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Zen Koan #7: Parable of Announcement – Buddhist Teaching on Hardening Our Hearts

Zen Koan #7: Parable of Announcement - Buddhist Teaching on Hardening Our Hearts As access to the unconscious is important in many psychological domains, our data are potentially highly relevant in a wide array of areas. When you are thwarted, it is your own attitude that is out of order. It is not that the Buddha wants to save sentient beings. Afterwards, they opiate to return to it in each cogitation.

Conversely, the capacity of the unconscious mind is, presumably, vast. Several different things can be accessible or temporarily primed at the same time. When the method and experiences are no longer necessary to you, you will have returned to the source. However, in the course of practice it is compulsory to first get to the one. Even before attaining the Buddhist Way, practitioners should train themselves in the proper attitudes of one who is already enlightened.

When you have mindfulness, when you have enough courage to go back to yourself and embrace the suffering in you, you learn a lot. The beauty of the object did not radiate out any more, for the reason that it was surrounded by so many other beautiful things. Following on from interdependence there is also the question of our perception of reality in terms of our feelings of being separated from everything else and our consequent clinging to desire and aversion.

Zen Koan: “Announcement” Parable

Tanzan wrote sixty postal cards on the last day of his life, and asked an attendent to mail them. Then he passed away.

The cards read:

I am departing from this world.
This is my last announcement.
Tanzan
July 27, 1892

Buddhist Insight on War Begins When We Harden Our Hearts

The innate state of the mind is neither happiness nor unhappiness. Those who sow the seed of unhappiness, of pain and suffering, will certainly have to reap a full-grown crop of the same in the future. War begins when we harden our hearts. That seems to be the basic point. Many raise fortifications because such a path seems easier. Begin to be aware of that and notice just what’s there. The American Tibetan Buddhist nun Pema Chodron writes in Practicing Peace in Times of War,

This is a familiar scenario in our homes, in our workplaces, in our communities, even when we’re just driving our cars. We’re just driving along and someone cuts in front of us and then what? Well, we don’t like it, so we roll down the window and scream at them.

War begins when we harden our hearts, and we harden them easily—in minor ways and then in quite serious, major ways, such as hatred and prejudice—whenever we feel uncomfortable. It’s so sad, really, because our motivation in hardening our hearts is to find some kind of ease, some kind of freedom from the distress that we’re feeling.

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Zen Koan #6: Parable of No Loving-Kindness – Buddhist Teaching on Awareness of Mortality

Zen Koan #6: Parable of No Loving-Kindness - Buddhist Teaching on Awareness of Mortality The reason we do not see truth is that we do not have enough courage. The more you meditate in the Zen tradition, the less likely you will step in it. When we say this, we do not mean that we depend on the Buddha. We mean that if we follow the Zen Buddhist Method taught by the Buddha we will develop the confidence to work out our own salvation. We certainly do not think that the Buddha will come one day and take us up to “heaven” in a glorious flight. When you reach this state, you will perceive everything as equal. The minute you stop pumping, the air starts to leak and the tire will eventually go flat.

However, beyond the desire realm, there are the form realm and the formless realm. To transcend them, you have to liberate yourself from the pabulum of consciousness. After they finish the work, they pave over it again and everything is just as it was before. Of course, if there were no sense of doubt in the commencement, you would not be incentivized to practice. After practicing diligently, you will gradually resolve the quandary of doubt. It all depends on your karmic roots. When those with deep karmic roots are exposed to the edifications of Zen, they expeditiously accept them. Such visions, good and bad, are generally manifestations of our own mental realms.

Zen Koan: “No Loving-Kindness” Parable

There was an old woman in China who had supported a monk for over twenty years. She had built a little hut for him and fed him while he was meditating. Finally she wondered just what progress he had made in all this time.

To find out, she obtained the help of a girl rich in desire. “Go and embrace him,” she told her, “and then ask him suddenly: ‘What now?'”

The girl called upon the monk and without much ado caressed him, asking him what he was going to do about it.

“An old tree grows on a cold rock in winter,” replied the monk somewhat poetically. “Nowhere is there any warmth.”

The girl returned and related what he had said.

“To think I fed that fellow for twenty years!” exclaimed the old woman in anger. “He showed no consideration for your needs, no disposition to explain your condition. He need not have responded to passion, but at least he should have evidenced some compassion.”

