Post Aarathi Talk 08 on 15th July 2017

Full Transcript(Not Corrected)

Okay, noon time, when the sun has reached Chennai and morning has come. Of course, now it is evening. And in the evening time. And the sun sets and before the darkness comes. And then at midnight one is supposed to do it, four times. But usually people do it twice. Morning, that is called dawn, and dusk, sandhya. So sandhya is not the real name. Simply the name has come sandhya. But sandhya is a time, that particular junction of the day, when one's mind naturally becomes quiet. Because the sun, the moon, have a lot of effect upon our mind. Lot of effect. That is why one of the names for the sun is called Karmakaraha. One who inspires actions. Excepting for Nishacharas. You understand Nishachara? Nishi means at night. Charati is Nishachara. Rakshasas, thieves. Three types of people keep awake at night. Did you know? No, I didn't know. This is how, you know, a very funny situation. In Bangalore there was a Swami, Adi Devananda. I was in Bangalore for 17 years. And in our ashrama there was a manager, Swami Chidananda. And now he is at present in Chicago. And he is retired actually. At that time he was the manager, Swami Chidananda. And the Chidananda's manager's job is to maintain the whole ashrama. But he was very miser. And miserliness doesn't work. If you want to improve something and repair something, you need lot of money. But he was not willing to give. But he had to be tricked into saying yes, yes. So Swami Chidananda and Swami Purushottamananda developed a special strategy. They said, Swamiji, we have to buy some incense sticks. He said, yes, yes, buy. Swamiji, we have to buy some vegetables. Okay, buy, buy. Like that 10 times, buy this, buy this. Swamiji, we have to repair that one. It costs 10,000 rupees. I said, alright, go ahead. He has not heard it. He knows that yes, psychology is going on. And then the repair is done. And then when the bill comes, he has to say, so much money, you didn't inform. Swamiji, what are you saying? You said yes to us that day. So anyway, what is the point here? Nowadays people don't do sandhya. But at least if they remember God's name, then it will be very highly effective. God's name. That is the meaning of mantra. Mananatrayate iti mantraha. But anyway, I heard that you are a very good singer, went off very well. Never say no. You may not be the best singer, but don't lower yourself. Don't think that I am an excellent singer. But before that, I have to tell you a humorous story. Very important, you know. In North India, there are maestros. You know what they are called? Ustads. So it is a funny story. You have to enjoy it. It is related to music. There was a village. And there was one day suddenly, the whole village was very peaceful. And suddenly one Ustad came and hired a house, settled himself down. And the whole village was disturbed. Because early morning he will start at 2.30, 3.00, like that. So naturally the villagers were very much annoyed, but they can't say an elderly person Ustad like that. So what happened? One day, a villager, he was terribly disturbed. Midnight. He could not get sleep because he knew what was going to come. After two hours, you know, this fellow starts and very loud voice. So he just was moving up, walking up and down. Suddenly he saw a ghost with bag and baggage. It was going out. So this villager accosted it and said, Where are you going? Why are you going? And what is your story? Then it said, you know, I have, there is a tree in front of this house. For generations together, our great-great-great grandfather, grandfather, my father and your whole family was living in that tree. But ever since this Ustad came, we can't sleep peacefully. So I thought I will accustom myself, but it is not going to happen. So I decided to quit this village. The villager was very intelligent. He said, look here, I will make the Ustad go away. What will you give me in return? He said, the Bhuta said, can you really drive away the Ustad? Bhuta is telling. He said, yes, I will try, but you also have to help me. What way? I want to become rich. This is our exchange rate. So the Bhuta told him, all right, I will possess three times some whomsoever you want. Very rich people, powerful people. So you just come to know and then you come there and say, I have come, you can go. This is the mantra. I have come, you can go. Three times, but remember, three times, fourth time if you say that one, I will just wring your neck. The villager said, not necessary, three times only I will tell you. The next day he went to the Ustad and said, last night I was listening, I was so ecstatic. I was dancing all along. And what are you doing in this hell of a place? This is not for real musician. You should go to Varanasi and your talent will be appreciated there. Ustad said, yes, yes, I can understand, you are very intelligent person, you appreciated, nobody was appreciating. But if I go to Varanasi, that is my desire, I will be appreciated. But there is a problem. Problem is I am poor. So I need 10,000 rupees to go there, buy a house and settle there. Villager said, don't worry, you are such a great Ustad, you are, 10,000 is nothing. Tomorrow itself I will bring you, today itself I will bring you 10,000 rupees, so you please