Thakur at Dakshineswar Temple with Narendra and Other Devotees
Go beyond both knowledge and ignorance – dry knowledge of Shashadhar
Sri Ramakrishna is resting in his room at the Dakshineswar temple after his midday meal. Devotees are with him. Narendra, Bhavanath, and other devotees have come today from Calcutta. The two Mukherji brothers, Jnan Babu, the younger Gopal, the elder Kali, and others have also arrived. Three devotees from Konnagar have come. There is news that Rakhal, who is with Balaram in holy Vrindavan, has suffered a bout of fever. Today is Sunday, 14 September 1884, 30th Bhadra, 1291 (B.Y.), the tenth day of the dark fortnight of the lunar month..
Narendra is very worried about his mother and brothers after the death of his father. He is preparing for a law examination.
Jnan Babu has received four university degrees and is a government official. He arrives between ten and eleven o’clock.
Sri Ramakrishna (seeing Jnan Babu): “Well, knowledge [a play on Jnan’s name] has suddenly appeared!”
Jnan (smiling): “Sir, knowledge appears only with great good fortune.”
Sri Ramakrishna (smiling): “Why, you are jnana. Why then are you in ajnana [ignorance]? Oh, I understand, where there is knowledge, there is also ignorance. Rishi Vasishtha, though endowed with such knowledge, wept at the death of his sons. So go beyond knowledge and ignorance. The thorn of ignorance has pierced your foot. To take it out, you need the thorn of knowledge. After you have pulled it out, throw away both thorns.”
The unattached householder – Thakur observes the work of the women carpenter women in his native village
“A man of knowledge says that worldly life is a veil of deception. He who is beyond both knowledge and ignorance calls it a mart of joy. He sees that God Himself has become the world and its living beings, and that He has become the twenty-four cosmic principles.
“One can live in the world after attaining God. Then one can live unattached. I have seen the carpenter women in my native village. They pound flattened rice with a pestle connected to a treadle. They push the paddy with one hand and hold a suckling child with the other. At the same time they bargain with a buyer, ‘You owe me two annas. You must pay before you leave.’ But seventy-five percent of their mind is on their hand, lest it should be crushed by the falling pestle.
“You should fix seventy-five percent of your mind on God and work with twenty-five percent.”
Sri Ramakrishna now talks to the devotees about Pundit Shashadhar: “I saw him as one- tracked – he’s only interested in dry knowledge and reasoning.
“Only that person who has matured in knowledge and has ripened his love for God, having reached the Absolute, can also dwell in the relative and then again ascend from the relative to the Absolute.
“Narada and other saints lived with love for God after attaining the knowledge of Brahman. This is called vijnana.
“Just dry reasoning! It’s like a firework’s rocket which shoots up into the air with a noise but falls down with a thud after sparkling momentarily. But the knowledge of Narada and Sukadeva is like a superior rocket that sparkles for some time, then goes out, but again sparkles with a new spray. Narada, Sukadeva, and others like them have intense love for God. Ecstatic love is the rope for getting hold of Sat-chit-ananda.”
Sri Ramakrishna at the foot of the bakul tree – becomes absorbed in ecstasy in the jhautala
After his midday meal, Sri Ramakrishna rests a while.
A few devotees are sitting on a bench under the bakul tree and talking – Bhavanath, the two Mukherji brothers, M., the younger Gopal, Hazra, and some others. Thakur is going to the jhautala. On his way there, he sits with the devotees for some time.
Hazra (to the younger Gopal): “Prepare a smoke for him.”
Sri Ramakrishna (smiling): “You want it. That’s why you ask for it.” (They all laugh.)
Mukherji (to Hazra): “You have learnt a lot living with him.”
Sri Ramakrishna (smiling): “No, he has been like this since childhood!” (All laugh.)
The devotees watch Thakur return from the jhautala. He is in ecstasy, walking like he’s drunk. When he enters his room, he returns to normal consciousness.
