Reminiscences of Sargachhi

SRIMAT SWAMI SUHITANANDA JI (Continued from previous issue. . .)

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Maharaj: In 1909 I went to see Holy Mother at the Udbodhan House. Satyakam Maharaj was there. Hearing that I come from Sylhet, he said, “Once I went to Sylhet to do relief work.” I sat down in the room where Sharat Maharaj was seated. Vaikuntha Sanyal was sitting beside Sharat Maharaj. He started enquiring about my name, where I came from, and other such things. From the manner in which I replied, he probably guessed something, and so asked, “Are you an Assami?” (In Bengali a person belonging to Assam is called an ‘asami’, which also means ‘accused’). Hence, Sharat Maharaj retorted, “Why should he be an ‘asami’ (accused)?”

After that I had the darshan of Mother – I didn’t see her face, it was covered with a veil. I don’t remember whether I touched her feet or not. Later I got prasad also. Mother used to cover herself with a veil at Udbodhan. At Jayrambati she usually would be without a veil.

Sri Ramakrishna used to address Rajani, a prostitute, as “Mother”. She even used to feed him grams and beans. One day she went to Udbodhan, and started peeping into the house from outside, as she dared not enter inside. Happening to see her, Holy Mother took her hand and brought her inside, saying, “Sri Ramakrishna called you ‘Mother’.”

Question: When somebody gets the experience of Brahman, does he become inert?

Maharaj: One who experiences Brahman can never say what Brahman is. Others get to know from him only what Brahman is not. Suppose someone has realised Brahman. Another person asks him, “Do you become nonexistent at that time?” The man who has perceived Brahman says, “No.” Again, he is asked, “In that case, do you exist?” The perceiver of Brahman doesn’t respond to this. Then it is presumed that in that state, Sat, or Existence, remains. But wood and stone also exist. Is the perceiver’s existence at that time like that of wood and stone? Does there remain any awareness? The knower of Brahman says, “No, not like wood and stone.” Then it is assumed that Chit, or Awareness, remains. But awareness remains even when one cannot sleep at night; that state is one of considerable suffering. The perceiver of Brahman says, “No, there is absolute bliss, supreme bliss.” When someone gets a taste of that bliss, nothing else can attract him or her. This is what is called SatChit-Ananda

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Question: Did spirituality manifest itself in the other incarnations to the extent that it did in Sri Ramakrishna?

The author, one of the Vice-Presidents of the Ramakrishna Order, presents here his conversations with Swami Premeshananda (1884-1967), a disciple of Holy Mother Sri Sarada Devi.

Maharaj: Rama didn’t become Ramakrishna. The one who became Rama, the one who became Krishna—it was he who became Ramakrishna. Some say Ramachandra was not a full manifestation. However, we know Rama, Krishna, Chaitanya, and Ramakrishna as fully manifested incarnations (Purṇa-Brahma). All of them used to experience nirvikalpa samadhi. But there are no records. Chaitanyadeva too used to merge in samadhi every now and then. But it must be mentioned that in Vaishnavism there was over-enthusiasm about Saguna Brahman, or Brahman with attributes.

Everything takes place as per the need of the age. I have heard that Chaitanyadeva punished even Advaitacharya for propagating the Advaita philosophy. Sri Ramakrishna too kept Swamiji at a level lower than nirvikalpa samadhi. He did not promote the path of Knowledge in the presence of devotees. Chaitanyadeva kept Knowledge within himself. He had to inundate the land with the flood of devotion because that was felt suitable for that age. If Advaitacharya had not had a feeling of devotion, who would have intoxicated the region lying to the west of the river Bhagirathi in West Bengal? The unique contribution of Nityananda and Advaitacharya can be sensed even today.

Question: If we engage in work, our rajoguna increases; and if we withdraw from work, our tamoguna increases. What should we do?