move. There your talent will be highly appreciated. So Ustad was very happy. The fellow brought 10,000 rupees, gave it to him. Ustad went and settled down in Varanasi. So now the Bhuta returned back to its original place and he was very happy and it promised. So it went and possessed the daughter of the commander-in-chief of that country. So the commander-in-chief, you know, he called all these exorcists. You know exorcist? You read the book Exorcist? You have not seen that film Exorcist? No, no, I am too scared. You see, you should see. Once you see that one, then you won't be scared of any audience. Oh yes, that's true. After that they will be scared of you, maybe. This Bhuta, it was very happy, it had to fulfil its promise. So it went and occupied, possessed the daughter of the commander-in-chief. And this commander-in-chief called all the exorcists, but nothing worked, very stubborn. Then this fellow went and told, I know how to exorcise your daughter, but you have to give me one lakh of rupees. Immediately the commander-in-chief said, yes, I will give you one lakh of rupees, come on. So he said, take all these fellows, it has to be done in secret. So he went into the room and the daughter was unconscious. This fellow has come, I have come, you can go. And immediately the Bhuta has left. Within five minutes, you know, the daughter became absolutely fine and the commander-in-chief were very happy. What all other exorcists could not do, this fellow could do it. And then after a few days, the Bhuta, it wanted to get rid of its debt very quickly, went and possessed the daughter of the Prime Minister of that country. And again they tried, no other person could do it, and the commander-in-chief recommended this fellow. He came and said, I want ten lakhs of rupees, then only I will do it. He said, yes. So he went there and he immediately said, I have come, you can go. Immediately the Bhuta left. After a few days, the Bhuta possessed the daughter of the king himself. And same thing happened, he got plenty of money and he also, as a bargain, you know, he married also that girl. He became very powerful. Three times, fourth time if you do, I will wring your neck. This fellow was greedy. By that time what happened, this Bhuta, it went and possessed the daughter of the king of Kashi, Varanasi. And he was a very, very rich fellow, like Bill Gates. So that fellow, he tried local exorcists, nothing worked. Somehow he heard that this fellow could do so much, so he sent him. Now this fellow was in a dilemma, because if he doesn't go, the king will wring his neck. If he goes, the Bhuta will wring his neck. He couldn't say no, because the king sent the soldiers and they literally dragged him there, respectfully. So he had no option. The only choice is by whom he is going to die. But he was a very clever fellow. So he said, you all get out. I will enter alone inside your daughter's room. And he entered. The moment the Bhuta saw him, I warned you, fourth time I am going to wring your neck. He said, no, no, no, I have not come for any purpose. You have done me so much good that I am so grateful I have become very rich. I want to do something for you. I just came to warn you, the Ustad is about to come here immediately. This is a story about Ustads. Okay, Savitha, I want to listen to your song. Before that, I would like to put certain questions to you. What is the very heart of music? Another way to express my devotion to God. Really speaking, that is one way of doing it. But there are so many musicians whose aim is not to please God. They will be singing the name of God, but their purpose is not gaining devotion to God. Most of the people, worldly desires. Whatever it be, there is a heart. You know what is the heart? It is called Bhava. Bhava means emotion. What emotion could you create, could a musician, whether it is singing or playing or whatever, what is the emotion is able to convey to the other people. So every music has got six components. I am telling it because most people, they don't know. Even musicians don't know. And so they can't teach to their students also. What is the real ingredient which makes perfect music? Six ingredients. What is the very first one? Just now we discussed. Bhava. Bhava means, if I am singing in this particular way, then it must arouse same feelings. Okay, the first thing is Bhava. Bhava means emotion. Devotion, you know what is devotion? Emotion directed towards God is called devotion. But emotion should be aroused. If someone is playing or singing and emotion, we don't feel, then it is a useless type of music. Okay, first is. Then, next is Sahitya. Sahitya means the lyrics should be appropriate to express the Bhava. And the third important ingredient is called Raga. And in that order, Bhava, then Sahitya and Raga. You understand Raga? Mohan Raga, Bhopali Raga and Charakeshi, whatever, Malkosh, Bhairavi, Bhairava, so many, more than 70 Ragas are there. So these are the most important points, Bhava, Sahitya and appropriate Raga. But they have to be accompanied by three more. You know what is it? Shruti. You know what is Shruti? Yes, the pitch alignment. Because every voice has got its own special Shruti. Males have got one. That's why they call it, you know, Bass. And ladies have got a Sopranos, they are called. Usually