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Messages - Subramanian.R

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8776
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:32:17 AM »
Verse  114:

பாவக்கொடு வினைமுற்றிய
   படிறுற்றடு கொடியோர்
நாவுக்கர செதிர்முற்கொடு
   நணுகிக்கரு வரைபோல்
ஏவிச்செறு பொருகைக்கரி
   யினையுய்த்திட வெருளார்
சேவிற்றிகழ் பவர்பொற்கழல்
   தெளிவுற்றனர் பெரியோர்.


The false and cruel Jains, ripe in evil, plied
The tusker of murderous trunk -- verily a black hill,
Before Tirunavukkarasar and caused it charge him.
He remained however undaunted; he but meditated
On the Feet of the Lord who blazes on His Bull.   

Arunachala Siva.

8777
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:30:12 AM »
Verse  113:


மாடுற்றணை இவுளிக்குலம்
   மறியச்செறி வயிரக்
கோடுற்றிரு பிளவிட்டறு
   குறைகைக்கொடு முறியச்
சாடுற்றிடு மதில்தெற்றிகள்
   சரியப்புடை அணிசெற்
டாடுற்றகல் வெளியுற்றதவ்
   வடர்கைக்குல வரையே.


The tusker of the murderous trunk, verily a hill,
With its twin tusks that were truly diamond blades
Destroyed the herds of steeds that passed nearby
And rent into two, walls and doors,
Pulling them out, piece by piece.
Eke did it destroy their ornamental parts
And eventually came into the open.   


Arunachala Siva.

8778
General Discussion / Re: Rough Notebook-Open Forum
« on: April 08, 2016, 08:07:51 AM »


There is a poem titled  Paripoorana Panchamirtam, containing 5 melodious songs under five
types of abhishekams for Murugan -- like milk, curd, ghee, sugar and honey. 

Sri Pampan Swamigal, the author of these poems,  was born in Pampan, a village
on the southernmost tip of India near Kanyakumari.He was the son of one Sathappa Pillai.
His name was Appavu.  He was taught classical Tamizh by one Muniyandi
Pillai, a versatile Tamizh pandit.  One day, when he went to the Siva temple of Ramanathapuam,
he desired to write poems on Muruga and the impulse became a reality immediately. He could
compose songs on Muruga.  He wrote them afterwards and kept with him.  One day one Sethu
Madhava Iyer of Rameswaram happened to read these poems and became quite excited.
He took Appavu and gave him the six lettered mantra of Muruga as Upadesa.  He also got
him married later to a good lady.

Soon Appavu Pillai started performing miracles for good purpose , like curing illness etc.,
He also composed many songs on Muruga.  He wrote this Paripoorana Panchamirtam
in 1891. After visiting many Murga temples, Appavu Pillai took to sannyasa and reached Madras.
He then went to Kasi in the year 1902 and meditated on Visalakshi and Viswanatha.  He returned to
Madras and after visiting Chidambaram he decided to stay only in Madras.  He wrote the famous
Sri Kumarastavam in 1915.  But as per the call of Arunachaleswara, he went to Tiruvannamalai
and from there he went to Bangalore.  He attained Maha Samadhi on 30.5.1929, in Tiruvanmiyur,
on the outskirts of today's Chennai. His Samadhi is said to be in Tiruvanmiyur, Chennai.

His various songs have been classified into six books.

Arunachala Siva.     

8779
General Discussion / Re: Rough Notebook-Open Forum
« on: April 08, 2016, 07:59:44 AM »

In sleep, god as a matter of grace, allows the prana, breath to continue, whereas the mind is
temporarily under suspended animation.  [ The prana goes in and comes out, so that others
would not think that you are dead, this is god's grace].

-- Who am I?

In dream, mind shows some mischief.

In wakeful state, it is the mind which calls all the shots.

In all three states, Soul or the Self or Brahman is ever-present.

Arunachala Siva. 

8780
General Discussion / Re: Rough Notebook-Open Forum
« on: April 08, 2016, 07:57:37 AM »

God always likes a person who is devoted to His devotees.  Many saints in Periya Puranam,
[e.g. Appoothi Adigal] prayed only to Siva's devotees, like Tiru Navukkarasar. Yazhapanar,
a low caste violinist prayed only to Tiru Jnana Sambandhar and played his violin only for his songs.
Bhagavan Ramana says in Verse 104 of Arunachala Akshara Mana Malai:

Let me be a devotee of the devotees of the devotees,
who listen to Your name with love!
Please bless so, O Arunachala!

Arunachala Siva.

8781
The interesting feature here is of the Moon situated in Purvabhadrapada in Meena, a nakshatra which,
ruled by Jupiter and being in the last sign of the zodiac, stands for Moksha or final liberation.  This
nakshatra, it is to be noted, is the Trijanma tara or the trinal nakshatra of Punarvasu, the Maharshi's
Janma nakshatra (Chart 2), both ruled by Jupiter.  Punarvasu lies in the airy sign of Mithuna which very
appropriately shows the path of Jnana which is what Bhagavan showed and gave the world through the
path of inquiry Who am I?.  This subtle connection between birth and release nakshatra leaves little doubt
of the Divinity that took shape in the form of Bhagavan in answer to the cries of devotees around the world
for spiritual succor.

Looking at the navamsa which is an integral part of the horoscope and more important than any other
Shodavarga (16 sub divisional charts), the planetary arrangement is simply staggering.  Every single
planet obtains unusual dignity and strength reflecting the core event occurring under this design.
The Sun is exalted in Aries, the Moon occupies the deeply spiritual sign of Cancer, which is also his own
sign.  Mars is in his sign of exaltation in Capricorn.  Mercury also is in his exaltation sign, Jupiter occupies
his Moolatrikona (own sign) in Sagittarus, Venus is Vargottama in friendly Aquarius, Saturn is in Libra
in his sign of exaltation, and both Rahu in Scorpio and Ketu in Taurus become extra-ordinarily strong
by virtue of obtaining neechabhanga from multiple strong resources.   This unusual pattern can mean nothing
but a supreme spiritual event occurring under it.

All said and done, no astrological or other rational explanation can do justice to Bhagavan's life and transition
for He is beyond worlds, beyond the grasp of the intellect and the mind.  This analysis is simple act of devotion
at Bhagavan's Feet.

***

Navamasa or the chief divisional chart; Vargottama from Varga (meaning division. + uttama (meaning the
best) is when a planet occupies identical Rasis in both main chart and the Navamsa.

Nakshatra or lunar mansion, one of 27 segments along the ecliptic whose names indicate the key
asterisms in each area of fixed heavens.

Neecha (meaning debilitated) + bhanga (meaning annulled) means the debilitation is cancelled,
a feature that gives dignity and strength to a planet's placement.


***

concluded.

Arunachala Siva.                       

8782
I wish all the Forum members, a prosperous, happy Telugu / Kannada New Year Dhunmuki  on
8th April 2016.

Arunachala Siva.

8783
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.

Rasi:

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

contd.,

Arunachala Siva.

8784
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.   


contd.,

Arunachala Siva.

8785
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
Reality.'

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.

Mahanirvana:

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).

contd.,

Arunachala Siva.             

8786
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.

contd.,

Arunachala Siva.                 

8787
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.

contd.,

Arunachala Siva.   


8788
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.

contd.,

Arunachala Siva.     

8789
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).

contd.,

Arunachala Siva.           

8790
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.


contd.,

Arunachala Siva.         

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