Gospel | Chapters 5,6: Oct 27, 1882 (Part 6) & Oct 28, 1882 (Part 1) | Swami Sarvapriyananda

[SPEAKER_01]: And I was away for a month, I was visiting India.
[SPEAKER_01]: And one of the places I've actually visited is the House of M, the author of the Gospel of Sri Ramakrishna, and I actually gave a talk there.
[SPEAKER_01]: So that was interesting.
[SPEAKER_01]: It's such a small, and I mean, it's not a small house, but big house, but it's a very congested area, old Calcutta.
[SPEAKER_01]: But even when you go there, you still feel kind of vibration, kind of in the midst of that bustling, very crowded area, you still feel inwardness and calmness in that house.
[SPEAKER_01]: the Gospel of Sri Ramakrishna.
[SPEAKER_01]: I just start where we had left off.
[SPEAKER_01]: This was on.
[SPEAKER_01]: So long discussion with the Brahmo devotees.
[SPEAKER_01]: Keshap's saying is visiting.
[SPEAKER_01]: We remember that.
[SPEAKER_01]: He comes in a boat with the Brahmo devotees and the Sri Ramakrishna goes to that boat and then they have a long discussion there.
[SPEAKER_01]: is actually October 27th, 1882.
[SPEAKER_01]: And we had read quite a bit of it on the page.
[SPEAKER_01]: I'm going to dive into it and page 142.
[SPEAKER_01]: So you remember the scene.
[SPEAKER_01]: Sri Ramakrishna is there.
[SPEAKER_01]: Keshav Sain is there, surrounded by a lot of Brahmin devotees.
[SPEAKER_01]: And the one interesting thing is, most of these descriptions, almost all, I think, you will find men.
[SPEAKER_01]: because of the nature of society at that time, the men and the women used to come to Sri Ramakrishna separately.
[SPEAKER_01]: And so when M was there, Master Mahasha, he would obviously be there with the men devotees.
[SPEAKER_01]: So throughout this Gospels Ram Krishna, he will find Sri Ram Krishna surrounded by the men devotees.
[SPEAKER_01]: but the women, the female devotees, they would also come in so unfortunate that nobody recorded those conversations.
[SPEAKER_01]: We have some scattered reports here and there from devotees later on.
[SPEAKER_01]: And he was as he looked in there and he gave wonderful advice to them also.
[SPEAKER_01]: Yeah.
[SPEAKER_01]: Page 142.
[SPEAKER_01]: Sriramakrishna saying, you people speak up doing good to the world, is the words such as small thing and who are you pray to do good to the world?
[SPEAKER_01]: First realize God, see him by means of spiritual discipline, if he imparts power, then you can do good to others, otherwise not.
[SPEAKER_01]: Master.
[SPEAKER_01]: No, why should you?
[SPEAKER_01]: You must engage in such activities as contemplation, singing his praises and other daily devotions.
[SPEAKER_01]: Brahma.
[SPEAKER_01]: But what about our worldly duties?
[SPEAKER_01]: Do you deserve to be associated with our earning money and so on?
[SPEAKER_01]: Master.
[SPEAKER_01]: Yes, you can perform them too.
[SPEAKER_01]: but only as much as you need for your livelihood.
[SPEAKER_01]: At this same time, you must pray to God in solitude with tears in your eyes that you may be able to perform those duties in an unselfish manner.
[SPEAKER_01]: We should say to Him, oh God, make my worldly duties fever and fever.
[SPEAKER_01]: Otherwise, O Lord, I find that I forget the when I'm involved in too many activities.
[SPEAKER_01]: I may think I'm doing unselfish work, but it turns out to be selfish.
[SPEAKER_01]: people who carry to excess the giving of arms or the distributing of food among the poor fall victims to the desire of acquiring name and fame.
[SPEAKER_01]: Shambhu Malik once talked about establishing hospitals, dispensaries and schools, making roads, digging public reservoirs and so on.
[SPEAKER_01]: I said to him, don't go out of your way to look for such works, undertake only those works that present themselves to you and are of pressing necessity and those also in the spirit of detachment.
[SPEAKER_01]: It is not good to become involved in many activities that makes one forget God.
[SPEAKER_01]: coming to the Kalighar temple, some perhaps spend their whole time in giving arms to the poor.
[SPEAKER_01]: There are no time to see the mother in the inner shrine, laughter.
[SPEAKER_01]: First of all, manage somehow to see the image of the divine mother, even by pushing through the crowd.
[SPEAKER_01]: Then you may or may not give arms as you wish.
[SPEAKER_01]: You may give to the poor to your heart's content if you feel that way.
[SPEAKER_01]: Therefore, I said to Shambhu, suppose God appears before you, then will you ask him to build hospitals and dispensaries for you, laughter?
[SPEAKER_01]: A lover of God never says that.
[SPEAKER_01]: He will always say, O Lord, give me a place that thy lotus feet, keep me always in thy company, give me sincere and pure love for thee.
[SPEAKER_01]: In the Kali Yoga, it is extremely difficult to perform the rights in joint in the scriptures.
[SPEAKER_01]: Nowadays, man's life is centered on food alone.
[SPEAKER_01]: He cannot perform many scriptural rights.
[SPEAKER_01]: Suppose a man is laid up with fever.
[SPEAKER_01]: If you attempt to slow cure with the old fashioned indigenous remedies, before long his life may be snuffed out.
[SPEAKER_01]: He can't stand much delay.
[SPEAKER_01]: Nowadays, the drastic, degroup term and mixture is appropriate.
[SPEAKER_01]: D. Gupta mixture is a patent fever medicine containing a strong dose of quinine.
[SPEAKER_01]: In the Kaliyoga, the best way is Bhakti yoga, the path of devotion, singing the praises of the Lord and prayer.
[SPEAKER_01]: The path of devotion alone is the religion for this age to the Brahma devotees.
[SPEAKER_01]: Yaw's also is the path of devotion.
[SPEAKER_01]: Blessed you are indeed that you chant the name of hurry and sing the divine Mother's glories.
[SPEAKER_01]: I like your attitude.
[SPEAKER_01]: You don't call the world a dream like the non-dualists.
[SPEAKER_01]: You are not drum-haganis like them.
[SPEAKER_01]: You are bhaktas, lovers of God that you speak of him as a person is also good.
[SPEAKER_01]: You are devotees.
[SPEAKER_01]: You will certainly realize him if you call on him with sincerity and earnestness.
[SPEAKER_01]: The boat cast anchor at Koilag Hart and the passengers prepared to disembark.