very high pitch. And within that there is a variation. Every individual musician, this especially applies for the singers. Same thing applies for players also. And you know, every great musician is perfect in one of these pitches. So it could be Sa, it could be Rishabha, it could be Gandhara, it should be Panchama, etc. Okay, this is the accompaniment, Shruti. The fifth element is called Laya. Laya means rhythm. The last ingredient is called Tala. What is Tala? What is Laya? Laya is rhythm. What is Tala? Laya is set to a particular type of Sahitya. You know this Teel Tal, Adi Tal. Then there is, mainly there are four Talas are there. What we call, you know, I am more familiar with Hindustani music than with Karnataka music. So Karnataka music is Tala Pradhana, they call it. And North Indian music, Hindustani music is called Bhava Pradhana. Emotion oriented, Tala oriented. People you know, first thing is they will teach you how to count the Tala. So Laya and Tala. So these are the six ingredients. And even if one ingredient is lacking, music will be imperfect. Of all these, Laya is most important. Laya, rhythm. And there is Sahitya must fall within that. So what are the four Talas? You must be knowing. I don't know the equivalent in Karnataka. Adi Tala is Trinta. Then Rupad or Ekta. Rupad is called? In Karnataka, what do you call? Rupak Tal is Ekta. Rupak Tal is Thevra. No, no, Rupak Tal is six counts. Then it is Ekta. Then Jhampu Tal, five matras. One, two, three, four, five. Dheena, Thee, Theena. Then there is Thevra, Rupak Tal. I think Rupak Tal is seven matras. Mishra Jhampu. So these are the four. But Tala has to fall in the rhythm. But rhythm put to particular song, that is called Tala. Because some Sahitya, they only fall in Trinta, Adi Tala. Mostly it is like that. That's why even if you sing Thyagaraja song, then mostly it is Adi Tala. And you have to stretch. And then they will come into the Tala. Whereas Purandara Dasa, when he puts it, it is just perfect. He was more of a bhajan writer rather than this kind of Thyagaraja, Muthuswami Dixita, etc. These great souls, they pay more attention to Sahitya and Bhava than to the Tala. Bhajan type. It is not bhajan type. Very few songs of Thyagaraja are bhajan type. Rest is, you know, you have to stretch and fit it. And only long training to do it. So, this is the secret of music. Six ingredients. Bhava, Sahitya, Raga, Shruti, Laya and Tala. The most important is Bhava. So how do you feel and how do you convey that feeling to other people? Whether it is dance, whether it is painting, whether it is singing, whether it is playing. But these are the special points. That's why when you see a famous painting, a person painted, a great artist had painted, an old suffering ugly woman. So perfect. So, what is the subject? Old, non-beautiful, ugly, suffering, poor woman. The moment you see, it has been expressed so beautifully. How beautiful it is. You say how beautiful it is. Not because the person is not, the representation is so beautiful. That's important. Sri Ramakrishna, he was a born musician and so he would go into extras. He used to sing like that and Totapuri, who was a Punjabi and who did not know much of Bengali language, when Sri Ramakrishna used to sing, Totapuri rarely understood what is the real meaning of the Sahitya. But it is to shed tears because it is to arouse this bhava, emotion. Ok, with that background, now you sing something. I will be very happy. Is it ok to stay? Absolutely, enjoy it. More audience, appreciative audience. Music more. Swamiji, would you prefer if I sang a bhajan song or a different song which is in Telugu? Whatever is your favorite. Bhi to gaye dina bhajana bina re Bhajana bina re Bhala bhastha kheli gavayu Bhala bhastha kheli gavayu Jab jawaani tab mangana re bhajana bina re Bhala bhastha kheli gavayu Jab jawaani tab mangana re bhajana bina re Bhi to gaye dina bhajana bina re Kahe karn mula gavayu Aja hunki manki trishna re bhajana bina re Kahe karn mula gavayu Aja hunki manki trishna re bhajana bina re Bhi to gaye dina bhajana bina re Kehenta Kabira Suno bhayo sadhu kehenta Kabira Paar utar gayo sant sana re Kehenta Kabira suno bhayo sadhu Kehenta Kabira suno bhayo sadhu Paar utar gayo sant sana re bhajana bina re Bhi to gaye dina bhajana bina re Beautiful. You have got very good emotion provoking voice. Wonderful. There is a problem with the sahitya. It is not bheeta. It is bhi. Bhi to gaye means the time has become, has passed, spent. Bhi to gaye dina bhajana bina re. Understand? My life has gone without singing your name, O Lord. Bhi to gaye dina bhajana bina. Bina means without. Bhajana bina re. Bala avastha. Not bhala. Bala. Bala means balya. Bala. Not bhala. Bhala means, in Hindi there is no meaning for bhala. Bhala avastha, when we were in the state of small children. Kela gavayu. Kela means play. Play. We spent our life. Jabu jabbana. Jabu jabbana. Jabbana means yavvana is pronounced as jawvana. Yavvana means youth. Mana dhana re. Mana means becoming proud. And that has become dhana. Means how? It is because of this mana only, your whole Mahabharata and Ramayana happened. Did you know that? Ramayana and Mahabharata, that is one of the incidents. So Dasaratha did not want to give the two boons to Kaikeyi. Then she reminded him, do you