(Sri
Ramakrishna was a Purnavatara. There was no aspect of human existence that his
divinity did not touch and illumine. No wonder he was an exemplar both as
patient and as physician. Because of his long arduous Sadhanas, his naturally
robust physical frame got damaged and he suffered from a number of ailments
including terminal cancer. Swami Brahmeshananda of Ramakrishna Mission Home of
Service, Varanasi, himself an eminent physician, examines in this article the
marvellous relationship between Sri Guru Maharaj and the numerous doctors who
attended on him. He shows how it was the doctors who stood to gain in human and
spiritual values. The relationship has produced for us a number of sayings by
the Great Master which have more than medical significance.)
During his life span of fifty
years, Sri Ramakrishna met thousands of men and women belonging to all walks
of life. This was necessary for the propagation of his message of universal
peace and harmony, which was not meant only for a selected group of disciples
belonging to a city or a community. While the main task of spreading broadcast
the message of Sri Ramakrishna was done by Swami Vivekananda, who travelled
extensively all over India and abroad, Sri Ramakrishna too, while leading a
life mostly confined to the city of Calcutta, took great pains himself to meet
people of all socio-economic and intellectual status so that he might do the
greatest good to the greatest number. And those who in some way or the other
came in direct contact with him during his life-time, were indeed blessed.
Among these fortunate ones were a number of physicians also.
But while the members of other professions— students, teachers, lawyers,
thinkers, and preachers—went to Sri Ramakrishna looking upon him as a saint or
a prophet, the men of the medical profession paid him visits as their patient
also; and with reference to Sri Ramakrishna, the prophet of the age, this
doctor-patient relationship has a special significance.
Sri
Ramakrishna's Health and Disease
Although the available pictures of Sri
Ramakrishna depict him as a frail little man, the fact is that he was an
unusually healthy person. Spiritual practices entail tremendous strain upon the
nervous, the cardiovascular and the respiratory systems, and unless these are
extraordinarily strong, the body breaks down under the strain of Sadhana. Sri
Ramakrishna himself used to say that when spiritual emotions manifest in a
body, they shatter it just as an elephant shatters a hut made of bamboo and
straw. "When Kundalini rises to the Sahasrara and the mind goes into
Samadhi, the aspirant loses all consciousness of the outer world. He can no
longer retain his physical body. In that state the life breath lingers for
twenty one days and then passes out."1
Disease, decay and death are, however, inevitable in a physical body in
which the processes of anabolism and catabolism are constantly going on. Sri
Ramakrishna's body was no exception to this natural law. Once he fell down and
broke his arm. At the end of his long period of Sadhana he suffered from severe
blood-dysentery for six months which permanently damaged his digestion. And
during the last days of his life he suffered from cancer of the larynx.
Apart from these physical ailments, Sri Ramakrishna underwent many bodily
changes and physiological manifestations due to high spiritual states. These
were mistaken as signs and symptoms of internal physical illnesses and doctors
were consulted. In his childhood, he was active, energetic and enjoyed a robust
health. He became "unconscious" thrice during boyhood because of high
spiritual states. This was naturally thought to be due to serious organic
illness and his parents must have consulted whatever healers were available in
that interior village of Kamarpukur. During the period of Sadhana, Mathurnath
Biswas, his caretaker, spared no pains to have him examined by renowned
physicians for his bodily symptoms. It was however during the terminal illness
that he came in contact with a maximum number of physicians.
The
Physicians who met Sri Ramakrishna
The physicians who met Sri Ramakrishna belonged to all the disciplines
of the medical science. There were homeopaths, Ayurvedic Kavirajas, men trained
in modern western medicine, and even exorcists. Not all exorcists are cheats;
some of them are very effective psychotherapists. By their weird antics, they
draw the attention of the patient, making him receptive to their suggestions. A
good exorcist can bring to the surface repressed conflicts and thus bring about
a cure. The divine inebriation of Sri Ramakrishna was so unusual that it was
thought he was possessed by an 'evil spirit'. He was therefore shown to a few
exorcists who invoked a "Chanda," who 'certified' that Sri
Ramakrishna was not suffering from any mental disease.
