The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: Subramanian.R on April 23, 2013, 02:26:07 PM

Title: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on April 23, 2013, 02:26:07 PM

(The English prose rendering is by Swami Tanmayananda Sarasvati Swmigal.)

Introduction:

The Advaitic work Maharaja Turavu was originally composed in Sanskrit.  It narrates the story told by Maharshi Suta Muni to
the ascetics of Naimisaranya forest in the present day state of Uttar Pradesh. Much later, medieval saint Sri Kumaradeva Swamigal
rendered this work in exquisite Tamizh poetry for the benefit of Tamizh speaking devotees and seekers.  In the Karaikudi Kovilur
Math teaching tradition of Vedanta, established about 180 years ago, by Srilasri Muktiramalinga Jnandesika Swamigal, this work
is the fourth in the syllabus list of canonical texts numbering sixteen.  Great sages like Tattuvarayar, Tandavarayar, Ulaganatha
Swamigal, Sivaprakasar, Santalinganar and others have rendered these texts in chaste Tamizh poetry, capturing in elaborate
detail and depth the great truths of Vedanta found in Sanskrit texts.  Not merely being translations, these compositions rival
their Sanskrit precursors in richness and depth and are treated on par with them as an independent original classics.  The first
three texts (Naanaa Jiva Vaada Kattalai, Geetha Saara Thaalattu and Sasivanna Bodham) give the essence of Advaita Vedanta
while the next three beginning with Maharaja Turavu and Vairagya Satakam, Vairgaya Deepam focus on the methods and analysis
to strengthen the seeker's dispassion which is indispensable for spiritual sadhana.

The author of Maharaja Turavu, meaning the Renunciation of the great King, (by name Maharajan) is Sri Kumaradeva Swamigal,
who was himself a Mahayogi and a Jivanmukta.  In a sense, the text has a touch of an autobiographical flavor because he himself
was originally a king of large province in the present day state of Karnataka following the Veera Saiva tradition.  He had
renounced everything out of dispassion, with the intense intent of gaining Self Knowledge.  Searching for a guru, he came
all the way to south Tamizh Nadu near Coimbatore and surrendered at the feet of Peraiyur Santalinga Swamigal, who was
an illustrious enlightened sage.

After serving the master for some time, and passing all his tests of conduct and ripeness for renunciation, he received from hims
esoteric instruction in yoga sadhana and Vedanta Vichara.  In due course, his intense sadhana culminated in spiritual illumination,
as recognized by his guru himself, who was most pleased by the achievements of his eminent disciple.  One day Sri Santalinga
Swamigal called Sri Kumaradeva and after giving him the new title of Maharaja, he bade him farewell, instructing him to go and live
henceforth in Vriddhachalam, as an independent Guru. 

This is similar to the story of the other famed sage of Arunachala, Guhai Namasivaya Swamigal who commanded his enlightened
disciple, Guru Namasivaya Swamigal, to go away from him and live in Chidambaram, saying that 'two mighty elephants cannot be
tethered in the same post!'

contd.,

Arunachala Siva.               
   
     
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on April 24, 2013, 09:29:02 AM

continues....

Obeying the guru;s commands, Kumaradeva journeyed alone to Vriddhachalam for many days by foot where he had a
vision of Goddess  Periyanayaki  (Vriddhambika), the presiding deity of the temple as the holy consort of Lord Siva, who is
known as Pazhamalai Nathar in that holy town.  Experiencing Her Grace by way of being fed by Her with milk in golden
vessel, he was overjoyed and, obeying Her personal command to remain there, he lived there in spiritual ecstasy. Perfomring
many miracles, he lavished his blessings on all the devotees who came to him, recognizing his exalted attainments.

Once when Kumaradeva was immersed in Samadhi nishta, Divine Mother Periyanayaki, wishing to obtain Vedantic texts
through him in order to guide humanity, appeared in front of him and commanded him to author a few Jnana Sastras.           

Kumaradeva replied in all humility: O Mother ! How can I undertake such an onerous task with my little knowledge?  Where
is the capacity and what scholarship do I have to fulfill such an enterprise?

Then Periyanayaki assured him lovingly, 'Have no worry, my dear child!  I myself will dwell in your tongue and complete the
composition  of these Vedanta Sastras. Therefore, with courage and confidence, commence your recital of these works
forthwith.'

Blessed with such a gracious commandment, Kumaradeva started dictating Vedantic poetry at a prolific rate and composed
many Vedantic works beginning with this Maharaja Turavu.  He finally concluded his literary outpourings with a decad of
devotional verses called Periyanyaki Padigam. 

In all he authored sixteen texts including Advaita Unmai, Suddha Satakam, Brahma Siddhi Agaval, Brahma Anubhava Agaval,
Sahaja Nishtai, Vedanta Dasvatthai Kattalai etc., In the hallowed hall of Tamizh Vedantic literature, these philosophical poems
occupy pride of place and serve to guide serious seekers of Self Knowledge.

A more detailed account of his life, which is filled with many interesting miracles and quaint surreal happenings, will appear
later.     

Maharaja Turavu champions the supremacy of monastic renunciation as the unfailing means for achieving Self Realization.  In
the present day milieu of 'liberal Vedanta' propagation, such an orthodox view point is looked askance and even labeled
as regressive, for 'is not inner renunciation the only thing that matters?' For those with such a mindset, the topic of sannyasa
has become highly debatable and rightly so.

No doubt inner renunciation alone is true renunciation, but because a majority of us do not have it, we tend to blithely disparage
'external renunciation' too, though it is the highest palpable symbol of the former. 

contd.,

Arunachala Siva.           
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on April 25, 2013, 10:47:49 AM

continues...

To smother an uneasy conscience, we further quote a few who failed to live up to the 'fourth stage' of human life, assumed
by them in all sincerity.  Reducing the ideal of sannyasa thus, in cynical disdain, merely betrays a shallow understanding of
its enobling depth and grandeur.  Do we dismiss the ideals of all medical science (as enunciated by by Hippocrates), just because
quacks are also occasionally encountered?   

It is a part of our tradition to revere the external symbols of renunciation as a powerful reminder of what they stand for in our
own individual inner growth. In the Periyapuranam,  many Nayanmars won the Grace of Lord Siva by honoring such external
symbols at the cost of their very lives!

It is always better to understand and judge any ideal by its 'best examples' rather than to take the easy option of trashing it
by citing a few failures.  Ideals are never at fault.  If a few practitioners go wrong, their inability ONLY reinforces the loftiness of
their chosen pursuit and its formidable challenge.  A few stray lapses cannot be pounced upon to condemn the ideal itself to water
it down so much as to make a travesty of sannyasa.  Maharaja Turavu categorically affirms that inner renunciation must eventually
blossom and manifest as external renunciation too, sooner or later, and gives many powerful examples to support its thesis.
Since there is a synergy between both kinds of renunciation  --- inner and outer --, the text espouses the adoption of the latter in
order to achieve the former.  As one famous contemporary sannyasi tellingly put it with regard to sannyasa, 'Fake it, to make it!'

This is indeed a sound strategy, as borne out in a famous parable of Sri Ramakrishna Paramahamsa.  For only a very few rare
are perfect to begin with and this mode of journey need not be postponed indefinitely till one becomes truly fit.  Sri Bhagavan
Ramana took a superbly nuanced stand to resolve this vexatious issue, but to dwell on that would require a separate article.


All we can say now is that the view of Sri Kumaradeva should be accorded an honored place in our overall vision, though
it may not be fashionable to do so in the consumerist age we live in.

The present work contains 117 verses and is rich in poetic imagery.  The initial descriptions are full of extravagant flourishes,
providing an interesting and elaborate backdrop for the uncompromising Vedantic teachings that follow, which then shine in sharp
relief.  Modern readers unaccustomed to such unabashed hyperbole are apt to find it amusing and the initial 25 verses are therefore
greatly summarized to save space and perhaps the spare the reader much tedium.  The conversations are often blunt with no
smooth niceties and exude a quaint, native charm.

