Nirvana 2015 Issue 86 (Jul-Sep)
Transcription
Nirvana 2015 Issue 86 (Jul-Sep)
ISSUE No. 86 JUL – SEP 2015 ISSUE No. 86 JUL – SEP 2015 RAMAKRISHNA MISSION SINGAPORE MCI (P) 033/09/2014 ISSN0218-7183 RAMAKRISHNA MISSION SINGAPORE MCI (P) 033/09/2014 ISSN0218-7183 State of Spiritual enlightenment or illumination. Nirvana releases humans from the cycle of birth, suffering, death and all forms of worldly bondage. In this issue... Pearls of Wisdom 1 Editorial 2 Fault Finding 3 Counselling Work 11 Sri Rama and Sri Ramakrishna 15 Cultivation of Strength and Fearlessness 20 Edited and Published by Swami Muktirupananda, President, Ramakrishna Mission, 179 Bartley Road, Singapore 539784 Tel: 6288 9077 Fax: 6288 5798. email: [email protected], Website: www.ramakrishna.org.sg Print Production: EAZI Printing Pte Ltd Pearls of Wisdom Uddhava Gita Translated by Swami Madhavananda Śrī bhagavān uvāca The Lord said: Caring for nothing has been called the highest and the fullest well-being. Therefore the man who has no desires, and cares for naught, attains devotion to Me. Merits and defects, arising from the performance of acts enjoined and prohibited, do not affect those saints who are exclusively devoted to Me, who are of an even mind, and who have realised the Being (the Paramatman) who is beyond the intellect. Those who thus practise these means (three yogas) to My attainment, which I have just taught, attain to My abode, which is all bliss, and also realise the Supreme Brahman. (To be continued) Uddhava Gita 15 (35 - 37) 11 Editorial Significance of Om Om is the sound symbol of Brahman. It is considered holy and powerful word by Hinduism, Buddhism, Jainism and Sikhism. It has been highly commended in the Vedas, Upanishads and the Gita. These scriptures advise seekers to chant Om and meditate on it to realize truth. Sri Krishna says in the Gita he is pranava among words. Om consists of three letters a,u,m. The letter a stands for beginning (adi), u represents progress (utkarsha) and m stands for dissolution (miti). Therefore, Om signifies the power of God which creates, sustains and dissolves the universe. According to Swami Vivekananda, the first a letter is the rootsound starts from abdomen, u rolls from the source to throat and mouth and m ends with closed lips. Thus ‘Om’ represents the whole process of sound-producing. It is the origin of all the various sounds. All words have come from Om therefore it is called Shabda Brahman. Hinduism states that creation is a cyclic process going on eternally. The idea of creation exists in God’s cosmic mind before the beginning of new cycle of creation. Then He utters the words denoting various classes of objects and beings, and creates the corresponding forms. Names come first and their forms later. For example, the Bible giving an account of creation of the world (Genesis) states: God said, “Let there be light” and there was light. God also said, “Let there be firmament, waters, vegetation and living creatures”. So they all came into existence. All these objects existed in God’s mind as ideas. No creation is possible without an idea in the mind. Cosmic mind and human mind work on the same line. First idea comes to our mind and that idea expresses itself or manifests through words. Without words it just remains as an unmanifest idea. Hence the entire creation proceeds from the basic sound OM. So all words or sounds are included in Om. The source of it is God. Therefore it is the best name of God. Sages call God by various names. Om represents all names of God and it is His eternal name. 2 Fault Finding Swami Muktirupananda T sharply reprimanded and criticized them. Their actions further deepen our confusion and shake our resolve. So how to reconcile their actions with their teachings and what is the sure way to benefit from their advice? here is a famous saying of Holy Mother which we often hear and read but seldom follow. We only remember the meaning of her words but miss the spirit behind. Thus we lose something precious in life and remain the same. Mother said, “I tell you one thing, if you want peace, do not find fault with others. Rather see your own faults.” She further added, “Do not look for faults in others or your own eyes will become faulty.” In fact, there is no problem at all as it appears on the cursory glance. We have to go a little deeper into the meaning of Mother’s advice and grasp its real import. It is obvious that if parents or teachers do not find faults with or blemishes in their children or students there will be no chance for correction, no scope for improvement and progress. Children are innocent and they are ignorant about what is right or wrong, what is good or bad. It is the responsibility of the elders to put them on the right path so that they do not face unnecessary difficulties and foolishly create troubles for others. Well, the saying appears to be simple but the problem is, how to live in the world without finding fault with or shortcoming in others? We live in human society and are in constant contact with other people either within family or outside. We do not lead an isolated life alone in an island or in a solitary place. Everyday we cannot avoid our relationship with others, so how can we stop noticing, pointing out imperfections in others? When we hear Mother’s advice naturally we become puzzled as how to follow it in day-to-day life. Moreover, there are number of instances which show Mother as well as Sri Ramakrishna who carefully noticed shortcomings in devotees and disciples and in some cases So also our elders and well wishers draw our attention to our faults and ask us to rectify them. Govt too brings out many rules and laws and if anyone transgresses them punishes him. Similarly society and religion enforce their own code of conduct. In collective life as we live with 3 The trouble with us is that we suffer from a mistaken idea that we are near perfect or flawless. We are better than others in all respects – morally, intellectually and even materially. Consequently a majority of us become victims of competition and comparison. In fact, these two are the breeding ground of the disease of faultfinding and carping. When we compete and compare ourselves with others we have to show our rivals in poor light and criticize them with glee. Otherwise how can we get delight in showing our greatness? There is one common trait in all human beings that each thinks that he is special and important