[SPEAKER_01]: On coming outside, they noticed that the full moon was up.
[SPEAKER_01]: The trees, the buildings, and the boats on the ganges were bathed in its mellow light.
[SPEAKER_01]: A carriage was hailed for the master and M and a few devotees got in with him.
[SPEAKER_01]: The master asked for Keshab,
[SPEAKER_01]: presently the letter arrived and quiet about arrangements made for the masters to turn to the Kshination.
[SPEAKER_01]: Then he bowed low and took leave of Sri Ramakrishna.
[SPEAKER_01]: The carriage drove through the European quarter of the city.
[SPEAKER_01]: The master enjoyed the sight of the beautiful mansions on both sides of the well-lighted streets.
[SPEAKER_01]: Suddenly he said, I am thirsty.
[SPEAKER_01]: What's to be done?
[SPEAKER_01]: Nonetheless, Keshav's nephew stopped the carriage before the India club and went upstairs to get some water.
[SPEAKER_01]: The master inquired whether the glass had been well washed.
[SPEAKER_01]: On being assured that it had been, he drank the water.
[SPEAKER_01]: As the carriage went along, the master put his head out of the window and looked with childlike enjoyment at the people, the vehicles, the horses, and the streets all flooded with moonlight.
[SPEAKER_01]: Now, and then he heard European ladies singing at the piano.
[SPEAKER_01]: He was in a very happy mood.
[SPEAKER_01]: The carriage arrived at the house of Suresh Mitra, who was a great devotee of the master, and whom he addressed affectionately as Surendra.
[SPEAKER_01]: He was not at home.
[SPEAKER_01]: All right, we'll go on with this little later.
[SPEAKER_01]: Let me just make a few remarks about what we read.
[SPEAKER_01]: So Sri Ramakrishna is telling them that you first realize God and then you do work, especially about preaching work.
[SPEAKER_01]: But then the devotee asks an important question.
[SPEAKER_01]: Sir, should we give up our activities?
[SPEAKER_01]: At first, Ram Krishna takes it in the sense of spiritual practices, devotion, prayer.
[SPEAKER_01]: He said, of course, thought, you should continue those.
[SPEAKER_01]: He says that, why should you?
[SPEAKER_01]: You must engage in such activities as contemplation, that's meditation, singing, his phrases, and other daily devotions.
[SPEAKER_01]: But then the devotee makes it more clear.
[SPEAKER_01]: He says, no, no, no, what I meant was my job and the activities that we do in our jobs, in our communities, in the family.
[SPEAKER_01]: What about that?
[SPEAKER_01]: and Sri Ramakrishna says something important here.
[SPEAKER_01]: It's the important for all, you know, Vedanta devotees also.
[SPEAKER_01]: He says, yes, of course, you must do that, but only as much as you need for your livelihood.
[SPEAKER_01]: At the same time, you pray to God in solitude that I may do it in a spiritual way.
[SPEAKER_01]: The all the work that I'm doing, let me do it in a spiritual way.
[SPEAKER_01]: Let me not forget God because of my activities in the world.
[SPEAKER_01]: So this He makes it very clear.
[SPEAKER_01]: Many people ask that I feel I'm losing interest in my job or career, you know, here it is in this society in the today's world, especially in this country, you know, New York, you are supposed to be ambitious and push ahead in life and compete and come out ahead in career in society in your job.
[SPEAKER_01]: And if you lose your edge there, you feel this is not good.
[SPEAKER_01]: But at one time, one must become mature.
[SPEAKER_01]: One must rise above that.
[SPEAKER_01]: And I always say that, even if you win the rat race, you're still a rat.
[SPEAKER_01]: So having seen enough of the rat race, having, you know, you've got an education, you raised a family, worked in a job, good, you've seen all of that.
[SPEAKER_01]: And you need to, you need to have some structure in your life, you need to earn your living, you need to support yourself, that's it.
[SPEAKER_01]: But now, a higher purpose, the ultimate purpose in life, is God-realization, enlighten, whatever you call it.
[SPEAKER_01]: And this is something that's pretty obvious.
[SPEAKER_01]: Every civilization, every religion in the world, every civilization, throughout history.
[SPEAKER_01]: You see, there's one common thing that they have all agreed upon.
[SPEAKER_01]: that the spiritual goal in life, God realization, salvation, Nirvana, mocks of whatever you call it, that is the ultimate goal, and one must come to it as soon as possible, one must recognize that is the goal of life, that is the purpose of life, and that is what I'm going to work towards.
[SPEAKER_01]: and the rest of it is a structure.
[SPEAKER_01]: I need to do it.
[SPEAKER_01]: I need to do something in life.
[SPEAKER_01]: So good, I have a job, a career, a family, a structure, a place in society.
[SPEAKER_01]: I'll do whatever is needed there, just to maintain it, but not make that my purpose in life.
[SPEAKER_01]: Earlier, I was making that my purpose in life, that I want to be a top of my career.
[SPEAKER_01]: I want to push ahead of all others.
[SPEAKER_01]: I want to be a
[SPEAKER_01]: Those goals, one must, one must look higher and beyond all of that.
[SPEAKER_01]: If things become by themselves and part of your career, but if you're job, of course they will come.
[SPEAKER_01]: But that no longer is the point.
[SPEAKER_01]: The whole point is that no longer is the goal of your life.
[SPEAKER_01]: Notice when Arjuna went into the fight in the Bhagavad-gita, he entered the fight in order to get the kingdom, in order to take revenge against the wrongdoers, to punish the wrongdoers, the evildoers, as a warrior prince.
[SPEAKER_01]: And then he lost interest in all of that.
[SPEAKER_01]: and then he became interested in spiritual life and Krishna teaches him Vedanta.
[SPEAKER_01]: But after that, Krishna tells him that you still have to practice.
[SPEAKER_01]: You still have to do the work before you.
[SPEAKER_01]: That is this battle, the battle which is in front of you still have to fight that battle.
[SPEAKER_01]: But now, the battle is not the important thing.
[SPEAKER_01]: Nor is the kingdom the goal.
[SPEAKER_01]: Nor is punishing people or taking revenge the goal anymore.
[SPEAKER_01]: The goal is God-realization, the goal is enlightenment, and to the extent that you can spiritualize this battle, to that extent, you have to find this battle that becomes your sadhana.
[SPEAKER_01]: So, our external world activities in job, in family, in community will continue, as they have been, they will continue.
[SPEAKER_01]: If you're a Nasram, you have to do work in Nasram.
[SPEAKER_01]: If you're in a family, if you're in a job, you have to do work there also.