The present translation is a free flowing paraphrase of the verses, based mainly on Kovilur Marabu Vedanta Noolgal - Part II,
the commentary published by the Kovilur Matalayam in 2006, under the aegis of Srilasri Nachiyappa Jnana Desika Swamigal,
the venerable pontiff of the Kovilur Aadheenam.  Where necessary, a minimal amount of glossing has been added, based on the
scholarly commentary by Chembai V. Arumuganar with the title Maharaja Turavu -- Moolamum Uraiyum {Original with Commentary}
published by the Natanasundaram Brothers, Madurai, at Sriram Press in 1935.

*****

Arunachala Siva.                   
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on April 26, 2013, 09:22:45 AM
Maharaja Turavu - Text in prose translation:

Introductory Verse:

We shall prostrate in deep devotion, to attain the divine blessings needed for completion of the present text in the manner
intended, to Lord Ganesa, who is showering His grace in the comely temple of Vriddhachalam, and Lord Skanda, who also
resides in the same holy shrine and Divine Mother Parvati,, the daughter of Himavan, the Lord of Himalayas, called Periyanayaki
(Vriddhambika) and to Lord Siva hailed as Pazhamalai Nathar, in Vriddhachalam, who rids His devotees of the three great impurities
of Ego, Karma and Maya (the 'malas' [the impurities of Anava, ego, Kanma, action, and Maya,  delusion) and to our own Sadguru
Peraiyur Sri Santalinga Swamigal.

Text:

1. Once upon a time, when many rishis were performing austere penances in the forests of Naimisaranyam, Maharshi Suta came
that way.  The ascetics welcomed him with reverence and said, 'Lord you have narrated many elevating stories of the past.
However, you have not told us the story of the celebrated renunciation of the king, Maharajan, so far.  Kindly bless us with a
narration of the same.'  Thereupon, Maharshi Suta said, 'Alright, I shall tell you in brief the glorious story of the Maharajan's
renunciation, which has been narrated in the Vedas, at a great length. Listen to it with attention', and proceeded to expound
the same.

2-9.  Once there lived a great king ruling over the fertile lands of a prosperous country called Karunadu, protecting the welfare
of his subjects from the city of Mapuram.  All the chieftains of the nearby regions accepted his leadership and paid their homage
by obeying his commands and dutifully paying the taxes levied upon them.  This king was greater than Lord Indra in affluence,
more handsome than even Lord Manmatha, valorous as the lion, stronger than even a mountain rock in physical strength and
skilled in warfare, being equipped with a great spear, capable of protecting the three worlds.  In his palace, there always resounded
the melodies of various musical instruments everyday, accompanying auspicious occasions and events like weddings.  The king
was also known for his great charity to all the needy and deserving citizens in his kingdom.  He ruled the country with great justice
and fame as per the Manu Dharma Sastra and, thus loved his subjects and revered by his vassals, he enjoyed all the pleasures
of earthly life for many years.  However, he did not have an heir to rule after his reign and this was a major worry that unsettled
his otherwise enviable and happy life.

contd.,

Arunachala Siva.           
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on April 27, 2013, 09:33:37 AM

continues.....

10-20.  In order to remove this lack, the king resolved to perform a number of meritorious deeds which would neutralize
his bad karma and bestow on him the wealth of progeny.  Accordingly, he bathed in various holy rivers like the Ganga, did
ritualistic worship to all the deities like Brahma, Vishnu and Siva, gave away much charity to mendicants and ascetics,
and also performed Vedic yagnas offering oblations to the sacrificial fires, to fulfill his desire for an heir.  He visited various
holy pilgrim centers, built temples, dug wells, and ponds, developed gardens and performed acts of charity of thirty two
kinds, that are described in dharma sastras.  Owing to the performance of such penances and charities, eventually the king
was blessed with a robust male child, which gave immense joy to the king. He was happy that his present life was finally
fulfilled and his after-life was also guaranteed with felicity and eventual liberation.  The king then performed all the rituals
associated with the child birth in the prescribed manner, got the horoscope of the child cast by experts, and finally named his
son as Maharajan meaning the Great King !

As the child grew  in strength over the years, the king arranged for the education of the prince under the best instructors in all
the sixty four classical branches of arts and sciences and ensured his all round development, including skills in warfare, like
mastery in riding horses, elephants and chariots.  As the prince  reached marriageable age, the king desired to perform his wedding
with a most eligible princess of a neighboring kingdom and accordingly commences the most splendid  preparations for a grand
royal wedding.  The king of Karunada Desa then dispatched his royal invitation message to all the fifty six kings  of every neighboring
country, conveying his personal request to all of them to attend and grace the grand celebration of the wedding festival of the heir.
The kings, with their mighty armies and personal retinues, duly began arriving in Mapuram, the capital city of Karunada Desa to
participate in the royal function.

The city wore a festive look, with the most gorgeous decorations to receive the royal guests in a befitting manner and shone
with great splendor, rivaling Amaravati, the heavenly capital of Indraloka itself.  The princess was of incomparable beauty, as if
sculpted by Lord Brahma himself with greatest care and even Mahalakshmi, the Consort of Lord Vishnu, was struck with wonder
at her bewitching form and grace.  As the celebrations moved towards the grand finale, the crown prince was duly ushered into
wedlock with the princess, in accordance with all Vedic rites duly performed by competent Brahmin priests and blessed by great
rishis and all the visiting royal dignitaries.

contd.,

Arunachala Siva.                   
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on April 28, 2013, 01:31:52 PM


continues...

21--25.  After the wedding, the king of Karunada Desa, in the presence of royal sages like Vasishta and others, arranged
for the coronation of the prince as his successor.  The prince was bathed in holy waters brought from the Ganga and, decorated
in royal splendor, was escorted to the royal throne of gold studded with diamonds and precious gems, by the king and Vedic
priests amidst the chanting of Vedic mantras and duly installed as the new king with a dazzling crown and sceptre as his royal
insignia, with the words of blessings, 'May you now protect the entire earth that is surrounded by the sea waters, with great
benevolence and justice!'  His father now retired without a trace of sadness, happy that he had now fulfilled all his duties by
bequeathing the kingdom and the welfare of his subjects to the care of his capable son.

The young Maharajan fulfilled the expectations of his father by ruling the kingdom with great competence and flair.  He traveled
far and wide in all the eight directions with his great army and brought the earth under his single command by conquering everyone
who challenged his suzerainty.  He ruled over his vastly, enlarged kingdom with great justice and compassion and enriched the land
with tremendous prosperity, rivaling that of the heavens ruled by Indra.  He then enjoyed the heavenly pleasures of human life
with his beautiful queen and lived in the great felicity of his mighty achievements. When Suta Maharshi narrated thus the glory of
the king Maharajan, the Naimisaranya ascetics who were listening with rapt attention became curious and asked him, 'After achieving
so much, what did the king do further?'  Maharshi Suta then began to narrate the further course of the king's spiritual evolution.

While living in this contentment, the king Maharajan and his royal queen were paying homage everyday to their parents, and worshipping great yogis and God with regular upasana.  They were listening with much humility to the advice of the elders and to the
teachings of wise saints concerning the ultimate goal of human life and practicing together deep contemplation of the truths
revealed in the sacred texts. Often resorting to solitude, the royal couple engaged themselves in studying spiritual teachings that
were conducive to gaining the ultimate knowledge.  They ascertained finally that it is only by gaining the Supreme Knowledge of
Truth, that one can escape from the bondage of Maya, that causes the endless cycle of birth and death.  to attain true everlasting
happiness.  They then sought the feet of great souls who were illumined with that knowledge, served them everyday and asked
them, with humility, about how to develop an acute sense of discrimination between what is eternal and ephemeral , and 
detached his mind from the world and the pleasures that it can give.  He concluded that there is no end to pampering the body
which in anyway perishable and that with  a steadfast mind, one should focus on the Knowledge of Truth for gaining emancipation
from bondage.  He also decided that such Knowledge can never arise within, without the Grace of a compassionate Guru who \
embodies that Knowledge.

contd.,

Arunachala Siva.

 
                         
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on April 29, 2013, 09:18:59 AM


continues.......

26.  Sages have said that to seek the liberating teaching from a self styled guru who himself is wallowing in the scorching
heat of worldly life is akin to seeking the ripe coconut fruit from a person who is desperately seeking the sparse juice from
the bark of a coconut tee, and is therefore bound to be futile.