She at once went to the hut of the monk and burned it down.

Buddhist Insight on Awareness of Mortality

Buddha teaches that this moment is not dependent upon the prior moments or future moments. Within this, there are the contradictory reason of real dependency, and the contradictory reason of dependence from the vantage point of mind. True practice is one continuous mistake, one after another anyway. All who want happiness want to disregard suffering and raise their awareness of morality? They’re a little scary but they’re not so terrible. German Theravadin Buddhist nun Ayya Khema writes in When the Iron Eagle Flies,

The Buddha recommended that every person should remember every single day that we are not here for ever. It is a guest performance, which can be finished at any time. We don’t know when; we have no idea. We always think we may have seventy-five or eighty years, but who knows? If we remember our vulnerability every single day, our lives will be imbued with the understanding that each moment counts and we will not be so concerned with the future. Now is the time to grow on the spiritual path. If we remember that, we will also have a different relationship to the people around us. They too can die at any moment, and we certainly wouldn’t like that to happen at a time when we are not loving towards them. When we remember that, our practice connects to this moment and meditation improves because there is urgency behind it. We need to act now. We can only watch this one breath, not the next one.

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Zen Koan #5: Parable of If You Love, Love Openly – Buddhist Teaching on New Beginnings

Zen Koan #5: Parable of If You Love, Love Openly - Buddhist Teaching on New Beginnings Nirvana is not a place, where one can expect facilities. We are deeply enmeshed in a world where materialistic postulations dominate, and it is not so facile to contravene the momentum of that paradigm. There is a way of checking through the answers of the old Zen Masters. You come to a recede with the desire to transform yourself.

In respect to its social and moral code, the German philosopher, Prof. Max Muller has said, “The Zen Buddhist moral code taken by it is one of the most perfect which the world has ever known.” This is why you should not look for something here you can take home with you. In fact, as you get into ever-deeper levels, you may be aware of the movement of your mind in the previous level, even if you are not aware of the movement at the present level. These are the highest states that can be attained from the practice of worldly dharma. It is not natural to tighten your stomach muscles or to straighten your back by protruding your chest. It is doubtful whether anyone really achieves health that does not responsibly choose to be healthy.

A person who has experienced oneness is different from a mundane person. Just do not have any doubts about the method or whether you have the “right stuff” to practice.

Zen Koan: “If You Love, Love Openly” Parable

Twenty monks and one nun, who was named Eshun, were practicing meditation with a certain Zen master.

Eshun was very pretty even though her head was shaved and her dress plain. Several monks secretly fell in love with her. One of them wrote her a love letter, insisting upon a private meeting.

Eshun did not reply. The following day the master gave a lecture to the group, and when it was over, Eshun arose. Addressing the one who had written to her, she said: “If you really love me so much, come and embrace me now.”

Buddhist Insight on New Beginnings

All men have their fragilities and new beginnings. And when you look at how authoritative our habits are, and how much we go to sleep, and how much the world really needs somebody to have the audacity to say “no” or “stop” or “wake up” or “live differently,” it becomes very compelling. The phenomenal world is the supported destructible inhabitants, sentient beings, within the destructible environment. The British meditation teacher Christina Feldman writes in The Buddhist Path to Simplicity,

Cultivating the beginner’s mind involves a leap of faith, a willingness to dive deeply into “not knowing.” The alternative is to be chained to a past we know too well and to perpetuate history in each moment of our lives. In each new beginning we learn the art of letting things be. The concepts, images, assumptions, conclusions, and judgments; we let them be. They are received, listened to, and embraced in a vastness of heart that invests no absolute truth in them. It is a great challenge, undertaken only one moment at a time. Who is more free, the person who travels through their life carrying their raft upon their head, or the person who can lay it down and walk on unencumbered? The lessons of joy and sorrow, contraction and vastness, imprisonment and freedom are learned in each moment we are willing to begin anew and be changed by those lessons. They are simple and profound. To begin anew, to see anew, is to discover joy and freedom.

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Zen Koan #4: Parable of Obedience – Buddhist Teaching on the Art of Living

Zen Koan #4: Parable of Obedience - Buddhist Teaching on the Art of Living Zen is an interesting method of communicating enlightenment; however, enlightenment does not differ between the many varieties of faiths or religions. Anyhow, yes, there are enlightened people who use Zen nowadays, but none who are enlightened in Zen. For instance, this incense board is just a piece of wood. A sick person may absorb this energy and this may avail them to practice preponderant. Practicing this goodness will avail the process of their rejuvenating. However, because of incognizance and delusion, we keep following this cycle. We carry out many activities, and develop many affixments to this life.

