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Messages - Graham

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151
Hi Donkey,

Your registered email address is incorrect - please update it

Graham

Admin

152
The teachings of Bhagavan Sri Ramana Maharshi / Re: video
« on: July 08, 2008, 05:25:20 PM »
Hi Hameed,

Your registered email address is incorrect -please update it

Graham
Admin

153
The teachings of Bhagavan Sri Ramana Maharshi / Re: fighting with ego
« on: July 08, 2008, 05:23:01 PM »
Hi Mark,

Your registered email address is incorrect - please update it

Graham
Admin

154
If anything like this happens again, then all members please inform me by mailing me.

I am not a censor, but Dattaswami's kind of conduct will not be tolerated in future.

155
General topics / Re: Bhagavan and Others of that State.
« on: April 12, 2008, 06:21:59 AM »
The title of 'Bhagavan Sri Ramana Maharshi' was given by Ganapathi Muni after Bhagavan answered questions that no-one else could answer.

The word 'Bhagavan' means God, the Supreme - That 'Truth' which clearly emanated from Him and stirred the hearts of all who came into His presence or read His words. To address Him as anything less is not appropriate.

It is true that the term 'Bhagavan' has been hijacked by many who aspire to fulfill the desires of their egos, but that was clearly not the case with Bhagavan Sri Ramana Maharshi.

The title is therefore accurate in His case and should not be attacked

156
Forum advice, news & etiquette / Dattaswami - banned from this site
« on: April 03, 2008, 05:32:41 PM »
Dattaswami has been banned from this site because he broke the rules and is clearly on a campaign of self-promotion - which goes against everything that this site is about.

I took the decision to remove everything posted by him and all replies, but only after reading some of the rubbish he posted.

This is irreversible.

I must apologise for not acting sooner.

Graham - Administrator

157
The teachings of Bhagavan Sri Ramana Maharshi / Re: samadhi
« on: December 15, 2007, 11:01:04 AM »
It is tradition to preserve the discarded bodies of Jnani's.

Their bodies, like the places they stayed, were saturated with the Grace that they exuded and this lingers in concentrated form for a period of time after discarding.

Some say that they leave the subtle sheath with the body for a time until it dissolves, but in cases like Bhagavan there is some doubt as to whether there was a subtle sheath at all. He was a Brahma-Jnani, the highest of the three types, ego/personality completely dissolved and therefore there can have been no sheaths.

But only another Brahma-Jnani can answer this question fully.

Also, according to scripture they must not be cremated as this invites conflict in the world.

158
Arunachala / Re: Health warning to travellers
« on: September 02, 2007, 03:17:04 PM »
Hi Musgrave,

Tuberculosis is common in India, but diagnosis is often guesswork, especially in rural areas where anyone with a persistent cough is diagnosed with TB or AIDS just by looking at them. You should not worry yourself too much about this.

There are 100% cures available in India from the reputable herbal and siddha practitioners - whatever the strain of infection.

159
It is very clear from many of the opinions expressed on this forum and by the  self-styled advaitic teachers who abound today, that there is a profound  misunderstanding of the true teachings of Bhagavan and those of the other great  sages.

The simple truth, is that everything a serious seeker needs to know to fully  understand Bhagavan's teaching and the way to genuine enlightenement, is contained in  two books - the Srimad Bhagavatam and Tripura Rahasya, both of which are ancient  sanskrit works recommended by Bhagavan to serious seekers - both are now available in  English.

The fundamental misconception relates to effort and its purpose - from that every  other error arises.

Here is a synopsis of the Highest Truth extracted from the two works mentioned above:

The world and everything in it from the beginning to the end of time is merely an  impression formed upon the pristine substratum of the Self (God, the intelligent  principle). It has no basis or reality of its own beyond that of its source.

It is unreal because of the lack of an independent existence, but is real because of  its source. This can be clearly understood by comparison with our own experience of  dreams.

We all dream, creating and living in different circumstances for the duration of the  dream. Throughout the dream we believe it to be real and it is only when we awaken  that we know it to be unreal compared to the waking state. Despite this knowledge  when awake we continue to enjoy or suffer in ignorance during dreams night after  night, believing them to be real whilst immersed within them.