know in which lineage you are born? You belong to the Kshavaku kings who never falsified their promise. He was ready until that time to say, even if I become a liar, it is okay. But I won't grant you these boons. At least he said one boon. You know what is that one boon? He said, if Bharata wants to become a prince, that is fine. But do not send Rama into exile. So as soon as Kaikeyi reminded him, that in Kshavaku, your whole ancestors, once they gave a word, they did not deviate from that. Same way Vishwamitra also had to say that. As soon as Vishwamitra entered, when Rama and Lakshmana were young, he simply said, whatever you ask me, whatever you want, I will give you. Then Vishwamitra asked, give me Rama and Lakshmana. He said, accepting those two, I will give you. He said, no, your ancestors never falsified the promise that they have given. That's why we will not appreciate you saying this one. So that is called Manadhana. Our good name will go away. What about your Mahabharata? Mahabharata, Yudhishtira gave the word, if I am defeated, I will go for 13 years, 12 years in the forest, one year we will live incognito. And he never deviated from that. And that is why we get now Ramayana and Mahabharata. Otherwise there would be no Ramayana and Mahabharata. Anyway, so Bita gaye dena bhajana binare, then Bala avastha khela gavayu, jabu jabvanu tabu manadhanare. Okay, what is the next one? Ah, not kare, it is wrong. Lahe karan, lahe means interest. Lahe means interest. Lahe karan mool gavayu. Gavayu means you have lost. You have lost your principle because of the lobha of the interest. Somebody says I will give you 8% interest, and you deposit all your money in the bank. Then your principle is gone. Lahe karan mool gavayu. Ajahuna manaki. There is something you have put there. Ajahuna... It is not ajahuna, you wrote something else. Ajahuna ki manaki. Huh? Ajahuna gi manaki. Not gi, not gi, not gi. Ajahuna, aj means aj, even now, O mind, manaki trishana, manaki kamana nahi gaya. You understand Hindi a bit? No. So even though, for the sake of desires, my mind has not gotten rid of its desires. Ajahuna gayi, manaki trishana aare. Aaj bhi amara man ka kamana nahi gaya. Man se kamana nahi gaya. That means my mind is full of desires even now. And the last one, kahata kabira suno bhai sadho. Paar utar gaye, sant janare. Paar means to the other shore, utar gaye, they have already reached the other shore, it means they have become free, moksha, they attain moksha. Ho sant janare. Sant jana means saints. This is one of my most favourite songs of Kabir Das. Kahata kabira, that is the stamp. They always sing, you know, kahata kabira. Suno bhai sadho. So other spiritual aspirants, sadhus, listen to me. Kabir says that so many people have attained the Lord and have gone out of the samsara, but I am still here, you are still here. That means you try a little bit hard. Beautiful song, but you have sung very beautifully. So this was what I was trying to tell you. You will not mind, isn't it? Because for your own future good. The sahitya, when I said, sahitya has got two meanings. Sahitya means lyrics or literature. The literature must be perfect to express this particular inner meaning. And your pronunciation of the sahitya also must be perfect. Especially Tamil language, it is a dangerous language. Atmaiva atmana toshtaha One who is completely content with one's own self. In Tamil, or the moment it comes in Tamil, Atmaiva atmana toshtaha Toshta means wicked person. Toshta and dushta, that's the way one of our Swamis used to make fun of. Tamil is an Advaitic language. Kakkaga gangam only one. One letter only for representing all the others. But it's very beautiful. Come on, now what is the next one? Oh, before I forget, did you know that not only Shruti, even there is also a laya box? Metronome. Not only metronome, it will give you the exact thala, whether it is Adi thala or Champa thala. It is available on the iPhone. iTabla Pro. You know that? I know that, but we ended up buying a proper box for them. Oh, that Tabla. Is it from Bangalore, Radel? Radel also sells a box, exactly like the Shruti box. It gives both Shruti and also thala. You know that? You can have that software. Actually you can have Shruti and 2-3 Shrutis you can have in this iTabla Pro. And you can have the Tabla or Mridangam. It is there. Very, very beautiful. Can I ask, was this in Raga Bhairav? Ahir Bhairav. Very, very beautiful. Your voice is very sweet voice. Thank you. Really. Okay, now you sing. What is your second choice? Teriyalu Rama. You might shoot the camera. What is it? I asked her. Teriyadu. You said Teriyadu. Teriyalu. Oh, I was saying, I don't know. I have to be careful. You have to, before you sing, you have to get this Sahitya correctly. That is the greatest thing I have observed in Subbalakshmi. Whichever language she sings, her pronunciation is perfect. Accent is not perfect. Her pronunciation is perfect. Teriyalu Rama Bhakti Marga Munu Teriyalu Rama Bhakti Marga Munu Teriyalu Rama Bhakti Marga Munu Teriyalu Rama Bhakti Marga Munu Teriyalu Rama Bhakti Marga Munu Rama Bhakti Marga Munu Ila Naltata Tiruguchunu Ila Naltata Kaluvarin chere gani Teriyalu Rama Bhakti Marga Munu Vegar lechi neeta muni ki bhooti bhoosi Vella nanchi halki shlakatne mudali Baga paika maa