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Messages - Subramanian.R

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11656
Bhagavan's saying continues:

All this was not a mere intellectual process, but flashed before me vividly as living truth, something
which I perceived immediately, without any argument almost.  I was something real, the only real
thing in that state, and all the conscious activity that was connected with my body was centered on
that. The 'I' or my Self was holding the focus of attention by a powerful fascination from that time
(onwards). Fear of death had vanished once and forever.  Absorption in  the Self has continued
from that moment right up to this time.  Other thoughts may come and go like the various notes
of a musician, but the 'I' continues like the basic or fundamental Sruti note, which accompanies and
blends in talking, reading, or anything else.  I was still centered on 'I'. Previous to that crisis I had no
clear perception of myself and was not consciously attached to it.  I had felt no direct perceptible interest
in it, much less any permanent disposition to dwell upon it. The consequences of this new habit were soon
noticed in my life.

contd.,

Arunachala Siva.               

11657
The Great Experience:

As a young boy of about 16 years, Sri Ramana had an unusual experience of death after which a great
change came over Him.  After six weeks later,  He left His home for Tiruvannamalai and took up the
renunciate life in quest of the Ultimate Truth.  The date of the experience has not been recorded but there
is a record of the date He left His hometown.  Piecing this information together with astrological factors,
the date of experience can be traced. The chart of Sri Ramana Maharshi is based on the birth chart obtained
by Dr.B. Raman, from the Maharshi's own brother, Swami Niranjananada Swami, and therefore, its
accuracy is beyond reasonable doubt.  In order to understand what  this experience was, we quote from
Self Realization by B.V.Narasimha Swami. The following is Bhagavan,s description:

-- It was about six weeks before I left Madurai for good that  the great change in my life took place.
It was so sudden. One day I sat up alone on the first floor of my uncle's house.I was in my usual health.
I seldom had any illness.  (...) But a sudden and unmistakable fear of death seized me. I felt I was
going to die.  Why should I have felt so cannot be explained by anything felt in the body.  Nor could
I explain it to myself then.  I did not however trouble myself to discover if the fear was grounded. I felt
I was going to die and at once set about thinking out what I should do. I did not care to consult doctors
or elders or even friends.  I felt I had to solve the problem myself then and there.                             

The shock of death made me at once introspective (..) I said to myself mentally, without uttering the words
--'Now,death has come. What does it mean?  What is that is dying?  This body dies.'  I at once dramatized
the scene of death.  I extended my limbs and held them rigid as though rigor mortis had set in.    I imitated
a corpse to lend an air of reality to my further investigation.  I held my breath and kept mouth my closed,
pressing my lips tightly together so that no sound might escape. Let not the word 'I' or any other word   
be uttered. 'Well then', I said, to myself, am I dead?  Is this body 'I'?   This body is silent and inert.
But I feel the full force of my personality and even the sound I am a spirit, a thing transcending the body.
The material body dies, but the spirit transcending it cannot be touched by death.  I am therefore a dealth-less
spirit.'                 

contd.,

Arunachala Siva.

11658
(The above article appeared in October - December 2009 in Mountain Path.  The author is
Gayatri Devi Vasudev, a prominent astrologer from Bangalore.)

*

Introduction:

What the ancient Vedic system known as Jyotisha has come under the assault of modern academic science,
it should be stressed how rich and far reaching its contributions to the earliest scientific observations
pertaining to the planetary motion and calendar making have been.  Still today,  Jyotisha plays an
important role in modern India and is regularly used in marriage compatibility decisions.  Muhurtas
regarding civil and religious functions and other similar concerns. While its usefulness in diagnosing
individual karmic tendencies is time tested, within the discipline there is some debate as to what extent
karmic factors are operative and therefore discernible in the birth chart of a Jnani.

As the greatest sage in Indian history and as a fully Self Realized soul, it is not clear to what extent
planetary influences would impact the later life of Bhagavan Sri Ramana.  It is striking, however, that
events and conditions that augured the liberation of a young Tamizh boy in the late 19th century are
identifiable in the boy's birth chart and offer hints about the early formative conditions that gave rise to
the birth of a Sage.