Maharaj: When rajoguna dominates, a man desires to work and becomes assertive. We need vairagya or dispassion to check this impulse. This dispassion doesn’t come unless we have the desire for liberation. Furthermore, dispassion comes through philanthropic work. But note that merely doing good to others doesn’t bring dispassion. Dispassion comes when philanthropic work is done with the intention of acquiring dispassion. The rationale for doing good to others is to feel the happiness and sorrow of others and thus expand one’s sense of self. And the meaning of service is to serve the conscious entity present in man. What happens if one is ignorant of this rationale can be seen in the case of Vidyasagar. He served people a lot, but in the end he became disgusted with their ungratefulness and turned into a misanthrope.

There are three stages. The first is that of ignorance, where I feel I am the doer. The second is that of knowledge, where I realise that everything happens by the will of God. The third is the state beyond knowledge, where I perceive that He doesn’t do anything; he just remains aloof. न कितव न कमा्शति लतोकसय सजति प्रभुः। न कम्शफलसयतोग सवभावसिु प्रवि्शिरे ।।

“The Lord creates for this world neither agency nor actions, nor (does He bring about) the union with the fruit of action. It is nature that does it all.” (Bhagavad Gita 5: 14)

This verse is very important. Whatever happens in your life is all due to your nature. The will of the Lord is not involved in it. In Queen Victoria’s kingdom, somebody receives punishment. We can say that Queen Victoria is responsible for that; but at the same time it is also true that she is not responsible. Similarly, God has laid down some injunctions. As a man conducts himself, he experiences happiness and misery, virtue and vice, accordingly. People don’t know this truth.

Qurban Sheikh says, “By the will of Allah, I have seven sons.” But he doesn’t know anything about Allah. If a person doesn’t know the truth about God, we call him an atheist; if he knows, we call him a theist—let him be a Hindu, a Muslim, a Christian. (To be continued...)

Yoga for ‘COVID 19’

YOGACARYA S. SRIDHARAN

Question: COVID 19 is a disease of very recent origin, but the discipline of Yoga is more than 3000 years old. What is the link between these two which stand divided by thousands of years?

Answer: COVID 19, which is the talk of the town now, is an infectious disease caused by a newly discovered ‘Coronavirus’. The spread of the disease, the fatality, and the damage it causes to the internal organs is the cause of concern. The entire medical fraternity all over the world is singularly concentrating on finding a therapeutic solution to stop the disease from spreading and to contain the damages it causes that can range up to death. Over the last few decades, scientific research has validated the therapeutic value of Yoga making the discipline an authentic tool for therapy. Of course, Yoga Therapy is considered a part of ‘Integrated Medicine’, a branch that combines more than one form of Therapy along with ‘Allopathy’. Therefore, the link between Covid 19 and Yoga is at the level of ‘Therapy’.

Question: Yoga is generally understood to be one of the Sad-darshanas, philosophical systems, whose aim is Kaivalya, liberation. How does Therapy find a part in this?

Answer: Yoga-Sutras of Patanjali, the most authoritative text on Yoga, mentions ‘illness’ (vyaadhi) as one of the nine impediments (antaraayaas) in the path of Selfrealisation. Vyasa, the commentator, says illness is the result of imbalance in the three humours, bodily fluids and the organs of the human system. Patanjali offers nine solutions in the first chapter of his work. They are more like models of meditation and include total surrender to the Supreme Being, described by him as Ishvarapranidhana. Another of the tools is a particular type of Pranayama involving extending the exhalation. Later texts like Hathayogapradipika elaborated on the therapeutic aspect of yoga and particularly prescribed different methods of Pranayama. Over the centuries, the therapeutic part of Yoga was further developed extensively by great yogis and continues to progress.

Question: Which aspects of Yoga Therapy addresses the Covid issue?

Answer: The primary cause behind Coronavirus affecting a person is low immunity level. One source explains the role of Immunity thus: “Immunity is the balanced state of the body wherein the body has adequate biological defences to fight infection, disease, or unwanted biological invasion. It is also a state where the body has adequate tolerance to avoid allergy, and autoimmune diseases. The immune system helps the body to protect you from infection.”In Yoga this immune system is called Prana. Swami Vivekananda says in his book Raja Yoga: “The Prana is the vital force in every being. It is by the Prana that real curing comes.”