On the basis of the nature and
durations of their relationship with Sri Ramakrishna, the physicians can be
divided into three classes. The first class of physicians met Sri Ramakrishna
only in their capacity of doctor, the contact being restricted to the
professional visit only. But, however short the contact might have been, Sri
Ramakrishna never missed the least opportunity to instil spirituality into them
by general talk on spiritual matters or by specific instructions.
The second class consists of those
physicians who approached Sri Ramakrishna as spiritual aspirants and sooner or
later gave up the medical profession to become his ardent disciples. This
group includes those physicians also who may have visited him earlier in the
capacity of a doctor, but being impressed by his spirituality, later visited
him only for spiritual purposes. Swami Saradananda, the great monastic disciple
of Sri Ramakrishna, had entered the medical school but renounced the world and
became a monk without completing the medical studies. Durgacharan Nag, the
great householder disciple, was a qualified homeopath. One day he heard Sri
Ramakrishna denounce physicians. He immediately threw away his medical books
and box of medicines into the Ganga and gave up the profession for ever.
Another disciple of Sri Ramakrishna, Dr. Ramachandra Dutta, was a graduate of
the Campbell Medical School, Calcutta, but hardly ever practised medicine. He
became instead a renowned and successful chemist-pharmacologist. During the
early part of his professional career he was an atheist, but the sudden death
of his beloved daughter awoke him to the grim reality of death. He finally
found solace at the feet of Sri Ramakrishna.
The case of Dr. Mahendralal Sarkar is
different from the two cases of physicians described above, and forms a class
in itself. Dr. Sarkar visited Sri Ramakrishna in the capacity of a physician,
but his contact was neither short nor restricted to a doctor-patient
relationship only. He treated Sri Ramakrishna for months during his last
illness and visited him almost every day. While maintaining the privileged
position of the treating physician, he cleverly used this opportunity to derive
spiritual benefit from the holy company of Sri Ramakrishna. On the pretext of
professional visits he spent hours in his blissful company, engaged him in
philosophical discussions and enjoyed the singing of devotional songs. Both the
patient and the doctor enjoyed each other's company. Although he differed from
Sri Ramakrishna on certain philosophical issues, especially on the theory of
God incarnating as man, and never professed himself a disciple of Sri
Ramakrishna, it was obvious that he was deeply influenced by him] spiritually.
He also had the unique opportunity of examining Sri Ramakrishna during
Samadhi—probably the first ever medical examination of a high Yogic state by a qualified physician.
Sri
Ramakrishna as a patient
Sri Ramakrishna was a good patient and considered the treating physician
a 'Narayana' whose instructions must be followed to the letter. Once, for
example, when [he was asked to abstain from water as a part of diet
restriction, he wanted the Holy Mother Sri Sarada Devi to give him even
pomegranate seeds free from the least trace of water! At the same time, he had
his likes and dislikes regarding physicians. He did not like a physician in
particular who pressed his tongue rather too hard while conducting the examination
of his throat. When, however, it was told that the doctor did not mean to hurt
him, he conceded that the doctor might have done so to make a thorough
examination of the throat. He appreciated the quality of humility and a quiet
nature in doctors and liked a physician who had these.2
At times, Sri Ramakrishna would be impatient like a child regarding his
illness. He would eagerly ask everyone who visited him about the nature of his
illness and how long it would take to be well. He would feel highly consoled if
he got a favourable answer. Again, like a child he would pull at the sleeve of
the doctor and repeatedly implore him to cure him. He honoured the physicians
belonging to all the systems of medicine. But if his own statements are any
indication, he preferred the modern western system of medicine.
Sri
Ramakrishna's Attitude towards the Medical Profession !
Personal likes and dislikes apart, how
did Sri Ramakrishna look upon physicians in general? Some of his utterances
convey the impression that he had a poor opinion about physicians. He
has said, for example,
on different occasions, "I cannot eat the food offered by doctors
and lawyers."3 "It
is difficult for a doctor, a broker, a lawyer to attain to true spirituality.