than others. So in order to catch the attention of others he pushes aside others to be ahead of everyone. other people we have to be careful of our behavior and way of life. One thing we have to accept it is easy to point out the defects of others and very unpleasant or rather painful to admit one’s own shown to us by others. Somehow we invent excuses and try to wriggle out. When we closely look into the problem it seems none can avoid noticing flaws in others and at the same time cannot escape being criticized for our own drawbacks. If such is the case then how shall we act? In truth, faultfinding itself is not a problem but it lies in our motive and attitude. When we speak ill of others or talk of defects of others what is our real intention behind it and by doing so what we are going to accomplish? With little patience if anyone watches the underlying motive it becomes clear. In looking for faults of others there are two main purposes: The easy way to show we surpass others and are important is to pull them down by showcasing their mistakes and weakness. We think that puts us on a higher pedestal than our rivals. It is a vanity and to satisfy this empty vanity we suffer and burn inside. Here is the test if we feel satisfaction and pleasure in talking about the darkside of other people, it is a bad and harmful habit. It is playing in tune with the foolish, bloated ego. This ego is the cause of all our miseries and restlessness. We have 1) The act of belittling others often brings a false satisfaction we are better than and superior to others. It is the delusion of the inflated ego or self-image. Such action is always harmful to us and others. It spreads – bitterness, anger, hatred and thus pollutes the minds of people. It will lead to quarrels and fights. 2 4 concerned with the well-being of others. enough evidence in our Puranas and other texts how demons and kings with overblown ego brought their own destruction. Holy Mother advises against this morbid tendency. Jesus Christ said, “Judge not be not judged”. Parents, teachers and elders experience pain, anxiety and uneasiness when they find undesirable shortcomings, harmful traits in those who are close to them. Such defects if left uncorrected will be detrimental and troublesome both personally and collectively. So they work to weed them out for the good of others. None can blame such compassionate acts. Sri Ramakrishna and Sarada Devi did find some defects in disciples and devotees and tried to correct them sometimes gently and sometimes by harsh words. Had they not done so these devotees would not have changed their lives and made progress. So with right attitude, good intention, and love finding fault is not a problem, on the contrary, a good work which makes others better and happy. 2) This faultfinding or nitpicking has benign aspect also. Parents, teachers, wise elders and other well-wishers carefully observe the drawbacks, defects specially of those whom they care for. If they ignore they fail in their duty, it is their fault. When we see unruly children and undisciplined students, we naturally blame parents and teachers. They cannot escape from the task under the pretext of finding faults is wrong. Imagine the damage this apathy will cause the younger generation. So seeing the drawbacks with a good motive and correcting them is justified. One cannot flee from such tasks. There lies a gulf of difference between the two attitudes or motives. The first one is a morbid sense of satisfaction and pleasure in downgrading others in order to show one’s superiority, the second one is a wholesome feeling of care and concern for the good of others. In the first kind we are concerned with our false vanity and in the second kind we are Mother never liked nor tolerated selfish and egoistic behavior of people whenever she noticed them. First she gently corrected them and if they persisted to behave in the same old way she did not hesitate to use sharp words to change them. Her only intention, born of affection, was to straighten any crookedness of a 3 5 home Harish began to chase me. He was then insane. His wife had brought about this condition. There was no one in the house and there was no way to escape. In a hurry, I began to circle round the barn. Harish pursued me. After going round for seven times, I could run no longer. Then I stopped and stood firm and assuming my own form laid him on the ground, placed my knee on his chest and slapped him hard. He began to grasp for breath. My fingers became red. Harish was cured and became calm and soon after left for Vrindavan and after sometime became normal. person so that he could make progress in social as well as in spiritual life. And he would not hurt people wantonly and add more misery in their lives. After the passing away of Sri Ramakrishna Mother went to live at Kamarpukur. She lived in that village under most difficult circumstances, suffering from poverty and villagers’ uncharitable criticism. During her stay at Kamarpukur one very troublesome incident occurred. Harish, a devotee of Sri Ramakrishna, had stayed with the master from time to time and frequently visited his young monastic disciples. His wife greatly frightened by his lack of interest in family had given him secretly some medicine to attract his mind to worldly life. Unfortunately it had affected his brain. In that deranged state he came to Kamarpukur and used to behave in a strange way. Mother could immediately understand the unsound state of his mind. One day he really became insane and dangerous. Mother described the tragic scene of the day in her own words. Mother who was known for her modesty, gentleness and kindness could, at critical moments, assume the form of a lioness and by way of punishment cure the fatal disease of some. It is like a surgeon who surgically removes the affected parts and restores health. For the good of others even the pain of punishment sometimes becomes a blessing. One slap from Mother saved a mad devotee from lifelong suffering. Mother on her way from Kolkata to Jayarambati used to rest at a “One day I was returning from a village Koalpara. In course of time visit to a neighbour and as I devotees built a small Ashrama for entered the compound of our the convenience of Mother and 4 6 They knew they could find shelter with her or in other centres. So he requested her to persuade them to come back and tell the other centres not to encourage and accommodate them. Hearing this Mother flared up and in anger said in a loud voice: “How foolish you are to mention to me these things. Do you mean to say they should not get shelter at any other place! They are my children and have taken refuge at the feet of Sri Ramakrishna. I can never do such a thing. Love alone is the essential thing. How can you run the Ashrama without kindness and sympathy? If you scold your own children too hard they will leave you.” The head realized his shortcoming and felt ashamed and fell at her feet. her party. The head of this Ashrama, at one time, was not kind to the inmates and demanded hard labour from them. Gradually his unsympathetic attitude forced some of the inmates to leave and seek shelter under her and other centres. The head did not like this and complained to Mother that his workers no longer obeyed him because they had become smart. 