The author a senior mentor and Yoga Therapist, former Managing Trustee, Krishnamacharya Yoga Mandira and member Yoga certification board of AYUSH lives in Chennai. laxmidharan@gmail.com

Question: How is this Prana the cause and cure of illnesses?

Answer: To quote Swamiji again, “Sometimes in your own body the supply of Prana gravitates, more or less, to one part; the balance is disturbed, and when the balance of Prana is disturbed, what we call disease is produced. To take away the superfluous Prana or to supply the Prana that is wanting will be curing the disease. That again is Pranayama – to learn when there is more or less Prana in one part of the body than there should be. The feelings will become so subtle that the mind will feel that there is less Prana in the toe or the finger than there should be and will possess the power to supply it. These are among the various functions of Pranayama. They have to be learnt slowly and gradually, and as you see, the whole scope of Raja-Yoga is really to teach the control and direction in different planes of the Prana.”

Question: How does Yoga Therapy work? Is Pranayama sufficient or do other Yoga tools such as Asana and Dhyana also play a part?

Answer: In Therapy, Yoga and Ayurveda share certain common concepts. Amongst other things the most important are the three Doshas, i.e., Vaata, Pitta and Kapha. They in turn are related to the three Gunas, which are Sattva, Rajas and Tamas. According to Yoga, diseases are caused by Rajas and Tamas. If we go by the authoritative text, Hathayogapradipika, Pranayama finds a place as a primary tool for therapy. There is a list of eight Pranayamas popularly known as Ashta Kumbhaka. They are Suryabhedanam, Ujjaayi, Sitkaari, Shitali, Bhastrikaa, Bhraamari, Murcchaa and Plaavini. Detailed instructions for practice and the benefits for each of these Pranayamas are given. List of illnesses that are combatted by these Pranayamas are also given. Commentator Brahmananda in his wonderful commentary titled Jyotsna says that Suryabhedanam, primarily puts down the Vaata Dosha, Ujjaayi puts down Kapha Dosha and Shitali puts down the Pitta Dosha. Regular practice of Bhastrikaa will ensure that the three Doshas remain in balance. As illnesses are caused by the vitiation of the Doshas, knowledge of the relationship between the illness and the related Dosha, as per Ayurveda, is essential.

Before proceeding further, it is essential to know that Yoga treats each individual as a unique entity and does not group them according to illnesses. In fact, it is the individual who is treated rather than the illness per-se. Each patient’s individual Prakriti, the basic characteristic, depends on the predominance of two of the three Doshas.

Asana and Dhyana have a prominent role to play in therapy. Asanas help deal with illnesses at the physical level, particularly bodyrelated ones such as back pain, neck pain, etc. Dhyana is used largely in dealing with mental illnesses. These three tools work together complementing and supplementing the work of one another.

Question: How can Yoga be used in the present context of Covid 19?

Answer: In dealing with Covid 19, three stages can be identified. Firstly prevention, secondly treatment when affected, and thirdly, the convalescence period.

Covid 19 is an infectious disease caused by a very minute virus. It passes through air, or the droplets from those who carry the virus either symptomatic or asymptomatic. That is why at the basic level, social distancing, wearing mask and following guidelines of personal hygiene of washing hands, etc., are insisted upon. Here, Pranayama with emphasis on exhalation (Recaka Pranayama) helps in throwing out impurities. Nadishodhana Pranayama helps in keeping the Nadis clean.

When the Nadis are clean Prana flows freely inside the system and thus full immunity is achieved.

Covid primarily affects the breathing system (lungs). When the disease becomes intense, the patient is unable to breath properly, resulting in low oxygen levels in the blood. Such conditions may require intervention through oxygenation or ventilation. In such situations, Shitali Pranayama will help as it also has the potential to deal with fever apart from other illnesses of the abdomen, spleen, etc.

In the convalescence period Sitkaari Pranayamawill help as its chronicled benefits include gaining strength of the body.

Question: What are the different kinds of Pranayama?