27. Suppose there is a person who has studied all the Sastras, Vedas, Puranas and other scriptures very thoroughly and
also expounds them flawlessly to lay people and guides them well to follow a dharmic life.  But if he himself is not capable of
living according to his own precepts and abiding by the values of a truthful and pure life, then to seek spiritual guidance from
such a person, even though most learned, is comparable to seeking guidance from a donkey, carrying sack loads of vermilion
powder upon its back, regarding the nature of the vermilion powder.

28.  The king thereafter found a great sage living in a verdant forest, who was full of compassion for all beings and devotion
to Lord Siva, and also an embodiment of dispassion and wisdom.  The king fell at his feet and prayed to him to teach that excellent
path, following which he himself could attain eternal bliss and be forever free from cycle of births and death.

29.  The sage then instructed the king with the counsel, 'Oh King!  Give up the feeling of 'mine-ness' towards both the world
and the pleasures thereof and turn the mind away from all desires which draw it outward because of long association in the past.
Drop all thoughts  towards even safeguarding the body without any fear.  Restrain your mind, and its four modifications (mind,
intellect, memory and ego sense) and eliminate all contacts with that rouse in your mind, the six inner enemies (lust, anger,
greed, delusion, pride and jealousy) by faithfully following the guru's instructions.  In this manner, you will certainly gain moksha,
which is your own nature, and the root cause of samsara, which is avidya (ignorance), will be automatically annihilated.  Now
keep the royal path in your mind and make haste towards your salvation.'

30.  The king then obtained all the clarifications regarding this Jnana Marga, from his guru, and returned to his kingdom and resumed
its governance as before for some time with great effort.  Then one day, he intensely remembered the final instruction received
from his own guru in the forest and gave leave to all his ministers and officials from the royal court and retired to his private
chambers where he discarded all his royal robes, and insignia and remained aloof, in contemplation of Jnana Marga, ignoring
all his kingly duties.

continued....

Arunachala Siva.       
 

         
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on April 30, 2013, 09:55:15 AM

continues.....

31. Becoming anxious about the king's indifference towards the royal administrative affairs, his vassal chieftains, ministers,
purohits, Vedic pandits and elders approached the king in his private chambers and beseeched him, 'O Lord, it is not
appropriate for you to completely abstain from your daily duties and sit alone doing nothing, unconcerned about the welfare
of your beloved subjects.  Such an attitude does not befit the stature of a wise king like you.  Please resume your royal
duties immediately.'  The king replied to them, 'I have no desire anymore to rule over this kingdom. I desire to know only
myself in my real nature......'

32. '.....I have eradicated my desires for presiding over this wonderful kingdom as well as the pleasures of this royal life.
I would prefer to live in a secluded forest in total solitude and conquer all my movements of my mind, and strive to attain
liberation from samsara.  Having decided thus on my future life, I shall not covet anymore the enjoyment of pleasures or
return to my former worldly life.  Therefore, please select and anoint another person as your king.'

33. Hearing these words of the king, his ministers and courtiers said, 'Your father anointed you as our king at a very young
age, pleased with your capability and strength, and you too, by virtue of your ability and valor, have protected this land
without any blemish all these years.  If such a great ruler as you repairs to the forest, who is there to govern and protect
the welfare of our country with justice, wisdom and compassion?  Further you proposed course of abdication of your royal
duties in favor of an ascetic life is not in harmony with the nature of this world and our society.  Bereft of this opulence and all
the luxuries of a royal life worthy for the enjoyment of the human body, what other goal can possibly exist in human destiny....?'

34.'..... further, if you renounce the kingdom and go off to a forest as a recluse, our citizens will suffer without protection and
the country will plunge into instability.  We will all be terribly distraught and plunged in despair.  It is not at all proper for you
to leave us in the lurch and seek to live alone in a forest.  Please do give us a convincing answer to assuage our grief.'
Listening to such entreaties, the king replied, 'In people like you who think that this worldly life is absolutely real, however
much I may tell you that this world is fleeting and unreal, the wisdom to appreciate the truth will not arise.....'

contd.,

Arunachala Siva.                       
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 01, 2013, 09:23:37 AM

continues.....

35.  '.....further, the kingship of this country is pithless in content and of paltry worth.  There is no end to the miseries it brings
forth upon oneself.  Due to lack of discrimination, you are unable to comprehend this.  How can you ever consider that this
worldly life is full of happiness?  When will you ever come to realize that it is devoid of enduring happiness?  Because you
lack inquiry into the truth behind the existence of this world, it will appear to you as if it is most enjoyable.  It will never occur
to you to see the truth of my contrary conclusions......'

36. In this manner, the king expounded in great detail to his ministers and others, the unreality of this world and the glory of
attaining the vision of Absolute Truth and then ordered them to stop, and not follow him.  He then left the opulent, gold embellished
palace, and walked away swiftly along the streets of of the capital city.  The citizens of his kingdom, seeing the king walking alone,
leaving behind all his royal paraphernalia, gathered in great numbers and walked behind him, weeping in disconsolate grief at the
sudden turn of events, culminating in the renunciation of their beloved king.

37. The king then addressed his subjects with compassion, 'My dear fellow countrymen!  According to each one's karma, each one
is born into this world in the appropriate conditions.  It is true indeed what the scriptures declare regarding everyone's happiness
and suffering is in accordance with their respective karmic lot, and there cannot be even the slightest deviation in such a divinely
ordained scheme of things.  If such be the case, who can be the support and succor for whom?  Ponder over this deeply.  When
the body is fit and strong, each one should investigate as to who is the real support in this insubstantial  worldly life, and accordingly
endeavor to seek protection of such a one who provides enduring support.  Think well whether the temporary support, which you
have gained because of your former karmas, can ever be the ultimate refuge?.....'

contd.,

Arunachala Siva.                 
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 02, 2013, 09:33:36 AM

continues.....

38. '......further, the temporary support that you enjoy at present, will last only as the duration of those karmas which
fetched you the same.  Once that karma is exhausted, such support will also leave you.  Such temporary associations
and their subsequent dissociation is in the very nature of our prarabdha karma alone.  But the nature of tattva jnana (essence
of true Knowledge) is altogether different.  It always bestows enduring support.  The fruit of karma that made me your
king all these years is no more operative.  It has been exhausted.  Now I am intent only upon gaining the realization of
the Supreme Truth and for that purpose, I wish to enter the forest for performing rigorous penance and to cross over all my
karmas.  I pray to you to stop here and not follow me anymore.'

39.  Saying so, the king left them behind as if he were a stranger and proceeded further.  Seeing him so determines in his
resolve, the people went ahead of him and wept in grief shedding tears profusely and stopped pursuing him anymore. 
Then the king's close relatives approached him again and said, 'If today you forsake all of us and retire to the forest, who
is there to protect us in the coming days/  You are our dearest Lord, it is not fair on you part to abandon us to our fate and
proceed without any concern.'

40.  To them the king replied as follows:  'It is not right on your part to treat me as your relative and pursue me thus.
If you truly inquire, it will be clear that for all beings, the unfailing relative is Self Knowledge. Lack of that wisdom is the
worst foe.  Therefore, try to gain that true Knowledge which is One and root of out the dark ignorance which deludes you
always.  Know that the Self alone is the eternal companion to each one of us and, giving up your attachment to all the other
relatives who are different from that One Entity, remain at peace.'

contd.,

Arunachala Siva.

             
         
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 03, 2013, 09:42:46 AM

continues.....

(This portion is from Advent 2010 issue of Mountain Path)

The king dissuaded his ministers from preventing his abdication of the throne in favor of seeking Self Knowledge, by
expounding spiritual truths.  He then exhorted his grief stricken citizens and dear relatives not to plunge into unnecessary
despair but gracefully accept his renunciation of kingly duties and allow him to pursue his higher calling.