[SPEAKER_01]: and do it well, anything that's what doing is what doing well, do it well, but your primary focus is no longer job or even family, family job those things become secondary now.
[SPEAKER_01]: Your primary focus is God.
[SPEAKER_01]: your primary focus is enlightenment.
[SPEAKER_01]: Whatever language you use, you can use the language of enlightenment, you can use the language of God realization, you can use devotional language, God and love for God, or you can use philosophical language, self enlightenment realization.
[SPEAKER_01]: Whatever it is, that becomes our goal now.
[SPEAKER_01]: primary goal is that.
[SPEAKER_01]: For all of us, whether you're a monk or not a monk, old, young, whatever, we are now, the term is sadhakar, sadhakar, sadhakar, the spiritual seeker, spiritual practitioner.
[SPEAKER_01]: That's what we all are.
[SPEAKER_01]: Anybody who comes to Sri Ramakrishna, Vivekananda, Mahshara, ultimately you really hear what they are saying, you will become a spiritual
[SPEAKER_01]: That's an important point.
[SPEAKER_01]: And then he points out that Shambhu Malik, who was a philanthropist in schools, hospitals, dispensaries, and Sri Ramakrishna tells him a first catchhold of God.
[SPEAKER_01]: I have devotion for it.
[SPEAKER_01]: He gives the example of people in the oldest, curly temple there in Calcutta, Calighat.
[SPEAKER_01]: So when you go there, there are beggars sitting outside and people give arms to the beggars.
[SPEAKER_01]: And he gives a nice example of a person who went there and is so busy giving arms to the beggars that he forgot to enter the temple and see the Divine Mother.
[SPEAKER_01]: So the purpose of God of life is God realization.
[SPEAKER_01]: And doing good, that comes to me.
[SPEAKER_01]: if you are motivated that way, very good for you.
[SPEAKER_01]: But catch hold of God first and then do good.
[SPEAKER_01]: Now, is it that first act to become enlightened and then I'll start doing good?
[SPEAKER_01]: No, you can do it together, but the point should be to become enlightened.
[SPEAKER_01]: The point should be the purpose, the goal is God.
[SPEAKER_01]: And along with that, definitely, I'll try to do as much as I can.
[SPEAKER_01]: It could just be my duty in family, in my job, or it could be more than that.
[SPEAKER_01]: It could be service to society in many forms, education, health, whatnot.
[SPEAKER_01]: And this portion has often been quoted as a huge controversy in our order in the early days.
[SPEAKER_01]: When Swami Vivekan, they wanted to start schools, colleges, hospitals, and this portion was quoted against his proposals.
[SPEAKER_01]: That look, in the Gospel of Sri Ram Krishna, we find Sri Ram Krishna is telling Shambhu Malakrishna, once schools, colleges and hospitals are really wanted, you know, the vision of the Divine Mother, you want devotion to God.
[SPEAKER_01]: First, get God realization, then do good to the world.
[SPEAKER_01]: But what is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[SPEAKER_01]: What is Riyam?
[UNKNOWN]: What is Riyam?
[SPEAKER_01]: And the school and the college and the hospital, they are part of your Sahazana, they are part of your spiritual practice.
[SPEAKER_01]: And that becomes a powerful spiritual practice.
[SPEAKER_01]: In fact, what Sri Ram Krishna says next about the powerful new medicine, Queenene, so to perform any kind of big ritual, one needs to fast, for example.
[SPEAKER_01]: And then Sri Ram Krishna says, in this day and age, people are food centered.
[SPEAKER_01]: somebody humorously remarked in a program in Beludma, this person was giving a talk and he said, in this day and age, if you ask people, so now you need to fast.
[SPEAKER_01]: The first question will be, what shall I eat?
[SPEAKER_01]: The moment you told to fast, the first reaction is, so what can I eat?
[SPEAKER_01]: It's a path of devotion, depending on God, you need the help of a higher power.
[SPEAKER_01]: And it is always very useful.
[SPEAKER_01]: In the path of knowledge also, the path of Gyanayoga, Bhakti is very useful.
[SPEAKER_01]: Bhakti is highly recommended.
[SPEAKER_01]: In the path of Bhakti yoga, the path of Gyanay is not recommended.
[SPEAKER_01]: It may actually be disturbing, but for the path of Ganyoga in Adwaita Vedanta, it's very useful if a person is a bhakti.
[SPEAKER_01]: In fact, everything is useful for Adwaita Vedanta.
[SPEAKER_01]: Karmayoga is very useful because it purifies the mind.
[SPEAKER_01]: It prepares the mind for Vedantic inquiry.
[SPEAKER_01]: Rajayoga dihanayoga.
[SPEAKER_01]: Meditation is very very much necessary.
[SPEAKER_01]: It stills and concentrates the mind.
[SPEAKER_01]: and bhakti yoga is particularly essential because it purifies the mind and elevates the mind.
[SPEAKER_01]: The problem is our desires are at the level of the prana at the level of our heart.
[SPEAKER_01]: It's a heart which wants things and is the intellect which understands.
[SPEAKER_01]: So the preliminary level ultimately even Advaita becomes a matter of the heart but in the preliminary level when we enter Advaita Vedanta is a matter of understanding.
[SPEAKER_01]: We use it, we use a subtle mind to understand what Advaita is teaching, and what can often happen is the understanding can come and lodge in our intellect, but desires may still be there in our heart.
[SPEAKER_01]: Because these are two different levels they are operating.
[SPEAKER_01]: Buck tea operates at the level of the heart.
[SPEAKER_01]: The same thing which becomes desire for the word, that same power becomes love of God.
[SPEAKER_01]: So in a cultivate love of God, automatically worldly desires will dissipate or they will fade into the background.
[SPEAKER_01]: You can't have a raging desire for a cookie and a tremendous love of God at the same time.
[SPEAKER_01]: So it will become love of God will overcome all other desires.
[SPEAKER_01]: And if at the same time one is pursuing Vedantic inquiry, it works very well.
[SPEAKER_01]: that disturbing, that distracting pull towards the world disappears if love of God is there.
[SPEAKER_01]: And Vedanta works very well in that case.
[SPEAKER_01]: Then there's a beautiful description.
[SPEAKER_01]: You see how in a particular place in Calcutta, the boat has stopped, then evening is over now.
[SPEAKER_01]: And it went on into the night.
[SPEAKER_01]: There's a full moon, and people get down from it.
[SPEAKER_01]: Devotees all go home.
[SPEAKER_01]: Keshav Keshav Sainkams and bows down to Sri Ramakrishna, makes arrangements for a carriage which will take him back to the temple garden of the Kshaneshwar.
