Sri Ramana Maharshi's Moksha (A Hindu Astrological Pilgrimage Into The Life and Moksha of Sri Ramana Maharshi)

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Sri Ramana Maharshi’s Moksha is a new interdisciplinary Hindu astrological work in the spiritual spheres of Dharma and Moksha- exemplified through the life and Moksha of Sri Ramana Maharshi.

Dr. Sankara Bhagavadpada’s credentials as a researcher in theoretical nuclear physics (1972-1982) as well as his ensuing years of selfless service (1983-2000) as an acharya in the spiritual mission of his Master Sri Sri Bhagavan, have profoundly impressed themselves upon this work, in the form of a systematic insicive enquiry as well as an intimate familiarity and understanding of the spiritual life.

In January 2007, The systems institute of Hindu Astrology, founded by the renowned Vedic astrologer Prof V.K. Choudhary, conferred upon the author the honorary title of Jyotish Ratan in recognition of his contribution to Hindu astrology.

The author’s unwavering devotion to the teachings of his four spiritual Masters: Sri Ramana Maharshi, Sri Sri Bhagavan, Sri J. Krishnamurti and Sri Nisargatta Maharaj, has certainly imbued the work with a spiritual intensity that is devoid of all narrowness.

The book throws new light on the nature of Moksha, the necessary and sufficient conditions for its occurrence, and also on the very process of the Maharshi’s Moksha itself. For these reasons, the work is also bound to stand out as an important contribution to the growing corpus of ‘Ramana Literature’ in the world. Astrologers and seekers alike travelling on diverse paths will find in this book astonishing new insights, which will enable them to see ‘order’, for the first time, in the field of their enigmatic spiritual lives; a definite pattern of spiritual destiny at all- but only a seething confusion of disillusionment and belied hopes.

Hindu society in the Last Millenium

This is essentially a spiritual-astrological pilgrimage in the spheres of Dharma and Moksa that has been set a-going by the challenge of a long-standing and ongoing collective crisis in Hindu society, and the repercussions of this crisis in my individual life as a Hindu in Particular. As discerning Hindus, we should know that our society has been in a pathetic state of civilizational debility and darkness for practically a greater part of the last millennium. Though it is not my intention here to adduce irrefutable evidence for the above premise, we may not in passing that the observations of the keen-sighted Arab traveller Alberuni in 1030 CE, in fact offered testimony to Hindu society having entered into a state of breakdown even by that date.

It we take for the time-span of a single generation a modest estimate of one quarter of a century, this would mean that such an age of civilizational debility and darkness {kaliyuga?] has continued for at least forty successive generations, spanning some ten centuries in the process. These considerations are intended to be no more than premilinary conservative estimates of the age of debility and darkness to which Hindu society seems to have succumbed on account of the inevitable slow turning of the wheel of Time, with the consequent coming and going of the cyclical seasons [yugas] of civilizations.

It now comes to us a soothing consolation that through we are standing on the shaky ground of a comparatively unresearched and nebulous area of Hindu puranic history, it is our immense good fortune that the illustrations Hindu Spiritual Master, Sri Swami Yukteswar Giri (1955-1936 CE) has, in a single master stroke, done away with the long-persisting absurd Puranic chronology of yugas (Sri Swami Yukteswar Giri 8-24); he has given us in its place a reliable new model based on the pertinent processional cycle of equinoxes (roughly 24,000 years). With Sri Yukteswar Giri’s model of the chronology of the yugas, we will find to our satisfaction that we get our bearings right, at least insofar as the vedic astronomical observations of the continuously shifting vernal equinox are concerned. In Section 8 of Chapter III, we shall have occasion to dwell at greater length on the whole question of the vernal equinox on the zodiacal belt with the slow progression of the ages, or yugas.

Another immediately apparent consequence of the new model is that according to it, with effect from 1899 CE, Hindu society has entered the true Dwaparayuga (beyond that transitional zone or smadhi), and this civilizational season is expected zone or endure for the ensuing two millennia. Insofar as the ingredient of Dharma, or virtue in the Dwaparayuga is concerned, Hindu Puranas maintain that that while it is at all time low of only 25%in kali, it enjoys the much more blessed level of 50% in the succeeding Dwapara.

In fact, we find that the significant milestone developments in Indian history in the last century in spheres of life ranging from political to spiritual offer unmistakable testimony for a radical upward shift in Dharma (from Kali to Dwapara, in the ascending cycle) to have actually occurred in our Hindu society. Thus having provisionally satisfied ourselves With the results may now turn our attention once more in the direction of the civilizational debility and darkness in Hindu society with which we actually started.

Sri Yukteswar Giri’s model also implies that the age of civilizational debility and darkness, which preceded the commencement as far back as 701 BCE, thus extending the bygone season of Kali to no less a span than 2,400 years. For lack of thorough and conclusive research into Indian history of this period, we shall not touch upon the important question of the actual tenure of kaliyuva, but shall now move on to consider the underlying essence of the civilizational debility and darkness that continues to haunt us, even after Hindu society has decisively entered into the ascending Dwapara season.

Though Hindu society in the course of the five centuries-when kali was still very much the dominant yuva-had been struggling to follow in the footsteps of its two illustrious predecessors, the Indic and the Vedic, which were religious to the core, it has nevertheless had to suffer the misfortune of an even greater dissociation from its spiritual and cultural roots on account of its having come under the time of the landfall of Vasco da Gama at Calicut (on the West coast of India) in 1498 CE.