Thakur is worried about Narayan – devotees from Konnagar – Thakur in samadhi – Narendra sings
Many devotees have assembled in Thakur’s room. Among the devotees from Konnagar there is a newcomer, a sadhaka who looks over fifty years old. He seems to be very proud of his scholarship. When he talks, he says, “Was there no moon before the churning of the ocean? Who will explain this?”
M. (laughing): “When there was no universe, where did the Mother get Her garland of skulls?”
The Sadhaka (irritated): “That’s different.”
Standing in the middle of the room, Thakur suddenly says to M., “Did he come – Narayan?” Narendra is talking with Hazra and some others on the verandah. A murmur from their discussion can be heard in Thakur’s room.
Sri Ramakrishna: “He (Narendra) can talk a lot! But now he’s very worried about his family at home.”
M.: “Yes, sir.”
Sri Ramakrishna: “Wasn’t he saying a while ago that he’d consider the trials of life as good for him? Didn’t he?”
M.: “Sir, he has great strength of mind.”
The elder Kali: “In what respect is he less strong?” Thakur is sitting.
A devotee from Konnagar says to him, “Sir, he (the sadhaka) has come to see you. He has something to ask.”
The sadhaka is sitting with his body and head erect.
Sadhaka: “Sir, what is the way?”
Way to see God – faith in the words of the guru – when does one internalize the scriptures?
Sri Ramakrishna: “Have faith in the words of the guru. One attains God by following his words step by step. The way to reach one object is by holding the end of a thread.”
Sadhaka: “Can one see God?”
Sri Ramakrishna: “He is beyond the worldly intellect. You cannot attain Him if there is the least trace of attachment for ‘lust and greed.’ But He is visible to the pure intellect and pure mind – that intellect and mind which do not have the least trace of attachment. Pure mind, pure intellect, pure Atman are one and the same.”
Sadhaka: “But the scripture says, ‘From where words turn back along with the mind, unable to comprehend.’”
Sri Ramakrishna: “Leave the scriptures out of it. Without practicing spiritual disciplines, you cannot understand the true meaning of the scriptures. What use is it to shout, ‘Hemp, hemp?’ Scholars quote verses from the scriptures, but what use is that? You feel no intoxication by just rubbing hemp on your body. You have to swallow it.
“What use is it to just repeat that there is butter in milk? You have to curdle the milk and then churn it. Only then do you get butter.”
Sadhaka: “Churning the butter – these words are in the scriptures.”
Sri Ramakrishna: “What good will it do you just to speak or listen to the words of the scriptures? You have to internalize them. The almanac says it’s going to rain a certain amount, but you don’t get even a drop by squeezing the almanac.”
Sadhaka: “Churning butter – have you done it?”
Sri Ramakrishna: “Don’t bother about what I have and haven’t done. It’s very difficult to make a person understand these things. If someone asks, ‘What does ghee taste like?’ the only reply is, ‘Sir, ghee tastes just like ghee.’
Sadhaka: “Some people become irritated living with others.”
Sri Ramakrishna: “That comes after gaining knowledge, after realizing God. Doesn’t a beginner need the company of the holy?”
The sadhaka keeps silent.
Sadhaka (after a while, excitedly): “Please tell me if you have known Him, whether you have gained His direct vision or experienced Him. Please tell me if you’d like to, but don’t if you don’t want to.”
Sri Ramakrishna (smiling a little): “What can I say? One can only give a hint of what one feels.”
Sadhaka: “Please tell us about that.”
Narendra is going to sing. He says, “No one has brought a pakhavaj.”
The younger Gopal: “Mahima (Mahimacharan) has one.”
Sri Ramakrishna: “No, there is no need to bring anything of his.”
A devotee from Konnagar first sings a song in Dhrupada style.
While the singing goes on, Thakur from time to time notes the sadhaka’s different moods. The singer is having an intense argument with Narendra about singing and music.
Sadhaka (to the singer): “You are no less strong in argumentation! What is the use of such a discussion?”
Another person has joined in the discussion. Referring to him, Thakur says to the sadhaka, “But you haven’t scolded him, too.”
