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Messages - Subramanian.R

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I wish all the Forum members, a prosperous, happy Telugu / Kannada New Year Dhunmuki  on
8th April 2016.

Arunachala Siva.

This planetary pattern provided the perfect celestial foil for Bhagavan to give up the physical body that
had shackled the Supreme Consciousness, his true Self, for over seven decades.  The week day was Friday
whose lord Venus was also Vargottama in the Aquarius, the sign of the pitcher symbolizing the quenching of
spiritual thirst of humanity.  Very appropriately, Venus was with Jnanakaraka (natural significator of the
Supreme Knowledge) Jupiter.

Birth Chart: December 30, 1879 at 1 am 9 N 50, 77 E 50.


Meenam - Saturn 18-30

Mesha - Mars 23-24.

Vrishabha -  vacant

Mithuna -  Ketu 25-21; Moon 29-51.

Kataka   -  vacant

Simha - vacant

Kanya  - vacant

Thula - Ascdt.  2-18

Vrischika -  Venus 1-55; Mercury 24-33.

Dhanus - Rahu 25-21;  Sun 17-02.

Makaram - vacant

Kumbha - Jupiter 17-55.

Navamsa of Rasi Chart:

Meena  - Jupiter

Mesha   -      vacant

Rishabha - Ketu

Mithuna - Moon

Kataka - Venus

Simha  - vacant

Kanya  - Sun

Thula - Ascdt.

Vrischika - Mars; Rahu.

Dhanus - Saturn

Makaram - vacant

Kumbha - Mercury


Arunachala Siva.

Chart I - Rasi:

Meenam -  Rahu  14-54;  Moon 2-38.

Mesha - vacant

Vrishabha  - vacant

Mithunam  - vacant.

Kataka - vacant.

Simha -  Sat 21-39.

Kanya - Mars (R) 2-28; Ketu 14-54.

Thulam - vacant

Vrischika  -  Ascdt.  6-38.

Dhanus - vacant

Makara - vacant.

Kumbha - Venus 16-04; Jupiter 8-09/

Mahanirvana - April 14, 1950, 20 h.47 m at 12 N 12. 79 E 06.

Chart II - Navamsa:

Meena  - vacant.

Mesham - Sat

Vrishaba - Ketu

Mithuna - vacant

Kataka -  Moon

Simha  - Ascdt.

Kanya  - Mercury.

Thula - Sat (R)

Vrischika - Rahu

Dhanus - Jupiter   

Makara - Mars

Kumbha - Venus.


The Sun, the Atmakaraka, symbolizing the soul of the universe, had just entered his sign of exaltation Aries
and was in a state of great dignity and strength being in Vargottama Navamsa, in his state of highest abidance.   


Arunachala Siva.

One night, my father had a dream in which Sri Ramana Maharshi, the great Sage of Tiruvannamlai,
appeared to him and asked him to come to Tiruvannamalai.  Father departed the very next day and
came to Sri Ramanasramam.  He was given a small thatched shed with another devotee who was the
editor of a periodical called Sind Observer.  In the evening my father went to the Hall where the Maharshi
was reclining on His sofa.  He introduced himself as the grandson of Prof. B. Suryanarain Rao.  The Sage
gently smiled and made a sign for him to sit.   Soon it was time for dinner and father was fortunate to find
himself sitting next to the Sage who spoke to him kindly in Telugu.

'Swami, I need your blessings', my father said, meekly.

'Everything will be alright', Bhagavan assured him.

These words were like a soothing balm to my agitated father who, as a young man of 26 years, was
facing problems on every front.

Later, the Asramam Sarvadhikari Chinnaswami, a saintly man himself, and the Maharshi's brother,
placed a chart in my father's hands and asked him, 'How is this chart spiritually?'

A glance at it was sufficient to show that it must be the chart of the Maharshi.  Explaining the planetary
positions to Sarvadhikari, my father said, 'The chart appears to be of one who is at the peak of spiritual
illumination.  An intense mental and spiritual struggle would have been overcome before perceiving the

The answer greatly pleased the Sarvadhikari.  The chart was indeed the Maharshi's.             