5 7 be happy and prosperous.” Mother always worked and prayed for the wellbeing of all. In no uncertain terms she criticized such utter selfishness. One day Mother was meditating in her room at Udbodhan house. Across the lane there was open space and a few labourers lived in huts there with their families. One of the men began to beat his wife mercilessly and abuse her. Though a child was in her arms he kicked her with such force that she fell down. Again he started kicking her. Mother could not continue with her meditation. She hurried to the porch of the second floor and stood there. She raised her voice and admonished the man: “You rogue! Are you going to kill her outright? I am afraid she is already dead. Shame on you.” The moment the man looked at the flushed face of Mother, he hung his head in utter shame. Afterwards he went to his wife and pacified her. Mother saw this and feeling contented returned to her room. Sri Ramakrishna was also a stern Master. Whenever he observed a weakness in one’s character discreetly he helped that person to overcome it. He even taught devotees how to examine and bargain before buying anything from the market. He did not like carelessness and sloppy way of doing things. He himself was very meticulous in everything he did. He trained and disciplined his young disciples thoroughly though sometimes it was painful. We know once he slapped Rani Rasmani when he noticed her mind was distracted by worldly thoughts. Once a devotee came to Dashineswar and behaved rudely. This behavior irritated Swami Adbhutananda, who was present there. He got angry and scolded the devotee harshly. Sri Ramakrishna observed everything. When the devotee left he called Adbhutananda and said, “It is not good to speak harshly to those who come here. They are tormented with worldly problems. If they come here and are scolded for their shortcomings where will they go? Never say anything to cause pain to another. Tomorrow Once a doctor’s wife came to see Mother and after saluting she prayed, “Mother kindly bless me so that my doctor husband may have a good practice”. Hearing these words Mother was shocked and very much pained. In an angry tone said, “My daughter how could you pray to me such a silly thing. Should I grant your prayer that people should fall sick, that they should suffer! Well, dear, I will never do that. Let all be well, 6 8 another and crushed. you go to him and apologize” Swami Adbhutananda had short temper and Sri Ramakrishna wanted him to get rid of that deficiency. his pride was Sri Ramakrishna and Holy Mother were multi-sided teachers with universal outlook. Many devotees who came to them suffered from one-sided concept of religion. And they were fanatic in their beliefs and prejudices. Some were sectarians, some had faith only in ritual observances, few were against image worship, and few ridiculed the formless aspect of God. How many varieties of devotees came with their strange ideas! Both of them had to work patiently on these devotees to make them broad-minded and liberal in outlook. Great ones find fault with us to make us perfect like them. Mahendranath Gupta was product of Kolkata University and took great pride in book-learning and scholarship. When he went to see Sri Ramakrishna first time he expected to meet a very learned saint. He himself was a well-read teacher. Before entering the saint’s room he asked the maid who was standing outside, did Paramahamsa read many books? The maid answered, books, oh, dear no! all books were on his tongue. M was startled to know Sri Ramakrishna read no books. He wondered was it possible for a man to realize God and become great without being a scholar? He believed God-realization mainly depended on the acquisition of vast book-knowledge. During their conversation Sri Ramakrishna elicited some personal information from ‘M’. He asked how was his wife, what was her nature and so on. ‘M’ replied that she was all right, but ignorant. Hearing this the saint retorted cuttingly, “Oh. you are a man of knowledge!” To Sri Ramakrishna to know God is knowledge and not to know Him is ignorance. Thus “M’’s ego received severe blows one after The question is how to overcome and get rid of this stubborn bad habit of looking to the dark side of other people? Most of us seldom see any good or bright side in them. People always appear to us having many flaws. It is sheer egotism, a display of one’s selfimportance. This unhealthy habit not only pollutes the mind but greatly disturbs it. Such a mind gradually descends to meanness. Such carping persons cannot make any progress nor can have a good relationship with others nor become better. They remain the 7 9 same disgruntled, bitter he was discussing religious humanbeings, spreading subjects with a gathering of two hundred people. In the course of everywhere negative vibrations. discussion he started praising a On Patanjali in his yogasutras certain person at length. suggests how to free oneself from hearing it a member of the this obsession. He says ‘Vitarka gathering said to Swamiji, “But badhane pratipaksha bhavanam’ Swamiji that gentleman has no (II-33) Vitarka means evil respect for you!” Swamiji at once tendencies, inimical thoughts. replied, “Is it necessary to respect Whenever a tendency arises in the me in order to become a good mind to belittle or criticize man?” The man was immediately someone then raise an opposite silenced. thought of praise or appreciation. Instead of dwelling on the defects Swami Ranganathanandaji always of other person see his good used to see positive side of