We endeavor many incipient things in order to gratify ourselves. We chase after pleasure and we endeavor to evade or discard those things we do not relish. From this concentrated state, we can enter the mind of unity. Tibetan Zen Buddhism as we know it today was shaped in part by arguments over how best to present Zen Buddhist teachings. Great space does not refer to nothingness, but rather to a totality. No ghosts or deities would be able to find you. Some people become so overwhelmed by troubles in their practice, they end up without any discrimination, letting go of their hopes as well as their despair.

Zen Koan: “Obedience” Parable

The master Bankei’s talks were attended not only by Zen students but by persons of all ranks and sects. He never quoted sutras not indulged in scholastic dissertations. Instead, his words were spoken directly from his heart to the hearts of his listeners.

His large audience angered a priest of the Nichiren sect because the adherents had left to hear about Zen. The self-centered Nichiren priest came to the temple, determined to have a debate with Bankei.

“Hey, Zen teacher!” he called out. “Wait a minute. Whoever respects you will obey what you say, but a man like myself does not respect you. Can you make me obey you?”

“Come up beside me and I will show you,” said Bankei.

Proudly the priest pushed his way through the crowd to the teacher.

Bankei smiled. “Come over to my left side.”

The priest obeyed.

“No,” said Bankei, “we may talk better if you are on the right side. Step over here.”

The priest proudly stepped over to the right.

“You see,” observed Bankei, “you are obeying me and I think you are a very gentle person. Now sit down and listen.”

Buddhist Insight on An Art of Living

The art of Zen living requires, if you come to something that’s in the middle of the road, even if it’s not your lane, it’s a nice thing to pick it up, move it aside, because you care for the earth; not because you’re intended to, but because it brings joy. At first, it’s difficult, but if you work with it for a while, it actually starts to become interesting. The Burmese-Indian teacher of Vipassana meditation S. N. Goenka writes in The Art of Living,

By learning to remain balanced in the face of everything experienced inside, one develops detachment towards all that one encounters in external situations as well. However, this detachment is not escapism or indifference to the problems of the world. Those who regularly practice Vipassana become more sensitive to the sufferings of others and do their utmost to relieve suffering in whatever way they can – not with any agitation, but with a mind full of love, compassion and equanimity. They learn holy indifference – how to be fully committed, fully involved in helping others, while at the same time maintaining balance of mind. In this way they remain peaceful and happy while working for the peace and happiness of others.

This is what the Buddha taught: an art of living. He never established or taught any religion, any “ism.” He never instructed those who came to him to practice any rites or rituals, any empty formalities. Instead, he taught them just to observe nature as it is by observing the reality inside. Out of ignorance, we keep reacting in ways which harm ourselves and others. But when wisdom arises – the wisdom of observing reality as it is – this habit of reacting falls away. When we cease to react blindly, then we are capable of real action – action proceeding from a balanced mind, a mind which sees and understands the truth. Such action can only be positive, creative, helpful to ourselves and others.

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Zen Koan #3: Parable of Is That So? – Buddhist Teaching on Achievement

Zen Koan #3: Parable of Is That So? - Buddhist Teaching on Achievement Zen Meditation is arduous. Cogitation sanctions you to optically discern something fresh that you’ve never optically discerned afore or to understand something incipient that you’ve never understood afore. As in actual dreams, these wandering thoughts either are connected with the past, or anticipate the future. At that point, there are no more vexations.

This is not the case for mundane people. In most religions, if you reach a stage where you identify planarity with the macrocosm, it would be considered the ultimate or great harmony. Others honor the rule and refrain from speaking, but that does not mean that they are not talking to themselves. The basic thing is that they find out what their strengths are in body and mind, and how they can follow the precepts. Nor should you be concerned with anything going on inside yourself.

After practicing diligently, you will gradually resolve the problem of doubt. When practice sets in, rather the way weather does, there can be a lot of boredom and feeling clueless, so that cluelessness or plainness is something that always needs to be taken into account. This is for the reason that your mind is divided into two, or even three: a sense of yourself, of your body, and of the pleasure.

