otherwise it's more of a home tradition where an individualistic type of tradition and not so much where everyone stand up and recite a prayer together sit down stand up sit down stand up sit down we have this and very much in christianity and judaism also so their worship the worship was about to begin and the big hall was filled with the brahma devotees some of the brahmo ladies sat on chairs with music books in their hands talker must have thought it very funny very curious the songs of the brahma-samaj were sung to the accompaniment of harmonium and piano they had their brahma-samad song book that they all would have and we now turn to page 25 we'll all sing the sim and do that suramar krsna's joy was unbounded the invocation was followed by a prayer and then the worship began the acharya seated on the platform recited from the vedas oh thou art our father give us right knowledge do not destroy us we bow to thee some of the hymns were from the rigveda the samhita portion and then many things were from the upanishads the brahma devotees chanted in course with the acharyas oh brahman is truth knowledge infinity it shines as a bliss and immortality brahman is peace blessedness and the one without a second it is pure and unstained by sin the acharya is chanted in praise of god om o reality cause of the universe we bow to thee then the acharyas chanted their prayer together this is our um from the unreal leaders to the real from darkness lead us to light from death lead us to immortality reach us through and through and protect us ever more with thy compassionate face now we chant these together they don't really go together i don't know why i my feeling is that uh swamiji used to do it that it was because this is what they did at the brahma-samaj this part of this this probably is is part of the vedic i don't really know and the other uh siddha master these they seem to be artificially joined together i don't think it's really one him but we also do it and it's nice they they sound nice together but i think this is this is a remnant of the brahma-samaj tradition i may be wrong and maybe other traditions do it also but i have a feeling it's because this this was their tradition as for a christian i heard these hymns he went into a spiritual mood after this and acharya read a paper tucker again must have found this very curious that someone would actually stand up at the lectern and and read a paper probably on either either on some religious topic or social reform they were very very big uh on questions of uh marriage marriageable age this is how kesham got in trouble that the and and they instituted that if you wanted to be a member of the brahma-samaj you weren't allowed to marry off a daughter until she reached a certain age i don't know maybe was 16 or 18 at the time i i don't remember but uh so so that and then remarriage of widows who who we were hearing the other day was a vidyasagar who married a widow yeah and uh education for for women a lot of good things uh and tucker appreciated it but he thought that the emphasis on social reform was so great that they missed out on the spiritual side of things so who knows when the acharya read a paper it could have been a mixture of spiritual ideas and social ideas also the worship was over most of the devotees went downstairs or to the courtyard for fresh air while the refreshments were were being made ready it was about nine o'clock in the evening the hosts were so engrossed with the other invited guests that they forgot to pay any attention to srama krishna yeah sometimes his presence was an inconvenience they knew that he was a holy man they knew even though he didn't dress like a sinhala sin they knew that somehow he had to be shown the respect of the sanyasin and yet they didn't have that in their tradition and uh as and srama krishna at any moment could have gone into samadhi and and then everything gets spoiled their regular program so not everybody knew what to do with him and he realized it but he couldn't help himself sometimes if narendra was there he couldn't help himself but to go other times he'd be invited but here is a case where they it's a young family apparently the host and they uh tuckwood he didn't really care so much he said master to rock colony and the other devotees what's the matter nobody is paying any attention to us rock called angrily see takur wasn't angry angrily sir let us leave here and go to dakshineshwar so he got a little bit of iran he's a little bit of pride a little bit hurt that if they're not going to look after us and he doesn't mean himself this is really for srama krishna that uh we we love him and respect him so much we worship him we bow down before him they're not even giving them a nice place to sit so he was very uh offended not personally but offended that way so he said sir let us leave here and go to dakshineshwar master with a smile keep quiet the carriage hires three rupees and two anna's who will pay that see how practical stubbornness won't get us anywhere now we shouldn't think that he's so calculating he also knows that it would be harmful for the for the devotees if they leave without taking their food and if they leave it angrily and everything that the anger of assad was not good for the householder he he knew that also so stubbornness won't get us anywhere you having a penny and you are making these empty threats besides where shall we find food at this late hour of the night after a long time dinner was announced the devotees were asked to take their seats the master with racquel and the others followed the crowd to the second floor no room could be