*****

41. Listening to the king's firm words, all the close relatives gave up their hopes and returned home.  Now the parents
of the king, hearing the determined resolve of their son became distraught and hastened to stop him.  They pleaded, 'Our
dear son, we have become old now; what arrangements have you made for maintenance and to whom have you entrusted
our care?  Without attending to your duty of ensuring our safety, where have your thoughts gone?  Dear child, please turn
around and show your sweet face.  Having begotten you, our bellies are burning, unable to bear the pangs of separation from
you.'

42.  The king replied, 'If one looks at the Self which is pure consciousness, it is clear that there is no father or mother to that
eternal Existence.  On the other hand, if you look at this body of mine, both of you are not the primary cause for its seeming
existence.  It appears to exist like a dream object, coming out of the two fold power of Maya, namely avarana and vikshepa
(the veiling and projection powers).  If you investigate objectively, it will be clear to you that there is no one here who has
not begotten me!  [The meaning is that he is the product of the whole cosmos and not just an isolated product of two individuals!].
What I said is true and equally applicable for both of you.  You lack perfect discrimination in the truth of these matters.  Stop
here and do not follow me any more. '  Saying thus, the king left his parents and moved on.

43.  Then his sweet wife who fulfilled the criteria for incomparable beauty outlined in the ancient texts [Chamudrika lakshanams],
realizing the steely determination of her husband to live in a forest as a stern ascetic, followed him in great haste and confronted
him with much love and melting heart.  She fell at his feet and with tears streaming from her eyes said, 'I cannot live even for
a moment in this world without your company and I shall die of unbearable grief, no sooner than you leave me.'

44.  Hearing her words, the king then said, 'Oh slim-waisted beloved, listen to me carefully!  Within each one of us, the Great
Lord who is God Himself, is shining as the innermost Self. He is the true consort to each one of us.  He is within you as well
and He is your true husband and protector.  Without looking within and staying firmly holding on to His feet, why do you delude
yourself into thinking that this perishable body of mine is your husband and Lord?  The supreme God alone is the incomparable
Lord  to all of us.  Seeking that Lord only, I am going away leaving behind everything.'  Hearing this the queen objected, saying:

contd.,

Arunachala Siva.                 
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 04, 2013, 11:20:30 AM

continues........

45. 'It is alright for you to say that God alone is the Lord for all and accordingly you renounce all for His sake; however
the wisdom of the scriptures is common for all of us, including both men and women. So all should accept their verdict in
the matter.  The sacred texts enjoin renunciation for a man only when his wife is an obstacle for his spiritual pursuit. 
Do those scriptures declare that I should renounce you, who are my dearest Lord?  The Sastras dealing with renunciation
do not contain any such injunction that is applicable to me. For a wife, the husband alone is the Lord and refuge according
to such texts.  Following their injunction, knowing that there is no refuge for me other than you, being at your feet alone
is my only solace.'


46. The king then addressed her with the words, 'You have clearly and correctly stated what the scriptures enjoin.  You
are really blessed with ripe discrimination.  However, I have arrived at a stage where I have no desire left to continue
to live in this impermanent world nor have I any more interest in pampering the body with comforts and pleasure pursuits.
You have been my beloved and sweet consort.  You have been my chaste wife and therefore it is not righteous on your
part to obstruct my words and disobey my wishes.  Therefore, do return to the kingdom, leaving me free to pursue my calling'.
Saying thus, the king finally renounced her too and left that palace as if he were an indifferent stranger to her.

47.  Even though a woman can be very learned in all spiritual texts and gain much wisdom thereby, it is extremely difficult
for a very young wife to live in separation of her husband.  The grieving queen seeing her beloved husband leaving her behind
like a stranger, could not bear the agony of her separation and wept bitterly cursing her own prarabdha karma which caused
her sudden isolation.  Utterly disconsolate, she reached a lonely spot where no one could see her, cried in great anguish and
fell down in exhaustion and despair.       

48.  The noble queen lamented, 'Oh beloved king!  Even after being separated from you, has the great Lord ordained me to
continue to live in this world?  Has the former prarabdha karma that brought us together in felicitous house hold life in this
birth, finally exhausted itself this day?  When will I ever see you again, my Lord, who lived with me happily for so long and is
now going away from me forever?'  Grief stricken she slowly wended her way back to the city and reached the residence of
her maternal uncle to live under his care.

contd.,

Arunachala Siva.     
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 05, 2013, 09:24:17 AM

continues.....

49.  The King Maharajan then renounced everybody and left that city as well as his country, repaired to a deep forest and
sought the refuge of Jnanis who were ever abiding in the repose of the Self, he then sought from them clarifications on the
Mahavakya upadesa imparted to him by his former guru, and dwelling constantly on their import, eventually gained the clarity
of Vedantic knowledge and became capable of overcoming the delusion of Maya.

50.  Whenever hungry, he went into the town and approached the houses of the residents and begged for food; whatever
was offered to him, he cheerfully accepted in his hands and serving as a vessel and ate with relish.  Some worldly men jeered
at him derisively as if he were a ghost-possessed being.   Unmindful of such taunts and without feeling ashamed or embarassed,
he wandered all alone without any desire and cravings of this world or the hereafter.

51.  The king of ascetics had decided that if he were to settle down in one place, attachments in the form of 'I' and 'mine' would
encrust his soul in bondage and so he always moved abut alone in unfettered freedom.   He endeavored to focus his attention
on the Self wherever he happened to stay never turning the worldly things.  His mind was ever intent on Self Abidance, though
physically he was on the move, without remaining in any one place.

52.  Ever facing the Self thus and ripening the mind in such Samadhi Nishta, the ascetic king inquired into the origin of this manifest
world (drsya jagat) as to where from it appears and ascertained that it arises solely from thought. (This verse reflects faithfully
the teaching given in Dakshinamurti Stotram, Verse 3.)

contd.,

Arunachala Siva.       
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 06, 2013, 09:21:35 AM
continues.....

52. (continues)  He further pursued the inquiry as to where from the thought itself originated and saw that thought  has
the Self (Svarupa) alone as its source.  He therefore concluded that since the world cannot exist without thought and thought
cannot appear independent of the Self, namely Consciousness, all things manifesting as name and form are thus reducible
to the Self and hence to one's own Consciousness, which pervaded the entire creation. 

(This verse along with the next verse can be considered the heart of Maharaja Turavu.  It perfectly anticipates the core teachings
of Bhagavan Ramana, confirming the highest Truth is absolutely the same, as it transcends all limitations of space, time and climes
that separate the phenomenal existence of mystics and seers through the millennia.   The words in the Tamizh verse have perfect
alliteration and cadence and since it captures in a cryptic style the essence of Sri Bhagavan's teachings, it is appropriate to present
the verse in English transliteration to enable the aficionados of Tamizh literature to savor the richness of the original composition.
This verse in its style and content is reminiscent of Sri Bhagavan's verses.

Thondridum ulagam engae thondridum enna nokki
Thondridum ninaivil endrae thondriya ninaivu thaanum
Thondrdum idatthaip paarthu, thondridum sorupaathu endrae
Thondridum poruLgaL ellam sorupame endru kaNdAn !  )

53. Thus the king reasoned from his own experience that all manifest objects owe their existence (asti) effulgence (bhati),
and lovability (priyam) only to the Svarupa when viewed bereft of their name and form (nama-rupa-rahitam) and therefore
they are essentially the Self alone which is shining as Sat Chit Ananda.  Thus he inferred that this entire creation appears
upon the Self, like a snake superimposed on the rope and, devoid of an independent existence, it is ephemeral and unreal
(mithya) whereas the Self is the changeless substratum which is his own Reality and thus attained, the stillness of unshakable
peace.


contd.,

Arunachala Siva. 
 

     
       
 
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 08, 2013, 09:36:15 AM

continues......

54. Of all the kings wearing crowns,  this king [being the foremost by virtue of his unrivalled disapassion]  wished to examine
whether his vision was abiding in the Self under all circumstances and so went to many other cities and countries.  He wandered
all over the earth and affirmed to himself that the above-said vision of seeing only the immanent substratum of Siva Svarupa -
in and through all manifest objects  -- remained unchanged;  he became tranquil in mind, undisturbed by hunger and disease
and attained the clarity that he is ever the undecaying Self.  Seeing his own body and intellect as mere appearances upon the
Self, he shone brilliantly as the embodiment of liberation, without the slightest taint or attachment to anything whatsoever.