Zen Koan: “Is That So?” Parable

The Zen master Hakuin was praised by his neighbours as one living a pure life.

A beautiful Japanese girl whose parents owned a food store lived near him. Suddenly, without any warning, her parents discovered she was with child.

This made her parents angry. She would not confess who the man was, but after much harassment at last named Hakuin.

In great anger the parent went to the master. “Is that so?” was all he would say.

After the child was born it was brought to Hakuin. By this time he had lost his reputation, which did not trouble him, but he took very good care of the child. He obtained milk from his neighbours and everything else he needed.

A year later the girl-mother could stand it no longer. She told her parents the truth – the real father of the child was a young man who worked in the fishmarket.

The mother and father of the girl at once went to Hakuin to ask forgiveness, to apologize at length, and to get the child back.

Hakuin was willing. In yielding the child, all he said was: “Is that so?”

Buddhist Insight on No Thought of Achievement

If you foster generosity, Zen kindness, awareness, and giving, you will be happy because you’ll learn that it’s pleasant, and the way that karma works is that your world will become more of a steering rather than fear and holding. Within the conventional, relative truth, individual appearances, which accord and do not, are distinguished. Therefore, there isn’t any thought of achievement. Shunryu Suzuki, the Japanese-American Zen monk who helped popularize Zen Buddhism in the United States, writes in Zen Mind, Beginner’s Mind,

In the beginner’s mind there is no thought, “I have attained something.” All self-centered thoughts limit our vast mind. When we have no thought of achievement, no thought of self, we are true beginners. Then we can really learn something. The beginner’s mind is the mind of compassion. When our mind is compassionate, it is boundless. Dogen-zenji, the founder of our school, always emphasised how important it is to resume our boundless original mind. Then we are always true to ourselves, in sympathy with all beings, and can actually practice.

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Zen Koan #2: Parable of Finding a Diamond on a Muddy Road – Buddhist Teaching on Creativity

Zen Koan #2: Parable of Finding a Diamond on a Muddy Road - Buddhist Teaching on Creativity Zen is not unique. All forms of Zen Buddhism point to this same authenticity. Zen just uses fewer words in this process. Still, the unfamiliar will take the moon in the dehydrogenate monoxide for the authentic moon and point their finger towards it in vain where others misunderstand the finger for the authentic thing. Sometimes it’s better to verbalize. You have an excess of what you want to be rid of, and a lack of what you want to acquire. Pretending sundry relishes and misprices severs you from the Way.

Consider the story about an inexperienced farmer who planted a field of rice. The more you drive yourself the tenser you will feel. The role of the monitor is that if they see a person sitting in the cave of the devil, in that wonderful space, that peaceful space, they knock them out of it. Thus to say that this principle is not eternal would also be incorrect. When we see the discrepancy between our good intentions and our actions, it motivates us to work with our minds, to work with our habitual reactions and our impatience.

Zen is so strict and austere, yet at the heart of its teaching is spontaneity. In Taoism, there is the verbalization that the one gives elevate to the two, and the two give elevate to the multiplicity of things.

Zen Koan: “Finding a Diamond on a Muddy Road” Parable

Gudo was the emperor’s teacher of his time. Nevertheless, he used to travel alone as a wandering mendicant. Once when he was on his way to Edo, the cultural and political center of the shogunate, he approached a little village named Takenaka. It was evening and a heavy rain was falling. Gudo was thoroughly wet. His straw sandals were in pieces. At a farmhouse near the village he noticed four or five pairs of sandals in the window and decided to buy some dry ones.

The woman who offered him the sandals, seeing how wet he was, invited him in to remain for the night in her home. Gudo accepted, thanking her. He entered and recited a sutra before the family shrine. He was then introduced to the women’s mother, and to her children. Observing that the entire family was depressed, Gudo asked what was wrong.

“My husband is a gambler and a drunkard,” the housewife told him. “When he happens to win he drinks and becomes abusive. When he loses he borrows money from others. Sometimes when he becomes thoroughly drunk he does not come home at all. What can I do?”

“I will help him,” said Gudo. “Here is some money. Get me a gallon of fine wine and something good to eat. Then you may retire. I will meditate before the shrine.”

When the man of the house returned about midnight, quite drunk, he bellowed: “Hey, wife, I am home. Have you something for me to eat?”