found for him inside the hall finally with great difficulty a place was found for him in a dusty corner a brahmin woman served some curry but srirama krishna could not eat it now he he had a sick sense about these things if whoever cooked it or served it was was not the pure sold individual or if there was just something thomasic about it what his reason was we don't always know but we find sometimes they should refuse to take something sometimes he'll say just give me a glass of water sometimes he'll say go back and rinse the glass or have somebody else bring it uh he he it sounds like it's his own fanaticism and we wonder how real it is but narendra once had this experience that the same thing happened they stopped i think it was the indian club or something and thakura wanted a glass of water and they brought it down and he couldn't drink it so somebody else brought it so narendra said he wanted to find out who was this person who brought the water the first time and then he found out oh he really is a rascal so he told swami krishna and then sram krishna laughed and said narendra used to used to doubt these things also and now he understands that i have this disability and the renderers say yes now i understand so sriramic christian could not eat it he ate luchi with salt and took some sweets there was no limit to the master's kindness so we we may think because of what he said that he's worried that they don't have money to pay for the carriage fair and that they won't be able to get food or anything but this is the real reason the hosts were mere youngsters how could he be displeased with them even though they did not show him proper respect amanina manadena we have this expression from this is the hymn of chaitanya deva amanina who is qualified to chant the name of god that person who is free from pride there's no mana a mana and monada and who shows respect to everybody else that person alone who's a quiet who's forbearing like a tree and and a humbler than a blade of grass but this other thing amanina monadine is very nice that i don't care if you show me respect i'll show respect to everyone that person is he can chant the name of god incessantly because he doesn't have to worry about anything else qualified to do it so how could he be displeased with them even though they did not show him proper respect further it would have been inauspicious for the household if a holy man had left the place without taking food taco used to say sometimes if he went to visit someone and they didn't offer anything he would say one should offer at least something yeah you have a little piece of sun dish you can give me or a glass of water or something he wouldn't leave a place without taking something for fear that it would be harmful for the householder not a question of pride and respect from his side finally the feast had been prepared in the name of god so even even if things weren't done properly that it was a type of worship for him srama krishna got into the carriage but who was to pay the higher the hosts could not be found referring to this incident afterwards the master said to the devotees jokingly the boys went to our host for a carriage hire first they were put out but at least they managed to get together three rupees our hosts refused to pay the extra two on us and said no that will do so we can stop here this is the end of that day we're up to sunday may 13 1883 i wanted to just remind everybody that if you're if you're interested in getting funds to india for covid 19 relief work and you would like to see the money go to some of our mission centers many of our hospitals are engaged in this type of work uh chateau de pete which is uh adjacent to our bellarmita more or less on the same the campus is converting the buildings into a big hospital they're doing a lot of work there seva parishtan the big hospital in kolkata also doing a lot of relief work we have a big hospital in brindaban and in varanasi in kangal many other by many other places uh south india north india everywhere and to get money to india is not so easy nowadays they placed lots of restrictions all of our centers in order to receive foreign contributions that had to register with the central government in new delhi and many of them have done it already and we've been collecting money so if you if you want to donate to covet relief in india but don't know exactly how to do it are not sure if you send it to red cross or some other agency how much of the money will be spent now all of the money that goes to any of our institutions mission hospitals all of it goes for relief we don't have that type of paid staff and everything uh either for purchasing of equipment or uh whatever whatever is necessary vaccinations for the relief work so you can you can send checks to us make it out to the vedanta center and put in the memo section covet relief and we'll make sure that all of the money is used we've already sent ninety thousand dollars we've collected quite a bit of money uh already and the center of course is is giving some uh from uh our own uh stock of money uh so this is this is an option for anyone who would like to do that so you can simply write a check to the vedanta center and put kovid relief and we'll make sure that the money goes there we're of course concerned about people everywhere but this is one one place where we have some direct access and and we can do some some positive work so let me close now with our chant foreign we bow our heads before surama krishna who is 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 everyone stay well have a good week and we will see you next time