55.  Thus the king  of all kings, who wore the crown of moksha, realized that he was of the nature of all pervasive consciounsess
and therefore concluded that there was no other king in any direction who was superior to him.  He identified the jiva-bodha
(finite individuality) as merely an imagined superimposition on his own Siva Svarupa Atma and purified it by Maha Vakya Vichara
through dissociation of all upadhis from the Self.  Thus he saw himself pervading all objects of the entire creation as pure Sat
Chit Ananda and abided as the self effulgent form of Consciousness. 

56.  Then the king saw himself as the Supreme Self which is different from three bodies (gross, subtle and causal) and also as
the witnessing consciousness for the three alternating states (waking, dream, and deep sleep);  he understood that nothing really
appears which is apart from the Self and independent of the Self and therefore this world is comparable to a lightning bolt, being
insubstantial and fleeting, a mere appearance imagined due to the power of Maya.  Just no golden ornament exists truly without
gold and in fact is nothing but gold, in the same way he ultimately discovered that nothing exists apart from himself and that he
pervaded every object as its very existence.  (Satta).

continued.

Arunachala Siva.               
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 09, 2013, 09:20:20 AM

continues.....

57.  Thus the youthful king ascertained that bondage is nothing but seeing the world as different from oneself and liberation
results the moment one understands the world to be one's own infinite form (Sarvatma bhava).  All the objects that appear
distinctly before one's eyes are mere appearances in mind and cease to exist in the absence of thoughts.  All attachments
to objects drop off when known to be mere thoughts, which are again not apart from the Self.  Gaining this vision, he
remained in great stillness of peace without any sense of differentiation (bheda drshti).

58.  Then the king understood that by virtue of this supreme knowledge, the suzerainty of the entire earth and all the
resultant wealth and pleasures appear unworthy as a blade of straw [and is fit to be discarded without a second thought]. 
Ruling over this world of tattva jnana by employing his subtle intellect to grasp the truth pointed out by the Upadesa of his
Saduguru, the king attained the moksha sAmrAjya and became a fulfilled soul (krakrtya) who has accomplished all duties
and has nothing more to achieve in this world or hereafter.

59.  [To illustrate how he was deemed to have performed all his duties without a blemish], the king ascertained that in
reality there is neither bondage nor liberation at any time*  and that what exists eternally is only the supreme Vastu which
is Brahman.  People smitten by evil karma alone without knowing this truth are deluded and imagine [by the power of their
own sankalpa] notions of bondage and consequent liberation, and suffer as a result of their own imagined delusory concepts.
Further,  he concluded that the supreme Brahman which is beginningless and endless, which is neither created nor ever
destroyed, is nothing other than the Svarupa of his own Self, and by ever fixing his gaze upon the Self [aided by sruti, yukti,
and anubhava, that is,  scriptural testimony, reasoning and experience respectively], the king verily became that Brahman himself.

(* Compare Sri Bhagavan's teaching in Upadesa Undiyar Verse 29, and Ulladu Narpadu Verse 39).

contd.,

Arunachala Siva.       
       
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 10, 2013, 10:39:52 AM

continues.....

60.  Thus the king, in the wake of his knowledge of the Self, recognized that he was the whole [Puranam] without the
slightest lack whatsoever, and became extremely cool in mind, and reposing ever in the Self, he became free from all
misery and was filled with deep inner joy; he had no home anywhere and found his abode in his status as the all pervasive
Brahman.

61.   The king now became the sovereign emperor of the all-pervasive kingdom of Brahman by virtue of gaining Brahma vidya
and recognized himself as existing everywhere and in every object.  Without any obstruction in such understanding, he
became immaculate.  When asafoetida is kept in a closed vessel for a long time, it retains that smell even after the spice is
removed.  In the same way, the mind soaked in the three gunas upon enlghtenment retains the sattva guna characterized
by tranquility while completely getting rid of tamas and rajas characterized by delusion and restlessness respectively.  The
ignorant mind under the sway of all the three gunas is called the formful mind while enlightened mind resting only in sattva guna
is called 'formless mind'.  In this way, the king held on to the formless mind by recognizing his real Svarupa and became blissful
in nature and remained consolidated in his ultimate wisdom.

62.  Of these two types of mind, only the formless mind subsists in the jivan muktas as atma jnana destroys the formful mind
composed of three gunas.  When the Jivan Mukta sheds his mortal coil  and attains Videha Mukti, the formless mind rich in
sattva sampatti also dissolves without residue in Brahmasvarupa.  Thus, the king, who became a jivanmukta, lived happily
retaining only the formless mind and remained unswervingly in kaivalya nishta by the grace of his sadguru.

These verses, depicting the life of the king turned ascetic in the fullest bloom of enlightenment, remind us of the celebrated works
of Sri Sankaracharya, namely Kaupeena Panchakam (also called Yati Panchakam), Praudanubhuti and also Nerur Sri Sadasiva
Brahmendra's Atma Vidya Vilasam, which revel in the pinnacle of Realization.     

contd.,

Arunachala Siva.
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 11, 2013, 09:44:42 AM

continues....

Prelude as a Brief Link with the Earlier Story:

Sannyasa is of two kinds according to scriptures.  1) vividisha sannyasa, 'renunciation of the seeker'; and 2) vidvat sannyasa,
'renunciation of the knower'. 

The first is primarily a means to gain knowledge about the Self (paroksha jnana) by the systematic exposure to scriptural
knowledge (sastra vichara) under the guidance of a competent guru.  Vividha sannyasa means 'desiring to know (vettum iccha),
one renounces.'  The catalyst for such renunciation arises out of intense aversion towards all worldly pursuits, coupled with a
driving desire for the saving knowledge.  To facilitate this one pointed pursuit of brahma vidya, the seeker sheds all encumbrances
of worldly life such as a career and family life.  He seeks refuge with a guru and listens to his teaching based on the Upanishads. 
Scriptures strongly advise that 'after renouncing the world, one must pursue listening (sannyasa sravanam kuryaat)'.  This is
followed by contemplation (manana), meditation (nididhyasana), till one eventually gains the vision of the Self. 

The direct recognition of the Self (pratyabhijna) now transforms the 'renunciation of the seeker' into 'renunciation of the knower'.
The purpose of vividisha sannyasa is fulfilled upon Atma Sakshatkaram and the Jignasu (the seeker of knowledge) is transformed
into a Jnani - a true brahmana in the Upanishadic sense, that is, a knower of Brahman.  However his sadhana does not end here
but intensifies and shifts gear to a higher, exalted dimension.  In the 'knower' stage of vidvat sannyasa, he should endeavor
to consolidate his illumination by constant Self abidance (nididhyasana) till he attains cessation of mind (mano nasa) and complete
effacement of desire (vasana kshaya) which characterizes turyaga, the seventh plane of Jnana.                   

There have been instances of seekers who, due to some obstacles, could not take sannyasa early on in life, but while remaining
in any one of the earlier stages of life (brahmacharya, grahasta, vanaprastha) and correctly following the scheme of studies,
reflection and meditation, they could attain Jnanam. When  such a person finally enters into the formal order of sannyasa, for
protecting his  jnana nishta, until it becomes sahaja, it comes under the category of 'renunciation of the knower'.  Yajnavalkya
is the celebrated example of such vidvat sannyasa in the Upanishadic lore.

contd.,

Arunachala Siva.       
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 12, 2013, 11:22:43 AM

continues....

In summary, the primary objective of vividha sannayasa is to gain direct knowledge of the Self (which at least ensures
kramamukti) while that of vidvt sannayasa is to attain 'liberation while living' - jivan mukti.  The transcendence of vidvat
sannyasa is expressed forcefully by Sankara in Upadesa Sahasri (4.5), as 'the direct knowledge of the Self is so firm and
natural to a Jnani in the same manner as dehatma  buddhi is to an ajnani and thereby attains jivan mukti, even if he does
not want it!'

In the Srimad Bhagavatam, Lord Krishna declares to Uddhava - 'among the four stages of life, I am the fourth asrama.' (asramanam
aham turyah) and 'amongst all dharmas, I am renunciation/' (dharmananam asmi sannyasha).  Sannyasa is thus described as
the special glory (Vibhuti)  of the Lord and is characterized by total renunciation ( samyak nyasa).