How can the mind (of the doctor) preoccupied with the thought of mere medicine
comprehend the Infinite?"4 "I haven't very much faith in your
Calcutta physicians. When Sambhu became delirious, Dr. Sarvadhikari said, 'Oh,
it is nothing. It is grogginess from the medicine', and a little while after,
Sambhu breathed his last."5
The medical profession is considered
one of the best professions. Writes : Harrison "No greater opportunity,
responsibility or obligation can fall to the lot of a human being than to
become a physician. In the care of the suffering he needs technical skill,
scientific knowledge and human understanding. He who uses these with courage,
with humility, and with wisdom will provide a unique service for his fellowmen
and will build an enduring edifice of character within himself. The physician
should ask for his destiny no more than this; he should be content with no
less."6
Why was Sri Ramakrishna so critical of such a noble profession? This
question was discussed by Latu Maharaj (SwamiAdbhutananda), a monastic
disciple of Sri Ramakrishna, with three physician devotees.
Latu Maharaj, (to the physicians): Can anyone hate your profession?
How much good you do to patients! You save them from a lot of suffering. He
(Sri Ramakrishna) used to say, "Now indigenous drugs don't work. Now fever mixture is needed."
One of the physicians: But he also said that doctors earn money by examining
stool and urine. We have heard that he could not eat food
offered by physicians.
Latu Maharaj: Listen! Consider why he said so. Ram Babu (Dr.
Ramachandra Dutta) was a miser in his youth. To cure him of his stinginess he
one day told him this. So Ram Babu thought it was useless to earn and hoard
money if it could not be used in the service of his Guru. He asked Sri
Ramakrishna what he should do. The
Master said, "Serve the devotees.
That would amount to serving me." He used to accept things offered by Ram
Babu, and even ate the food brought by him. He spoke in that way so that Ram
Babu might not have attachment for money. He never spoke out of hatred towards
anybody.7
Sri Ramakrishna himself has
explained his attitude towards the medical profession thus: "Many think
that the duty of a physician is a very noble one. The physician is undoubtedly
a noble man if he treats his patients free, out of compassion and moved by
their suffering. Then his work may be called very uplifting. But a physician
becomes cruel and callous if he carries on his profession for money. It is very
mean to do such things as examine urine and stool in order to earn money, like
the business man carrying on his trade." "But the medical profession
is certainly very noble if the physician devotes himself to the welfare of
others in an unselfish spirit."8
Every profession
is liable to
abuse and corruption, and nobler
the profession, greater are the possibilities of its degradation. For example, earning money with a certain
amount of profit is an integral part of trade and commerce, and is not
considered bad. But in medical
profession asking money
for one's services cannot be
considered an ethical norm. According to medical ethics in ancient India, a
physician was not supposed to demand fees. Even in the present age of general
moral degradation, physicians are not wanting who never ask a fee, and accept
whatever is offered willingly and who even spend from their own pocket, if
need be, to treat their poor patients. As has been pointed out, the aim of the
profession must be service to ^humanity and building of character, and if done with the spirit of dedication and
humility, seeing God Himself in the patient as preached by Swami Vivekananda,
this profession can become one of the highest forms of spiritual practice.
Physicians
in the Teachings of Sri Ramakrishna
Physicians have figured in several
teachings of Sri Ramakrishna. While most of these teachings are of general interest
and the illustrations of physicians have been used to explain spiritual truths,
they have a special significance for the physicians who, by following them, can
become better physicians.
Sri Ramakrishna divided physicians
into three classes: "Superior, mediocre and inferior. The inferior
physician feels the patient's pulse, merely asks him to take medicine and then
goes away. He does not bother to find out whether the patient has followed his
directions. The mediocre physician gently tries to persuade the patient to take
the medicine. He says, 'Look here. How can you get well without medicine? Take
the medicine, my dear. I am preparing it with my own hands.' But the superior
physician follows a different method. If he finds the patient stubbornly
refusing to swallow the medicine, he presses the patient's chest with his knee
and forces the medicine down his throat." "There is no fear if a good
physician presses the patient's chest with his knee."9
While this illustration has been given
to explain the three classes of religious teachers, physicians will do well to
take greater interest in the welfare of the patient. Such an approach has
become imperative in present times when human relationships in general are
becoming more and more formal and superficial.
