Full Transcript (Not Corrected)

Opening Invocation

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PAHADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU

ओम् जननीम् शर्दाम् देवेम् रामक्रिष्णम् जगत् गुरुम् पादपत्मे तयोस्रित्वा प्रणमामि मुहुरु मुहु

Advice to Householders

Tuesday, October 24, 1882 - Sri Ramakrishna

The Master's Experience with Robbers

"Well, can you explain this state of my mind? Once I was going from Bardwan to Kamarpakur in a bullock cart when a great storm arose. Some people gathered near the cart. My companions said they were robbers. So I began to repeat the names of God, calling sometimes on Kali, sometimes on Rama, sometimes on Hanuman. What do you think of that?"

Ramakrishna was putting a question to the devotees with whom he was speaking.

And then M's own thinking was: the master hinting that God is one but is addressed differently by different sects, by different people. That was the aside note by M.

Understanding Sri Ramakrishna's State

Purely speaking, was Ramakrishna afraid of the robbers? Absolutely no. Then did he not have reliance on one name of God? No.

It was his habit to enjoy, to squeeze the bliss as much of rasa, we call it. That is why in the Bhagavatam, Sri Krishna sports with gopis. It is called rasa pancha adhyayi - five chapters describing in unimaginably beautiful language. Bhagavatam Dasamaskandham is describing, and even the very language, the evocative emotional expression that we get there.

When gopis were praying for his darshan, then suddenly Sri Hari appeared there. What type of Krishna? The word manmatha is a very interesting word. Mathana means churning. When such an object appears, there is no way our mind can be made quiet. And that is what happens when a person beholds the Divine Lord. All his emotions were evoked and they spill over, and there will be no words. Even thoughts cannot describe even the minutest expression of that rasa.

Rasa means ananda. Rasa doesn't mean sukha. Rasa means ananda.

The Vision of Brahman

Sri Ramakrishna was one who was experiencing this. Sri Ramakrishna was one who was seeing Brahman everywhere. How can he be afraid? Where is the place to be afraid when wherever his eyes travel, seeing Brahman only wherever one's eyes travel? The question of "this is a thief, he is going to rob me of something" - which suddenly I remembered just now.

The Story of Chaitanya Mahaprabhu and the Thief

There was a beautiful incident in the life of Sri Chaitanya Mahaprabhu. And by the way, there are lots and lots of similarities between the lives of Chaitanya Mahaprabhu as well as Ramakrishna:

Both were born in first-class Brahmin families - Kulina Brahmana
Both were worshippers of Rama
Both were extraordinarily beautiful looking

Sri Ramakrishna's body shone like burnished gold. People do not know. Chaitanya Mahaprabhu, he was called Gaur. Gaur means a golden hue, golden complexion.

The Name 'Nimai'

So when Chaitanya Mahaprabhu, he was also called Nimai because neem means neem tree. The bitter leaves will be there. So he was born under a neem tree. That's why he was called Nimai.

Also because there was a peculiar belief: if many children die in childbirth, parents wanted to call the next child with a negative name. It is there all over India. This custom was there, is there even now. Why? Because if a person is called in not a sweet name but in a bitter name, the devil, the misfortune thinks that this child belongs to me, so he will not harm. Some superstition like that is there.

The Thief's Story

Anyway, he was called Nimai - of unparalleled beauty and unimaginable attraction, power of attraction. Both Ramakrishna as well as Chaitanya Mahaprabhu:

Both were worshippers of Shakti
Both were sanyasins belonging to Dasanami sampradaya
Both of them were married and yet became sanyasins and remained sanyasins
Both of them belonged to Shankaracharya's sect of Dasanami sampradaya
Both of them were realisers of Brahman, but both of them only preached the joy, the power of the name of God - Bhakti Marga, especially Sankirtana

We see in the gospel of Ramakrishna, Ramakrishna was a superb singer. So also Chaitanya. So it goes on and on. How wonderful their renunciation was.