[SPEAKER_01]: And there's a beautiful description of Sri Ramakrishna driving through late 19th century Kalkata.
[SPEAKER_01]: You know, the British quarter, it was a capital of British India at that time.
[SPEAKER_01]: So you have these mansions of the Englishmen and it's evening.
[SPEAKER_01]: So they all lit up, I think by gaslight at that time, probably the other was before electricity.
[SPEAKER_01]: So,
[SPEAKER_01]: and it's evening and from different houses you hear the voices of Piano's playing and the British lady's English lady singing and the carriage is going through these broad streets in Calcutta and he stops at the India club.
[SPEAKER_01]: I wonder is it there is the there is the club there Calcutta club is it the same club I'm not very sure.
[SPEAKER_01]: So the India club is blessed.
[SPEAKER_01]: It's around Krishna stopped there for a glass of water.
[SPEAKER_01]: And then they go on.
[SPEAKER_01]: The streets are flooded with moonlight.
[SPEAKER_01]: And then they come to the house of Suraj Mithra.
[SPEAKER_01]: So let's go on there.
[SPEAKER_01]: The carriage arrived at the house of Suraj Mithra.
[SPEAKER_01]: who was a great devotee, he was very devoted to Sri Ramakrishna, and whom he addressed affectionately as Surendra.
[SPEAKER_01]: He was not at home.
[SPEAKER_01]: The members of the household opened a room on the ground floor for the master and his party.
[SPEAKER_01]: The cab fair was to be paid.
[SPEAKER_01]: Surendra would have taken care of it, had he been there.
[SPEAKER_01]: The master said to a devotee, why don't you ask the ladies to pay the fair?
[SPEAKER_01]: This certainly know that their master visits us at the auction issue.
[SPEAKER_01]: Narendra who lived in that quarter of the city was sent for, in the meantime Sri Rama Krishna and the devotees were invited to the drawing room upstairs.
[SPEAKER_01]: The floor of the room was covered with a carpet and a white sheet, a few cushions where lying about.
[SPEAKER_01]: on the wall, hung an oil painting, especially painted for Surendra, in which Sri Ramakrishna was pointing out to Keshap, the harmony of Christianity, Islam, Buddhism, Hinduism and other religions.
[SPEAKER_01]: On seeing the picture, Keshav had once said, Blessed is the man who conceived the idea.
[SPEAKER_01]: So there's a very famous painting.
[SPEAKER_01]: You can see replicas of it in different, especially it's pretty popular in Bengal.
[SPEAKER_01]: And so important in today's world, it says that different religions are paths to the same truth.
[SPEAKER_01]: It's not that one is correct and the others are wrong, but they're all correct, and they all lead to the same reality, lead to God, to enlightenment, to spiritual freedom.
[SPEAKER_01]: So they're all valuable, they're all divinely inspired,
[SPEAKER_01]: Our Swami Atma Rupanandaji, who is in American Swami, is in Houston, but now he's gone to Paris.
[SPEAKER_01]: He asked him once, he grew up in North Carolina and asked him, how did you come to Vedanta?
[SPEAKER_01]: He said, when I grew up,
[SPEAKER_01]: In the 1960s it was a very strong in the Bible belt and one thing I noticed he was interested in Christianity and religion but one thing I noticed was every other church said that everybody else is wrong and we are right We are going to go to heaven and everybody else is going to burn in hell
[SPEAKER_01]: So everybody else is wrong.
[SPEAKER_01]: And he said, I felt in that case, maybe they're all wrong.
[SPEAKER_01]: How can it be that one little church is right and every other church is wrong?
[SPEAKER_01]: How is that possible?
[SPEAKER_01]: Maybe they're all wrong.
[SPEAKER_01]: And he says, I lost interest for a while in religion, but years later, this book Vedanta for the Western world, it came to my hands.
[SPEAKER_01]: And the idea that
[SPEAKER_01]: that it's not that they're all wrong.
[SPEAKER_01]: It's rather that they're all right.
[SPEAKER_01]: All of these paths are correct in their essence and they take you to God.
[SPEAKER_01]: And he told me something wise.
[SPEAKER_01]: So I'm Yatparupanji.
[SPEAKER_01]: He said when you listen to the different religion religious teachers, listen carefully to what they teach because what they teach is valuable.
[SPEAKER_01]: And then when the criticise others, you can ignore that part of it.
[SPEAKER_01]: Listen carefully to what they teach and ignore what the criticise.
[SPEAKER_01]: And that I think it's always very valuable.
[SPEAKER_01]: So that picture depicts, it's a well-known picture.
[SPEAKER_01]: I think you can find it on the internet also.
[SPEAKER_01]: If you look for Sri Ramakrishna and Harmony of Religions, that it's a beautiful painting.
[SPEAKER_01]: Sri Ramakrishna was talking joyously with the devotees when Narayana arrived.
[SPEAKER_01]: This made the Master W Happy.
[SPEAKER_01]: He said to his young disciple, we had a boat trip with Keshav today, Vijay and many other Brahmo devotees were there, pointing to him, asking, what I said to Keshav and Vijay, about
[SPEAKER_01]: each on her own account.
[SPEAKER_01]: Though the welfare of the one means the welfare of the other.
[SPEAKER_01]: I also said to Keshab that trouble makers like Jatil and Kutil of a necessary to land zest to the play.
[SPEAKER_01]: To M, isn't that so?
[SPEAKER_01]: M, yes sir, quite so.
[SPEAKER_01]: So it's interesting.
[SPEAKER_01]: How there
[SPEAKER_01]: makes him recollect what was taught.
[SPEAKER_01]: It's he knows that ultimately it is M who is going to compose all these, you know, these records and the gospel of Sri Ramakrishna, you find that again and again, he asks, and do you remember that?
[SPEAKER_01]: Do you tell me what I said?
[SPEAKER_01]: And the other thing is it's so nice to read these things because I was in that area just a few weeks
[SPEAKER_01]: It was late.
[SPEAKER_01]: Surindra had not yet returned.
[SPEAKER_01]: The master had to leave for the temple garden, and the cab was bought for him.
[SPEAKER_01]: M and Narayendra saluted him and took their leave.
[SPEAKER_01]: Sriram Krishna's carriage started for the Kshaneshwar through the moonlit streets.
[SPEAKER_01]: So, M has quite the poetic touch, you know, that not just to record of conversations or philosophy called comments, but also, a beautiful descriptions of the temple of the Xeneshwar, of the city of Calcutta, the river.