In the same way, the waking state is unreal compared to the true waking state of  self-realisation.

What is self-realisation? This is clearly defined as 'pure intelligence' devoid of  differences.

Creation is God's deliberate dream (for want of a better term), populated by God, who  covers himself with ignorance as the many jivas, suffering the pain of transmigration  until such time as he realises his error, seeks enlightenment and returns to the  pristine state.

God as both creator and creation is not limited to one form; whereas we, having very  weak minds, can only create and inhabit one form at a time, even in dreams.

That is it in a nutshell, but it is slightly more complex than stated above.

The effort that is required by the seeker to gain self-realisation has been described  very clearly as 'unlearning' by Bhagavan and the other great sages.

Incarnation is the fruit of habitual ignorance based upon the belief that the  illusion is real and that the Reality behind it is in fact an illusion. It is this  which has to be unlearned and the truth revealed in its place. Accomplishing this is  not as easy as it is to say the words and even after hearing the truth or having a  flash of pure consciousness, the majority continue to indulge in the illusion and  lose sight of the reality underlying it. This is where effort comes in.


Lord Krishna says in the Srimad Bhagavatam:


“You have, O King, fully understood the teaching of Narada and Angira. It is a fact  that all created beings are Myself. The Vedas which reveal the Reality are My own  body. The subject (or perceiver) should understand himself to pervade the whole  universe, which is the object of his perception, (that is, the universe, which  appears to be the field of his actions, resides in himself).

He should, again, view Me as pervading him as well as the universe — both being My  own conception. Just as a dreamer dreams his being fast asleep and dreaming of things  (friends, relations, business, etc.), which are really inside him, and when he wakes  up from this dream to the original one, imagines himself awake though he is still  dreaming, even so the perceiver should realise this waking (state) as a mere dream  created by Maya, the jiva’s own deluding power.

Therefore one should break the illusion of this waking state by fixing one’s  attention only on Me, its Witness. Know Me to be the transcendental Reality, the very  Self (of the dreaming jiva), Brahman, the Consciousness which experiences and  transcends the three states of waking, dreaming and dreamless sleep.


“When this My essence, is forgotten, the jiva comes to imagine himself different from  Me and, thus, starts turning endlessly on the wheel of birth and death.

He who fails to take advantage of his human body through which he can acquire  Self-knowledge can never hope to live in peace. One should, therefore, stop indulging  in activities which appear to be conducive to freedom and happiness, but from which  one reaps nothing but misery. Using discrimination and wisdom one should give up the  sense-pleasure of this world and the next and develop devotion to Me. For only  through intense concentration can the mind acquire the power to realise the identity  of the jiva with the Supreme Spirit (Myself) which is the sole aim of all human  endeavour.
   
“Bear this teaching in mind, O Chitraketu, and act diligently upon it, and you will  not fail to gain this Knowledge which is the Supreme Perfection.”

----------------

“If wronged, dear Son, you should not wrong in return. He who does not yield to anger  earns all the merits of him who displays it. Never should you hurt others by cruel  words nor defeat your foe by despicable means. He who utters scorching words to  torture others carries rakshasas (demons) in his mouth: prosperity and luck fly away  from him. You should always keep the virtuous as a model for all your behaviour and  should compare your acts retrospectively with theirs.

You should ignore the hard words of the wicked. He who is wounded by the shafts of a  cruel speech nurses his wounds by weeping day and night, which strikes at the very  core of his being. The wise never fling such arrows as these. There is nothing in the  three worlds which can please the gods more than kindness, friendship, charity,  sympathy and sweet speech. You should show regard to those who deserve it and should  always give but never beg.


“I have indicated in brief all these manifestations of Mine, but you must know them  to be nothing but fancy of the imagination — mere words, unreal. You will do well to  control your speech, mind and senses, and you will never again suffer transmigration.  He who fails to control his mind and tongue, will find all his spiritual attainments  will leak out of him like water out of an unbaked pot.”