An atyasrami in this context is one who has transcended all the four asramam as did Bhagavan Ramana.

Sukha Brahma, Vamadeva, Rishabhadeva, and Sadasiva Brahmendra (by the sheer power of vichara and anubhuti mahima),
where no rules whatsoever bind them in the least. (nistraigunya pathi vicharatah ko vividhi, ko nishedhah?)

With this background, we can see that the king in the present text Maharaja Turavu, is a person who renounced an enviable
life like the Buddha, purely in order to know Truth and not out of any frustration or failure in life.  This is called Jigansu
Vairagya and he graduates from vividhisa sannyasa to vidvat sannyasa by the power of his penance and inquiry.  His life
and spiritual journey of renunciation culminating in Jivan Mukti were described in the preceding 62 verses.  The rest of the text
deals with his teachings to a devoted minister regarding the glory of sannyasa as a means and Knowledge of Truth,
we which we shall see hereafter.

contd.,

Arunachala Siva.             
   
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 13, 2013, 11:27:39 AM

continues.....

63.  Among the king's former council of ministers, there was a wise minister who learnt the king had attained enlightenment
and was wandering as a perfected sage.  He desired to trace the king's whereabouts and seek answers to some questions
troubling his heart.  He soon found him and bowed in great humility and reverence before his former master.

64.  The minister saw the king radiant in his happiness, enjoying the plain earth as the flower bed, with the sky as the canopy.
The sun and the cool moon as his lamps; the natural breeze serving on him like a faithful wife and his majestic solitude
conferring upon him consummate bliss.

(Note: Earlier while ruling over his kingdom with a finite identity, all his luxuries and comforts were also finite and the pleasures
fleeting and petty but now in keeping with his immeasurable status of sovereignty over the all pervasive empire of Brahman, his
creature comforts also acquired cosmic dimensions.  After all, every thing is in the mind !)

65.  The king was earlier accompanied by all royal insignia of chariots, an army of elephants, cavalry and soldiers who protected
his frontiers.  He was seated on a golden throne adorned with diamonds and priceless gems and dressed in the dazzling splendor\
of royal robes with a shining crown and sceptre and commanding love and respect from his subjects, ruled over the kingdom.  Now
he stood majestic in conspicuous isolation as a sage, clad in a single loin cloth.  He was unrecognizable, smeared all over the body
as he was with the holy ashes, with loose unkempt hair on his head.

66.  The king now went on foot everywhere without mounting an elephant or a chariot, and sought alms not from a single fixed
house but different houses.  After renouncing all the royal paraphernalia, the king had gracefully adopted the austere lifestyle 
of a wandering ascetic.  Moved by this heart melting sight, the minister addressed him with the following words:

67. 'Oh, king ! There was no other king more exalted than you in glory or power.  After giving up such a powerful position, for what
earthly purpose did you assume this dreadful mode of stern self denial and roam about everywhere?  Your strong, youthful body
is meant to luxuriate in regal pleasures but by assuming the rigorous lifestyle of an ascetic, what are the new states worthy of
conquest that are still to be attained by you?  Please be gracious enough to answer my doubts in this regard for my edification
and solace.'

68.  The minister continued, 'If one desires to gain a heavenly abode after death, one should first take up the life of a householder,
and live in perfect accord with the requirements of grahastha dharma and be a role model for society.  If, on the other hand, one
desires the highest attainment of human life, liberation, one should choose the right course of inquiry for the Truth, to gain the
vision of the Self.  For either of these legitimate pursuits, it is neither necessary nor desirable to choose the punishing mode of a
mendicant's life.  Which goal of life then do you desire by becoming such a self denying, stern ascetic?  Please do illumine my
sorrowing mind.'


contd.,

Arunachala Siva.                         
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 14, 2013, 09:39:14 AM

continues....

69. The king took pity on the pleading minister and replied: 

'Oh virtuous Minister,  you were foremost among my council of ministers.  You have suitably approached me and asked me
to clarify the doubts that assail your mind.  Now I shall answer your queries.  You should listen patiently with one pointed
attention without allowing your mind to run into worldly matters even for a moment.  You have rightly said that there is no
king greater than me in this land who can surpass my glory. 

70....When you said that, for one desiring heavens after death, a well led householder's life in harmony with dharma is the
appropriate means, it is quite true.  You rightly also said that moksha is attainable by receiving the right vision of the Self
through self inquiry.  But if a person derives pleasure being mired in the unending burdens of a householder's life, pray
tell me, how can the vision of the Self ever occur?

71. .......the mind can focus its attention upon only one thing at a time [be it the sense of sound or touch or form or taste
or smell, as these alone constitute the so called world of perceptions];  it cannot attend to two subjects simultaneously.
You may have a doubt that people skilled in ashtavadhanam have specialized in performing eight different jobs at one time
but you should remember that such feats appear to take place simultaneously only because of the rapidity with which the
mind functions in such gifted people.  But really even for them, the mind functions as a series processing unit and not
simultaneously.  Such amazing capabilities, are, however,  possible only for an extroverted mind, which leaps speedily from
one thing to another.  But moksha is possible only for a tranquil mind, which is capable of  a steady inward gaze.  The bondage
of a householder's life exists only for an outward oriented mind and never for the renunciate.   I shall clearly explain to you
the differences between the predilections of these two types of mind.  Listen carefully.

contd.,

Arunachala Siva.                 
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 15, 2013, 10:47:35 AM

continues.....

72. For those who are living south of the Ganga, can they ever have a dip in the Ganga by traveling further south, instead
of going northwards?  In the same way, those who are desirous of moksha pursue the inward journey of Jnana Marga.
Moksha is never possible for those who follow extroverted pursuits.  Kings ruling over great empires, besides being busy
with their family life, have necessarily to confer with their ministers in private regarding matters of administration to ensure
well being and safety of their citizens.  With such an extroverted attitude in life, it is not possible for them to pursue Jnana
Marga undisturbed and attain moksha.  With proper discrimination, you should investigate and realize this truth.

73.  If a person sees clearly that attachment to a secure family life is inimical to the pursuit of moksha, will he be ever again
infatuated by worldly life and cling helplessly to them.  People with mere bookish knowledge of scriptures which proclaim that
attachment to worldly life is bondage, will not assimilate that knowledge but waste their time mouthing quotations that 'everything
is pervaded by the supreme Lord'.  Though possessed of  scholarship and eloquence,  they are incapable of renouncing in their
hearts greed and desire.

74.  Some Vedantic texts do say that renunciation is superfluous to attain moksha, which has no beginning or end; one can remain
in householder's life and yet gain the exquisite Self Knowledge that ends transmigratory cycle of birth and death.  Understand that
such mild teachings are addressed only to the immature (mandha adhikaris) and that scriptures never give compromised, diluted
instructions to intense aspirants (uttama adhikaris), who thirst for Self Knowledge and are willing to renounce everything for
its sake.

contd.,

Arunachala Siva.               
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 16, 2013, 09:33:30 AM

continues....

75.  I shall now expound the nature of all manifest objects in this creation and the nature of Brahman which is the material
cause (upadana kaarana) as well as the intelligent cause (nimitta kaarana) behind this manifest creation.  Listen carefully,
so that it eradicates all the misery born of delusion.  All manifested objects in creation are products of Maya and are tainted
with the defects of transience and impurity.  They are riddled with misery.  On the other hand, Brahman which makes them
manifest [being the first cause of this Maya-born world], is free from these defects and shines as the eternal, pure and
everlasting source of bliss.

76. When we are born into this world, we are first children.  This will quickly vanish and is replaced by boyhood which too is
evanescent.  The lovely phase of youth that follows adolescence quickly slips away.  Later, inexorably comes the sorry state
of senescence when bent with age, the old man leans on a stick.   Then Yama, the Lord of death enters; he is our final visitor.
He beckons us to his abode. When he takes us away, all the near and dear relatives of our temporal life grieve.  They forget
our honorable name, and call our body a new, universal name, 'corpse' and promptly take it to the cremation ground.  Know that
this sequence is inevitably for every being born into this world.

