Tailored Advice
In the following story, Swami shows that in dealing with devotees, the Lord has to maintain a balance and each is dealt with differently, according their needs.
Whether in olden times or nowadays, there are always some persons who indulge in calumny against good men and deride the good actions they have done. Ramakrishna’s disciples had to go by boat across the river Ganga to get whatever was required for his ashram. Each day, Ramakrishna used to assign different tasks to the young disciples in the ashram. One of them was a gentle youth known as Brahmananda. Vivekananda was an aggressive and short–tempered youth. One day, Brahmananda went by boat to bring provisions for the ashram. As soon as the other passengers saw an ochre–robed person in the boat, they got very indignant. They started abusing Ramakrishna Paramahamsa in various ways. They remarked, “He is a pseudo-sanyasi [renunciant]. He is spoiling all young men,” and so on. Brahmananda silently shed tears, remembering the teachings of the master. During the trip, he was apprehensive about what might happen. On the return trip, the earlier story was repeated. He listened silently to the abuse leveled against Ramakrishna and did not venture to quarrel with them. After his return, Ramakrishna asked him to narrate all that had happened. After listening to Brahmananda’s pathetic story, Swami Ramakrishna burst out, “How could you remain silent while your guru was being reviled? You have committed a sin. You are not fit to remain in the ashram.” Narender (Vivekananda), who was standing nearby, listened to the angry words of the Master. Brahmananda fell at the feet of the Master and pleaded for forgiveness.
Vivekananda’s reaction
The next day, it was Vivekananda’s turn to go by boat and buy provisions. Once again, as soon as the other passengers saw an ochre–robed youth in the boat, they started abusing Ramakrishna Paramahamsa. One rich man accused Ramakrishna of spoiling young men by his teachings. Narender remembered what the guru had said the previous day, rose from his seat and slapped the reviler’s cheek. Narender was a strong, powerful person. He told the traducer, “Will you keep your mouth shut? You may have your likes and dislikes and we have ours. What right have you to condemn us? If you do not keep silent, I shall hurl you into the Ganga.” Everyone in the boat got alarmed that the irate youth might actually carry out the threat. All of them became silent. Vivekananda brought the provisions and returned by boat to the ashram. On the return journey, no one ventured to open his mouth.
Ramakrishna asked Narender to relate what all had happened during his boat trip. Narender narrated everything and said, “All of them kept their mouths shut after I slapped one of them for criticizing the guru.” Immediately, Swami Ramakrishna observed: “Chi! Chi [expression of disgust, displeasure]! How unbecoming of you to dishonor the robe you are wearing by losing your temper, exhibiting hatred, and causing hurt to a person. You are unfit to stay in my ashram. What does it matter what anyone says? How does it affect us? Their praise or censure will not touch us.” Narender pleaded, “Swami! I was listening yesterday to what you had said to Brahmananda. Because of that, I behaved in this manner. You took him to task for remaining passive. You take me to task for retaliating. I am unable to understand what is the proper thing to do.”
Personalized teachings for each
Ramakrishna explained his divergent reactions by an example. He said, “There are four tires under a car. What the pressure in the front tires and the rear tires should be has been laid down. If there is excessive pressure in some tires, it should be reduced. If some tires have low pressure, they have to be inflated. Only then will the car run smoothly. Narender suffers from excessive pressure. He needs to be deflated. Brahmananda is excessively weak, so he has to be inflated.” The teachings of the masters vary according to the condition of the disciples.
Likewise, in the Bhagavad Gita and other scriptures, statements might appear that seem to contradict each other. These differences relate to variation in circumstances and requirements of the person concerned. You should not contrast one statement of Swami with another and ask why there is a contradiction between them. In the Gita itself, in one place Krishna stresses the need for action, at another the adherence to dharma, and in another place He commends renunciation of all dharma and urges complete surrender to the Lord. These apparent contradictions are not that. The teaching varies according to the state of spiritual development of the person concerned and the situation in which he is placed.
Source: Sathya Sai Speaks, Vol. XXI