Sri Ramakrishna says to the devotees of Konnagar, “It appears that even you are not on good terms with him.”
Will my days just pass in vain, O Lord?
Day and night my eyes are on the path of hope.
The sadhaka closes his eyes in meditation as he listens to the song. Thakur is seated on his cot facing south. It is between three and four o’clock. From the west the sun falls on the sadhaka’s body. Thakur quickly takes an umbrella and positions it to shade him.
How can I call on You with this stained and soiled mind?
Can a straw survive a flaming fire?
You are like that flaming fire, the source of all good,
And I, the sinner, am like a straw. How can I worship You?
I hear that by the glory of Your name the worst of sinners have been saved.
But, alas, my heart trembles when I recite Your holy Name.
My life passes by in the pursuit of habitual wrong-doing.
How can I find shelter in Your holy way?
Pray save this wretch with Your compassionate name,
Pull me up by the hair of my head; give me shelter at Your feet.
Instruction to Narendra and others – Vedas and Vedanta give only a faint idea
Sweet is Your name, O refuge of the lowly, raining like nectar in our ears and comforting us, O beloved of our souls!
The treasure of Your name is the abode of immortality.
He who chants Your name becomes immortal.
When the nectar of Your name touches our ears, it erases in that instant the deep anguish of our hearts.
The sweet music of Your name fills the heart with sweetness. O Master of our hearts, and Soul of our souls!
As Narendra sings, “The sweet music of Your name fills the heart with sweetness,” Thakur goes into samadhi. Immediately his fingers, and particularly his thumbs, become stiff. The devotees of Konnagar have never witnessed samadhi. Noticing that Thakur is silent, they prepare to leave.
Bhavanath: “Please sit down. He is in the state of samadhi.”
The devotees from Konnagar sit again. Narendra sings:
I have made a seat for You in my heart, striving day and night.
O Lord of the Universe, in your mercy will you not enter there?
In ecstasy, Thakur comes down and sits on the floor beside Narendra.
In the firmament of wisdom, the moon of divine love rises full.
What a joyous sea of love has swelled up!
Victory to the Compassionate One! Victory to Him, the Compassionate One.
When he hears the words, “Victory to the Compassionate One,” he stands and again goes into samadhi.
After a fairly long time, Sri Ramakrishna returns somewhat to his normal state and sits down again on a mat on the floor. Narendra has finished the song. He has put the tanpura away. Still in ecstasy, Thakur says, “What is this, Mother? Please tell me. Churn the butter and place it at their mouths. They won’t throw bait into the pond. Nor will they sit with a fishing rod. Someone has to catch the fish for them and give it to them. What a situation! I won’t listen to any more reasoning. The rascals are forcing reason on me! What a situation! I will shake it off.”
“God is beyond the Vedas and their rituals. Can you realize God by studying the Vedas and the Vedanta? (To Narendra) Do you understand? The Vedas only give a faint idea of God.”
Narendra again asks for the tanpura. Thakur says, “I will sing now.” He is still in an ecstatic mood. He sings:
This is the grief that weighs on my heart: though You, my Mother, are here and I am wide awake, thieves of passion rob my house.
“Mother, why do You make me reason?” Again Thakur sings :
Once for all, this time, I have thoroughly understood.
From one who knows it well, I have learned the secret of contemplation, from one who came from a realm where there is no night.
And now I can distinguish day from night no longer; rituals and devotions have all grown profitless for me.
I’ve shaken off my sleep; how can I fall into slumber again? For I am wide awake in the sleeplessness of union.
O Divine Mother, made one with you at last, my slumber I have lulled asleep forevermore.
Thakur says, “I am conscious.” But he is still in an ecstatic mood. He sings again:
I drink no ordinary wine, but the nectar of everlasting bliss, as I repeat “Jai Kali – to Kali, victory!”
Seeing me drunk on this wine of the mind, by drunkards am I taken for a drunk.
Thakur says, “Mother, I won’t listen to discussions anymore.”
O Mother, make me mad with Your love.
What need have I for knowledge or reason?