every qualities and appreciate and person and everything while He would highlight them. Try to see some ignoring the flaws. good in others, recognize it and admire and encourage the bright tell others about it. That way we side of a person’s character and encourage anyone uplift his mind and help him grow. never In turn we also lift our minds and criticizing others in his presence. learn many good things from the He used to receive quite a number good traits of others. People are of books sent for his perusal. As it not totally bad they too possess was not possible for him to read all good qualities. We have to ignore these books so he would give bad ones and try to absorb good some to a junior monk to read and ones. This pure intention raises tell his views. The junior monk us to the higher dimension of life, after reading used to tell him they expands our heart and broadens were no good and stress on the points. our minds. Our ego is pushed to negative the background as a result peace Ranganathanandaji would feel sad and ask, “Don’t you find even a and joy come. few good points in them? Try to This Following examples teach us a see some good points.” opened the eyes of the junior good lesson. monk and changed his attitude. Swami Vivekananda was in Lahore on a lecture tour. One day 8 10 Counselling Work Lau Hon Shin I t is a privilege for me to share about the work that we do at WINGS from a counsellor’s perspective and I hope that with this sharing, it would provide a better insight on the impact that counselling can do for our clients. Counselling is a type of “TalkTherapy” that allows a person to talk about his/her problems and feelings in a NURTURING and SAFE environment. It is an EMPATHIC process/experience help clients to overcome their negative emotions and thoughts, cope with crisis, change undesirable behaviours and improve mental and emotional well-being. clients to share their vulnerable self with a stranger especially when have to talk about inadequacies, shame, guilt pains. most total they their and As a counsellor at WINGS, our role is one of several hats, we sometimes have to juggle between being the encourager, the comforter, the confronter, the advocate, a companion, a mediator, a facilitator and ultimately an “EMPATHIC LISTENER”. We do not judge, decide or tell clients what to do but help them come to their own decisions, solutions and closures for the best of their well-being. Many a time, clients have come in We believe that families are the for counselling feeling that nobody basis for the well-being of children understands them, they feel alone and youth and have thus taken a and unsupported. It is not easy for 11 systemic approach to helping them by ensuring that the functioning of the child is taken care of and relevant intervention is rendered to help parents cope with daily stressors. We try our best to engage parents/family members in the change process so that changes can be sustained after counselling ceases. It is a common misconception that counselling work only involves talking to clients in a counselling room, it is far from the truth. Counselling at WINGS involves many other areas of work like case conferencing with schools and community partners, giving talks and conducting workshops to impart and provide psycho-education to the community, 12 Doing Home Study Reports to help couples to adopt children, making home visits to counsel immobile clients or clients who require our attention at their homes, school observation for our preschool clients to observe their behaviours in their natural settings, attending network meetings with ministries and other agencies to keep abreast with the community resources available that we can use to help our clients, join research or focus groups for the betterment of national programmes and policies as well as Distribution of food rations from food banks to needy clients. Every client is different and I remember a case of a client who came in for counselling after wanting to kill herself because she was not able to handle the stress of raising her 18and 15 yr old sons. Being a single mother, she worked two jobs as a saleswoman in the day and waiter by night to support her family. She missed the time she could spend with her children who were at home unsupervised and addicted to computer games. To make matters worse, her younger son would run away from home for days during the school term and would only come home for money. Her older son was easily angered and would beat his younger brother badly causing serious injury whenever he was provoked. The client would go to work and fear receiving phone calls from her younger son’s school informing her of his absence and she would constantly worry about him getting hurt by his older brother. For months she wasn’t able to function at work and worried about losing her job. She lost control of her children and was overwhelmed by the burden she had to carry by herself. lack of emotional support and teenage parenting issues. It took six months to help her regain her confidence as a person and mother followed by another three months to help her rebuild her relationship with her children. First it involved helping her older son to understand what his mother was going through and for him to be part of the solution, so that he could reduce the stress caused to his mum, give her peace of mind by not hurting his brother and also help her with the housework and taking care of his younger brother. Helping client’s older son also involved working with through his anger and focus on achieving his goals in his polytechnic education. Working with client’s younger son was more challenging as he was reluctant to come to WINGS for counselling and it required me to get his school counsellor and teachers to provide emotional support in school, so that whenever he went to school he could at least have someone he could talk to. Counselling the client involved managing her anxieties, validating Working with her was a challenge her sufferings and assuring her as it was a multi-tiered problem that there was a way to move on. with issues ranging from This helped her in taking charge of her emotions and she was finally depression, financial difficulties, 13 able to focus on what was most important at that time, which was to keep the family afloat. Helping her to rebuild the relationship with her older son was instrumental in building support for her and she was able to