Father later discussed the Maharshi's horoscope in detail based on the particulars provided by Sarvadhikari
in his book, Notable Horoscopes. It has also been dealt with by me in The Astrological Magazine (1936-
1947) wherein I highlighted the planetary positions during Bhagavan's death experience and which was also
carried in these pages some years ago.  Every major event in the life of an illumined soul such as
Bhagavan's has significant patterns of the Navagrahas (nine planets) that clearly reflect the the nature and
importance of the event.


April 14, 1950, was no exception.  A brilliant column of light rose from the humble environs of Sri
Ramanasramam in the holy town of Tiruvannamalai blazing into the night sky even as countless
devotees across the country watched in awe and trepidation.  The time was 8.47 pm.  when the deeply
spiritual sign Scorpio was ascending the eastern horizon with its ruler Mars in Virgo with Kaivalyakaraka
Ketu (natural significator of the Ultimate) aspected by the 9th lord Dharmastanadhipati Moon from the
5th house, the house of spirituality.  (Chart I).


Arunachala Siva.             

14th April 1950 according to Vedic Astrology:


(This is an article from Mountain Path, April - June 2016:


(The Asramam Management approached Ramana Devotee Gayatri Devi Vasudev - editor of Modern
Astrology Magazine and former editor of the Astrological Magazine - to hear her opinion on Bhagavan's 
Mahanirvana according to the principle of Vedic Astrology.  In commenting on the main divisional chart
(Navamsa), among other things, Gayatri Devi said that in her 43 years studying of Jyotish, she had
'not come across such a configuration.'  The following pages contain a brief look at this great moment
from the Jyotishical perspective.


My father, Dr.B.V. Raman, who revived and resurrected Jyotisha (Vedic astrology) in the 20th century,
treated it as an academic subject that could be studied like any other such as physics, mathematics,
and literature. He and I shared a deep and abiding devotion to Bhagavan, the great Sage of Tiruvannamalai.
Father would often recall his meeting with the Maharshi in 1938,and the sense of peace and well being he
experienced in His presence which never left him.

The circumstances that took my father to Bhagavan were unusual. My great grandfather, Prof. B.
Suryanarain Rao, who pioneered astrological journalism was the mainstay of a large extended family
of nearly 40 members.  He had passed away in March 1937.   My father had always been dutiful and
caring but now he was left with taking care not only of his own immediate family by a large concourse
of relatives.  His grandfather had been greatly pained to have to close down The Astrological Magazine
which he had founded in 1926.  But father started it in September 1936, and its revival delighted my
great grandfather to no ends during the last six months of his life.  But my great grandfather to no ends
during the last six months of his life.  But my great grandfather's death saw the lands in our family village
auctioned away. Printer's and other bills mounted and the financial situation became very bad.  There were
more children now and father's own family was growing.  Everything seemed to press in around him.


Arunachala Siva.                 

General topics / Re: Abhirami Andati - verses and meanings:
« on: April 07, 2016, 12:05:12 PM »
Verse  20:

20: உறைகின்ற நின் திருக்கோயில்-நின் கேள்வர் ஒரு பக்கமோ,
அறைகின்ற நான் மறையின் அடியோ முடியோ, அமுதம்
நிறைகின்ற வெண் திங்களோ, கஞ்சமோ, எந்தன் நெஞ்சகமோ,
மறைகின்ற வாரிதியோ?- பூரணாசல மங்கலையே.

என்றும் பூரணமாய் விளங்குகின்ற அபிராமி அன்னையே! நீ வீற்றிருக்கும் திருக்கோயில் நின் கொழுநராகிய சிவபெருமானின் ஒரு பாகமோ? அன்றி, ஓதப்படுகின்ற நான்கு வேதங்களின் ஆதியோ? அந்தமோ? அன்றியும், அமிர்தம் போன்ற குளிர்ந்த முழுச்சந்திரனேயன்றி வெண் தாமரையோ? இல்லை, என்னுடைய நெஞ்சம்தானேயோ அல்லது செல்வமெல்லாம் மறைந்திருகக் கூடிய பாற் கடலோ? தாயே! நீ எங்கும் நிறைந்திருப்பதால் எதில் என்று தோன்றவில்லையே.