[SPEAKER_01]: And so, wonderful descriptions.
[SPEAKER_01]: I was there induction-ish for also, just a couple of weeks ago, I visited the temple.
[SPEAKER_01]: They are almost open.
[SPEAKER_01]: I've sort of still a little bit, there's a good, there are COVID restrictions.
[SPEAKER_01]: There are places you cannot go into.
[SPEAKER_01]: For example, three ramachristeners room, you can't go in there now.
[SPEAKER_01]: You can see it from outside.
[SPEAKER_01]: But parts of it are open.
[SPEAKER_01]: Let me see before I go ahead to next chapter.
[SPEAKER_01]: There are questions.
[SPEAKER_01]: Bill says, I don't understand what is wrong with mother and daughter both observing a fast.
[SPEAKER_01]: Yes.
[SPEAKER_01]: If you remember the context that the two had come, you know, Keshav Sain was there, and the other one who had organized another breakaway faction of the Brahma Samaj.
[SPEAKER_01]: See, the mother is observing a fast, it will benefit her and did daughter also, whereas daughter is also doing that separately.
[SPEAKER_01]: Now Sri Ram Krishna, what he wanted to say was, it's all right.
[SPEAKER_01]: If you have a sect and he has a sect and you understand it differently, he understands it differently.
[SPEAKER_01]: Both of your pursuing it and it'll do good to both of you.
[SPEAKER_01]: The same teaching, which Keshav follows, could have done good to you also, but doesn't matter.
[SPEAKER_01]: You have understood it in your own way.
[SPEAKER_01]: You practice in your own way.
[SPEAKER_01]: It'll do good to everybody.
[SPEAKER_01]: He practices in his own way.
[SPEAKER_01]: It'll do good to him and to everybody else.
[SPEAKER_01]: That's the example he was using.
[SPEAKER_01]: the point is that the worship, the fasting for the worship is supposed to bring benefit to the mother and to the whole family.
[SPEAKER_01]: So that includes the daughter also, but the daughter wants to do it herself.
[SPEAKER_01]: And so now I'm sure she's a proving of that.
[SPEAKER_01]: And that's fine.
[SPEAKER_01]: She can do it herself.
[SPEAKER_01]: And that'll also bring the benefit to her and to the whole family.
[SPEAKER_01]: So he's basically saying that it's all right if people have different opinions as long as they're pursuing spiritual realization.
[SPEAKER_01]: It's fine that they have different opinions.
[SPEAKER_01]: And if they form different sects, that's also fine.
[SPEAKER_01]: Probable would and didn't do you want to say something for them.
[SPEAKER_00]: I was when you were in India I was trying to follow you through the YouTube lectures and I just want to make a comment some of the lectures that you gave in Calcutta in Bengali Especially the one that you gave talk to at the Kathamritavavan
[SPEAKER_00]: They're unique because they're not highly philosophical, but it has instructions for people like me that I can implement in my life today.
[SPEAKER_00]: So there are two kinds of talks you had.
[SPEAKER_00]: One highly philosophical talks.
[SPEAKER_00]: There are other one mostly in Bengali that were really helpful to me.
[SPEAKER_00]: I just wanted to say.
[SPEAKER_00]: And unfortunately, they were on Bengali.
[SPEAKER_00]: So, and pardon me for saying this, but perhaps you can consider giving such talks in this country also in English.
[SPEAKER_01]: So, there were a lot of demand for talks in Bengali when I was in Calcutta.
[SPEAKER_01]: So, I had to switch to Bengali and sometimes it was a mixture of Bengali and English.
[SPEAKER_01]: When I was in Bhuvanesh, they were demands for talks in Oriya.
[SPEAKER_00]: Yes, I listen to that also.
[SPEAKER_01]: Sort of out of touch with, but I still try to do it.
[SPEAKER_01]: And a lot of the talks, they came up impromptu because various ashrams wanted me to give talks when I was there.
[SPEAKER_01]: I had just gone with the idea of we had planned some four or five talks when I left for India.
[SPEAKER_01]: It ended up where something 26 or 27 talks.
[SPEAKER_01]: Some of the talks were arranged so fast.
[SPEAKER_01]: I was in the Institute of Culture and Gold Park.
[SPEAKER_01]: And
[SPEAKER_01]: our ashram in Narendrapur, which is some distance away.
[SPEAKER_01]: They kept saying that please come and talk to the students here and I said, there's no time.
[SPEAKER_01]: Next, this is tomorrow in the morning, we'll just send a vehicle, just hop on the vehicle.
[SPEAKER_01]: And I did that and then I went to the ashram and I got down, they had arranged this magnificent new auditorium with 1,000 students waiting for the talk.
[SPEAKER_01]: And it depends on the audience, some of their students, so my talks, they are more, more decayed to the needs of that group.
[SPEAKER_01]: Some were just groups of pure groups of devotees.
[SPEAKER_01]: So, the M's house, for example, they were devotees, most of them were women, and they were very devotional.
[SPEAKER_01]: So, I guess my talk was calibrated to that kind of audience.
[SPEAKER_01]: And let's see, are those talks available on YouTube?
[SPEAKER_01]: How do you find them new to search and see?
[SPEAKER_01]: It's random and so many different institutions, some of them are uploaded.
[SPEAKER_01]: So you have the Institute of Culture, you have Grand Krishna Mission, New Delhi, Yoswami, Vivekanthas house, you have Narendra Puram Krishna Mission, you have the University of Vivekantha University.
[SPEAKER_01]: It was on the philosophy of puncher that she was supposed to give a talk into their Sanskrit and Sanskrit department.
[SPEAKER_01]: So there were four speakers, five speakers actually.
[SPEAKER_01]: And the apart from me, the all the other speakers spoke in Sanskrit.
[SPEAKER_01]: There was the only one who spoke in English.
[SPEAKER_01]: And that was the unique talk.
[SPEAKER_01]: There was one for the President's University that's very prestigious, you know, that's a few universities were established by the British, their colleges at that Presidency College, Calcutta in Madras and in Mumbai Presidency Colleges.
[SPEAKER_01]: So those colleges are now universities, and it was the topic was Mind and Consciousness.
[SPEAKER_01]: So how could I refuse a conference on Consciousness?
[SPEAKER_01]: So the one in the university was all philosophy students.
[SPEAKER_01]: One at Vivekan the university was all Sanskrit students.
[SPEAKER_01]: So the talks were different.
[SPEAKER_01]: And the one in the Kathamritabhavan saw all devotees.
[SPEAKER_01]: Where was your talk at Bovaneshwar?