function much better after that. With his help, she was able to focus on her work and come home feeling less stressed and less agitated. It enabled her to have a peaceful mind and a more stable temperament and to improve her relationship with her sons. Her younger son saw the changes in his mother and brother and had since returned to school and was able to complete his secondary school studies. She now has a full time job that pays much better and she is able to spend more time with her family. Her family benefitted from counselling and she has recently referred her sister to seek counselling for her marital issues believing that counselling can offer her an opportunity to salvage her marriage. This was a tough case that could only be done with the help of colleagues and supervisors who gave their inputs and help in managing the case. At WINGS, we work as a team to support each other, tapping on our various expertise and experience to help clients holistically. This enables us to give the best care to our clients and I am thankful to the team at WINGS. On a personal note, it is a privilege to be able to journey with clients. I find it an enriching and humbling experience to be invited into the world of clients who trust us to help them through life’s challenges. It is through this sincere and genuine experience in counselling that we continue to grow as counsellors and continue to serve our community. For our clients have this hope that there is help available that allows them to move on with life’s challenges. 14 Sri Rama and Sri Ramakrishna Jayasekhar (Continued from the previous issue) The unity of Sri Rama, Sita and manifestations and in all spiritual Hanuman in Sri Ramakrishna moods. His mind was naturally drawn to Raghuvir his family deity Sri Ramakrishna became the and he yearned to have His priest of the Kali Temple of vision. Knowing of the Lord’s love Dakshineswar in 1856 at the age for his devotee Mahavir or of twenty upon the demise of his Hanuman, he began to adopt attitude in his brother Ramkumar. He plunged Hanuman’s into intense austerities forgetting sadhana. Sri Ramakrishna thus the world around him to realise the became the supreme servant of reality of the Mother whom he was Sri Rama and soon attained worshipping so devotedly. His intense yearning and singleminded devotion culminated in his first vision of the Mother when he was on the brink of sacrificing his life at the altar of the Mother. Not satisfied with that, he continued with his unheard of austerities until the Mother became his constant and eternal companion with whom he could talk, sing and play. Yet even then he was not satisfied. He wanted to commune with the Divine in all its different 15 perfection in his sadhana of Dasya Bhava, the spiritual attitude of a servant to the Lord. About this attitude of his Sri Ramakrishna himself said, “By constant meditation on the glorious character of Hanuman I totally forgot my own identity. At that time I had to walk, take my food and do all other actions like Mahavir. I did not force myself to do so but spontaneously they happened. I tied my cloth around my waist letting a portion of it hang down like a tail and moved about jumping from place to place instead of walking. I ate nothing but fruits and roots, which again I did not feel inclined to eat if they were peeled. I spent much of my time on trees and called out, ‘Raghuvir, Raghuvir!’ in a deep, solemn voice. My eyes became restless like those of monkeys. And the strangest thing was that the lower end of my backbone (the coccyx) lengthened by nearly an inch. In course of time it slowly resumed its normal size when that mood of my mind had ceased.” The culmination of this period of sadhana was a wonderful vision, so exceedingly vivid and different from previous visions that it remained fresh in his memory. Sri Ramakrishna himself described it to his disciples as follows: “One day at that time I was sitting under the Panchavati – not meditating, merely sitting – when an incomparable, effulgent female figure appeared before me illuminating the whole place. It was not that figure alone that I saw then, but also the trees and plants of the Panchavati, the Ganga and all other objects. I saw that the figure was that of a woman; for, there were in her no signs of a goddess, such as the possession of three eyes, etc. But the extraordinary, spirited and solemn expression of that face, manifesting love, sorrow, compassion, and endurance, was not generally seen even in the figures of goddesses. Looking graciously at me, that god-like woman was advancing towards me with a slow, steady gait. I wondered who she might be, when a black-faced monkey came suddenly and nobody knew whence, and fell prostrate at her feet and someone within my mind exclaimed, ‘Sita, Sita who was all sorrow all her life, Sita the daughter of King Janaka, Sita to whom Rama was her very life!’ Saying ‘Mother’ repeatedly, I was then going to fling myself at her feet, when she came quickly and entered this (showing his own body). Overwhelmed with joy and wonder, I lost all consciousness and fell down. Before that, I had had no other vision in that manner 16 without meditating or thinking. That was the first vision of its kind. I have been suffering like Sita all my life, perhaps because my first vision with the naked eye was of her, Sita, whose life from the start was full of sufferings.” Swami Saradananda said to some (including the translator of his book the Leela Prasanga) that Sita made a gift of her smile to the Master, so those who saw the Master smile knew how she smiled. Thus did Sri Rama become one with Sita Devi and Hanuman in Sri Ramakrishna. The Leela of Ramlala The year was 1864 and Sri Ramakrishna was twenty eight years old. One day there came to the Dakshineswar temple a strange sadhu. His hair was completely matted. He spoke little, but his face manifested an inner joy. In his possession was a small brass image of Sri Ramachandra as a child. People could see that he engaged himself daily in serving and worshipping that image. But to uninitiated eyes that was all it appeared to be, the worship of an image of God in metal. Not so to Sri Ramakrishna. Himself a master of all spiritual moods, his keen insight pierced the gross, external realm and saw that worship of Ramlala (the name of the image of the boy Sri Rama) as it truly was. To Jatadhari (the name given by Ramakrishna to the ascetic) it was no mere