77.  Moreover, this body is subject to death even when it exists as a foetus.  After it is successfully delivered into the lap of the
mother earth, it can die as a new born child.  There is no guarantee of its survival when it grows up into boyhood / girlhood
either.  The body can perish when it enters the phase of a strong youth.  In old age when every limb of the body, trembles   
in weakness, it can die at any moment.  Thus we see that the nature of this body is such that in all stages of life, it is fit to
be devoured by death -- such is the inherent stability of human life right from conception. 

(Note. Sri Sankara sings in Bhaja Govindam: Life is so delicate and unstable like the water drops tantalizingly poised on a lotus
leaf which can roll off any moment).

78.  Even the five elements like space, are subject to dissolution,  The sun, moon, and all the stars, are perishable when the
creation is swallowed up in pralaya (cosmic dissolution).  The evil minded asuras also will die.  Even the heavenly realms will
perish one day and the celestial Gods like Indra, Brahma and Vishnu will face the extinction at the end of their allotted span
of sovereignty.  The supreme abode of moksha which is Brahman is also imperishable and truly immortal.

contd.,

Arunachala Siva.           
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 17, 2013, 10:15:07 AM


continues....

79.  Further, this body is merely a material manifestation of the seven fundamental humors (sapta dhatus) - skin, blood, bone,
fat, vital fluids, nerves and brain tissues.  Everything that it consumes it absorbed into itself.  But a person lacking subtle
discrimination fails to see the material body as an assemblage of parts which are perishable and impure by nature.  He is
deluded by the belief that it is an enduring source of enjoyment.  He does not realize that moksha, which is the supreme
abode of bliss, is alone pure and eternal.

80.  Listen to me, Oh minister, I shall now recount all the miseries that emanate from this body.  In this vast world, the three
great activities namely creation, maintenance and destruction constantly take place, in an apposite sequence, maintaining
balance and order in the phenomenal life. At the time of birth, the foetal Jiva experiences as it emerges into the world of five
great afflictions in the womb, while at the time of death, the jiva experiences an agony which is eight fold worse. Between birth
and death, the jiva goes through the afflictions of youth and old age.

81.  In old age, the troubles that one faces are endless. In youth one faces twice as much afflictions and restlessness !  All youth
can be classified into three stages, namely, childhood, boyhood and adolescent youthfulness.  In childhood, one suffers from utter
ignorance and as a consequence, absolute dependence.

82. In teenage-hood, one faces constant admonitions and reprimands from one's parents and teachers and thus one lives in
fear of disapproval and tongue lashings.  In the best phase of youth, one suffering devouring pangs of hunger and lust.  To
neutralize these afflictions we appease them, by seeking a job to earn money and in the process one engages in work day and
night without respite -- thus one is incessantly tormented in youth.

contd.,

Arunachala Siva.               
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 18, 2013, 10:40:10 AM

continues.....

83.  Suppose, on account of meritorious deeds, we acquire wealth.  In its wake, their ensues angst of safeguarding it
from thieves and evil minded, greedy relatives.  If one happens to be a king, he will invite the wrath and jealousy of a more
powerful king, and its consequent troubles.  Even if one is an emperor ruling over the entire earth, still one will be haunted
by the fear of disease and death, and the anxiety of his lot in the next birth.

84.  If you examine if there is at least unalloyed happiness in the heavens, we are told that devas are plagued by the
enmity of asuras.  They also alternatively go through spells of joy and despair. Even their celestial bodies are subject to
illness and are further afflicted by the arrows of Kama.  Desires torment them.  They are also immersed in sensual pleasures
which entail consequent pain.  They also suffer extinction when the creation undergoes dissolution.  With such buffeting
between pleasures and pains what lasting happiness or peace, one can find even in celestial domains?

85.  Thus upon examination, one finds only aggregates of pain and misery in the lives of human beings, and celestial gods.
But there is no comparison to the sufferings in the existence of lower level of beings such as animals and plant kingdom,
that are constantly subject to the cruelty inflicted by the higher race. Such being the case of life upon earth, what to say of
the endless agony and unspeakable torture  jivas are put through in the hells that follow after death?  Discriminating deeply
one must conclude that there is nothing but pain and suffering in being born as a Jiva.  Moksha alone confess endless bliss.

86.  Oh, dear minister, Think well and see for yourself.    This worldly life which is driven by Maya is perishable, unreal and fraught
with all kinds of misery.  The immortal Brahman alone is truly real.  Which of these two will be rejected by the wise people. who
are endowed with sharp discrimination, which will they wholeheartedly cherish and pursue?  You should arrive at the logical
conclusion yourself by proper intelligent analysis.

(Note:  The purport of the verse is that the wise ones will discard the sorrow laden worldly life as Maya and shall always nurture
and nourish the life that is replete with knowledge of Brahman.)               

contd.,

Arunachala Siva.
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 19, 2013, 10:16:46 AM


continues.....

87.  After ascetaining that this Maya-prapancha is false, will they ever again have any attachment towards it, in the form
of 'I' and 'mine'?  After appreciating that Brahman alone is real, and hence worthy of attainment through the right knowledge,
is there anyone who will not strive to gain it?   Dear Minister, can there be any doubt in this regard?  Those who cannot
discriminate and do not know the means to get out of this bondage of samsara, will continue to wallow in this world of Maya.
They cannot discard the delusion of 'I' and 'mine', which bind them to this false world.

88.  In the absence of the knowledge of Truth,  people believe this unreal world to be real and ignore the truly real Brahman
as if it were non existent.   Thus they suffer endlessly all the travails of samsara.  On the other hand, wise seekers, by the
Grace of enlightened Guru, come to understand that this phenomenal life is insubstantial and devoid of reality.  They will
always focus on Brahman which is understood as the only reality and will obtain release from the afflictions of bondage.

89.  Dear Minister, if anyone develops the discrimination that sees a house-holder's life is a terrible yoke to burden oneself
with, it is natural for him, whatever his position, to immediately renounce family life and live in solitude and contemplation to
gain the bliss of the Self.  If, on the other hand, a person has the notion of happiness (sukha buddhi) and sense of reality
(satya buddhi) in the lifestyle of a householder, he will develop a great liking for it and will never find it worthwhile to
renounce it for a higher pursuit.  Tell me, then, how can such people pursue the contemplation of Brahman and gain the
knowledge of the Supreme Truth? 

90.  Oh, Minister, once a person realizes the contemptible nature of this false world, whoever he may be, he has no other
option but the pursuit of superior Brahmavidya.  Conversely, if one does not realize the ghastly nature of this unreal world,
he can never aspire to attain the liberating knowledge of Brahman.  If a person is under the sway of evil qualities such as
anger, vanity and desires, one wonders how many ages it would take for such a person to understand the utter worthlessness
of worldly life.  Please do ponder over this and arrive at the right conclusion yourself through proper reason and analysis.             

contd.,

Arunachala Siva.
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 20, 2013, 09:25:10 AM

continues.....

91.  The proponents of bheda vada, namely the dualists, assert that the triad of world, soul and God (jagat, jiva and Isvara)
are eternally distinct entities and enjoy independent reality.  If we accept such a proposition, this creation which deludes us,
will never relinquish its hold over our minds and we will be subject to all its miseries.  One should develop the vision of wisdom
and see the entire creation as a superimposition upon the substratum of Self, like snake superimposed on a harmless rope.
This purifying vision of wisdom enables one to renounce all attachments to this delusory phenomenal life governed by Maya.
A life of holy renunciation alone is exalted and bestows all good to the soul.  When such renunciation blossoms in our heart,
all the heat of transmigratory life will leave our bosom and our mind will become cool like the full moon and be filled with
great peace and joy.

92.  O Minister, you admonished me that one can remain wherever one is, and while engaged in performance of one's duties
of householder's life, one can still attain moksha from bondage.  A householder, however courageous and discriminating he
may be, still has to mentally discard all burdens of family life and seek a solitary place to conquer his mind by dropping all
thoughts of 'I' and 'mine".  It is almost impossible for a person who is constantly caught up in the cares of a demanding family
life to accomplish this tremendous task.  Amidst all the distractions of worldly life, he cannot engage in the wholehearted sadhana     
necessary to attain the bliss of the Self.