Anyway, what I remembered was this: Nimai was just a few years old, probably three years or five years. And his parents had put some beautiful golden ornaments on his body, which enhanced the beauty of Nimai. And one day he was playing outside, and one thief became attracted. He wanted to steal the ornaments.

So he took the baby in his arms. And the moment he carried Nimai, he lost all sense of consciousness of what he was doing. He went around the whole village exhibiting this boy Nimai. And probably everybody was thinking, this fellow is distracting the attention of the child. And meanwhile, the parents missed the playing child, and they were anxiously trying to find out where he could have disappeared suddenly.

And then the thief, unbeknown to himself, he came right in front of their house. And seeing Nimai on the shoulders of this thief, they rushed forward. Nimai simply kept the child there, and he ran away. What happened to the thief? He was completely mesmerised - like Krishna and Balarama were carried by demons in Madhuvana.

So many similarities are there.

The Master's Divine Play

Now, Shri Ramakrishna repeated: he said, when some people told him, informed him, they were robbers, he started repeating in many names of God. Is it because he did not have faith in any name of God? No, he does not know what is fear. He was a Nohira Brahman, but he was, what we call, enjoying the divine play. And he does not want just to repeat the name of one aspect of God. That is very interesting. We will discuss further about it. But this is what Shri Ramakrishna was telling.

But M understood very nicely: that was the Master hinting that God is one, but is addressed differently by different people.

Teaching About Maya

There was Balarama Basu, the most important householder disciple of Shri Ramakrishna, and Master turning to Balarama: "Maya is nothing but woman and gold - Kama and Kanchana."

In my last class, I discussed extensively what does Shri Ramakrishna mean by Kama and Kanchana.

The Meaning of Kama and Kanchana

To summarise what we discussed: lust and gold, sex and money. So what does it mean? It means Deha Abhimana - complete identity, complete knowledge: "I am none other than the body." Because Kama and Kanchana are only for the sake of the body. They do not belong even to the realm of the mind.

Why? Because if a person is identified with Manomaya Kosha and Vijnanamaya Kosha, he would not be thinking. We have seen so many intellectuals. One of the most famous of such intellectuals in America was Henry Thoreau - David Henry Thoreau.

So he had written a beautiful book that he used to live by the side of a lake and the minimum amount of food to sustain him. And in that he was living on the completely intellectual plane. Why was he able to eat just the minimum amount of food? Because why do we eat food? To derive so much of squeeze, at least a little bit of happiness temporarily. But this Thoreau was deriving so much of Medhananda, the higher type of happiness, just by thinking deeply on various subjects. There are so many layers of happiness out there.

The Power of God's Name in Kali Yuga

So Sri Ramakrishna summed up: in this Kali Yuga, the best way to realise God is to repeat the name of God. There is no other way. One of the sacred books tells us this is the only way, and Sri Ramakrishna had confirmed it.

In this age of Kali, man is nothing but identified with food - that is, with the body. For such people, to say that "I am Brahman" is very harmful. So the only way out is: "Kali Yuga Dali, Harinama." Varundhara Dasa's song says: in this age of Kali, Harinama is the only way. There is no other way.

That is the essence of Sri Ramakrishna's teaching: with full faith, with sincerity, repeat the name of God. Even if a person doesn't believe in the existence of God, the name of God will purify him, produce. Raga will come, then Anuraga will come, followed by Raga, Anuraga will come. And after that, everything will come.

The Psychological Truth from Bhagavad Gita

And that great psychological truth was beautifully explained in the second chapter of the Bhagavad Gita. When a person goes on thinking about any object, then slowly attachment grows, desire for that object grows, and any obstruction which thwarts the attainment of such an object, the person becomes - all his wrath turns against him. This shloka can be applied for spiritual progress also.

Thinking and thinking, continuously thinking about God, attachment to God comes, and because of this attachment, love comes, desire comes. All our desires come because of our repeated experience. We develop, for example, so much of attachment to the foods we are accustomed to eat. Every day we eat the foods that are cooked by our mother, by our family members, so we become attached to them.