brass image, but the child Ramachandra himself, who lived with him and accepted his service. As he advanced in his sadhana, with the passage of time the vision of Ramachandra had become more intense and continued for long periods, till at last it had become as vivid and continuous as ordinary objects of sight. Thus engaged in loving communion with the living child Ramlala, Jatadhari travelled at pleasure to the various places of pilgrimage, until Divine Providence directed his steps to the Dakshineswar Temple. The spiritual realisations of Sri Ramakrishna readily made him recognise in Jatadhari a fellow pilgrim of a high order. He had therefore a great respect for the monk and joyfully supplied him with all the articles necessary for his maintenance and of the service of Ramlala. The long hours spent with him observing his devoted service generated in Ramakrishna the mood of maternal affection towards that divine child, so much so that it made him sit beside the image of 17 Ramlala and look at it so intently day with the Baba, and kept that he did not know how the time gazing on Ramlala.” slipped away. “As days passed on, Ramlala's Urged by the irresistible devotional love for me went on increasing. As mood of Vatsalya (looking upon long as I remained with the Baba, God as one’s child) he now Ramlala felt happy - he played became anxious to be initiated by and sported; but as soon as I a Guru in a mantra befitting this came away from that place to my mood. Himself master of the room, he also followed me mantra of the Divine child, immediately there. He did not Jatadhari came to know the remain with the sadhu, although I eagerness of Ramakrishna and forbade him to come. I at first gladly initiated him in the mantra thought it was perhaps a fancy of of Sri Rama, his chosen ideal. mine. How could it be otherwise? Merged in the sadhana of that Could Ramlala love me more than mantra Ramakrishna succeeded the Baba who had been loving in the course of a few days in and serving him tenderly all these having the divine vision of the years? Impossible! But of what I child Rama constantly. Let us hear avail were these thoughts? from the Master himself of the actually saw - just as I see you consequences of his inspiring before me - that Ramlala accompanied me dancing, now vision and experience. preceding, now following me. “The Baba was serving the image Sometimes he importuned me to for a long time. He took it with him carry him in my arms. Again, when wherever he went. He cooked I took him on my lap, he would by whatever he got by bhiksha and no means remain there. He would offered the cooked food to it. That go down to run hither and thither, was not all; he actually saw that collect flowers in thorny jungles, or Ramlala ate, or wished to eat go to the Ganga to swim and something, or wanted to go for a splash water there. I said over and walk, or insisted on the over again, ‘My child, don't do satisfaction of a fancy, and so on. that, you will get blisters on your In the company of the image he soles if you run in the sun. Do not was beside himself with bliss and remain in water so long, you will always remained inebriated. I catch cold and get fever.’ But he also saw Ramlala doing all that. I would not listen, however much I sat all the twenty-four hours of the might forbid him. Unconcerned, he 18 would go on with his pranks, as if I were speaking to someone else. He would sometimes grin and look at me with his two eyes, beautiful like the petals of a lotus, or carry on his pranks with a vengeance. He would pout his lips and grimace and make faces at me. I would then actually be angry and scold him, ‘You rascal, wait, I will give you a sound beating today.’ Saying so, I would pull him away from the sun or from the water, cajoling him by giving this thing or that, and then ask him to play within the room. Again, finding it impossible to restrain his pranks, I would sometimes give him a slap or two. Thus beaten, he would pout his beautiful lips, and sob and look at me with tears in his eyes. I would feel terribly pained to see him cry. I would then take him affectionately on my lap and humour him. I actually saw and did all this.” “One day I was going to bathe, when he took an obstinate fancy to go with me. What could I do? I took him with me. Then he would not come out of the water. He turned a deaf ear to all my pleadings. At last I became angry, immersed him in the water and said, ‘Be now in the water as long as you like,’ and I actually saw that he panted and writhed under the water. Startled to see his suffering, I exclaimed within myself remorsefully, ‘What have I done!’ I took him out of the water on to my lap.” “I cannot describe what agony I felt for him on another occasion, and how much I wept. That day Ramlala was obstinately demanding something to eat, and I gave him some parched rice not properly husked, in order to pacify him. I then found that his soft and delicate tongue got lacerated by the husk while he was eating. Dear me! What a great pain I felt then! I took him on my lap, wept loudly, and taking hold of his chin, sobbed out the words, ‘Oh, how rash and stupid I have been! To have put this contemptible stuff into the mouth which mother Kausalya used to fill lovingly with such soft delicacies as butter, thickened milk and cream!’” Swami Saradananda describes that as he was speaking these words, the Master’s past grief burst forth anew. He became restless in their presence and wept so bitterly that they could not restrain their sympathetic tears, though they did not understand a bit of his loving relationship with Ramlala. (To be continued) 19 Cultivation of Strength and Fearlessness Swami Budhananda Methods of Cultivating Mental Strength Mental strength is any day a superior force to the physical strength. A mentally strong man may or may not be physically as strong. But as a human being he will be always more effective than the person representing merely physical strength. B ut when by strength one understands only physical force, it creates problems for Himself and for others. Unfortunately, a large number of people have' always understood only physical strength and brute force by the word 'strength.' This mistaken idea caused many tragedies in history. People who considered themselves strong destroyed others and eventually themselves. In our times what is called the "armament race," which poses a threat to human civilization, is the most