With the wine of Your love make me drunk,
You who steal the hearts of Your devotees!
Drown me in the ocean of Your love.
Thakur smiles a little when he says, “O Mother, make me mad with Your love. You cannot attain Her by Your knowledge or reason, by discussing scripture.”
He is happy to hear the Dhrupada musical airs by the singer from Konnagar. He says to him humbly, “Brother, please sing a song about the All-Blissful Mother.”
Musician: “Sir, please excuse me from doing that.”
Sri Ramakrishna (folding his hands and bowing): “No, my dear. Just one song. I can compel you.”
Saying this, he sings a song referring to [gopi] Vrinda’s speech from Govinda Adhikari’s musical play:
Radha can surely speak out!
She has kept awake for Krishna.
She has kept awake throughout the night,
And has good reason to be piqued.
“My dear sir, you are the son of the All-Blissful Mother. She resides in every being. I shall certainly enforce my demand. A peasant said to his guru, ‘I will get the mantra from you by beating if necessary.’”
Singer (smiling): “Beating with a shoe!”
Sri Ramakrishna (bowing as to the revered guru, and smiling): “Not that far.”
Then he adds, again abstracted in ecstasy, “The beginner, the aspirant, the perfect, and the perfect among the perfect! Are you perfect, or perfect of the perfect? Well, do sing.”
The singer plays the notes of the melody, “Manvaran.”
Enjoying the bliss of Shabda Brahman (the word as Brahman) – ‘Mother, is it You or me?’
Sri Ramakrishna (listening to the notes of melody): “My dear sir, even this gives me joy.”
The song has ended. The devotees from Konnagar salute Sri Ramakrishna and leave. The sadhaka salutes and then says with folded hands, “Holy sir, may I leave?” Thakur is still absorbed in ecstasy and talking to the Divine Mother, “Mother, You or I? Do I do anything? No, no. You.
“You heard the discussion – or was it I who heard it? No, not me. It was You who heard it.”
His earlier story – a sadhu teaches Thakur – a sadhu with the quality of tamas
Thakur has returned to the normal state of consciousness. He is talking to Narendra, Bhavanath, the two Mukherji brothers, and some other devotees. The conversation turns to the sadhaka.
Bhavanath (smiling): “What kind of a man is he?”
Sri Ramakrishna: “He is a tamasic devotee.”
Bhavanath: “He can quote any number of Sanskrit verses.”
Sri Ramakrishna: “Once I said to someone, ‘So and so is a rajasic sadhu. Why give him food and other provisions?’ Another sadhu taught me not to say such things. He said, ‘There are three kinds of sadhus: sattvic, rajasic, and tamasic.’ Since that day, I respect sadhus of all kinds.”
Narendra (smiling): “What? Like the elephant is Narayana, all are Narayana?”
Sri Ramakrishna (smiling): “God Himself is playing the game as both knowledge and ignorance. I bow to both of them. The Chandi says, ‘She is Lakshmi [good fortune] in the house of the blessed, and misfortune personified in the house of the unfortunate.’ (To Bhavanath) Is this in the Vishnu Purana?”
Bhavanath (smiling): “I don’t know about that, sir. The devotees from Konnagar didn’t understand your samadhi and got up to leave.”
Sri Ramakrishna: “Then who said, ‘Please stay seated’?”
Bhavanath (smiling): “I did.”
Sri Ramakrishna: “Child, you are as good in gathering people as in making them leave.”
Narendra’s argument with the singer is now the topic of conversation.
Doctrine of non-resistance and Sri Ramakrishna – Thakur teaches Narendra – the tamas of sattva – the great importance of God’s name
Mukherji: “Narendra didn’t leave him alone.”
Sri Ramakrishna: “No, he didn’t. One must have such grit. It is called the tamas of sattva. Should you listen to everything that people say? Should you let a prostitute do what she likes? Should you have to listen to what the prostitute says? One time Radha became sullen. A gopi friend said, ‘Radha has become proud.’ Brinda replied, ‘Whose pride is it? It is His pride – she is proud with Krishna’s pride.’”