Given the space limitations, the following is not an exhaustive analysis of Sri Bhagavan's Rasi chart
but rather confines itself simply to attempting to determine the probable timing of -- and the astrological
factors that contributed to -  the death experience of young Venkataraman in July 1896.  Over the years
devotees have speculated about the precise date for the event, sometimes using 17th July as a rule of thumb.
Bhagavan's own comment on the subject -- 'about six weeks before I left Madurai for good'  -  arouses
our curiosity and begs our attention in hopefully pin pointing a specific day.

contd.,

Arunachala Siva.               

11659
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 05, 2016, 11:42:49 AM »
Verse  48:


48: சுடரும் கலைமதி துன்றும் சடைமுடிக் குன்றில் ஒன்றிப்
படரும் பரிமளப் பச்சைக் கொடியைப் பதித்து நெஞ்சில்
இடரும் தவிர்த்து இமைப்போது இருப்பார், பின்னும் எய்துவரோ-
குடரும் கொழுவும் குருதியும் தோயும் குரம்பையிலே.

ஏ அபிராமியே! பச்சைப் பரிமளக் கொடி நீயேயாகும். ஒளிரும் இளம் பிறையை, குன்றை ஒத்த சடாமுடியில் அணிந்திருக்கும் சிவபெருமானை இணைந்தவளே! உன்னையே நெஞ்சில் நினைந்து வழிபடும் யோகிகளூம், இமையாது கடுந்தவம் புரியும் ஞானிகளூம் மீண்டும் பிறப்பார்களோ? மாட்டார்கள்! ஏனென்றால் தோலும், குடலும், இரத்தமும், இறைச்சியும் கொண்ட இந்த மானிடப் பிறவியை விரும்பார், ஆதலின்!

O Abhirami!  You are the tender fragrant creeper.  You are united with Siva, who is having jata mudi
like a hill, with crescent moon!  Those Yogis who always remember You in their hearts, and those Jnanis
who who do tapas without batting eyelids, will they be born again?  No.  Because they do not come back
into this body with skin, intestines and blood and flesh, this life as a man!

contd.,

Arunachala Siva.   

11660
This seemingly noble edict voiced by a well meaning Einstein amounts to nothing tangible. It suggests that
together they can reach finality.  But please visualize their joint venture:  Trying to move alone, both
will fall into their individual ditches.  Joining forces or talents, and lame religion riding piggy back on blind
science, both will now fall into a common ditch.  Let them take their choice, but what comfort is it to us?
The sole question to be resolved refers to consciousness. Let the scientific fraternity in its wisdom and integrity
face the challenge.

Darwinian Evolution:

Let us look at the Darwinian concept of evolution.  Body forms have changed over the millennia. Each
species has struggled for survival, and that has brought about minute changes, or major mutations,
in cell structures.  These changes have been transmitted to the off spring, because reproduction has for
its base the transfer of sperm to ova, which means of matter to matter.  Thus evolution is the history
of progressive material complexity, carefully researched and documented by Darwin.

contd.,

Arunachala Siva.                       

11661
11.  'Brahma puchcham pratistha'  - so goes Taittiriya revelation.  Brahman is the 'stablizing' tail of the
world body.  Maheswara, the great God, is that which remains over after everything is annihilated. 
But He is inexhaustible.  Brahman, the space transcendence,  is seated in the body as Heart Space,
in which the Universe is lodged.  At the time of universal dissolution everything is resolved into the Primal
Source in a retrogressive  fashion.

12.  The state of consciousness called Prajnanam of the Sushupti (deep sleep)  state is no other than Siva.
The duality prevalent in the state of relativity in the form of "Isvara and Jiva" does not hold good in the
unitary state.  At the time of final dissolution the gross body, with the withdrawal of the gross senses,
precipitates into a subtle form to rest in Isvara, the Immutable.

13. In the succeeding generative style, by the gracious glance of Siva, the subtle Jiva (individual) 'awakes'
to see (enjoy) an apparently new round of gross world of materials.  That grace of the Lord operates at
His will and remains unquestionable.  Neither karma and other subtle material causes, nor their effect which
is the world, can influence Him.