And even though if you squeeze any food, the essence will be protein, carbohydrates, minerals, etc. That is all the essence. There is nothing else. But the taste is developed because of sangha. Sangha means attachment. Attachment comes because repeatedly we go on getting accustomed to the same thing.

That's what Sri Ramakrishna wants to say: repeatedly, through churasi lakh janam, to millions of births, we are attached to this body and therefore we have come to lose the distinction between our divinity and our body. And we say, "I am the body." Whenever we say "I am," we mean our body. Body means kama and kanjana, nothing else.

The Gradual Loss of Spiritual Alertness

Sri Ramakrishna continues: "A man living in his midst gradually loses his spiritual alertness. He thinks all is well with him." Sri Ramakrishna gives a beautiful example: "A scavenger carries a tub of night soil on his head and in the course of time he loses his repulsion to it."

So what is the way out? Chant the name of God. One gradually acquires love of God through the practise of chanting God's name and glories.

Not Being Ashamed of God's Name

To him, Sri Ramakrishna was imparting: "One should not be ashamed of chanting God's holy name." Marvellous thing.

And then Sri Ramakrishna continues: Why does Sri Ramakrishna say that one should not be ashamed? Many Hindus, they don't want to be identified as Hindus. Many Hindus are ashamed to be known as Hindus, especially in the western countries. Whereas Swami Vivekananda proclaimed in the west: "I am proud to be a Hindu."

And here Sri Ramakrishna continues something very important: One should not be ashamed. One should be happy: "I believe in God and I know there is a tremendous saving power in His name. If I go on chanting, the very name itself can save me."

The Glory of God's Name

The glory of God's name is something extraordinary. There is a beautiful bhajan in Kannada by, I think, Purandar Dasa. What a beautiful sentiment the poet saint is expressing: "I do not need you. I do not need your powers. I do not need anything of you - if I have your name. That's it. It is more than sufficient for me. You can go on doing whatever you want to do. But I have tied you with the power of your name."

A name, as Sri Ramakrishna says, is like a rope. It binds the object. And Sri Ramakrishna gives profound teaching: Nama and Namni are inseparable - the name and the named.

And we experience it. Let there be a thousand, a crowd of thousand people and I am one among them. If anybody, even in a low voice, calls my name, my ears are all attentive. Immediately my eyes prick up. "Who is calling me?" I look up, even though I cannot see the person.

Examples of Saints and the Name

The name of God is praised so highly that only when Gajendra was in trouble - Gajendra Mokshana. We get this story in Bhagavatam. The moment he was being dragged by the crocodile of Samsara into the lake of this Samsara, he goes on calling "Narayana."

Prahlada went on calling "Narayana"
Purandara Dasa went on calling "Purandara Vithala"
So Sri Ramakrishna goes on saying "Kali"
There was a great, wonderful saint in West Bengal. He went on selling "Tara." His name was Pamakshepa. Marvellous life.
For Tulsi Dasa, the name of Rama
For Mirabai, the name of Krishna
For Tukaram, Namadeva, Vithala of Maharashtra, Pandarinatha

Thus the name of God is even more powerful than God himself. The name binds God himself and drags him to the devotee. So one should not be ashamed of chanting God's holy name.

The Problem of False Shame

So many people privately are quite happy chanting the name of God, but publicly they want to appear to be worldly people. And this trend had started. Hindus started imitating the Western people and went on dressing like them, eating like them, talking like them and behaving like them. And if they continue that way, they will end up to be of the same nature whom they are imitating - poor, pure materialists. Unabashed materialists.

The Three Obstacles: Shame, Hatred, Fear

And then Sri Ramakrishna continues something very wonderful. So he gave the advice: one should not be ashamed. Ashamed is one of the eight bondages. Sri Ramakrishna says: "As the saying goes, one doesn't succeed so long as one has these three: shame, hatred, fear."

So, "Lajja, Ghrana, Bhaya, Thakte Noye Re, Thakte Noye." Sri Ramakrishna, how many times I repeated it: one should not have - with regard to what? With regard to taking the name of God.