Everything depends upon the will of God. This applies, like everything
else, to health, disease and death also. Says Sri Ramakrishna, "God laughs
on two occasions. He laughs when two brothers divide land between them.... God
laughs again when the physician says to the mother weeping bitterly because of
her child's desperate illness, 'Don't be afraid, mother, I shall cure your
child.' The physician does not know that
no one can save the child if God wills that he should die."'10
Miraculous cures in patients pronounced
as hopeless and incurable, and sudden deaths in apparently healthy individuals
are not uncommon experiences in every physician's professional career. "O
Mother, all is done after Thine own sweet will. Thou workest Thine own work;
men only call it theirs." None can
appreciate this truth better than an humble, thoughtful physician.
Renunciation of the world is essential for those who would be the
teachers of men. To convey this truth, Sri Ramakrishna used to narrate the
story of a physician who removed the
jars of molasses from his room before asking the patient not to eat molasses."11
Although it is not essential for physicians to practise what they preach, they would be
able to elicit greater compliance to health rules from their patients if they
themselves followed them.
Physicians'
opinion about Sri Ramakrishna
Apart from those physicians who recognised Sri Ramakrishna's spiritual
excellence and accepted him as their spiritual guide or Guru, most of the other
physicians were impressed by his childlike simplicity, absolute reliance on the
physician and his gentlemanliness. Dr. Mahendralal Sarkar who was so charmed by
the human aspect of Sri Ramakrishna's personality that he sincerely believed
that devotees were 'spoiling' such a guileless person by touching his feet and
addressing him as an incarnation!
What did the physicians think of Sri
Ramakrishna's spiritual states and their effects as manifested in his body? As
has been told earlier, some physicians had seen him during his period of
Sadhana when he used to get excruciating burning sensation in the body. Some
others had witnessed his ecstatic dance, and a rare few were fortunate enough
to examine him during Samadhi and to find all the vital functions suspended.
Sri Ramakrishna himself was keen to know the expert opinion of medical
scientists regarding the physiological changes produced in him. For instance,
he had asked Dr. Bhagwan Rudra what he thought of the twisting of his hand and
stopping of the breath when he touched a coin. He actually demonstrated this to
the doctor by holding a coin in his hand.
The first reaction of most
physicians was that of amazement. Some Ayurvedic specialists tried to find an
explanation of his 'malady' with the help of their science, but failed. One of
them recognised it to be due to Yoga. Dr. Rudra thought it was due to the
action of nerves. But none of the physicians was able to explain clearly the
physiological phenomenon as manifested in Sri Ramakrishna.
The least wish arising in the pure
mind of a prophet of Sri Ramakrishna's eminence can never remain unfulfilled.
Motivated by the silent wish of Sri Ramakrishna to know the physiological
process behind the changes occurring in his body, lot of researches are being
carried out in modern times in the field of neuro-psychology. Although some
experiments have been conducted on Yogis, the results are still inconclusive
and the physiology of spiritual practices continues to remain a mystery.
None of the utterances and actions of
an incarnation are insignificant. Even though Sri Ramakrishna's relationship
with physicians was short, and his sayings about them few, they have great
significance for physicians as well as patients, who can enrich their life by
the lessons derived from them.
References:
1. The Gospel of Sri Ramakrishna, Sri Ramakrishna Math, Madras-4, 1981 p.
500.
2. Ibid, p. 845.
3. Swami Gambhirananda Sri Ramakrishna Bhaktamalika, Vol. II (Bengali)
Udbodhan Karyalaya, Calcutta, (I Edn) p. 290.
4. Ibid, pp. 163-64.
5. 'The Gospel', p. 386.
6. Harrison,, T.R., Adams, R.D.,Resnik, W.H., Thorn,G.W.and Winthrobe,
M.M.—Principles of Internal Medicine, 1962, McGraw-Hill, New York, p. 3.
7. Sri Sri Latu Maharajer Smrithi Katha (Bengali) Udbodhan Karyalaya, II
Edition, p. 431-32.
8. 'The Gospel', p. 883.
9. Ibid., p. 885-66.
10. Ibid., p. 323-24.
11. Ibid., p. 580.