Now the conversation turns to the great importance of chanting God’s name.
Bhavanath: “I feel such relief by chanting the name of Hari.”
“And Chaitanya Deva propagated the name of Hari, so it must be good. Look, what a scholar Chaitanya Deva was! Besides, he was an incarnation of God. Since he preached the name, it must certainly be good. (Laughing) Once some peasants were invited to a feast. They were asked, ‘Would you like some hog plum pickles?’ They replied, ‘If the gentlemen have eaten it, give it to us too.’ If they ate it, it most certainly must be good.” (Everybody laughs.)
Thakur’s desire to meet Shivanath – Mahendra’s proposal to go on pilgrimage
Thakur feels a desire to see Shivanath (Shastri). He says to the Mukherji brothers: “I would like to go to see Shivanath. If I go in your carriage, there won’t be the need to hire one.”
Mukherji: “As you please. Let’s decide on a date.”
Sri Ramakrishna (to the devotees): “Well, would he like for me to visit? Brahmos criticize those who believe in God with form.”
Mahendra Mukherji tells Thakur about wanting to go on pilgrimage.
Sri Ramakrishna (smiling): “What do you mean, my dear? The plant of love has not yet sprouted and you are leaving? Let the plant grow and develop into a tree and bear fruit. We were having a nice conversation.”
Mahendra: “I feel that I should visit holy places. I’ll return soon.”
Narendra’s love and devotion for God – Thakur in the mood of Gauranga at Jadu Mallick’s garden – with devotees
It is afternoon, about five o’clock. Thakur gets up from his seat. Devotees are strolling in the garden. Many of them will soon take their leave.
Thakur talks with Hazra on the northern verandah. These days Narendra often visits Annada, the eldest son of the Guhas.
Hazra: “I hear that Annada, Guha’s son, is practicing difficult austerities. He lives on very little food, eating rice only once every four days.”
Sri Ramakrishna: “Oh, really? Who knows through what practice one may meet the Lord.”
Hazra: “Narendra sang an agamani song.”
Sri Ramakrishna (eagerly): “How was it?”
Kishori is standing nearby. Thakur says, “Are you all right?”
Thakur is on the western circular verandah. It is winter. He is putting on a flannel shirt dyed ochre. At the same time he asks Narendra, “Did you sing the agamani?” Going down from the semi-circular verandah, he walks to the embankment of the Ganges with Narendra. M. is with them.
Tell me, my daughter Uma, how you fared in the stranger’s house.
The stories people tell! My heart is rent by grief.
His body smeared with ashes from the funeral pyre,
My son-in-law roams about, filled with delight!
Do you, like him, also rub your golden skin with ash?
How can a mother bear her son-in-law to beg from door to door?
This time when he comes to fetch you again, I shall say, “Uma is not here.”
Thakur stands and listens to the song. He goes into an ecstatic mood standing there.
There is still a little daylight. The sun is low on the western horizon. Thakur is absorbed in ecstasy. On one side of him is the Ganges flowing north; the flood tide came some time ago. Behind him is a flower garden. And to the right the nahabat and the panchavati can be seen. Narendra stands close to him as he sings.
Now twilight has come. Narendra and other devotees salute Thakur and leave. Thakur returns to his room, recites the name of the Divine Mother, and meditates on Her.
Today Jadu Mallick has come to the adjoining garden house. He often sends word to Thakur to visit him when he is there. Today a messenger from him has come. Thakur will go. Adhar Sen, having come from Calcutta, salutes Thakur.
Thakur in Jadu Mallick’s garden with devotees –in Gauranga’s feelings
Thakur is about to go visit Jadu Mallick’s garden. He says to Latu, “Light the lantern. Let’s go.”
He is going alone with Latu, but M. is present.
Sri Ramakrishna (to M.): “Why haven’t you brought Narayan with you?”
M.: “May I accompany you?”
Sri Ramakrishna: “Do you want to go? Adhar and some others are there. All right, come along.”
The Mukherji brothers were standing on the path. Thakur says to M., “Do they want to accompany us?” (To the Mukherji brothers) “That’s nice. Come on. Then we can return quickly.”