But we behave exactly the opposite way. We have no shame, no hatred, no fear doing things worldly. But we are ashamed: "What do people think about me? Oh, he still believes in God. He is a superstitious person."

At least the devotees of Sri Ramakrishna must be very, very fearless. And these are the three of the eight characteristics mentioned there.

The Ashtapasha (Eight Bondages)

It is called Ashta, means eight. Asha means bonds - so, fetters. The bondage is only one, but one can be bound by any one of these fetters, any one of these eight.

So, what are the Ashtapasha? Eight nooses that bind a Jeeva. And one who is bound is called a Jeevatma. One who is not bound, he is called Paramatma or Atma:

Ghrina - aversion
Lajja - shame
Bhaya - fear
Shankha - doubt
Jigopsa - disgust
Kula - "I come from a family of great reverence" - Kulina
Sheila - "I am of good character"

See, what a wonderful thing. If somebody is praised by other people: "Oh, this person is of very good character," and that can increase our egotism - good character and name and fame, all these things.

These are called eight nooses. So, these are certainly obstructions, block one from attaining Moksha or liberation. And the whole aim of spiritual practise is to get out of these eight nooses or fetters, chains. And they restrict our potential divinity and we remain bound, attached to this body.

Beautiful Sayings on Bondage and Freedom

That's why there is a beautiful saying - this is Shri Ramakrishna himself has said:

"Pasha Yukta Bhavet Jivaha, Pasha Mukta Sada Shiva"

There is a beautiful saying: "Pasha Yukta" - one who is caught in the net of this Astapasha, such a person, "Bhavet," he will become Jiva. Even though he is Paramatma, Paramatma becomes Jiva bound by one of these, even one of these eight fetters. But the same Jiva, "Pasha Mukta," when he becomes free from all these, he is called Sada Shiva.

One is Jiva, bound is Jiva, freed is Sada Shiva.

And Shri Ramakrishna had another beautiful saying:

"Pancha Bhute Phande Brahma Pude Kande"

Even when God incarnates or Brahman, if he happens to fall into the net of these Pancha Bhutas - that means the whole creation came from the five elements, both subtle and gross combined together: Akasha, Vayu, Agni, Jala and Prithvi. So it is to say, even if Brahma is caught, then what happens? "Kande" - he has to weep.

Referring to Shri Ramachandra: even though he is Paramatma, he is voluntarily descended, he pretended to be weeping for Sita, as if he was an ordinary man and Sita was his wife and he cannot live without Sita. "Ha Sita!"

Understanding Ramayana

The whole Ramayana had to be understood. When you study Ramayana, Valmik Ramayana, mostly it is a depiction of the extraordinary human manifestation of God. But there are two other Ramayanas which interpret the same Ramayana in a spiritual way and a yogic way:

Adhyatma Ramayana
Yoga Vasishta Ramayana

And both are marvellous Ramayanas.

Ramacharita Manasa

And Ramcharita Manasa, the incomparable work composed by Maha Bhakta, Tulasid Goswami - Tulasidas is called Ramacharita Manasa. It is a beautiful combination of Karma, Yoga, Bhakti and Jnana.

Many times devotees come and ask me: "Can you recommend a book whereby my mind can acquire devotion etc.?" I say yes. You go on reading this Ramacharita Manasa. At least if you are not familiar with that peculiar, what is called Avadhi language - Ayodhya, near Ayodhya, that is village Patwa they call it - and Tulasidasa sitting at Varanasi, he composed, but by the commandment of Sri Rama himself.

I have not found another thing so much it is imbued with this marvellous meaning. And one of the best translations I have come across is by Swami Tejomayananda. You know Chinmaya Mission is there in Mumbai. The Swami is I think the president of that society. He has a marvellous way of expounding Bhagavatam.

So his discourses on Bhagavatam as well as his discourses on this Ramacharita Manasa both are available in English language are incomparable according to me because he picks out the beautiful spiritual points. Pure spirituality flows through the Swami's discourses.