14.  Bliss has its origin in Siva, the Self, whether one is aware or not of the dictum  - 'Self alone is worth
knowing'.  But unalloyed and unlimited bliss is the fruit of penance and no other. When the mystery of the
triads proves evasive even Prajnanam, the pure consciousness, appears not to be the primal cause (which
in fact, it is).  Until a well guided effort is embarked upon, Jnana does not dawn even in hundred lives.
That is,  Jnana of a conscious, meaningful and systematically directed practice and defined period of time.
IN short, it is the result of 'active' endeavor and not a time bound passive programme. Intensity of effort
alone determines the speed with which the outcome is attained.  And, the killer of death, upon the subsidence
of all that is perceivable as a result of practice. Aha!

contd.,

Arunachala Siva.                               
 

11662
83. If a  doubt arises he should ask himself: 'Who is it that doubts thus';  if by thus seeking, he attains
the Supreme State, then both doubt and doubter will cease to be.

84.  The guru who is a Sage teaches the unreality of the world in accordance with his own experience,
giving reasons supporting it.  The disciple who aspires to become Free should accept this teaching with
perfect faith and with its help strive for his goal.

85.  The Universe, comprising these three namely the soul, god and the world of visible objects, is
superimposed by the mind on the Real Self, which is the Sole Reality of the Supreme State, hence
all this is just an outcome of Ignorance.

86.  That being so, when this Ignorance is annihilated by the light of the Awareness of that Self,
then along with it, the outcome of it, namely this world), will cease to appear, like darkness before
the sunlight at sunrise.


Contd.,

Arunachala Siva.     
         

11663
General topics / Re: Tevaram - Some select verses.
« on: May 05, 2016, 10:11:06 AM »
Verse 392:


தீந்தமிழ்நாட் டிடைநின்றும்
   எழுந்தருளிச் செழும்பொன்னி
வாய்ந்தவளந் தருநாட்டு
   வந்தணைந்தார் வாக்கினுக்கு
வேந்தர்இருந் தமைகேட்டு
   விரைந்தவர்பால் செல்வன்எனப்
பூந்துருத்தி வளம்பதியின்
   புறம்பணையில் வந்தணைந்தார்.


The godly child arrived at the land enriched
By the Ponni of foison, from the Tamizh land sweet;
He heard of the sojourn of Vakeesar at Poonthurutthi
And resolved thus: "I'll hasten to meet him."
He arrived at the outskirts of that fecund town.

Arunachala Siva.

11664
General topics / Re: Tevaram - Some select verses.
« on: May 05, 2016, 10:08:17 AM »
Verse  391:



பொன்னிவலங் கொண்டதிருப்
   பூந்துருத்தி அவர்இருப்பக்
கன்மனத்து வல்அமணர்
   தமைவாதில் கட்டழித்துத்
தென்னவன்கூன் நிமிர்த்தருளித்
   திருநீற்றின் ஒளிகண்டு
மன்னியசீர்ச் சண்பைநகர்




Meanwhile the godly Brahmin-child of Sanbai* city
Having shattered into smithereens the doctrines
Of stony-hearted Samanas cruel, made straight
The stoop of the Pandya and blessed him with grace,
And having achieved the spreading of the splendor
Of the Holy Ash, was then proceeding to Poonthurutthi
Girt with the Kaveri, where Vakeesar was sojourning.   


(*Tiru Jnana Sambandhar)

Arunachala Siva.

11665
General topics / Re: Tevaram - Some select verses.
« on: May 05, 2016, 10:06:09 AM »
Verse  390:

பல்வகைத் தாண்டகத் தோடும்
   பரவுந் தனித்தாண் டகமும்
அல்லல் அறுப்பவர் தானத்
   தடைவு திருத்தாண் டகமும்
செல்கதி காட்டிடப் போற்றுந்
   திருஅங்க மாலையும் உள்ளிட்
டெல்லையில் பன்மைத் தொகையும்
   இயம்பினர் ஏத்தி இருந்தார்.



Variform Tantakams, unique Tantakams of adoration,
Divine tantakams which enlist the holy shrines
Where the Lord who does away with misery, abides,
Tiru-Anka-Malai which reveals the way of deliverance
And innumerable Tokai-decades, he hymned
And thus he hailed Him and there abode.   


Arunachala Siva.

11666
General topics / Re: Tevaram - Some select verses.
« on: May 05, 2016, 10:03:35 AM »
Verse 389:



அங்குறை யுந்தன்மை வேண்டி
   நாமடி போற்றுவ தென்று
பொங்கு தமிழ்ச்சொல் விருத்தம்
   போற்றிய பாடல் புரிந்து
தங்கித் திருத்தொண்டு செய்வார்
   தம்பிரா னார்அருள் பெற்றுத்
திங்களும் ஞாயிறும் தோயும்
   திருமடம் அங்கொன்று செய்தார்.