Answer: 1) Recaka Pranayama: This can be done in lying position or seated position with the back erect. The Exhalation to Inhalation ratio is maintained at 2:1, i.e., for 10 seconds of Exhalation, Inhalation will be 5 seconds. The rate of breath will vary from person to person. 2) Nadishodhana Pranayama: This is done in a seated position. Inhale through left nostril, Hold, Exhale through right nostril, and Inhale through right nostril, Hold, Exhale through left nostril (Classical style). The Hold must be done with care. People having cardiac problems will do well to avoid the Hold. Also, the ratio can be equal. The rate of breath will be based on the capacity of each individual. 3) Shitali Pranayama: Inhale through protruded tongue, Hold the breath and Exhale through nostrils. The ratio is to be according to individual capacity. 4) Sitkaari Pranayama: Make a hissing sound with the mouth (while inhaling the air) and Exhale through nostrils.

Question: How does immunity improve with Pranayama? Answer: The aim of Pranayama as the very word suggests is to extend and retain the Prana. The extension is achieved by making the breath deep, long and subtle. The retention is attained by holding the breath after inhalation. The very process of Pranayama helps in removing the impurities from the body by kindling the fire in our system. With the removal of impurities Prana will find its way through the Nadis and fill the system which enormously strengthens our overall immunity.

According to Yogayajnavalkyasamhita, one of the authoritative texts on Yoga, “He/She is considered as Yogi/Yogini whose Prana is within his/her body”, i.e., flowing inside the body as there are no impurities in the system. Question: How does Kapalabhati and

Bhramari help in this situation? Answer: Kapalabhati in Hathayoga, is classified under the category of Kriyas which are totally six in number. The benefit of Kapalabhati, according to Hathayogapradipika, is that it destroys phlegmatic diseases. It can help in this situation in removal of impurities caused by phlegm. However, one has to be cautious in practice of this Kriya as it can cause light-headedness/dizziness, etc. The technique of Kapalabhati is “to perform Recaka (exhalation) and Puraka (inhalation) rapidly like the bellows of a blacksmith.” Bhramari Pranayama involves inhaling and exhaling with a resonance resembling the sound of a bee. The benefit of the performance of this Pranayama as given in Hathayogapradipika is “there arises an indescribable bliss in the heart.” The need of the hour is to get rid of anxiety and fear and this Pranayama will help achieve that. tt

The Journey from Distress to De-stress

DR. LATHA SATISH & MS. DEVI SHAH

The current pandemic will prove to be a prominent historical event wherein the most powerful and dominant human species, considered to be the crown of creation has been humbled by an invisible parasitic germ that is merely a microorganism, not belonging to either the plant or animal kingdom. Such a nonentity has weakened the enormous amass of coping mechanisms, traumatizing the entire humanity by posing the greatest challenge of survival itself. All efforts to curtail the situation appear to have fallen short and seem to be inadequate to overcome the unpredictability and uncertainty that underlie this malady.

Unfortunately, the impact of this pandemic situation is not limited to the health aspect alone. Instead, it endangers the overall livelihood, encompassing economic, educational, social, religious and cultural facets as well. Altogether, these can increase the peril of mental health crises among people. Recurring questions such as “How to protect ourselves from being afflicted by this disease?”, “How do we take care of ourselves or manage everything if we get affected?”, “How long will this pandemic last?”, “What will be the end of this?”, “For how long will I be able to dodge or escape from this disease?”, “What will be my future and of my near and dear ones?”, and so on and so forth, cause tremendous emotional turmoil due to helplessness, insecurity, worry, frustration and stress, especially since there are no definite answers to these queries at present.

While these questions and concerns are very natural, it would be unwise to constantly dwell upon them as they would only lead one to drown in a whirlpool of anger, sorrow, depression, dejection and self-defeat. Rather, a more adaptive approach would be to make a simple but significant shift from being problem focused to solution focused, which serves as a cushion to fall back on while dealing with the taxing emotional clutter, thereby reducing reactivity and bringing about regulation and stability.