[SPEAKER_01]: In the Ashram, there were couple of two or three talks.
[SPEAKER_01]: One was in our Ashram, which is available on the Bovaneshwar Ram Khrishnamat YouTube channel.
[SPEAKER_01]: I think that was in English followed by a summary in Odia.
[SPEAKER_01]: summer in Oliya.
[SPEAKER_01]: And then there was a talk in the new university, the Kalinga Institute of Information Technology, I think AI, which was very impressive that place, I was so inspired and impressed to see that, especially 30,000 tribal children, all first generation learners, from class 1 to class 12
[SPEAKER_01]: You know, all education, their food, and residents, and medical care, everything paid for.
[SPEAKER_01]: And these are boys and girls coming from most remote villages in forests, in mountains.
[SPEAKER_01]: And first time they're coming to school, and the whole thing is done free.
[SPEAKER_01]: And they have developed it in such a way that the other institutes, you know, the engineering college, management college, law college, they are like money, they generate revenue.
[SPEAKER_01]: And that money is used to pay for the education of the tribal students.
[SPEAKER_01]: So it was very inspiring.
[SPEAKER_01]: One man, one gentle man, or Chuta Shramanto in Orissa, in Bhooniswar.
[SPEAKER_01]: This man was the lecturer in chemistry in a college.
[SPEAKER_01]: And they were telling me how under some inspiration, a gave up his job, he started with 12 students and a couple of teachers in a rented accommodation, two rooms, and that room, and that has now grown to this huge institution with 60,000 students and two universities, one man.
[SPEAKER_01]: And he has not profited from it in himself at all.
[SPEAKER_01]: I mean, he has not even put his own family members in any important post and he does not hold any regenerative post in that huge organization.
[SPEAKER_01]: He's of course highly respected.
[SPEAKER_01]: He's called the founder, he had a very humble person.
[SPEAKER_01]: And very devoted to God, to Lord Jagannath, in the, which is, of course, in Ori Salat is the important deity.
[SPEAKER_01]: Yes.
[SPEAKER_01]: So, this idea of service and spirituality, I saw that it is so strong.
[SPEAKER_01]: This is what Swami Vivekananda started.
[SPEAKER_01]: You see?
[SPEAKER_01]: All right.
[SPEAKER_01]: Now, let us go to the next chapter.
[SPEAKER_01]: The master with the Brahmho devotees, this is page 145, 28th October, 1882.
[SPEAKER_01]: It was Saturday, the semi-annual Brahmino festival celebrated each Ottoman spring, was being held in many mother of Paul's beautiful house garden house at Siti, about three miles north of Calcutta.
[SPEAKER_01]: The place is still there.
[SPEAKER_01]: I have been to this place.
[SPEAKER_01]: The house stood in a secluded place, suited for contemplation.
[SPEAKER_01]: trees laden with flowers, artificial lakes with grassy banks and green arbor's enhanced the beauty of the grounds.
[SPEAKER_01]: Just as the fleasy clouds were turning gold in the light of the setting sun, the master arrived.
[SPEAKER_01]: Many devotees had attended the morning devotions, and in the afternoon people from Calcutta and neighboring villages joined them.
[SPEAKER_01]: Shivnath, the great Brahmad Devotee, whom the master loved dearly, was one of the large gathering of members of the Brahmad Samaj, who had been eagerly awaiting Sri Ram Krishna's arrival.
[SPEAKER_01]: So, this is the person who created that break-away faction from the Brahmad Samaj.
[SPEAKER_01]: So, there are two factions, one led by Keshav Sain and one led by Shivnath Rastri.
[SPEAKER_01]: And that's what Sri Ram Krishna alluded to when he talked about the mother and the daughter both fasting, though only one of them could have done it, but both did it on their own.
[SPEAKER_01]: But it's good for both of them.
[SPEAKER_01]: When the carriage bringing the master in a few devotees reached the gardenhouse, the assembly stood up respectfully to receive him.
[SPEAKER_01]: There was a sudden silence, like that which comes when the curtain in a theater is to be, is about to be hung up.
[SPEAKER_01]: People who had been conversing with one another now fix their attention on the master's serene face.
[SPEAKER_01]: eager, not to lose one word that might fall from his lips.
[SPEAKER_01]: At the sight of Shiva-Nath, the master cried out joyously.
[SPEAKER_01]: Ah, here is Shiva-Nath.
[SPEAKER_01]: You see, you are a devotee of God.
[SPEAKER_01]: The very sight of you glattens my heart.
[SPEAKER_01]: One hemp-spoker feels very happy to meet another.
[SPEAKER_01]: Very often, they embrace each other in an experience of joy.
[SPEAKER_01]: The devotee is burst out laughing.
[SPEAKER_01]: we often thought about it in the monastery.
[SPEAKER_01]: So all these young men have come from different parts of India and the world.
[SPEAKER_01]: We had young men from North and South of India, we had people speaking different languages, young young men who had come to become monks from as far places as far
[SPEAKER_01]: what binds these people together, when people in the same community, people in the same family cannot get along together, how is it that people so diverse can get along so well together?
[SPEAKER_01]: It's this common love of God.
[SPEAKER_01]: And look at the gathering, for example, here on this virtual platform.
[SPEAKER_01]: So all of us coming from different countries, in fact, right now we are in different places.
[SPEAKER_01]: And we are such enormously diverse backgrounds.
[SPEAKER_01]: Men and women, young and old from different backgrounds.
[SPEAKER_01]: But we are tied together by a very beautiful and very noble and sublime common aspiration.
[SPEAKER_01]: God-realization, enlightenment, love of the divine, so this is what binds us together.
[SPEAKER_01]: And Sri Ramakrishna says, one hemp smoker feels very happy to meet another.
[SPEAKER_01]: Very often they embrace each other in an exuberance of joy.
[SPEAKER_01]: The devotees burst out laughing.
[SPEAKER_01]: Master.
[SPEAKER_01]: Many people visit the Temple Garden at Daksioneshwar.
[SPEAKER_01]: If I see some among the visitors in different to God, I say to them, you had better sit over there, or sometimes I say, go and see the beautiful buildings, laughter.
[SPEAKER_01]: So sometimes I'm afraid if we had, because we feel that if we've been wonderful to see Sri Ramakrishna talking to the devotees in this little room in Dakshaneshwar, I wonder if you would have looked at us and said, you go and take a look at the building.
[SPEAKER_01]: He noticed, if people were not interested, there's this funny conversation here in the Gospel of Sri Ramakrishna itself, you find.