problematic development of this concept of strength. If by strength were meant only physical force, one could not advocate its universal cultivation. We have therefore to understand the concept in its all comprehensive connotation. Gandhi, unarmed, challenged the mighty British imperial rule, and the British had to quit India. That is a classic example how the strength of mind can be an effective force in changing the course of history. It will be found in life that he who fails to cultivate mental strength leads a kind of vegetating life, wherever he may be placed. But he who has taken care to develop mental strength turns everything to good account. He faces life in a frontal manner, battles with adversity manfully, and is never afraid. In victory he is humble and generous. In defeat he is introspective and optimistic. In trials he is alert and dexterous. His very life manifests a new winning quality, which the man without mental strength totally lacks. Until a man develops mental strength, he cannot even be distinguished from an animal. And on mere physical level, what chances has man to shine You may have a body as strong as that of a rhinoceros. What of that? That is mere brute strength. But that strength gets a new meaning, when it is guided, controlled and directed by a strong mind. 1 20 brighter than an animal? 7. Egotistic concern for perfection in others. 8. Lust, anger, jealousy, hatred, avarice and arrogance. 9. The habit of harbouring grudge against others. 10. Daydreaming and nightwaking. 11. Indulging in fantasies and emotional kite-flying. 12. What is called "giving bits of one's mind to others." Therefore anyone, seeking to live a life worthy of a human being, while cultivating physical strength, should take even greater care to cultivate mental strength. The cultivation of mental strength too has two aspects: negative and positive. Negatively speaking, cultivation of mental strength means stopping wastage of mental energy. Without doing that, obviously, the mind cannot be strengthened. Positively speaking, it means feeding the mind with wholesome food. Drainage of mental energy will have to be stopped by giving up these habits. While indulging in these habits one cannot have a strong mind, and a man of weak mind cannot be physically healthy for long. Modern psychologists are all agreed that in human life there is a close psychosomatic relationship. "Psyche" means mind, "soma" means body. How close is that relation we shall illustrate: A young woman of thirty years of age had enjoyed a fairly happy married life until the depression of the early thirties. At that time her husband's financial security was threatened. Then her very successful father-in-law died. This woman was apprehensive lest her widowed mother-in-law should request help from the husband. The mother-inlaw appeared in the picture which We are cautious about spending money but often reckless enough about spending a more precious wealth -our mind. If one loses his mind, of what use will be all the wealth of the world to him? Even his dearest ones will be anxious to get him shut up in a mental home. Mental energy is wasted in various ways such as: 1. 2. 3. 4. Indiscriminate reading. Purposeless controversy. Garrulousness. Inquisitiveness in others' affairs. 5. Finding fault with others. 6. Overambitiousness. 21 one of the norms of high fashion. But, for various reasons, it is a very expensive and problematic fashion. Once you get into getting analysed, you never get out of it, for where is the end of that kind of analysis until you are in the coffin, well-advanced in the way of all flesh? Therefore, it is wisdom to learn certain authentic simple methods for taking care of one's mental health, by which you can never injure yourself. created serious tension in the young wife. She had a nervous breakdown and all the symptoms of serious mental disorder. She was stabilized by attaining a higher philosophy of life. She realized that the mother-in-law would not be a burden to her even if worse came to worst. She was also convinced that the life of consecration can alone remove her egocentric, selfish attitude. It took several months for her to establish herself in this new way of thinking. In the meantime, she systematically went through spiritual exercises of concentration, meditation, and so forth, and gradually developed will power. In life's journey, conflict within ourselves and with environments generate wrong emotions in our minds, such as hatred, jealousy, lust, anger, avarice, pride etc. What we call impurities of the mind are nothing but wrong movements of our mind. These wrong emotions of the mind are like the garbage of the mind. We all know what will happen to our homes if we cannot throw out garbage from our kitchens for a week. But many of us do not seem to realize what happens to our minds if we do not throw out our mental garbage for months and years. It is known only when we develop some chronic mental troubles causing worry for everybody. But need we push the situation in that blind alley at all? What is needed is to develop the habit of introspection and learn Such is the close relation between mind and body. It is a well-known fact that mental strain and maladies cause many physical ailments. For developing mental strength one must know how to look after one's own mental health. How can we do it? There are certain simple and safe ways by which we may do effective mind-husbandry to ourselves and our family members, without having to rush in a panicky way to "be analysed." In America, among sophisticated millionaires, getting regularly analysed has become 22 thoughts and actions to the Lord during the practice of our devotions, then we have a fair chance of stopping the wastage of the mind, and also destroying the causes of possible mental maladies. When we practise these simple disciplines it becomes easier to bring the mind under control. The cultivation of mental strength is possible only in a controlled mind. How do we control the mind? how to detect the wrong movements of the mind, and also the method of their removal. Patanjali, the father of Hindu psychology, suggests that these impurities of the mind which drain our energy and cause various types of mental ailments can be removed by practising these four disciplines: 1. Friendliness toward the happy. 2. Compassion to the miserable. 