Anyway, what I am trying to tell that if anybody wants to be a Bhakta, go on reading this Ramacharita Manasa of course with meaning - not like a parrot. Then there is no doubt he will get Bhakti, Jnana, Yoga. Everything is there. Beautiful is the exposition.

Continuing on the Three Obstacles

Now Shri Ramakrishna was continuing that this "Lajja, Grina, Bhoy, Thakte Noye Re, Thakte Noye" and especially these three there are all the other five also very important because if we are having good name such and such a person is a very good person and once we hear it is very difficult to become a Bhakta because our ego becomes inflated. "Such and such a person has really certified me as a great person. He holds me in high regard." It is nothing but the bloating of our egotism. Nothing but that.

Bengali Music Traditions

Shri Ramakrishna continues... By the way, you know in Bengal there are three beautiful streams of music very enchanting:

1. Kali Kirtan (Shyama Sangeet)

The first one is called Kali Kirtan, very famous. Even today at Belur Math when Shri Ramakrishna's birthday Pooja, Tithi Pooja is done on whichever date it falls, the following Sunday will be a public celebration and there is a place called Andul. Many times many devotees used to come to Shri Ramakrishna when he was alive at Dakshineshwar and sing Kali Kirtan.

This place is quite famous for Kali Kirtan and there are descendants of those people they have also learned they will come on this Sunday and they sing such marvellous Kali Kirtan. This is also called Shyama Sangeet - it is Shyama, Shyama Dirgha.

2. Vaishnava Padavali (Shyam Sangeet)

But there is also another Vaishnava Padavali - this is very beautiful - that is the Sankirtana of Bhagwan Krishna. It also goes by the name Shyam Sangeet. Shyam means Krishna. Shyama means Kali - we have to remember that. Vaishnava Padavali is also another name for the Shri Krishna Sankirtana.

3. Baul Sangeet

And then there is a third one which is a unique type - it is there all over India - it is called Baul Sangeet. There are many songs of that Baul tradition - it is philosophical truths sung in very peculiar type of language these words they use very difficult to find out.

For example, they say: "Oh bird, why are you sitting on this branch? You should fly to the other branch." For those who hear: "What is this fool referring to?" Here is a bird peacefully sitting and you are... Remember the Mundaka Upanishad and other Upanishads also that there are two birds:

"Tvasupanna, Sayuja, Sakaya Samanam Vrikshe Parishasva Jaate"

So what does bird mean? Bird means the Jivatma. "Why are you sitting here on this Samsara Vriksha?" Samsara is compared to a huge tree and this we get specially in the Bhagavad Gita in the 15th chapter:

"Ashwatthamenam Suviroodhamoolam, Asangashastrena Dhridenachitva, Tathahpadam Tathparimargitamiyam"

So 15th chapter Purushottama Yoga - so this kind of references are there. These words are little bit peculiar words they have an outer meaning and there is an inner meaning is there in every language practically this kind of references we get.

Religious Expression in Indian Villages

Ramakrishna was referring that how does religion express itself in Indian villages - they sing Kirtan very well. South India, North India it doesn't really matter. In South India what is called Sankirtana in the North India the same is called Namavali - that is same words are repeated again and again. A leader in the song he goes on singing and it is repeated umpteen number of times in various ways and a frenzy builds up slowly - it is very emotionally exciting, draining also.

Krishna Worship at Vrindavan

Now Shri Ramakrishna his attention is turned towards Balarambasu - he is calling: "Have you installed any image at Vrindavan?"

"And yes sir, we have a grove where Krishna is worshipped."

Shri Ramakrishna was reminiscing: "I have been to Vrindavan. A nithu grove is very nice indeed."

So with this that particular chapter "Advice to Householder" comes to an end.

The Master and Keshav

Now we enter into another chapter: "The Master and Keshav." We have discussed quite extensively Keshav was part of the incarnation of Shri Ramakrishna - he was specially brought to to this earth to play a very important part.

Keshav Chandra Sen's Role

What was the part? Keshav's part was to bring together all the modern young men especially and some women also and then he was a very charismatic speaker he used to draw huge crowd because of his rhetorical power - he had been to England etc.