janalo luli Re gani tyaga raja vinuta Teriyalu Rama Bhakti Marga Munu Very good. You have got talent. So, are you want to becoming professional singer or something is a hobby? Maybe somewhere down the line take it up professionally after a lot of hard work. Somewhere down the line means what? Well, if I quit my studies now and went and sang, I think... No, you should never quit. Complete your studies. Then, if you can, because engage only this has to come. After some time, brain wiring becomes, new wiring becomes a little bit harder. Wiring is always done when we are very young. But you will shine. Thank you. But you have to, how many more years you have to study? Three more years of my degree. That's what you are saying. You know what Tyaga Raja said? Whole life I have to learn. That's what Sriram Krishna also said. So long as I live, as long as I live, so long I learn. Ja vat bhachi, tha vat shikhi. Beautiful. So Ananya, are you going to entertain us with one song? Yes. This is a South Indian Raga. But there must be something equivalent to that. I don't know. Rama Rama Nama Me Tudi Manave Rama Nama Me Tudi Manave Rama Nama Me Tudi Manave Shrema Murave Nidhiname Sita Rama Nama Me Tudi Manave Shrema Murave Nidhiname Sita Rama Nama Me Tudi Manave Poomiye Ponnai Pooveyareyum Poojita Pin Ponnagamale Sita Rama Nama Me Tudi Manave Shrema Murave Nidhiname Sita Rama Nama Me Tudi Manave Fathanaygal Pala Sodhanaygal Yaavume Nathane Ninathina Nathumo Raghu Nathane Ninathina Nathumo Sita Rama Nama Me Tudi Manave Shrema Murave Nidhiname Sita Rama Nama Me Tudi Manave Very beautiful. The voice is very good. Thank you. Which language is this? Tamil. Tamil? Yes. Me Tudi means what? Tudi means do it right now, meditate. Is it? Yes. Just keep the Rama Nama in your mind. Remember. Keep meditating. Very nice. So one more, five minutes. Ramabhadra Rashi Ramachandra Tamara Salocana Sita Sameetara Ramabhadra Rashi Ramachandra Tamara Salocana Sita Sameetara Ramabhadra Muthu Muthu Gaanava Muanagara Atambuche Gilavada Ambujakshara Ramabhadra Rashi Ramachandra Tamara Salocana Sita Sameetara Ramabhadra Samagana Lolana Chakanaya Ra Ra Ramadasu Nilinabad Prachaleshara Ramabhadra Rashi Ramachandra Tamara Salocana Sita Sameetara Ramabhadra Excellent. Who wrote this song? Pardon? Who wrote this song? Patrachala Ramadas Signature. Tyagaraja Tyagaraja Ramadasa Ramadasa You know the story of Ramadasa, isn't it? Wonderful. So he was Gopana. His name was Gopana actually. He was a wonderful devotee of Rama. And he was posted by the Hyderabad Nawab as the Tahasildar. I mean collecting all the taxes etc. in Bhadradari. And then he took all the taxes and built a temple for Rama. Promptly the Nawab had imprisoned him. And he started singing, What is this ungrateful fellow? For you only I constructed the temple and now I am mugging in this jail and you are nicely having beautiful songs, you know. So don't become so proud like that. It is all your Sita's father who gave you all your wealth and all those things. Like a peacock you are very proud of all those things. He was going on singing. And he was being beaten with whipping. And then finally, you know, this Rama one day appeared to the Nawab in a dream and he gives him back all the money this fellow had spent. And then he took the receipt and dropped it in the cell where this Ramadasa was living there. So thereafter he was released and he was highly honoured. He composed, Paluke Bangara Mayena Kodanda Pani Paluke Did you hear this one? Bangara Means you are very wordy, you are not speaking to me. Although it is diamonds will fall from your mouth. Beautiful songs. Bhajan. These are bhajan types. Not Thyagaraja type of this thing. Excellent Ananya. Okay. So I have to give you some reward also, isn't it? Thank you. They will not do any harm to your teeth. I guarantee you. Thank you. If you go on eating every day and I am not going to give. Your parents are not going to give you also, so it is okay. Alright, we have a reading now. Would you like to stay or would you like to go? We have to go. Okay. Krishna made a good decision. Very good Krishna. Come again, we will see. This is Anirudh, our student. Yes, I saw him. He is turning 18, so we brought him here. Today? No, tomorrow. Tomorrow you are 18. Alright. That means from tomorrow nobody can dictate to you. Yeah, that's true. Mom and Dad. 18 becomes major. Anyway, not that he was obeying you earlier. Did you hear what I said? Not that he was obeying you earlier. Anyway, exactly. It is not going to make a big difference. Now it is officially confirmed. Thank you Krishna. Continuous reading. That is enough. They are left with God. Rani Rasmali. Rani Rasmali. and she was fined 50 rupees. Rasmini was infuriated that the government had acted against a religious observance. She paid the fine, but at the same time she ordered barricades to be put up at both ends of Babu Road, from Jambazar to Babu Ghat, so that no traffic could pass through. When the government protested, Rasmini replied in a letter, the road is mine, without receiving compensation, I shan't allow anyone to pass through it. The government was helpless to do anything against Rasmini's challenge, because legally, she was the owner of Babu Road. The news spread quickly all over the city, and the people composed a couplet