Conversation with Jadu about Chaitanya’s life – about Adhar’s work
Thakur goes to Jadu Mallick’s parlour, a well furnished room. Lamps are shedding light in the room and on the verandah. Jadu is sitting with a couple of friends playing with some little boys. One of the kitchen help is awaiting orders. Another is fanning the company. Smiling, Jadu greets Thakur, still sitting. He acts with Thakur as if he is an old acquaintance.
Jadu is a devotee of Gauranga. He has already seen the performance about Chaitanya’s life at the Star Theatre. He tells Thakur, “A new play of Chaitanya’s life is being enacted. It is wonderful.”
Thakur listens to the account of the play with joy and plays with one of Jadu’s little sons, holding his hand. M. and the Mukherji brothers are sitting beside him.
Adhar Sen was trying to get the job of Vice Chairman of the municipal committee of Calcutta. This post carried a salary of a thousand rupees a month. Adhar is a deputy magistrate, with a salary of three hundred rupees a month. He is thirty years old.
Sri Ramakrishna (to Jadu): “Well, Adhar hasn’t been successful in getting that job.”
Jadu and his friends say, “He is still young.”
After a short time Jadu says, “Please chant His name a little.”
Thakur begins singing, depicting Gauranga’s mood.
My Gaur is dancing,
Dancing with the devotees to the kirtan in Srivas’s courtyard.
My Gaur is a jewel of a man.
And he sings again:
Gauranga Deva casts a glance toward Vrindavan,
And from his eyes flow tears of ecstasy.
What is this, if not divine rapture?
Gauranga is an ocean of bliss.
In ecstasy he laughs, weeps, dances, and sings.
Every wooded grove he sees as Vrindavan, and the ocean as the Jamuna.
He places his head on his own feet,
For he is Gaur without, but Sri Krishna within.
And then he sings:
Why has my body become fair of complexion? Tell me, what has happened?
O friend, it is not the hour of dawn. Why has it taken on this hue before its time,
Before the time of the day’s brightening?
The play of the Lord of the Dwaparayuga has not yet come to a close.
Tell me, why has all this happened?
Wherever I cast my glance, the cuckoo and the peacock brightly gleam.
What has happened? Why do I see everything filled with golden light?
Perhaps Radha has reached Mathura, and that is why this body shines golden.
Radha was like a weevil, so she has given her complexion to it. The limb that was dark has suddenly become golden.
Have I become Radha by thinking of her? What has happened?
Does Radharani bestow her radiant complexion on him who does not recite the Radha mantra?
I cannot tell, brother, whether I am in Mathura or Navadvip.
Mahadeva has not yet become advaita.
Why has my body turned fair-complexioned?
Balaram, the elder brother, has not yet become Nitai nor Vishakha Ramananda.
Brahma has also not become Haridas, nor Narada Srivasa, or Mother Yashoda Shachi.
Why have I alone taken on this fair complexion, when Balai, the elder brother, has not become Nitai?
I think I have come to Mathura and that is why my body has become golden-hued.
I have become golden-hued though father Nanda has not yet become Jagannath, nor has Radhika become Gadadhar.
Why has my body become golden-hued?
Thakur’s worry for Rakhal – Jadu Mallick – Bholanath testifies
As the song ends, the Mukherji brothers rise. Thakur also rises, though he is absorbed in an ecstatic mood. He comes to the verandah of the room and goes into deep samadhi as he stands there. A number of lamps have been lit on the verandah. The gate keeper of the garden is a devotee who sometimes invites Thakur to his house for a meal. While Thakur is still standing in samadhi, the gate keeper comes and fans him with a big fan.
Ratan, the garden manager, comes and bows to Thakur.
Thakur returns to a normal state. He says, “Narayana, Narayana,” and then talks to him.
Thakur goes to the main gate of the temple accompanied by the devotees. The Mukherji brothers have been waiting there for him.
In the meantime Adhar has been looking for Thakur.