So Keshav Chandra Sen he was inevitably attracted into Shri Ramakrishna's circle and so the Divine Mother willed. Keshav Chandra Sen will start a branch of the Brahmo Samaj called Navavidhan and all the modern English educated young men - the cream of them - would become attracted mainly to the social reforms that were being practised by this Brahmo Samaj.

Of them, Shri Ramakrishna only had to visit and he as soon as he used to go there immediately those young men they understood: for social reform this Brahmo Samaj is ok, but for spirituality, for anything other than social improvement, Brahmo Samaj is completely useless. So for spirituality, here is spirituality - real spirituality.

And they were all seekers of God - Satyakamas. So as soon as they heard about Shri Ramakrishna a huge transformation had taken place and they had all started visiting Shri Ramakrishna and finally became his disciples, accepted him as their unfailing honouring Guru. And of them is composed of this Ramakrishna Sangha.

The First Meeting

And it was Shri Ramakrishna himself who first visited Keshav in a secluded place where Keshav Chandra Sen used to practise meditation and Sankirtana etc. And Shri Ramakrishna was attracted to Keshav, Keshav was even more attracted to Shri Ramakrishna and somehow the Divine Mother had given that understanding that Shri Ramakrishna was of the greatest spiritual personality of the 19th century.

And since then unashamedly Keshav Chandra Sen used to mention the name of Shri Ramakrishna in his talks umpteen number of times and quoting: "This is what Shri Ramakrishna said, this Shri Ramakrishna said that, Shri Ramakrishna said the other thing." And that is how through his instrumentality what is called information about Shri Ramakrishna spread throughout Calcutta then throughout the other places also.

Three Important Lessons from Brahmo Samaj

That was the first thing - introduction of Shri Ramakrishna after he completed his sadhana.

The second phase was Shri Ramakrishna understood by visiting Brahmo Samaj that a single person however great he may be will not succeed in doing greater work if he remains a single person. An organisation was needed for anything greater and for a longer time and for more widespread activity. That was a great lesson Shri Ramakrishna had learned from the Brahmo Samaj.

Third, of course the members - the best, the very cream of the Calcutta society, Bengal society at that time were attracted by Keshav Chandra Sen as if he was breeding the classic hybrids. So that these are phenomenally hybrid - they were modernised, at the same time they retained all the best in the east and west, in the past and present like Shri Ramakrishna. And they were ready to be moulded into appropriate instruments.

Each Disciple's Unique Role

Every disciple, especially monastic disciple of Shri Ramakrishna, had his own particular role which nobody else could have played:

For example, nobody could have replaced Swami Vivekananda as a preacher of Sanatana Dharma, but Swami Vivekananda could not have run a Ramakrishna organisation as well as Swami Brahmananda - it would have been impossible.
Similarly, nobody would have been able to run as the General Secretary of this Ramakrishna organisation - that's why Swami Vivekananda realised that Swami Shardanandaji was the only person who could be very cool and run this society beset especially in those days with lots and lots of problems, especially the western government, British government and Christian missionaries.
Similarly, who could have served Holy Mother excepting Swami Shardananda? Holy Mother herself used to say: "Sharda is my Anantashayana" - the Puranic snake upon which Bhagawan Narayana rests - Ananta Naga.
Similarly Swami Yogananda, he was the best fitted to take to serve Holy Mother - he was the first disciple of Holy Mother and he was best suited to serve the Holy Mother.

Divine Orchestration

Anyway, what am I talking about - that all the cream of these modern educated young Bengalis to be called, those who are familiar with the modern educational trends, at the same time they were imbued with true spirit, endowed with Shraddha, endowed with Bhakti, endowed with true spiritual longing. And it was Keshav Chandra Sen's good fortune to gather them round him, even though he never understood what he was doing.

Even we do not understand - each one of us have to play a particular role in this Jagannataka. The Sutradhari is there, the puppeteer is there to guide us in our life.

This is a brief background I have given of Keshav Chandra Sen.