“I have something for you,” said Gudo. “I happened to be caught in the rain and your wife kindly asked me to remain here for the night. In return I have bought some wine and fish, so you might as well have them.”

The man was delighted. He drank the wine at once and laid himself down on the floor. Gudo sat in meditation beside him.

In the morning when the husband awoke he had forgotten about the previous night. “Who are you? Where do you come from?” he asked Gudo, who was still meditating.

“I am Gudo of Kyoto and I am going on to Edo,” replied the Zen master.

The man was utterly ashamed. He apologized profusely to the teacher of his emperor.

Gudo smiled. “Everything in this life is impermanent,” he explained. “Life is very brief. If you keep on gambling and drinking, you will have no time left to accomplish anything else, and you will cause your family to suffer too.”

The perception of the husband awoke as if from a dream. “You are right,” he declared. “How can I ever repay you for this wonderful teaching! Let me see you off and carry your things a little way.”

“If you wish,” assented Gudo.

The two started out. After they had gone three miles Gudo told him to return. “Just another five miles,” he begged Gudo. They continued on.

“You may return now,” suggested Gudo.

“After another ten miles,” the man replied.

“Return now,” said Gudo, when the ten miles had been passed.

“I am going to follow you all the rest of my life,” declared the man.

Modern Zen teachings in Japan spring from the lineage of a famous master who was the successor of Gudo. His name was Mu-nan, the man who never turned back.

Buddhist Insight on Creativity: Being and Doing

By the profound interdependence of being and doing, all anger is prompted and polluted by improper conceptuality. It’s that Zen spirit of heartfulness and creativity, of mindfulness that it comes to. However, there are other kinds of happiness that are very unpretentious and really nurturing of spiritual life, that touching them actually gives us the strength to deal with difficulties. The American clinical psychologist John Welwood, who frequently writes about the integration of psychological and spiritual concepts, writes in Ordinary Magic, Everyday Life as Spiritual Path,

The key to everyday life as spiritual practice lies in bringing a full, rich, quality of being and presence into whatever we do. Yet “being” and “doing” often seem mutually exclusive. The cultures of the East have cultivated being for thousands of years, while rarely, until recently, placing as much emphasis on doing. The cultures of the West have been busy doing for thousands of years – building, inventing, conquering the world – while often failing to appreciate that a healthy, fulfilling human life, depends on the quality of one’s being and presence. To find the spiritual path in our daily life, we need to bring being and doing together. This is precisely what happens in creativity, where the beauty that we love can become what we do.

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Zen Koan #1: Parable of A Cup of Tea – Buddhist Teaching on Spiritual Bankruptcy

Zen Koan #1: Parable of A Cup of Tea - Buddhist Teaching on Spiritual Bankruptcy Together with Vedanta Hinduism, Zen is an early and continuing example of the globalization of religion from the East on several levels. The reward body also appears for the sake of sentient beings; for this reason, it is limited in location. The poem encourages us to practice without attachment. It merely reflects whatever you put in front of it, as it is, without hindrance.

Once you narrow yourself down to the mental environment, there are two things you are involved with—the method, and stray thoughts. What is the difference between Buddhahood and enlightenment? Buddhahood is attaining the ultimate, whereas enlightenment is seeing Buddha nature without encompassing it fully. In Japan, it was pellucid that in the lay Zen tradition you donated to the temple, you had your memorial accommodations, you had your family plot, and you fortified the priest.

Meditation decreases experienced stress load and leads to a faster decrease in heart rate after exposure to stressful film clips, but it is not clear whether improved access to unconscious processes is mediating processes. There are sundry levels of coalesced mind—the unity of self and macrocosm, the unity of body and mind, and beyond this, just one mind remaining.

Zen Koan: “A Cup of Tea” Parable

Nan-in, a Japanese master during the Meiji era (1868–1912), received a university professor who came to inquire about Zen.

Nan-in served tea. He poured his visitor’s cup full, and then kept on pouring.

The professor watched the overflow until he no longer could restrain himself. “It is overfull. No more will go in!”

“Like this cup,” Nan-in said, “you are full of your own opinions and speculations. How can I show you Zen unless you first empty your cup?”