Mukherji (laughing): “Mahendra Babu [M.] has played truant to come here.”
Sri Ramakrishna (laughing, to Mukherji): “Please keep regular contact with him and talk with him.”
Priya Mukherji (smiling): “He is going to be our teacher now.”
Sri Ramakrishna: “The nature of a hemp smoker is that he is filled with joy to see another hemp smoker. He does not even talk to a good gentleman, but if a wandering hemp smoker comes, he may embrace him.” (All laugh.)
Thakur proceeds west to his room by the garden path. On the way, he says, “Jadu is a great Hindu. He quotes many tales from the Bhagavata.”
Mani comes to the Kali Temple, salutes, and takes some holy water. Thakur arrives. They will both visit the Divine Mother.
It is around 9 p.m. The Mukherji brothers salute Thakur and leave. Adhar and M. are sitting on the floor. Thakur talks to Adhar about Rakhal.
Rakhal is in Vrindavan with Balaram. News about him had come by letter, saying that he was sick. Two or three days ago Thakur had become so worried to hear of his illness that he had cried like a child at the time of his midday meal, asking Hazra, “What is going to happen?” Adhar had written a registered letter to Rakhal but even the receipt of the letter has not yet been acknowledged.
Sri Ramakrishna: “Narayan got a letter but you have not received any reply to yours.”
Adhar: “No sir, I haven’t received a reply yet.”
Sri Ramakrishna: “And he has written to M. as well.”
They begin to talk about Thakur’s seeing the Chaitanya Lila.
Sri Ramakrishna (laughing, to the devotees): “Jadu said, ‘You can see it nicely from a one-rupee seat. That’s cheap!’
“Once there was talk about taking us to Panihati. Jadu said that we might take a country boat that carries a crowd of passengers. (All laugh.)
“He used to listen a little to spiritual talk. One devotee used to visit him quite frequently. But he is no longer seen. He always seems to have so many flatterers with him – they have misled him.
“He is very calculating. As soon as I arrive at his house, he asks, ‘How much is the carriage fare?’ I tell him, ‘You don’t have to bother about it. Just pay two and a half rupees.’ Then he is silent and pays exactly two and a half rupees.” (All laugh.)
A latrine has been built to the south of the temple. Because of it, a dispute with Jadu Mallick and the Temple authorities arose. Jadu’s garden is close to it.
Bholanath, the garden clerk, has given a deposition before a judge. Perhaps because of it, he has become fearful, and he told Thakur about it. Thakur had replied, “Adhar is a deputy magistrate. I’ll ask him when he comes.” Ram Chakravarty had brought Bholanath to Thakur and explained the whole matter to him, “Bholanath is afraid after giving deposition to the judge.”
Thakur is worried and sits up. He asks for the whole case to be explained to Adhar. After Adhar has heard everything, he says, “There is nothing to it – just a little inconvenience.” It helped rid Thakur of a deep worry.
It is dark. Adhar is about to leave. He offers his salutations.
Sri Ramakrishna (to M.): “Bring Narayan with you.”
. Kapha, pitta and vayu.
. A style of North Indian classical music.
. For the complete song refer to Volume III, Appendix, Chapter 1.
. For the complete song refer to Volume II, Section I, Chapter II.
. For the complete song refer to Volume I, Section XX, Chapter V.
. For the complete song refer to Section XXX, Chapter II.
. Vidya and avidya.
. A name of Vishnu or His incarnation, Krishna, applied to God in personal form.
. The three afflictions are adhidaivika, misfortunes caused by natural disasters or the forces of nature; adhibhautika, misfortunes caused by other livings beings, i.e. war, physical or verbal assault, attacks of animals, snake bites, and so on; adhyatmika, misfortunes arising from the harm we do ourselves by mental anguish, addictions, and self-destructive behavior.
. A class of songs welcoming the Divine Mother, Uma, Shiva’s wife, to her father’s house.
. For the complete song refer to Section XV, Chapter V.
. Dwaparayuga: the second of the four cosmic ages (yugas).
. Kumro poka, an insect that bores.
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