The Boat Trip - October 27, 1882

So in this chapter the chapter itself is titled as "The Master and Keshav," October 27, 1882. It was Friday, a day of the Lakshmi Puja. Keshav Chandra Sen had arranged a boat trip on the Ganges for Sri Ramakrishna.

As I am going on reading, certain ideas pop up into my mind - so many times the ideas will be repeated but repetition is no fault because we have to enjoy it again and again.

Lakshmi Puja Tradition

So Hindus worship Lakshmi Puja. Few days back we had worshipped Lord Ganesha. Hindus prefer to worship God in both human, animal, bird, in the form of rivers, in the form of the mountains, in the form of plants like Tulasi or the Bilwa tree etc. because this is one way of learning that God alone is manifesting everything.

So I remember Lakshmi Puja - soon after this Durga Puja a day will come, before Kali Puja it is called Kojagari Lakshmi Puja day. Many of you I am sure would remember Chandra Mani Devi's son Ram Kumar had gone to the next village to perform the worship of Mahalakshmi and that is a full moon night, so he was late in returning back. Mother was anxious, then she had the darshan of Mahalakshmi. Later on only she realised so very beautiful story and full of fun also.

The Story of Chandra Mani Devi and Lakshmi

Chandra Mani Devi was anxiously peering in the direction from which she was expecting Ram Kumar to return back and she was advancing in the path but not finding anybody. So on one of those trips she went forward and then suddenly saw a beautiful young lady and she was wearing some very beautiful but peculiar ornaments all over her body - very young, very beautiful, full of this golden jewellery. In those days remember still these highway rovers would be there.

Now what is the fun? Chandra Mani Devi was in search of Ram Kumar - why he is not coming? But as soon as she saw her attention was diverted then she was asking: "What about my son? He is not coming." Now who is this person? How should she know who is this person? Who is asking how should she know who is Ram Kumar? How should she know where he has gone?

But as if she is completely familiar that young lady replied - young woman replied: "Oh I am coming from the same house where your son was performing the Lakshmi Puja. Puja took a little bit of time so it was a little bit late. He has already started - he will be home very soon."

Then only Chandra Mani Devi observed and then: "What is that special ornament which is hanging around your ears, earrings?" Chandra Mani Devi had never seen such a thing. So this young woman smiled and said: "It is called Kundala - special type of earrings."

Then only Chandra Mani Devi became fully aware: on this night this young woman full of this decorated with full ornaments, where are you going? "Oh I have to go a long distance."

"No my child, you come and spend this tonight in my home. Tomorrow morning you can be on your way." Because Chandra Mani knew that it is dangerous to travel in those days and I don't see any difference in these days also - daylight robbery will be there. At least in those days only night robbery will be used to be here, daylight robbery also will be there.

So then she refused: "I have to go a long distance. I cannot stop here, but I will come back again." And that is what Ramakrishna mission is doing now - the mother Lakshmi is coming.

Anyway, Lakshmi Pooja day Friday is supposed to be specially dedicated to Lakshmi Devi.

The Boat Journey Begins

And meanwhile, Keshav Chandra Sen had come many times to Dakshineswar and he used to spend hours together with his followers. He used to sit very humbly at the feet of Ramakrishna - very contrasting picture we have to imagine. This world famous - in those days Keshav Chandra Sen was very famous. He visited London, he had met Queen Victoria, and he was a very popular charismatic speaker. Many people used to attend his talks. He used to inspire people really and he was quite advanced in spiritual life also.

So Keshav Chandra Sen came along with his followers. He had arranged a boat trip - boat means quite a big boat, it is between a steamer and a boat I think it is a steamer - and then he came. I don't know whether he informed Ramakrishna about it and then the boat was waiting, the steamer was waiting in mid Ganga and then a small boat was sent to Dakshineswar Ghat.

So about 4 o'clock in the afternoon a steam boat with Keshav and his Brahmo followers cast anchor in the Ganges alongside the Kali temple at Dakshineswar. A passenger saw in front of them a bathing Ghat and the Chandni. To their left in the temple compound stood six temples of Shiva and then to the right another group of six Shiva temples - very small of course. Those who have visited Dakshineswar they know about it.