about this brave woman. When the Rani's horses and carriage rolled down the street, they say none, even the English company, dares to stand in her way. At last, when the British government reimbursed her the fine, and earnestly requested her to open the road for the public, she had the barricades removed. Rasmini was always ready to help the poor and the persecuted. For one time, the government imposed a tax on the fishermen, who made their meagre living by fishing in the Ganga. The fishermen requested various prominent people to help them, for no one would come forward to their defence. At last, they went to Rani Rasmini, and she promised to do something. Paying 10,000 rupees to the government, she discreetly took the lease of the fishing rights of the Ganga from Guzuri to Meteagruz. Then she asked the fishermen to barricade the area of the Ganga from shore to shore with bamboo poles, and catch fish there without paying any tax. As a result, the water traffic was stopped, and the commercial boats couldn't reach their ports. A show-cause summons came from the government, along with an order to remove the barricades. Rasmini replied that the big steamboats frightened the fish, causing them to run to and fro, and this made it difficult for them to lay their eggs. The poor fishermen were therefore not able to catch many fish, which was their only source of income. Furthermore, she replied, which was their only source of income. With a view to protecting the fishermen, she had paid the government a large amount of money, and legally she had every right to put up a barricade in her own area. At last, the government settled the case with Rasmini, by returning her money for the lease of the land, and rescinding the tax from the fishermen. Rasmini always fought for a just cause. It wasn't her intention to embarrass or challenge the government unnecessarily. On the other hand, during the critical time of the Sepoy Mutiny in 1857, she helped the government by providing food, livestock, and other necessities. This benevolent action was much appreciated by the British government. Some of the soldiers, however, were not so appreciative. There was a British army barracks near Rasmini's home, some of whose soldiers often robbed and persecuted passers-by, and looted neighbourhood shops. One day a few drunken soldiers were molesting a person on the street. Rasmini's son-in-law noticed it from their roof, and they couldn't bear it. They ordered their guards to drive the drunken soldiers away, and in the process one of the soldiers was wounded. The soldiers then returned to their barracks and reported their plight to their friends. Immediately a group of angry soldiers ran out and attacked Rasmini's palace. Her guards tried to resist them, but they failed. The soldiers were well armed and outnumbered them. Some of the guards were wounded and others ran away. Rasmini ordered all of her relatives to flee through the back door, but didn't try to save her own life. With an open sword in hand, she stood guard at the door of the shrine. Fortunately, the soldiers didn't come to that part of the house. They ransacked most of the palace, destroying expensive chandeliers, furnitures, pictures, paintings, windows, and musical instruments. They killed Rasmini's pet peacock and other birds and animals. The vandalism continued until ten o'clock at night. Mathur wasn't at home during the attack. When he returned and discovered what was going on inside the palace, he immediately went back to the barracks and met the commanding officer who rushed to the palace with Mathur and sounded a bugle. The soldiers then returned to their barracks. After this terrible incident, Rasmini appointed twelve trustworthy English soldiers to protect her palace for two years. She also collected compensation from the British government for the damage to her property. In 1850, Rasmini went on a pilgrimage to Puri to visit Lord Jagannath. In those days, there was no train or good road to Puri from Calcutta. If pilgrims could afford it, they'd travel by boat down the Ganga and then cross the Bay of Bengal. Rasmini started her journey with a large convoy of relatives, friends, guards, servants, food, and other necessities, requiring many boats. It was a long journey. As they reached the Bay of Bengal, they were suddenly hit by a cyclone that scattered the boats in different directions. Night came and the ocean was still very dangerous. Rasmini ordered her sailors to anchor their boat near the shore, and then she disembarked with a woman attendant and started looking for some shelter. Seeing the light at a distance, they went towards it and found a tiny cottage belonging to a poor Brahmin family. Rasmini didn't tell them who she was, but they graciously allowed the two women to pass the stormy night with them. The next morning, she gave the family 100 rupees. In the meantime, the convoy had been reunited, and Rasmini resumed her journey. On their way, Rani Rasmini noticed that the road to Puri was in bad condition. She later paid for its repair for the convenience of the pilgrims. At Puri, she offered three diamond studded crowns costing 60,000 rupees to Lord Jagannath, Balaram, and Supadra. She also gave food and money to the temple priests and the poor. The next year, Rasmini went on a