This chapter is the English translation of Gujarati Book Title - Sadhak and Sathi Author - Shri Atmanandji (Dr. Soneji) CHAPTER - 5 TOLERANCE (SAHANA-SHILATA) Tolerance is defined as voluntary endurance of inconveniences pertaining to the mind, speech and body, in a spirit of equanimity, so that a person attains to purity of soul. Training in Real Tolerance: Tolerance without the attainment of purity of soul does not lead to attainment of the Supreme Reality (Param-Atma). A merchant may engage himself in business for profit without even taking food and drink for some time. A student may persistently keep awake studying during examination. These are a few practical examples of worldly tolerance. Such activities inspired by selfish motives are common. Noble tolerance having higher human values dawns in life only when a person endures hardship for others, even at the cost of his own personal gains and works. During the practice of tolerance, one has to cultivate a spirit of equanimity and develop virtues like patience, calmness and forbearance. Again, here is a matter of voluntary endurance, because one engages oneself in it only for his own spiritual welfare. When poor people or animals endure inconveniences such as hunger and thirst, cold and heat, insults and abuses, it is not out of volition but out of helplessness. The tolerance of this type of afflictions is merely through helplessness, dependance and compulsion. This is certainly not the real or noble tolerance. External Forces Testing Tolerance: The spirit of tolerance of a Sadhaka is tested by a variety of distressing circumstances induced by worldly people, animal life, natural calamities and so on. Ordinary people are bereft of faith in super sensuous bliss and therefore, have no faith in the activities of doing good deeds to others. In the elementary and intermediate stages, a Sadhaka may experience non-cooperation even from his relatives and it may sometimes amount to clear opposition. An advancing Sadhaka is cruelly referred to as a "bookworm" and is even insulted and banished from society. Some cruel and heartless persons may deprive Sadhaka even of food and drink. Very often he finds that his path is obstructed by stones and thorns. He might even be physically manhandled by kicks, blows, sticks and other destructive attacks. When Sadhana is practiced outside the house in lonely places such as a holy place, a forest or a garden; here also a Sadhak may have to endure harassment from ants, flies, mosquitoes and other small insects. Occasionally, rats, squirrels, or even big animals may torture him. Apart from causing physical suffering, they can also disrupt the meditation by producing harsh sounds or frightening movements. Natural forces can also act as sources of disturbance to a Sadhaka. These are excessive cold, unbearable heat, heavy rains and so on. The production of different diseased states in the body is also a natural calamity in which the Sadhaka is expected especially to preserve equanimity. This is the most direct, and difficult of all tests of his overall spiritual attainment. The Sadhaka, who reveals tolerance even in a diseased state of the body, is a real saint indeed. High-Grade Noble Tolerance: As the aspirant becomes more and more enlightened in the true concepts of the nature of the universe, he will rather blame himself for any distress or calamity than blame others. The mental repose of a real Sadhaka is not disturbed because he does not find fault with circumstances, other individuals, or objects, but rather looks within himself for the same. For acquiring true tolerance, one should, therefore, learn both the types of practices; i.e. acquiring true knowledge as well as practicing to endure the pains patiently even under adverse circumstances. Through the maturity of this two-fold practice, the Sadhaka attains to the state of an emancipated Yogi (Siddha-Yogi) i.e the state of a person of steady intellect (Sthitaprajna) who has attained equanimity. This is the climax of spiritual Sadhana. In addition to the natural afflictions that befall the highly advanced Sadhak (aspirants), they test their tolerance voluntarily by sitting in meditation by a river-side in winter, on rocks of mountains in summer or by walking on thorny and gritty roads at other times. This is precisely how they impartially test the state of steady intellect (Sthita-prajna-dasha) acquired by them. CONCLUSION: Gold-dust obtained from a mine cannot become real pure gold, before it passes through processing in several furnaces. An iron-rod cannot be turned to the desired shape until it is made red hot. A cloth that is excessively dirty must be well-rubbed in the hands or machine before it becomes thoroughly cleaned. Similarly, one cannot get over long standing adverse beliefs, knowledge and behavior without appropriately tormenting the soul and cultivating due forbearance. It therefore becomes the duty of a person desiring liberation at all stages, constantly to practice tolerance. The inner strength of a person gets enhanced with the practice of tolerance. As one increasingly develops the art and science of forbearance, the inner strength is enhanced, and the aspirant (Sadhak) conquers the path of self-knowledge and self-control and continues to reap the fruits in the form of meditation (Samadhi). It is therefore necessary that we seek this virtue of tolerance that is the very cornerstone of spiritual progress (Sadhana). GLORY OF TOLERANCE: 1. The path of tolerance with goodness is extremely difficult but it still yields the best of rewards. 