Buddhist Insight on Spiritual Bankruptcy

When water is agitated by waves, reflections that may arise are not grasped. A lot of our busyness is because we’re looking for something to fulfill us. This is the root cause of spiritual bankruptcy, according to Zen Buddhism. The charters are different but the practical path towards human liberation touches both. Can you learn the basic precept of transforming your unwanted sufferings into the path of practice? The British Zen Buddhist author and psychotherapist David Brazier writes in The Feeling Buddha,

We all carry hurt within us. It is not possible to have gone through life without getting buffeted. The hurt we carry is fuel. It is one of the essential conditions for a fire. When a person, or a whole community, is spiritually impoverished, this fuel is stored up. It then becomes tinder dry.The potential for fire to get out of control is then great. This is when wars start. I asked an acquaintance from Sarajevo why he thought the civil war there broke out. He said: ‘Boredom.’ He meant that people’s lives had ceased to be purposeful and war gave them a sense of direction. People sometimes fear that religion causes wars but, although religion, patriotism, self-interest, history and many other things may be invoked by war mongers, the real root of war is spiritual bankruptcy.

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Sri Ramakrishna Paramahamsa Tells Stories: Roundup of Hindu Parables

Sri Ramakrishna Paramahamsa

Sri Ramakrishna Paramahamsa (1836–1886,) the eminent Hindu mystic of 19th-century India, used stories and parables to portray the core elements of his philosophy. The meaning of Sri Ramakrishna Paramahamsa’s stories and parables are usually not explicitly stated. The meanings are not intended to be mysterious or confidential but are, in contrast, quite uncomplicated and obvious.

In the Hindu and other traditions of the major religions of the world, parables form the language of the wise for enlightening the simple, just as well as they form the language of the simple for enlightening the wise.

Recommended Books

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Sri Ramakrishna Paramahamsa Tells Stories: Providence & God’s Will or The Parable of Raghuram and Lord Sri Rama’s Will

Sri Ramakrishna Paramahamsa

Sri Ramakrishna Paramahamsa (1836–1886,) the eminent Hindu mystic of 19th-century India, used stories and parables to portray the core elements of his philosophy. The meaning of Sri Ramakrishna Paramahamsa’s stories and parables are usually not explicitly stated. The meanings are not intended to be mysterious or confidential but are, in contrast, quite uncomplicated and obvious.

In the Hindu and other traditions of the major religions of the world, parables form the language of the wise for enlightening the simple, just as well as they form the language of the simple for enlightening the wise.

The Parable of Raghuram and Lord Sri Rama’s Will

Raghuram was a pious weaver. He was a devotee of Lord Sri Rama. He firmly believed that everything happens by the will of Lord Sri Rama. The sun shines, the rain falls, the wind blows, men walk, and fish swim – all by the will of Lord Sri Rama. If Lord Sri Rama’s will is not there, everything will come to a standstill. This was Raghuram’s strong faith.

Raghuram never forgot Lord Sri Rama. As soon as he got up early in the morning, he would repeat the name of Lord Sri Rama. After bathing, after offering Naivedyam (offering) to Lord Sri Rama, he would take his breakfast saying, “by the will of Lord Sri Rama.” Again, before starting weaving he would take the name of Lord Sri Rama. As he plied the shuttle, weaving the cloth, he would be chanting Lord Sri Rama’s name. He would take the woven clothes to the bazaar for sale. If someone asked him what the price of a particular cloth was he would say, “By the will of Lord Sri Rama, the yarn costs one rupee. By the will of Lord Sri Rama, my labor costs 50 paisa. By the will of Lord Sri Rama, the profit is 25 paisa. So the price of the cloth, by the will of Lord Sri Rama, is rupees1.75.”

Raghuram’s sincerity and simplicity would charm men and women. No one would bargain with him. They would pay him whatever he demanded. They were sure he would never overcharge them or cheat them.

After the sales were over, Raghuram would return home chanting Lord Sri Rama’s name all the way. He would have his food and go to sleep again taking the Lord’s name.

On one hot and humid day, Raghuram thought he would sit in the verandah of his home for some time. He was chanting ‘Ram, Ram’. A gang of robbers passed that way. They had burgled a rich man’s house. They had a big bundle, which contained lots of cash, jewels, and other valuable articles. They saw Raghuram sitting in the verandah. “Here is a hefty fellow. We can make him carry the heavy bundle. They put the bundle on his head and told him, “Walk with us, or else we shall trash you.”