pilgrimage to Ganga Sagar, Triveni, and Navadwep. On the way back, near Chandanagur, her boat was attacked by robbers. Rasmini's guards exchanged fire with them, and one robber was wounded. She then ordered both groups to cease firing and asked to speak with the robber chief. The robber said to her, Mother, we want money. If you don't fulfil our demand, there will be terrible bloodshed. Rasmini, how much money do you want? How many are there in your group? Robber, there are 12 of us. Rasmini, I don't have any cash right now. Tomorrow evening, I shall send 12,000 rupees to you. If you are unwilling to accept this offer, then take my gold necklace and these few silver vessels. Robber, we accept your offer. If we don't get the money by tomorrow evening, your journey will be stopped. Rasmini was true to her word. The next evening, she sent the robbers 12,000 rupees through a messenger. Pilgrims, through their love and devotion, tears and prayers, make a place holy. Their austerities and their longing for God create such an intense spiritual atmosphere that whoever comes to the place where they worship will feel it. Varanasi, the City of Light, is one such holy place of India. In 1847, Rasmini had a desire to visit Lord Vishveshwarshiva and the Divine Mother Annapurna. As there was no train between Calcutta and Varanasi, she decided to go by boat. Her convoy of 25 boats got ready, with provisions for 6 months. There were 7 boats for food and other supplies, one for herself, 3 for her 3 daughters and their families, 2 for the guards, 2 for the servants, 4 for other relatives and friends, 2 for her estate officials, 1 for the doctor and for medicine, 1 for the washerman, 1 for 4 cows and 1 for fodder. On the night before Rasmini's departure, the Divine Mother appeared to her in a dream and said, You need not go to Varanasi. Install my image on a beautiful spot along the bank of the Ganga and arrange for my worship and offerings there. In this image I shall be constantly present and shall ever accept your worship. Rasmini immediately cancelled her pilgrimage. The articles procured for the journey were distributed among the Brahmins and the poor and the money allotted for the pilgrimage was set aside for purchasing land. There is a saying, the western bank of the Ganga is as holy as Varanasi. Rasmini first tried to buy some land in the Bali and Uttarapara areas across the river from Dakshineshwar. She offered enormous amounts of money, but the landlords of those places, out of petty jealousy, wouldn't sell their land to her. At last she bought a piece of land measuring about 20 acres at Dakshineshwar on the eastern bank of the Ganga, a few miles north of Calcutta. A part of this land with a bungalow had belonged to an Englishman and the other part was an abandoned Muslim graveyard where a Muslim holy man had been buried. The plot of land was in the shape of a tortoise shell, high in the centre and low around the edge, which according to the Tantras is auspicious for a place of Shakti worship. The construction of the temple complex began in 1847 and it took more than eight years to complete it. Besides the main temple, dedicated to the Divine Mother Kali, there was also to be a temple dedicated to Krishna and twelve small temples dedicated to Shiva. Rasmini spent 50,000 rupees for the land, 160,000 rupees for building an embankment along the river and 900,000 rupees for the temple complex. In addition, she spent 226,000 rupees for some property which was meant to be used as an endowment for the maintenance of the temple. It was Rasmini's earnest desire to have cooked food offered daily in a temple, which she herself had built, and to have holy men come and partake of the offered food. But according to the caste rules, only a Brahmin can offer cooked food to a deity in a temple. As Rasmini wasn't a Brahmin, she was excluded from offering this service to God and holy people. She began to wonder if perhaps all her money and effort had been spent in vain. Desperately, she sent out letters to pundits who were expert in the interpretation of the scriptures, which state the proper procedure for ritualistic worship. She hoped that they could somehow find a way for her around the rigid and complex rules of the caste system. Rasmini received all unfavourable answers except one, which came from Ram Kumar Chatterjee, the elder brother of Sri Ramakrishna. Ram Kumar was then conducting a Sanskrit school in Calcutta, and Sri Ramakrishna was living with him. His suggestion was, let the Rani make a formal gift of the temple property to a Brahmin. Let this Brahmin arrange for the installation of the image of Kali in the shrine, and for the cooking of the food that is to be offered to her. It won't be any violation of the injunction of the scriptures, and other Brahmins will be able to take prasad at the temple without losing their social status. Rasmini was delighted, and she immediately acted upon Ram Kumar's advice. Transferring the temple property to her family guru, she retained only the right to act as his representative in its managerial activities. Although the temple construction hadn't yet been completed, Rasmini suddenly felt compelled to dedicate the temple as soon as possible. Sri Ramakrishna told the following story. The Rani practiced severe