The first and foremost step in handling these surging emotions, is to become aware of them and acknowledge them instead of suppressing or rejecting them. Acknowledging emotions means identifying and aptly labelling them and mindfully observing how they affect the mind and body, and hamper daily functioning. When this self-understanding dawns, it illumines the path to further progress towards acceptance and endurance.

Apart from this form of introspection, there are other practical techniques that can be helpful in managing one’s thought and emotional patterns.

1. Relaxation

There are several ways to relax the body and mind, and each person can choose a

Dr. Latha Satish is a senior psychologist and Technical Advisor at Krishnamacharya Yoga Mandiram, Chennai. lathamesha@gmail.com. Ms. Devi Shah is a psychologist, and Research Associate at Krishnamacharya Yoga Mandiram, Chennai.

suitable method depending on their ease and convenience. The simplest form is to lie down comfortably with the head placed in a slightly elevated position, and taking slow and deep breaths. While breathing smoothly, every muscle of the body starting from the forehead up to the toes, must be kept supple and loose, relieving the body and mind of all tension. Any thoughts arising in the mind during this course must be treated like passing clouds in the sky.

This technique can also be supplemented with soft instrumental music like the flute or sitar, or even the sound of waves. The audio can be accompanied by visualisations of expansive natural sceneries like the rising or setting sun, flowers or snowclad mountains and rivers or the sandy beach shoring a vast sea/ocean on a beautiful temperate day. Such practices can uplift the mind from mundane preoccupations, thus granting relaxation.

Among rigorous practices, dancing, jogging or brisk walking in a park or along the beach (whilst maintaining the norms of social distancing) can enliven the mood, providing a fresh outlook to face the challenges of life. While engaging in these practices, preferably making them a daily habit, it is crucial to consciously monitor how they influence and amend the states of the mind so that the most appealing practices can be adopted in the best possible manner.

For many people, sleeping is the best form of relaxation. However, this type of relaxation may be considered appropriate if it is timely. For e.g., sleeping for 8-9 hours in the night is regarded as a healthy lifestyle practice. However, the same is viewed as detrimental if it is done during the day. Thus, the time and duration of relaxation practice also determine its effectiveness.

2. Planning daily activities

With isolation, lockdown, masking and social distancing becoming the new normal, communication and entertainment with friends and family have become highly restricted. Although technology and social media have been in great vogue particularly in the last decade, reducing the world to a much smaller place, it was never sought as a replacement for in-person contact and interactions with near and dear ones. However, in the present circumstances the physical distance and seclusion can be compensated using the same technology and social media gadgets by scheduling regular virtual group meetings with loved ones, giving a sense of togetherness and emotional bonding, and alleviating loneliness. For families living under the same roof, this situation can be regarded as an ideal opportunity to spend quality time with each other by playing games and singing/listening songs together, and to pursue or revive hobbies that had been tucked away, like gardening, arts and crafts, tailoring and embroidery, baking, etc. In fact, the social Acknowledging emotions means media can also be used identifying and to showcase one’s aptly labelling talents or impart them them and mindfully to others through online observing how they coaching classes or affect the mind blogs or YouTube and body. videos, which will enable others to constructively manage their spare time as well.

For those who feel deprived of going on consequent behaviours and experiences like pilgrimages or attending religious congregations, having crying spells, shunning people, shouting various forms of religious activities can be and overreacting, turning away from duties and conducted from home by setting up chanting responsibilities, etc. Further, the entire groups and inviting friends and companions to physiology itself can be disrupted, manifested participate, writing spiritual notes based on the through palpitations, shortness of breath, discourses and talks attended, or even praying excessive sweating, loss of appetite, indigestion, together with the whole family which can insomnia or even having nightmares. Although provide a great amount of inner strength and this whole chain reaction may be well courage to face any difficulties. Further, it serves understood by most people, they fail to realise to keep all members of the family united as the that such disturbances that drive the proverb goes, “A family that prays together stays physiological functions awry tend to together.” compromise the immune system, thereby