[SPEAKER_01]: So, some friends have come to see Sri Ram Krishna and one of them is fascinated by what Ram Krishna is saying and his friend is not interested in his friend Vispers, how much longer and this by says a little longer, let's hear what he says and then the friend finally has enough.
[SPEAKER_01]: He says, I'm going to go and wait in the boat, I'm going to sit in the boat.
[SPEAKER_01]: I remember once we were having a very abstract discussion on Adwaita Vedanta, among some Swami's in one of the Ashyams, and one Swami was a very practical bent of pined.
[SPEAKER_01]: He was a great karma yogi, but not very interested in philosophy.
[SPEAKER_01]: So when the question came up about, you know, the practice of Gaurapadas, Ajayatavada, the very radical form of non-dualism, this Swami stood up suddenly and he said,
[SPEAKER_01]: So, most people didn't understand what he meant.
[SPEAKER_01]: There is no board there, but it is an illusion to this thing in the Gospel of Sri Ram Krishna.
[SPEAKER_01]: Sometimes I find that the devotees of God are accompanied by what less people, the companions are immersed in gross worldliness and don't enjoy spiritual thought at all.
[SPEAKER_01]: Since the devotees keep on for a long time talking with me about God, the others become restless.
[SPEAKER_01]: Finding it impossible to sit there any longer, they whisper to the devotee friends,
[SPEAKER_01]: Wait a bit, we shall go after a little while, then the worldly people say in a disgusted tone, well then you can talk, we shall wait for you in the boat.
[SPEAKER_01]: All laugh.
[SPEAKER_01]: unless one practices spiritual practices.
[SPEAKER_01]: Just by becoming a monk, one does not become spiritual.
[SPEAKER_01]: So I had this interesting experience in the Himalayas.
[SPEAKER_01]: I met this person.
[SPEAKER_01]: I met all kinds of monks.
[SPEAKER_01]: This person, I met him.
[SPEAKER_01]: And he asked me, what do you do in the ashram?
[SPEAKER_01]: and he was very impressed to know that we have colleges and schools and all of that.
[SPEAKER_01]: And this person was also among, I said, what do you do?
[SPEAKER_01]: He said, we have an ashram, a Krishna ashram.
[SPEAKER_01]: Of course, we are talking in the Himalayas, but he had come from a small city in the Uttar Pradesh.
[SPEAKER_01]: He said, we are this Krishna ashram.
[SPEAKER_01]: I said, what do you do?
[SPEAKER_01]: He said, nothing.
[SPEAKER_01]: I said, what do you mean nothing?
[SPEAKER_01]: You don't you do any work, like at least.
[SPEAKER_01]: This is not really a spiritual practice as well.
[SPEAKER_01]: There are rituals and poojas in the ashram, but I mean, we just sit there.
[SPEAKER_01]: We don't do anything in particular.
[SPEAKER_01]: What about other work?
[SPEAKER_01]: You clean your clothes or your room or work in the garden or something.
[SPEAKER_01]: You say, no, there are people to do that.
[SPEAKER_01]: I don't do anything in particular.
[SPEAKER_01]: And he's deeply, deeply unhappy, you see?
[SPEAKER_01]: And he was very appreciative of the fact that we do karma yoga, we do it so much work for society, schools and colleges and hospitals.
[SPEAKER_01]: Then I told him, now see the result of this kind of a life.
[SPEAKER_01]: I told him, he was unhappy.
[SPEAKER_01]: He didn't know what to do.
[SPEAKER_01]: Now, I told him, why don't you come to the class?
[SPEAKER_01]: This was in Congo, three, in high Himalayas.
[SPEAKER_01]: It was a class on, on Ashtawakra going on.
[SPEAKER_01]: I said, but then to come to the class, all the monks go there, you come to the class at four or four or six.
[SPEAKER_01]: And go and come and sit there, just listen.
[SPEAKER_01]: So I think maybe to please me or whatever, he turned up.
[SPEAKER_01]: I noticed he turned up for the class the next day.
[SPEAKER_01]: And he sat there.
[SPEAKER_01]: See, unless there's a little bit of preparation, unless there's a little bit of spiritual aspiration, some sadhana in your life, suddenly listening to Ashtawakra Gita is too much.
[SPEAKER_01]: It doesn't make any sense.
[SPEAKER_01]: It doesn't leave any impression on you.
[SPEAKER_01]: We started visiting in the class was going on, he was looking this way and that way.
[SPEAKER_01]: And he came once more or twice, then he stopped coming.
[SPEAKER_01]: He couldn't take it anymore.
[SPEAKER_01]: So it's not just this worldly person who is a householder.
[SPEAKER_01]: It could happen to a monk also.
[SPEAKER_01]: Somebody who does not practice spiritual disciplines is bound to land up in this sorry state.
[SPEAKER_01]: worldly people will never listen to you.
[SPEAKER_01]: If you ask them to renounce everything and devote themselves whole heart, it'll be too God.
[SPEAKER_01]: Why renounce everything?
[SPEAKER_01]: Even a little bit.
[SPEAKER_01]: Um, I used to go to this place, you know, there was a Gita classes and the people told me there are so many other people who might be interested in the Gita class, we reached out to them.
[SPEAKER_01]: And they have no time.
[SPEAKER_01]: They don't have time.
[SPEAKER_01]: My hosts told me.
[SPEAKER_01]: They don't have time once a month on one Saturday afternoon for a Gita class.
[SPEAKER_01]: Why?
[SPEAKER_01]: Because there's always a party.
[SPEAKER_01]: There is a wedding.
[SPEAKER_01]: There is a, there is a get together.
[SPEAKER_01]: You know, it is all right if you have come to the United States and all you have in New York, a wonderful career ahead of you, and you work hard Monday to Friday, and you party hard on Saturday and Sunday, but at one point you have to grow up.
[SPEAKER_01]: If you do that when you are in your early 20s, fine.
[SPEAKER_01]: But if you're doing that in your 30s, shame on you.
[SPEAKER_01]: And if you're doing that in your 50s, it's disastrous.
[SPEAKER_01]: It's disastrous.
[SPEAKER_01]: It just leads to, I mean, then there will be no hope at all, as in 10, 20, 30 years, everything is over, children are grown up, grown up and gone away, and life is done with you, and you're left with basically nothing in your hands.
[SPEAKER_01]: Spiritual cultivating spirituality in some form is a sign of maturity.
[SPEAKER_01]: Therefore, Caitanya and Nittai, after some deliberation, made an arrangement to attract the worldly.