Raghuram, without any protest, went with them carrying the heavy load. He continued chanting ‘Ram, Ram’ all the way. At the end of the street, three police officers were doing their beats. The robbers got frightened. They ran away.

Raghuram was left alone with the bundle on his head. He did not run away. He stood there chanting ‘Ram, Ram’. The police opened the bundle and discovered the loot. They were happy thinking they had caught the robber red-handed. They marched Raghuram to the police station. He was kept in the lock-up that night. Next morning the police produced Raghuram and the bundle before the Magistrate. They charged Raghuram with the robbery.

The news of Raghuram’s robbery charges quickly spread in the village. Men, women, and children rushed to the court in wonder. “How could he commit any robbery?” they speculated.

The Magistrate also had heard of Raghuram. He too could not associate robbery with this peaceful-looking weaver. However, the police had caught him with the bundle. Anyway, the Magistrate pondered, “I will not punish this man until I am sure he has committed the robbery. Let me ask him for his own explanation.”

The Magistrate asked the prisoner, “Tell the court what exactly happened.”

All the while, Raghuram was standing as if he was in another world. His lips were continuously moving, uttering ‘Ram, Ram’. No one who saw his face would think he was a criminal.

Raghuram now turned to the Magistrate and told him in a clear voice. “Your Lordship, by Lord Sri Rama’s will, I was sitting in my verandah. By Lord Sri Rama’s will, some robbers came that way, By Lord Sri Rama’s will, they put their bundle on by head and made me walk with them. By Lord Sri Rama’s will, there were some police officers ahead. By Lord Sri Rama’s will, the robbers ran away. By Lord Sri Rama’s will, the police arrested me, and kept in the lock-up. By Lord Sri Rama’s will, they have produced me before you. By Lord Sri Rama’s will, you want to punish me.”

Tears began to flow down the cheeks of the magistrate. This man was so utterly like a child. He had nothing to hide. He was not calculating or clever in the usual sense. His trust in God was absolute. He must be not punished but worshipped.

The Magistrate said in open court, “I am convinced this man is innocent. I discharge him. Let him be set free.”

Raghuram joined his palms before the Magistrate and told him, “By Lord Sri Rama’s will, you have set me free.”

The huge crowd assembled in the court shouted “Jai Ram, Victory to Lord Sri Rama.” They took him procession back to his home.

Sri Ramakrishna Paramahamsa once said, “More are the names of God and infinite are the forms through which He may be approached. In whatever name and form you worship Him, through them you will realize Him.”

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Sri Ramakrishna Paramahamsa Tells Stories: The Vastness of God’s Creation or the Parable of the Frog in the Well

Sri Ramakrishna Paramahamsa

Sri Ramakrishna Paramahamsa (1836–1886,) the eminent Hindu mystic of 19th-century India, used stories and parables to portray the core elements of his philosophy. The meaning of Sri Ramakrishna Paramahamsa’s stories and parables are usually not explicitly stated. The meanings are not intended to be mysterious or confidential but are, in contrast, quite uncomplicated and obvious.

In the Hindu and other traditions of the major religions of the world, parables form the language of the wise for enlightening the simple, just as well as they form the language of the simple for enlightening the wise.

The Parable of the Frog in the Well

A frog lived in a well. It had lived there for a long time. It was born and brought up there. Moreover, it was a small little frog.

One day another frog that lived in the sea came upon the first frog. The frog of the well asked the newcomer, “Whence are you?”

The frog of the sea replied, “I am from the sea.”

The frog of the well questioned, “The sea! How big is that?”

The frog of the sea said, “It is very big.”

The frog of the well stretched its legs and questioned, “Ah! Is your sea so big?”

The frog of the sea said, “It is much bigger.”

The frog of the well then took a leap from one side of the well to the other and asked, “Is it as big as this, my well?”

“My friend,” said the frog of the sea, “how can you compare the sea with your well?”

The frog of the well asserted, “No, there can never be anything bigger than my well. Indeed, nothing can be bigger than this! This fellow is a liar, he must be turned out.”

Sri Ramakrishna Paramahamsa concluded, “Such is the case with every narrow-minded man. Sitting in his own little well, he thinks that the whole world is no bigger than his well.”

Sri Ramakrishna Paramahamsa once said, “If you first fortify yourself with the true knowledge of the Universal Self, and then live in the midst of wealth and worldliness, surely they will in no way affect you.”

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