-------------------------

“In order to lead men to the highest good, three methods of self-discipline have been  taught by Me. They are Jnana Yoga, the path of Knowledge (or investigation), Karma  Yoga, the path of Action, and Bhakti Yoga, the path of Devotion. The first suits best  him who has lost all taste for worldly action, considering it to be the source of all  misery, whereas to him who thirsts after fulfilment of desires through action, Karma  Yoga brings the desired end. The path of devotion is good for him who is neither  disgusted with sense pleasures nor inordinately attached to them, and who, by some  good fortune, loves to hear My stories and chant My name.

So long as one clings to worldly pleasure and has not developed devotion, he should  perform his duties according to the injunctions of the Scriptures. He who worships Me  through sacrifice with desire for its fruits, O Uddhava, goes neither to heaven nor  to the nether regions, but continues to take a human body and follow the straight  course, abstaining from sins and purging himself from impurities till he attains  Jnana (Supreme Knowledge) and devotion to Me. It is for this very purpose that the  denizens of heaven, like those of hell, aspire to take birth in this world, where  alone Jnana is attained.

The wise should long neither for heaven nor for hell, nor should they seek to  perpetuate this body, attachment to which is bound to lead them astray, but should  strive for Liberation through it before it is cut down by death, like the intelligent  bird who escapes to freedom betimes before the tree in which he has built his nest  falls by the woodcutter’s axe.

He who is alert enough to notice his life getting shorter by every day and every  night that passes, will lose no time in giving up his attachment to the body and all  its activities. He truly commits suicide who does not endeavour to cross the dark sea  of ignorance and transmigration whilst he possesses this sea-worthy boat, the body,  which is most difficult to obtain, the guru being its pilot and I, the favourable  wind, to take it safely to port.

“Full of renunciation and repugnance for action and its fruits, the seeker should  constantly practise concentration, and should be always alert to bring back the mind  when it strays and breaks loose from his grasp by pleasing contrivances. He should  intently watch its movements and, using his reason enforced by a sattvic (purified)  intellect, he should bring it under subjection, as he would an unbroken horse by  first conciliating it. This way of taming the mind is considered to be the highest  yoga.

“In his meditation he should reflect on the ultimate principles and the process of  creation as taught by the Sankhya, and dwell again and again on the teaching of the  guru in order to claim the modification of the mind. He should also with a sharp  intellect inquire into the identity of the jiva with the Supreme Self.
 
Should the yogi by mistake commit an undesirable act he must endeavour to counteract  it by yoga alone (take to more intensive meditation and reflection), and by no other  means; for adherence to one’s sadhana is highly virtuous. The distinction made  between virtues and sins (merits and demerits) have the one purpose, first to dispose  of impure actions and then of attachment to all actions, which, after all aim at  sensuous enjoyments.

“All the desires which are rooted in the heart of the sage who worships Me by the  yoga of devotion gradually wilt away and, when he realises Me, the knot of ignorance  which is lodged in his heart breaks, destroying all his doubts as well as the  unexhausted stock of his karma.

Thus by the yoga of devotion My devotee gains all that is gained by the other two  yogas, by penance, by knowledge, by dispassion, by charitable acts, by pilgrimage. My  devotee desires nothing, not even freedom from transmigration if offered to him by  Me, for desirelessness is the most direct route to final Emancipation. The  discrimination between virtue and sin, good and evil, does not exist for My pious  devotee who sees everything with an equal eye, seeing Me, Who stand beyond thought  and reason, in it.

Those who follow the foregoing paths as delineated by Me will attain My State, which  is free from all fear, and which is known by the name of absolute Reality (Brahman).


End of quotes --------------------------

Because the ignorance which perceives the world as real is so ingrained and powerful,  it requires constant effort to remove it - it will not go away by itself. The most  potent method is continuous self-enquiry which is both direct and one-pointed.

Simply thinking or saying 'the world is an illusion, I am the Self' is a complete  waste of time, it merely enhances the already swollen ego. Those who promote this  pointless activity try to justify their wasted efforts with inane teachings aimed at  enlightening others whom they consider to be more ignorant than themselves.

The serious sadhaka who wants emancipation in this lifetime should do nothing else  but perform the required effort continuously until success is achieved. He must turn  his back on all of the pleasures of the flesh, control his mind and drive it within.