Divining the will of the Lord that he should there
Abide, he hymned the Lord in the adorable decade
Of swelling Tamizh verse thus: "We hail the Feet!"
Rendering service he sojourned there; by the grace
Of the Lord, he raised there a Matam divine
Laved by the rays of the moon and the sun.

Arunachala Siva.

11667
General topics / Re: Tevaram - Some select verses.
« on: May 05, 2016, 09:59:18 AM »
Verse  388:


திருப்பூந் துருத்தி அமர்ந்த
   செஞ்சடை யானைஆன் ஏற்றுப்
பொருப்பூர்ந் தருளும் பிரானைப்
   பொய்யிலி யைக்கண்டேன் என்று
விருப்புறு தாண்டகத் தோடு
   மேவிய காதல் விளைப்ப
இருப்போந் திருவடிக் கீழ்நாம்
   என்னுங் குறுந்தொகை பாடி.

He hymned his loving Tantakams thus: "I have
Beheld the Lord of ruddy matted hair, enshrined
At Tiruppoonthurutthi; He is the Rider of the hill-like
Bull; He is the One never false!" impelled by love
He hymned the Kuruntokai whose import is:
"We abide at the Feet divine!"*

(*Tirumurai 4 Padigam 32)   


Arunachala Siva.

11668
General topics / Re: Tevaram - Some select verses.
« on: May 05, 2016, 09:57:29 AM »
Verse 387:



சேர்ந்து விருப்பொடும் புக்குத்
   திருநட மாளிகை முன்னர்ச்
சார்ந்து வலங்கொண் டிறைஞ்சித்
   தம்பெரு மான்திரு முன்பு
நேர்ந்த பரிவொடுந் தாழ்ந்து
   நிறைந்தொழி யாஅன்பு பொங்க
ஆர்ந்தகண் ணீர்மழை தூங்க
   அயர்வுறுந் தன்மைய ரானார்.



There arriving, he moved into it in love,
Came to the shrine of the Lord Dancer, made
His sacred circuit and worshipped the Lord;
In loving devotion he prostrated before the Lord;
The inseparable love with which his heart was full,
Began to swell and soar more and more;
His eyes rained tears; of himself he was oblivious.

Arunachala Siva.

11669
General topics / Re: Tevaram - Some select verses.
« on: May 05, 2016, 09:54:57 AM »
Verse 386:



நீடிய அப்பதி நின்று
   நெய்த்தான மேமுத லாக
மாடுயர் தானம் பணிந்து
   மழபாடி யாரை வணங்கிப்
பாடிய செந்தமிழ் மாலை
   பகர்ந்து பணிசெய்து போற்றித்
தேடிய மாலுக் கரியார்
   திருப்பூந் துருத்தியைச் சேர்ந்தார்.


From that ever-abiding town, he visited many
Lofty and sublime shrines commencing from
Tiruneitthaanam and adored there; he hailed
The Lord of Tirumazhapadi and decked Him
With holy garlands of Tamizh verse, and rendered service;
Hailing the Lord inaccessible to Vishnu and Brahma
He arrived at Tiruppoonthurutthi.   

Arunachala Siva.

11670
General topics / Re: Tevaram - Some select verses.
« on: May 05, 2016, 09:52:35 AM »
Verse  385:


கண்டு தொழுது வணங்கிக்
   கண்ணுத லார்தமைப் போற்றிக்
கொண்ட திருத்தாண் டகங்கள்
   குறுந்தொகை நேரிசை அன்பின்
மண்டு விருத்தங்கள் பாடி
   வணங்கித் திருத்தொண்டு செய்தே
அண்டர் பிரான்திரு வையா
   றமர்ந்தனர் நாவுக் கரசர்.


He beheld the Lord, adored Him and hailed
The brow-eyed One with divine Tandakams,
Kuruntokais, Nerisais and Virutthams galore;
Singing, adoring and rendering service divine,
He sojourned at Thiruvaiyaaru presided over
By the Lord of the celestial beings.   

Arunachala Siva.

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