O Abhirami, my Mother!  Is your husband Siva is one part of You?  O are You the beginning and end of
four Vedas?  Are You the Nectar like full Moon?  Or the white lotus?  Or are You my heart?  Or are You
the milky ocean that contains all treasures?  O Mother, since You are everywhere, I do not where exactly
are You.


Arunachala Siva.   

A clear example of Him using the verb Sphur to describe the complete and final shining forth of oneself
is Verse 20 of Upadesa Saram:

ahami nasabha jyahama hamataya
sphurani hrtsvayam parama purnasat.

When  'I' (the ego) is annihilated, Heart (oneself) spontaneously shines forth as 'I am I' (aham aham).
This is Parama Purna Sat, (the supreme whole reality).

In the original Tamizh version of this verse, Bhagavan used the verb tondrume, which means 'it certainly
appears, becomes clear, springs up or shines forth', and in this Sanskrit version, He translated this as
Sphurati, which in this context means 'it shines forth, becomes clear, or shines clearly'.  Since what He
is describing here is the spontaneous shining forth of our Heart or true Self as 'I am I', which we will
experience when our mind or false 'I' is annihilated by Atma Vichara, and since he emphasizes that this the
one infinite reality, the Parama Purna Sat or 'supreme whole being', in this context the verb Sphurati
obviously describes only the shining forth of the absolute clarity of pure adjunct free self awareness.
From this it is clear that Bhagavan considered even this shining forth of absolute clarity of self awareness
to be a kind of Sphuranam -- the perfect kind in fact.


Arunachala Siva.     

For Sri Tinnai Swami, Bhagavan needed to utter only one word, 'Iru' (Be), not even His customary
two words 'Summa Iru' (Be Still), which was the celebrated teaching given by Lord Skanda to Saint
Arunagiri Nathar centuries ago in Arunachala Temple.  Sri Tinnai Swami subsequently remained in deep
self absorption (Sahaja Samadhi) the rest of his long life, practically unknown to the world outside radiating
his blessings to a few fortunate ones who were magnetically drawn to sit quietly in his uplifting Presence.

Bhagavan Ramana's Words - A Mighty Heave Towards the Self:

The classic dialogues of Bhagavan with seekers set forth in Talks with Sri Ramana Maharshi are a perennial
source of inspiration and contemplation (nididhyasanam) for all sincere aspirants (mumukshus).  Here are
a few germane selections in the context of Enlightenment.

'Why do you talk of Realization?  Is there a moment when the Self  is not realized?  There is no moment
when the Self is not nor when the Self is not realized.... Even now you are Self realized." (Talks 280).

" The feeling that I have not realized is the obstruction to realization.  In fact it is already realized...
Ignorance is the obstruction to realization.  Get over this ignorance and all will be well.  The ignorance
is identical with the 'I thought'.  Find its source and it will vanish."  (Talks 197).

" I AM ' is the Realization.  To pursue the clue till Realization is Vichara... But Realization is nothing new
to be acquired.  It is already there, but obstructed by a screen of thoughts.  All our attempts are directed
for lifting this screen and then Realization is revealed... Vichara is the process and the goal also.  'I AM'
is the goal and final Reality. To hold it with effect is Vichara.  When spontaneous and natural, it is
Realization.  (Talks 390).


Arunachala Siva.           

Verse  506:

As the Sun is the witness of all actions, as fire has the power of burning, and as is the connection of the rope
with serpent, so is the connection (of everything) with me, the Pure Intelligence, the changeless Atman.

Verse 507:

I am neither the doer nor the enjoyer; neither do I make others enjoy.  I am neither the seer, nor do
I make others see.  I am that self effulgent, indefinable Atman.

Verse  508:

Only fools, when the upadhi moves,  think that the subject is moving.  The subject is actionless like the
sun.  Only the fools think: ' I am born and I die', etc.,

Verse 509:

In water or on land, let this insentient mass (body) fall. I am never touched by its properties, as the sky
is never touched by the properties of a pitcher.

Verse  510:

The state of being the doer, the enjoyer, and having meanness, dullness, freedom, and bondage --
all these are the signs of intellect.  Really they do not exist in me, the Supreme Brahaman, One
without a second.


Arunachala Siva.         