2. Gold acquires greater and greater brightness as it is heated more and more in fire. Sugarcane is squeezed again and again and yet it does not give up its sweetness. Sandalwood is rubbed again and again and still it does not discard its coolness. In a similar manner, noble persons do not give up their nobility in spite of countless tough tests. They attain to their cherished goal with tolerance in a spirit of equanimity. 3. The diamond extracted from a mine has only limited brightness, but when it is washed and cleaned and facetted in a variety of shapes, only then does its brightness shine all the more. In a similar way, the Sadhaka has to pass through numerous tests before he becomes a saint. 4. Tolerance and benevolence form is the very nature of good and noble men. Trees bear heat and yield shade to others. The sandal tree gives coolness and fragrance to the edge of the axe that cuts it. Likewise, noble persons spread love and benevolence in spite of countless calamities that overtake them. 5. Just as clouds take the salty water of the sea and yield a rain of sweet water, in a similar way, noble persons suffer calamities and shower goodness. LIVING EXAMPLES OF TOLERANCE (1) Shri Vishvanath Shastri, was a great scholar and logician, who lived in the eighteenth century in the state of Bengal, India. Shastri was invited by other scholars for debate. Discourses and discussions commenced at the scheduled time. The deep learning and intellect as well as powerful arguments of the learned Shastri silenced all other scholars. Their defeat became a certainty. When no other way was left, one scholar opened his box of snuff and threw the snuff on the face of Shastriji. Shastriji took out his handkerchief, rubbed his face and said, "This is only a digression, let the discussion continue now." The whole assembly was stunned. The opposing scholars (Pandits) had expected that Shastriji will get excited and dissolve the assembly. However, he pretended nothing happened and the session continued. The opposing scholars had no courage to continue the discourses and discussion further. They all fell ashamed at the feet of Shastriji and begged his pardon. We learn from this event of the life of Shastriji that great achievements are possible if we can cultivate the spirit of tolerance. (2) Shri Ganeshprasad Varni, a famous Jain saint, lived about eighty years ago. In the first stage of his religious life, he had decided to travel to Jaipur on a pilgrimage. From Lalitpur in Jhansi district, he proceeded towards Khurai via Sonagiri. When he went beyond Sonagiri, he had with him very little money, one water pot, a small piece of cloth and some clothes on his body. As he reached Datia, he was left with absolutely no money. For two days he lived on rice and that day he had no money for even that. He approached a shop-keeper and requested, "Well friend! I would like to sale this umbrella. The shop-keeper said, "I hope it is not a stolen one." Varniji was dumb-founded and tears rolled down his eyes. The shop-keeper showed no sympathy and said: "This is the price of your umbrella. After deducting for rice, you get this amount back." Varniji pleaded, "Well friend! The umbrella is new. Please pay something more!" The shop-keeper replied: "Take the amount or else go ahead!" He left with a small change (six Annas). Thus Varniji lived on rice for several days and took cooked food only when he came across a householder (Shravaka) whom he knew and completed the pilgrimage. Every great man attains to the highest status only after gradually passing through such tough tests and with the power of Sadhana of the self (Atmasadhana). (3) Mahatma Gandhiji's original name was M. K. Gandhi, bar-at-law. He was the greatest person of the last century who initiated the freedom struggle of India by non-violent means. He attained to National and International fame by making India free from British rule on August 15, 1947. He was then designated as the "Father of the Indian Nation." Gandhiji was roaming in the city called Champarana in the state of Bihar. He always travelled in a third-class compartment of a train. Once he was on his way to Betia, a passenger got in, gave him a push and said, "You are sleeping at ease in the train, as if it is your own train! Get up!" Gandhiji got up and sat by the side of that passenger, who started singing, "Noble indeed is Gandhiji. A great soul who helps the suffering!" In the morning, the train reached Betia. Thousands of people gathered round his compartment with cries of victory for Gandhiji. When that passenger realized that he had insulted the Gandhiji, he wept bitterly and fell at his feet. Gandhiji consoled him and raised him up, as if nothing had happened.