Another important making a person more aspect of planning is to vulnerable to infections and adhere to a proper routine, Filtering one’s thought diseases. just like following a process is a crucial step Therefore, filtering timetable, beginning right towards health and wellness. one’s thought process is a from the time of waking up crucial step towards health in the morning, exercising and wellness. The common or doing some Yoga, thinking style in the present Pranayama or meditation, self-grooming, scenario is to look down upon oneself as a cooking, eating balanced meals at appropriate victim who has fallen prey to an overpowering intervals, attending classes, spending time with disease. The reason for this type of catastrophic the family, reading or pursuing hobbies, and thinking is a lack of discernment between that also resting. When there is proper scheduling which is controllable and uncontrollable. While of the daily routine, it keeps the day anchored the disease which is an external condition and also gives a sense of satisfaction of cannot be controlled, our response to it is well meaningfully utilising one’s time. Thus, within our control. Once this differentiation is planning and organising are conscientious clear, the overwhelming feelings of fear and activities that reduce distractions in the mind. insecurity will be automatically mitigated. 3. Altering maladaptive thoughts With this background, it would be worthwhile to examine one’s own thoughts

Every action begins with a thought. Thus, which will reveal that most of the thoughts a thought is the seed which sprouts into an revolve around the consequences of contracting action. Therefore, bringing about a change in the disease, thus triggering the obvious chain any action requires a modification at the reaction. On the contrary, diverting the thought level. If the thoughts are going to be thoughts towards ways of contributing in ruminative and pessimistic, they will generate dealing with this crisis would make one feel unpleasant emotions like panic, anxiety, grief, more optimistic and empowered. There are irritability, demotivation and loss of several organizations that serve those who have enthusiasm, which will be reflected in the been afflicted and also those belonging to the

underprivileged sections of the society who suffer the side-effects of the situation in the form of loss of employment and severe financial crunches. Thus, one way of extending help is by supporting these organisations either Monetarily or Materially or even by engaging as Manpower (Vitamin 3M), according to one’s capacity and capability (whilst taking all the necessary precautions). In this manner, the mental energy is refined, which in turn channelizes one’s emotions, deeds and biological activities towards positivity.

4. Seeking help

Seeking professional help is a sensible solution when one feels unequipped to handle their problems. During these times of crisis, engulfed with disease and death, it is very normal for people to feel anxious and/or depressed. Psychologists and counsellors who are trained to listen and empathetically understand your specific circumstances will facilitate the restoration of your emotional wellbeing and also help you unearth your own power of resilience and discover ways to stay healthy.

These care providers may use just a few sessions to enable you to come out of this pandemic related distress. Thus, seeking such help is highly beneficial. There are many helplines that freely provide this form of psychological first aid (PFA).

One such initiative has been undertaken by the Indian Association of Clinical Psychologists (IACP) to extend its support to the general population through the “COVID-19 Psychological Support Group” comprising of trained mental health experts, which aims to provide free telephonic/online counselling, to help people in emotional distress cope better with this crisis.

The helpline is called Paramarsh, which can be reached at 91 804 719 2224, from 9 am – 9 pm.

vvv

Death

This life may end at any moment. No one knows when. Equip yourself for the journey with spiritual treasures. To arrive empty-handed at an unknown place involves much suffering and sorrow. Birth is inevitably followed by death. At death you go to an unknown place, so you must prepare yourself for the journey. Always be ready for the great call.”

— Swami Brahmananda

At the time of death, there is a battle between the prana and an outer force. But do not imagine that they are two different forces. They are like two concentric circles, the bigger one trying to destroy the other. Once when I was at the point of death at Puri, I perceived this distinctly; as if I had one foot outside the door and another inside. I could see both sides. Death is no more terrible when there is no attachment. One must keep out attachment. Al the trouble is due to love being centred on specific objects.

— Swami Turiyananda

At the time of death, a man loses his wits, he becomes enveloped in a sort of mental darkness. If only once he can utter the name of God at that time, he may be saved as God takes charge of him. Unless one has acquired the habit of constantly thinking of God by long practice, everything becomes confused on account of the pangs of death, and one cannot think of God even once. So, what is necessary is to constantly meditate on Him and pray to Him. — Swami Vijnanananda