[SPEAKER_01]: They would say to such people, come, repeat the name of heri, and you shall have a delicious soup of magurt fish and embrace of a young woman.
[SPEAKER_01]: Many people attracted by the fish and the woman would chant the name of God.
[SPEAKER_01]: After tasting a little of the nectar of God's hallowed name, they would soon realize that the fish soup really meant the tears they shed for the love of God.
[SPEAKER_01]: While the young woman signified the earth, the embrace of the woman meant rolling on the ground in the rapture of divine love.
[SPEAKER_01]: Nithai would employ any means to make people repeat herese name.
[SPEAKER_01]: Chaitanya said, the name of God has very great sanctity.
[SPEAKER_01]: It may not produce an immediate result, but one day it must bear fruit.
[SPEAKER_01]: It is like a seed that has been left on the carnage of a building.
[SPEAKER_01]: After many days, the house crumbles and the seed falls on the earth,
[SPEAKER_01]: I mentioned this earlier, the dramatic performance, very touching, which I saw, and very funny also, which I saw in Belurumat many years ago.
[SPEAKER_01]: So, on this big festival days,
[SPEAKER_01]: there are musical performances and there are theatrical performances of religious plays on stage.
[SPEAKER_01]: It's very old-fashioned but very nice to see.
[SPEAKER_01]: The big wooden stage is erected and the actors come and play out some religious themes.
[SPEAKER_01]: So there was this very touching play of this man
[SPEAKER_01]: of a little boy who told him that why don't you write down the name of Krishna and do it for one whole year and as much as you have written, I will give you a money for that, you know.
[SPEAKER_01]: As many names of Krishna you write so many rupees you will get in Bengali, Taka, Taka means money or rupees money.
[SPEAKER_01]: So, you write the name of Krishna and you will get Taka.
[SPEAKER_01]: And this man woke up very inspired.
[SPEAKER_01]: Because money is going to get a lot of money.
[SPEAKER_01]: And he started writing.
[SPEAKER_01]: And it became a mania with him.
[SPEAKER_01]: All day long, he was writing the name of Krishna.
[SPEAKER_01]: And he would write Krishna Krishna Krishna Krishna.
[SPEAKER_01]: And then he would repeat himself.
[SPEAKER_01]: Taka, Taka, Taka, Krishna Krishna Krishna.
[SPEAKER_01]: Money, money.
[SPEAKER_01]: Then he got this brilliant idea.
[SPEAKER_01]: I can do it just a little bit.
[SPEAKER_01]: But suppose I imply so many people to write the name of Krishna.
[SPEAKER_01]: I can write much more in the year that is ahead of me.
[SPEAKER_01]: So, he implied all the literate people in the village, you know, he set up this and thing long before Henry Ford, he set up a assembly line of people writing the name of Krishna, and he would encourage them, walk back and forth, and telling them to write more and faster, and he would keep chanting, you know, he would keep saying, right, right, right, come on, Krishna Krishna Krishna and Taka Taka Taka Taka,
[SPEAKER_01]: he would go rush back and forth.
[SPEAKER_01]: And at the end of the year it was very many many notebooks filled with the name of Krishna and he was delighted he was just calculating how much money he's going to get if he gets one rupee for each name of Krishna.
[SPEAKER_01]: So he then he found out where was this address, where is he supposed to take all this to?
[SPEAKER_01]: So this address is actually the
[SPEAKER_01]: Because, you know, the whole story is that the little boy was none other than Krishna.
[SPEAKER_01]: So, he loads up all these notebooks filled with the name of Krishna on, you know, like a very terrible convoy of bullock carts, and they set out or they journey to the temple of Jaganath in Puri.
[SPEAKER_01]: And all the time he is floating in delight, you know, sometimes just imagining how much money
[SPEAKER_01]: And then he reaches the place where he's supposed to, and, you know, submit all the names of Krishna.
[SPEAKER_01]: And then he says, he sees that, but it's not a house.
[SPEAKER_01]: It's this huge ancient temple.
[SPEAKER_01]: Javya, not temple is more than 1,000 years old.
[SPEAKER_01]: And Javya, not of course, it's Krishna.
[SPEAKER_01]: And then he inquires to people, is there a house somewhere here, is what, what is this place?
[SPEAKER_01]: They say, this is the temple of Javanath.
[SPEAKER_01]: This is their dress.
[SPEAKER_01]: It's like, I can't be wrong.
[SPEAKER_01]: A little boy told me in a dream that he lives, it's his house.
[SPEAKER_01]: He lives here.
[SPEAKER_01]: And I'm supposed to bring all these notebooks to him.
[SPEAKER_01]: And he works around in there.
[SPEAKER_01]: People think he's crazy.
[SPEAKER_01]: And then he sees that little boy.
[SPEAKER_01]: So, ah, I knew you were here.
[SPEAKER_01]: And I've got everything, I did whatever you asked for.
[SPEAKER_01]: I have a whole year, I have this whole, and so many bullet cards full of the name of Krishna.
[SPEAKER_01]: Now, and the little boy says, right, give them to me, give me the name of Krishna in exchange, take money.
[SPEAKER_01]: Taka, no Krishna, nahm, you give me the name of Krishna and you take money.
[SPEAKER_01]: And then this person, he bursts into tears.
[SPEAKER_01]: He says, don't take away the name of Krishna from me.
[SPEAKER_01]: I don't want your money.
[SPEAKER_01]: I just want the name of Krishna and he beeps and beeps.
[SPEAKER_01]: And then the boy disappears.
[SPEAKER_01]: And so he spends the rest of his life repeating the name of Krishna.
[SPEAKER_01]: So it was so humorous all throughout.
[SPEAKER_01]: But then at the end, it becomes sublime.
[SPEAKER_01]: People were in tears at that point.
[SPEAKER_01]: just by repeating, just attracted like he says Ram Krishna, attracted just using money to attract the person.
[SPEAKER_01]: Now he becomes addicted to the name of God.
[SPEAKER_01]: And now he doesn't want the money anymore.
[SPEAKER_01]: He just wants the name of God.
[SPEAKER_01]: So, yes, I remember that.
[SPEAKER_01]: It was a very nice sweet play, and the actor was this busy little man, rather wrote and rushing around busily on stage and yelling faster, faster, more Krishna, more Krishna, Taka, Taka, Taka, Taka, and if you would have everybody in stitches, and at the end of the play, he had everybody in tears, you know.
[SPEAKER_01]: When he takes things about this is that I don't want your money.
[SPEAKER_01]: I just want the name of God.
[SPEAKER_01]: Don't take up a don't take up a name of Krishna from me All right