austerities according to the scriptures, from the day on which the making of the image began. She bathed three times a day, took simple vegetarian food, slept on the floor, and practiced japa, worship and prayer, according to her capacity. In the meantime, the image was kept packed in a box, lest it should be damaged. But it suddenly perspired for some reason or other, and the Rani got the command in a dream, how long will you keep me confined this way? I feel suffocated. Install me as soon as possible. No sooner had she got that instruction, than the Rani became flurried, and had the almanac consulted to find an auspicious day. As no such day could be found before the snanayatra, she resolved to perform the installation on that day. It was 31st of May, 1855. Ram Kumar, at the request of Rani Rasmini, had agreed to officiate for the installation, and also to continue as priest of the Kali temple, until a successor could be found for him. The ceremony was performed with great solemnity and princely splendour. The temples were decorated lavishly, and with innumerable lights. Recitation of mantras, devotional singing, and the sound of conch and bells reverberated through the temple compound. Pandits from all over India came to grace the occasion, and were given silk cloths, gold coins, and other lavish gifts, and thousands of people partook of the offered food. Rasmini spent 200,000 rupees for the dedication ceremonies. It was certainly the greatest achievement of her life. Sri Ramakrishna, who was then just 19 years old, was present at the dedication ceremony, but he didn't eat any of the offered food. Instead, he bought some puffed rice from a market, and ate it, before walking back to Calcutta to sleep. The next day, when Sri Ramakrishna returned to Dakshineshwar, Ramakumar asked him to stay, but he refused. He again went back to Calcutta, expecting his brother to return shortly also. After a week, Ramakumar still hadn't returned, so Sri Ramakrishna went to Dakshineshwar. This time, Ramakumar told him that he had accepted, at the request of Rasmini, the post of the priest of Kali, and that he would close his school. Sri Ramakrishna at last agreed to stay at Dakshineshwar with Ramakumar, but he continued to cook his own food with Ganga water. He followed his caste rules firmly, and with great faith, at the beginning of his sadhana. Three months after the ceremonial opening of the temples, an accident took place in the Krishna temple. Kshetrana, the priest, slipped and fell, while carrying the image of Krishna from the altar to the bedchamber, and as a result one leg of the image was broken. This accident caused quite a commotion, as it was considered to be an inauspicious omen. The priest was immediately dismissed, and pandits were called together to give their opinions as to what should be done about the image. They unanimously agreed that a broken image can't be worshipped. Another image should be installed, and the old one immersed in the Ganga. This decision made Rani Rasmini very despondent. She didn't want to throw away the image which she had worshipped with love and devotion. At Matul's suggestion she consulted Sri Ramakrishna, and he answered in an ecstatic mood, if any one of the Rani's sons-in-law were to break a leg, would she forsake him and put someone else in his place? Wouldn't she rather have him cured by a doctor? Let it be the same in this case. Mend the image and worship it as before. This simple, satisfying and logical answer surprised the pandits, for the Rani and Matul were delighted. Sri Ramakrishna himself skillfully mended the image. At the request of Rasmini and Matul, Sri Ramakrishna then agreed to become the priest of the Krishna temple. Ram Kumar's health was now beginning to fail. With Rasmini's approval, he began to teach Sri Ramakrishna the worship of the Kali temple, a more responsible and more difficult duty, while he himself took charge of the Krishna temple. But within a year Ram Kumar died suddenly while away on some business for a few days. This unexpected turn of events was a great shock to Sri Ramakrishna. Ram Kumar had been like a father to him, for he had been only 7 years old when their father had died. Sri Ramakrishna continued to perform the worship of the Divine Mother in the temple, but gradually a God-intoxicating mood possessed him. He felt the transitoriness of the world, and his sole desire was to have the vision of the Mother. His unusual behaviour and strange manner of worship were soon noticed by the temple staff. They were convinced that Sri Ramakrishna had become mad and that he should be removed from his duties. A message to that effect was sent to Rasmini and Matul. One day Matul paid an unexpected visit to the temple and secretly observed Sri Ramakrishna's method of worship. He saw how Sri Ramakrishna decorated the Divine Mother, talked to her, fed her and fanned her, as if she were a living person. Matul was very much impressed and ordered the temple officials not to disturb or interfere with Sri Ramakrishna's worship in any way. He then reported to Rasmini, we have got an extraordinary worshipper, it seems the Goddess will be awakened soon. Ok. Jai Shree. Savita's singing is really very good. Who is the teacher? Shreemati Mala Swami from Chennai. Is it? Is she here or by Skype?