General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:36:01 AM »
Verse 111:

பாசத்தொடை நிகளத்தொடர்
   பறியத்தறி முறியா
மீசுற்றிய பறவைக்குலம்
   வெருவத்துணி விலகா
ஊசற்கரம் எதிர்சுற்றிட
   உரறிப்பரி உழறா
வாசக்கட மழைமுற்பட
   மதவெற்பெதிர் வருமால்.

Snapping the thick rope set round its neck,
Breaking the chains fastened around its legs,
Scaring the feathered race that winged above,
Unmindful of the pelting of clay-balls,
Swaying its trunk like a swing, trumpeting loud in wrath,
Moving massively, striking terror, like a musty hill
In appearance, ran the tusker whence rained fragrant ichor.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:33:42 AM »
Verse  110:

கூடத்தைக் குத்தியொரு
   குன்றமெனப் புறப்பட்டு
மாடத்தை மறித்திட்டு
   மண்டபங்கள் எடுத்தெற்றித்
தாடத்திற் பரிக்காரர்
   தலையிடறிக் கடக்களிற்றின்
வேடத்தால் வருங்கூற்றின்
   மிக்கதொரு விறல்வேழம்.

Came there the elephant of peerless strength, destroying
The yards where tuskers were chained;
It moved like a hill and tore apart mansions;
It pulled down mantapams; over the heads
Of them that wielded the ankus, it stamped;
Lo, the raging mammoth, musty and mad,
Was fiercer than even Death.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:31:26 AM »
Verse  109:

மாபாவிக் கடைஅமணர்
   வாகீசத் திருவடியாங்
காபாலி அடியவர்பாற்
   கடக்களிற்றை விடுகென்னப்
பூபாலர் செயன்மேற்கொள்
   புலைத்தொழிலோன் அவர்தம்மேற்
கோபாதி சயமான
   கொலைக்களிற்றை விடச்சொன்னான்.

The Jain-sinners of utmost baseness said:
"Have him run over by the musty mammoth."
The King who was duty-bound to guard the world
But was bent on hellish deed, commanded
That his wrathful and murderous tusker be made
To trample the crown of Saint Vakeesa.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:28:15 AM »
Verse  108:

மற்றவர்தம் மொழிகேட்டு
   மதிகெட்ட மன்னவனும்
செற்றவனை இனிக்கடியும்
   திறமெவ்வா றெனச்செப்ப
உற்றவரு மந்திரசா தகநாங்கள்
கொற்றவயக் களிறெதிரே
    விடுவதெனக் கூறினார்.

"When the spoiled King heard them, he said:
"How shall we punish him that has destroyed our faith?"
In reply they said: "That we may counter
His mantras, you have him trodden over
By your royal tusker mighty."

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:25:38 AM »
Verse  107:

நஞ்சுகலந் தூட்டிடவும்
   நஞ்சமயத் தினில்விடந்தீர்
தஞ்சமுடை மந்திரத்தால்
   சாதியா வகைதடுத்தான்
எஞ்சும்வகை அவற்கிலதேல்
   எம்முயிரும் நின்முறையும்
துஞ்சுவது திடமென்றார்
   சூழ்வினையின் துறைநின்றார்.

"Though fed with poisonous victuals, he escaped
The fatal consequence by virtue of the mantras
Which he had cultivated thanks to our religion
And which nullify the effect of poison; should he
Survive, our life and your reign will end, for sure."
Thus they, spake, established in the evil way.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:22:58 AM »
Verse  106:

அவ்விடத்தை ஆண்டஅர
   சமுதுசெய்து முன்னிருப்ப
வெவ்விடமும் அமுதாயிற்
   றெனஅமணர் வெருக்கொண்டே
இவ்விடத்தில் இவன்பிழைக்கில்
   எமக்கெல்லாம் இறுதியெனத்
தெவ்விடத்துச் செயல்புரியுங்
   காவலற்குச் செப்புவார்.

As the servitor ruled by the Lord, was unharmed
Even when he consumed poison, the Jains were forced to own   
That dreaded venom too was nectar for him; so were they
With fear overwhelmed; then they thought thus: "If he
Meets not with death, his survival shall be our doom!"
Thus resolved they proceeded to report to the king
Who acted hostilely (toward the true devotee).

Arunachala Siva.

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