Instant emancipation is very, very rare and can only happen with an already purified  mind; a mind which is devoid of all attachment. It does not happen just because you  want it - the desire for it is an obstacle in itself ... this is the conundrum which  baffles most seekers, but it is dealt with by Bhagavan and the scriptures very  clearly and the solution is 'dispassion and unlearning'.

However, if you think that you are ready for immediate emancipation without expending  any effort then ask yourself these two questions -

1/ Are you attached in any way to your body and its longevity, possessions, family,  friends, wealth, your status, property, ideas, thinking, talking, rituals, pleasure  in any form, pain, etc.?

Are you ready to give all of your property, possessions and wealth away, turn away  from everyone you know, become celibate in mind and body and throw yourself on God's  mercy?

2/ If God appeared before you and offered you emancipation and the immediate end of  all births (including this one), in exchange for the petal from one flower, would you  give it right now?

Think very carefully about both questions and be honest with yourself. The truth is  that the vast majority of 'seekers' would run away from either of these ideas. This  is the measure of how much work is to be done, how much effort is required to reach  the stage of true dispassion.

However daunting this appears at first sight, it should not be considered an  obstacle. It is taught that for every step you take towards emancipation,  emancipation takes three towards you. Every genuine effort expended in pursuit of  emancipation is never lost, however small it appears.

Being the Self 'is' effortless, but first you have to get rid of the continuously  expended wrong effort of sustaining ignorance, and 'that' requires right effort -  controlling the mind and forcing it within.

It might not be easy, but if you really want it you will succeed.


160
General topics / Re: faith
« on: August 04, 2007, 11:13:29 AM »
Hi Mark,

Re: the item on tolerance

This relates to private mail sent to me querying the validity of the subject matter in certain posts.

The writer did not make the complaint public out of respect, but I thought it important enough to make the point about tolerance.

161
The teachings of Bhagavan Sri Ramana Maharshi / Re: Practical Stuff
« on: July 05, 2007, 12:09:18 PM »
It has been said that only a few benefited from association with Bhagavan during his lifetime. But is that true?

It is clearly the case that right-effort produces right-results. Those who appear to have progressed to the naked eye were certainly few in number, but Bhagavan laid stress on the fact that the inner work is imperceptible - even to those undertaking it.

I give here two quotes -


Question: “Is not Grace the gift of the Guru?”

Bhagavan: “God, Grace and Guru are synonymous terms. They are eternal and immanent. If a Guru thinks that he can bestow the Self, which is already present, he does not deserve the name. The books say that there are various kinds of diksha or initiations - hasta, sparsa, chakshu, mano, etc. The Guru makes some rites with fire, water, japa, mantras, etc. and calls these fantastic performances dikshas, as if the disciple becomes ripe only after them.

“What did Dakshinamurti, the Supreme Guru do? He remained simply silent and the doubts of the disciples were dispelled: they lost their individualities. This is Jnana, and not all the verbiage usually associated with it.

“Silence is most potent in its effects. The Shastras, however voluminous and emphatic they may be, fall far short in their effect. The Guru is quiet and peace pervades all. His silence is vaster and more effective than all the Shastras put together. These questions arise because of the feeling (among some) that, having been here for so long, heard so much, exerted so hard, one has not gained anything. The work proceeding within is not apparent, though the Guru is always within you.”

Talks 398



“The Vichara ‘to know the self’ is different in method from the meditation “Shivoham” or “Soham”, “Lord Shiva I am” or “He I am.” I rather lay stress upon self-knowledge, for, you are first concerned with yourself before you proceed to know the world and its Lord. The “Soham” meditation or ‘I am Brahman’ meditation is more or less a mental thought. But the quest for the self I speak of is a direct method, indeed superior to the other meditation; for, the moment you get into a movement of quest for the self and go deeper and deeper, the real Self is waiting there to take you in and then whatever is done is done by something else and you have no hand in it. In this process, all doubts and discussions are automatically given up just as one who sleeps forgets, for the time being, all his cares.”