3. Delight in the good. 4. Indifference to evil. Control of the mind is a vast subject by itself. For our present purpose we shall discuss only one point. There are various methods of controlling the mind. But the most fundamental is this: we have the indriyas or senseorgans and also our buddhi or discriminating faculty. When we ally our mind with the discriminating faculty and refuse to dance on attendance to the sense-organs, then the mind stands controlled. It cannot be done in a day. But it can be done. If we practise friendliness toward the happy, we shall strike at the root of our instincts of jealousy and hatred which eat away the inside of man. Compassion to the miserable will expand our heart and purify the mind when practised with humility and consecration. Delight in the good will augment our own goodness, destroy our subtle evil tendencies. Indifference to evil will save us from such contagion from outside against which we have not yet developed sufficient resistance within ourselves. Now the mind in which wastage has been stopped, which has been cleansed and controlled, should be fed with wholesome food. Indeed this threefold process of mind-husbandry should continue simultaneously, one process helping the other. Along with these if we would also daily offer the fruits of our 23 their brains from very childhood. Lay yourself open to these thoughts and not to weakening and paralysing ones. Say to your own mind, 'I am He, I am He.' Let it ring day and night in your minds like a song, and at the point of death declare: 'I am He.' That is truth; the infinite strength of the world is yours." The wholesome food for the mind is nothing but the noblest, highest, and purest thoughts of the world coming from any quarter or any source. "We must have," as Swami Vivekananda says, "life-building, man-making, character-making, assimilation of ideas." Even if we assimilate five such ideas and make them part of life and character, our minds will be strong. In one of his lectures in California, Swami Vivekananda narrated how, in his days of wandering in India, his mental strength saved his life on many occasions: "Many times I have been in the jaws of death, starving, footsore and weary; for days and days I had had no food, and often could walk no further; I would sink down under a tree and life would seem ebbing away. I could not speak, I could scarcely think, but at last the mind reverted to the idea: 'I have no fear, nor death; I never hunger nor thirst. I am It! I am It! The whole of nature cannot crush me; it is my servant. Assert thy strength, thou Lord of Lords and God of Gods! Regain thy lost empire! Arise and walk and stop not!' And I would rise up, reinvigorated, and here am I, living, today. Thus, whenever darkness comes, assert the reality and everything adverse must vanish. For, after all, it is but In Mahatma Gandhi's Autobiography we read, to start with, he was a man of weak mind, like any ordinary human being. But he took to feeding his mind with a few great ideas - truth, non-violence, fearlessness, selflessness, all based on faith in God. And eventually he developed one of the strongest minds of our age. In one context Swami Vivekananda points out the technique of feeding the mind with great life-giving ideas. He says: "Men are taught from childhood that they are weak and sinners. Teach them that they are all glorious children of immortality, even those who are the weakest in manifestation. Let positive, strong, helpful thoughts enter into 24 mind, which is incredibly simple, so simple that one almost hesitates to tell it. It is the repetition of God's name: japam. God is the source of all strength. And God and His name are nondifferent. Hence God's name is also the source of all strength. He who repeats the name of the Lord daily, regularly, with faith and love, his mind not only never lacks strength, but it always continues to increase it, being spiritually connected with the very source of all strength and power in the world. This is so simple a method, and we are so sophisticated, that we may not believe this. But, to be sure, this is one of the greatest facts of life. It is open to all to try and see this. In a very unassuming teaching, Sri Ramakrishna says: "Clap your hands in the morning and evening and say: 'Haribol, Haribol.'" These words mean, "Chant the name of God, Chant the name of God" and also "God is my strength, God is my strength." a dream. Mountain-high though the difficulties appear, terrible and gloomy though all things seem, they are but Maya. Fear not -it is banished. Crush it, and it vanishes. Stamp upon it, and it dies." Cultivated intellectual powers may constitute one of the elements which will strengthen the mind, when it has been otherwise well taken care of. And so intellectual powers should be carefully cultivated. The key to the cultivation of intellectual powers is the practice of concentration. Those who leave their mark in history, who have been great teachers or benefactors of mankind were all men of concentration. Observance of truth and purity of character in thought, word, and deed immensely enhance the strength of mind. The true and the pure may not be gifted with many endowments, but they will shine like the richest treasure of humanity. Their words may not be loud, but even their whisper will demolish mountains of falsehood. Even their detractors will trust them. (To be continued) Reprinted from Prabuddha Bharata, October 1972 Finally, there is one singular method of gaining strength of 25 I f you can find out the nature of Maya, the universal illusion, it will leave you just as a thief runs away when detected. I n God there are both Vidya Maya and Avidya Maya. The Vidya Maya takes man towards God, whereas the Avidya Maya leads him astray. Knowledge, devotion, dispassion, compassion – all these are expressions of Vidya Maya; only with their help can one reach God. I t is Maya which reveals Brahman. Without Maya, who could have known Brahman? Without knowing Sakti, the manifested power of God, there is no means of knowing Him. I t is only due to Maya that the attainment of supreme knowledge and final beatitude becomes possible for us. Otherwise who could ever dream of all this? From Maya alone spring duality and relativity; beyond Maya there is neither the enjoyer nor the object of enjoyment. T he cat catches her kitten with her teeth and they are not hurt; but when a mouse is so caught, it dies. Thus Maya never kills the devotee, though it destroys others. Sri Ramakrishna.