M's Poetic Description

The white steeple of the Kali temple, the tree tops of the Panchavati and the silhouette of pine trees stood high against the blue atom sky. M was very poetic - he describes many scenes in the gospel very beautifully.

The gardens between the two Nahabaths were filled with fragrant flowers and along the bank of the Ganges were rows of flowering plants. The blue sky reflected in the brown waters of the river, the sacred Ganges associated with the most ancient traditions of Aryan civilisation. The outer world appeared soft and serene and the hearts of the Brahmo devotees were filled with peace.

Sri Ramakrishna Responds to the Invitation

Sri Ramakrishna was in his room talking with Vijay and Haralal. Soon some disciples of Keshav entered. Bowing before the master they said to him: "Sir, a steamer has arrived. Keshav Babu has asked us to take you there." A small boat was to carry the master to the steamer.

Background: The Rift Between Keshav and Vijay

Now a few months before, Keshav Chandra Sen and Vijay Krishna Goswami both were very popular leaders and Vijay Krishna Goswami was in the Brahmo Samaj as a preacher. Now because of the inherent samskaras of Vijay Krishna Goswami, Ramakrishna guided him.

He was supposedly to have told Vijay Krishna Goswami: "Vijay, what are you doing in this Brahmo Samaj? In your body is flowing the blood of Goswami." Goswami is Advaitacharya. Goswami means a highly respected orthodox Brahmin who is authorised to initiate people with God's name - it is called Kulina Brahmana - and his ancestry runs very long back associated with Chaitanya Mahaprabhu.

That was what Sri Ramakrishna was reminding - what was he reminding? That your ancestors were devotees of Bhagawan Saguna Brahma Krishna and in your body is flowing the same blood. So you cannot go on getting any benefit out of this Brahmo Samaj because they are against what is called idol worship, against Saguna Brahma - a kind of Nirakara Brahma.

That's why when Sri Ramakrishna met him for the first time Ramakrishna specifically asked and M said: "I believe my mind is inclined towards the Nirakara Brahman." Later on only M understood it is not easy to conceive of Nirakara just because you hear some talks, sing some songs and hymn some stotras to God all indicating that you are infinite, you are immortal, you are etc. - that doesn't make you any great spiritual person.

Vijay's Decision to Leave Brahmo Samaj

So Vijayakrishna goes on - immediately he understood what Sri Ramakrishna was implying. So he resigned from Brahmo Samaj. There was a rift between them and ever since that time there was a what is called a kind of dislike between the followers of Keshav Chandra Sen and Vijayakrishna Goswami.

And many of the Brahmo members also regarded Sri Ramakrishna as the root cause of this rift between Keshav Chandra Sen and Vijayakrishna Goswami. And my suspicion is not only of Vijayakrishna Goswami - by that time many of the ardent followers of Keshav Chandra Sen like Narendra Nath and Rakhal Swami, future Swami Vivekananda, Swami Brahmananda etc. - they were close followers of Keshav Chandra Sen. They also understood though they did not stop going there but the people could understand they do not have that much regard to the Brahma Samaj because there is very less spirituality there.

The Dramatic Boat Journey

So this was the condition when this boat trip was arranged and on that particular day Vijayakrishna Goswami happened to come and then the disciples of Keshav Chandra Sen said: "Sir, we have come to take you to the steamer and we have come with a small boat."

So a small boat was to carry the master to this steamer. Now sooner did he get into the boat then he lost outer consciousness in Samadhi. Vijay was with him.

Now that is the what is called interesting point. Now Vijay did not quarrel with Keshav Chandra Sen and he was speaking with Sri Ramakrishna. Sri Ramakrishna must have asked him otherwise I suspect he would not have gone voluntarily to the boat but Sri Ramakrishna said: "Come with me." He must have willy nilly may not be very happy but he had to accompany and the drama will take place about which we will talk in our next class.

Closing Prayer