Sat Darshana Bhashya – Chapter 5


To give up attachment to the world is progress, to give up 'I' and 'Mine' is progress. Both require effort in the beginning and watchfulness throughout. It is unlearning attachment to the illusory that denotes progress and that 'can' be measured by the aspirant.

But no-one ever said that this was easy.

If you limit Bhagavan to the body during the life of the body, then you automatically limit him to the body after his death. How many times did he have to say 'I am not the body' before you believe him?

Bhagavan was a brahma-jnani, the highest of all, the supreme itself, the pure Brahman manifest through a transient form! When he said 'I am here, where can I go' it was not with reference to the body or its location.

All is only Brahman - 'you are also here, where can you go?'

162
Forum advice, news & etiquette / Tolerance
« on: July 02, 2007, 01:50:52 PM »
The purpose of this forum is to permit people to post their questions, answers and observations for other members to respond to.

Faith is an emotive issue and has many facets. No-one has any right to condemn other people just because they disagree with them.

You cannot report topics to the administrator just because you don't like them. If you are offended by something then you have the freedom to post your own message.

Everyone wants their voice to be heard, this is a fact of life, but tolerance is very important. However, generally offensive material, obvious lies and racial comments will be removed without hesitation.

In January and February of 2007 links to pornographic sites were placed on this forum. This is the kind of thing that should be reported immediately.

163
Arunachala / Re: History of Arunachala
« on: June 12, 2007, 11:23:04 AM »
The history of Arunachala is recorded in the Arunachala Mahatmyam and other ancient works. Bhagavan Sri Ramana Maharshi translated Arunachala Mahatmyam into sanskrit.

Sri Ramanasramam has produced a book entitled 'Ramana's Arunachala - Ocean of Grace Divine' which contains the history of Arunachala and Tiruvannamalai. This can be downloaded free of charge from their website.

It contains Bhagavan's translation, rendered into English after his death, plus extracts from other works.

164
The teachings of Bhagavan Sri Ramana Maharshi / Re: Practical Stuff
« on: February 17, 2007, 06:07:12 PM »
Please note -

This is not the official site of Sri Ramanasramam, it is a free site.

Administrator

165
Arunachala / Re: Health warning to travellers
« on: February 17, 2007, 06:03:03 PM »
Dr. Manickam, a herbal practitioner in Tiruvannamalai has a 100% herbal cure for malaria. It was created by his father and Bhagavan during the Virupaksha days.

This is the text from the 'news and articles/a cure for malaria' page on this site -

A cure for malaria and other mosquito-borne diseases

Dr Manickam, has recently produced a large quantity of an old herbal cure which destroys the malarial parasite and cleanses the body of all malarial cysts. This medicine, if taken for sixteen days is also reputed to provide immunity against the parasite.

Recently it has been given to people suffering from the effects of the chikun gunya virus; the pain associated with this disease vanishes completely upon taking the medication for just a few days.

This herbal recipe was created by Dr Manickam's father in consultation with Bhagavan Sri Ramana Maharshi over 70 years ago. It was formulated and given to those staying at Sri Ramana's ashram with complete success. That this herbal recipe was created by one of India's greatest sages gives it the mark of perfection and complete safety.

The recipe consists of parts from 13 different plants, resins, bark and flowers, some are well-known and others are secret extracts known only to his family. The plants are dried and crushed to a fine powder. The powders are then mixed in precise quantities to produce a remedy that is simply mixed with water, boiled and reduced to 50%, then strained and drunk. This cure has no side-effects, is completely wholesome and is 100% effective, even against old malaria.

The good doctor wants this cure to be available worldwide - at the lowest possible cost wherever possible. He is aware of the difficulties surrounding the current delivery method and is willing to talk to Indian pharmaceutical companies about the possibility of synthesizing this medication for use throughout the world. However, any pharmaceutical companies approaching him should have a track-record of service, otherwise they will be refused.

Dr. Manickam is now dispensing this medication free-of-charge to the local village populace who cannot afford to pay for it, but cannot afford to give it free to everyone.

To download a PDF file complete with some of Bhagavan's herbal recipes and a lot more information about Dr. Manickam, about his father who sat with Bhagavan, and Ayurvedic medicine click here - 207kb

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