93. Great souls who had completed all jnana sadhana practices (such as sravana, manana, and nididhyasana) in many previous
births and attained true knowledge in this last birth might be leading a householder's life now, living amidst their relatives as
part of their residual prarabdha karma.  But such jnanis, even while leading an ordinary family life, will never swerve from the
non dual vision of  'all this is filled with Siva'.  If such be the case, then can someone who has realized the truth of the Self and
abides in the knowledge of 'I am Brahman', ever nourish an attitude of deriving happiness from the world?  For a person traveling
from the southernmost coastal town ( say, Tuticorin in Tamizh Nadu) by a ship towards Yazhpanam (Jaffna), a Sri Lankan town
on its norther coast), slowly the vision of the former town disappears completely and is replaced in turn by the sight of Yazhpanam
approaching.  In the same way, for a person who has steadily given up the conviction of reality and happiness in worldly life,
there will inevitably rise in his mind the non dual knowledge of total identity with the all pervasive Brahman.

94.  Suppose a mighty king picks up a person from a small town and makes him, out of affection, the ruler of a province carved
out of his own empire.  The new governor would then leave his native town and rule his province from its capital.  Can he again
function from his native place?  In the same way, a person who has gained sufficient vairagya, and therefore renounced the
family life, can never again revert to the lifestyle of a householder.  Enlightened sages established in the knowledge of Brahman
will never again fall into the delusion of treating this world, as real and experience its sufferings.

contd.,

Arunachala Siva.               
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 21, 2013, 10:18:12 AM

continues.....

95. It is natural for a householder to find pleasure and comfort in the felicitous company of his wife and children, as also
in accumulating wealth.  Deprived of these comforts, he is prone to feel disheartened.  For a normal householder, there
will be at least a minimum level of desire for enjoyment of pleasures and he will make all efforts to facilitate his gratification.
If there is a rare soul, who while leading a family life, becomes devoid of such hankerings, then it is best for such a ripe sould
(aspiring to devote himself to the pursuit of spiritual enlightenment through sravana and manana), to renounce the life of
a householder, without hesitation and embrace the life of a sannyasi.  This alone is the prescribed course of action for a fully
committed seeker.

(Note: The Jabala Upanishad says that the day one feels Vairagya for the world, that very day he should resort to renunciation
and quit worldly life !  - yadahareva virajet, tadahareva pravrajet.

96. Loathing the householder's life which is beset with evils and distractions, when a person seeks the bliss of realization of
absolute truth, and accordingly embraces spiritual practices, then any lingering intelligence in worldly pursuits will pose a
setback, causing obstacles in his Sadhana.  When he begins to experience that incomparable bliss of the Self, all worldly
joys would appear to him as trivial.  Therefore, sages say that, without renunciation, the wisdom that one can attain while
remaining in household life is deemed to be ajnana only,

97. Further, even if the householder saint attains the impeccable knowledge of the Self, it will not appear in splendorous glory,
verily like a precious gem in a crude ornament made of iron.  On the other hand, when the supreme knowledge remains in a
person who has given up family life and embraced total renunciation, it dazzles like a diamond set in a shining golden ornament.
Thus for a sage reveling in Self abidance, a family life muffles his lustre and ill befits his stature.

contd.,

Arunachala Siva.                             
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 22, 2013, 09:44:31 AM

continues.....

98.  The discriminating householders, dreading the miseries of transmigratory life and desiring to put an end to the same,
eventually take recourse to renunciation as a means for gaining Self Knowledge.  Thus, for everyone the lifestyle of a
householder is a natural, and often necessary precursor to attaining Vairagya in the form of Sannyasa.  Remaining in the
family life itself, there have indeed been cases of rare seekers who have done great sadhana and attained liberation.
Sometimes when such illumined souls continue to remain as householders even after realization of the supreme truth
other people in family life will argue with renunciates, raising the query why they also cannot attain liberation similarly,
even while remaining as householders.  However, such deductions are totally flawed and unwarranted.  Will anyone
who has renounced all attachments in worldly life, ever say that family life is superior to a life of immaculate renunciation?
Dear Minister, the lifestyle of a householder does not bring any merit or effulgence to a Jnani.  Please ponder over this.

99.  The sages who have attained the supreme Jivanmukti Stithi, have transcended the three states of waking, deep sleep
and dream, and by the luminous weapon of tattva jnanam, dispelled the darkness of ajnana completely and roam about like
an innocent child, or a mad man or even like a ghost-possessed soul.  Having effaced the ego, they will cheerfully perform
menial jobs too, in the houses of ignorant town folks, as if they were daily wage earners!

100. When a deep foretaste for Self Knowledge sprouts within a discriminating seeker, he will regard with equanimity the
effects of both good and bad deeds performed in  the past and be indifferent to them.  If at that time, the pleasures of family
life appear disgusting like food that has been vomited, he will quickly renounce family life for good !  Will it be right to say that,
after attaining the knowledge of the Self and reveling in the bliss of supreme truth, he will once again covet and engage in
the petty pleasures and comforts of householder's  life?  Think well and tell, Oh Minister !

contd.,

Arunachala Siva. 
       
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 23, 2013, 09:43:52 AM

continues....

101.  Even those who have a taste for habitual sensual indulgence, will feel like renouncing worldly joys, when they listen
to eloquent and inspiring expositions about the supreme bliss of Self Knowledge.  If such be the case, can those who have
actually experienced the beginningless and endless bliss of the knowledge of Truth, ever revert to the thoughts of the
contemptible worldly life?  Will not people laugh if they hear such drivel ?

102.  Dear minister, you may see some exalted householders and quickly conclude that they are enlightened sages and
hence freed from all attachment.  If they are truly free from all attachments, why would they stick to family life?  Suppose
you advance the reason that it is because of their residual prarabdha karma, then is it not a fact that such a karma will
produce at least an iota of desire in them and make them enjoy the pleasures and comforts of household life?  Can sages
who have realized the Self entertain even the slightest desire for such worldly objects of pleasure?  For such exalted Jnanis
the endless bliss of Samadhi alone is worthy of ceaseless abidance.  The least break (pramada) from such a nishta will promptly
remind them that this phenomenal world is only a mirage-like illusion and such remembrance will drive their mind inward again
and restore their abidance in Samadhi of Self awareness.

103.  Those who pursue a worldly life under the delusion of obtaining permanent happiness thus, will over a period of time,
slowly develop discrimination and realize the hollowness of such a pursuit.  They then give up the pursuit of worldly objects
of pleasure and try to attain release from samsara through the teachings of an enlightened guru.  If such be the case for even
genuine seekers, would those who have ACTUALLY attained the goal of everlasting happiness, through the Grace of the Guru
after doing proper sadhana following his teachings, ever come to think once again that a worldly life is full of sweet joy and
worth going after?  Only if the sages, ever reveling in the bliss of the Self, once again start believing that a worldly life indeed
gives enduring happiness, can they work towards fulfilling worldly desires such as acquiring land and a house.  Such a possibility
can never arise, dear minister.  Think deeply and tell me.

contd.,

Arunachala Siva.             
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 24, 2013, 12:50:58 PM

continues.....

104.  If a flower creeper is uprooted, it will quickly wither away.  It will be an impossible miracle for that dried creeper to
once again sprout forth leaves, flowers, and fruits.  In the same way, it would be equally impossible for Sages who have
realized Brahman, as their very Self and thus completely rooted out all desires from their bosom, to once again develop
an interest in the perishable life of worldly pleasures and indulge in household life.

105.  Normally a person, who is sunk in the deep well of ignorance, takes himself to be the body;  for the upkeep and
happy maintenance of the body, he seeks to acquire land, house, and other creature comforts and also exerts himself
for their maintenance, finding fulfillment in such mundane pursuits.  When he stumbles upon the desire for moksha,
which is absolute release from all suffering, he adopts the means of renunciation to achieve the final end and thus he
will eventually climb out of the deep well of Self-ignorance.  For, by means of a steadfast adherence to renunciation, he
would gain knowledge of Truth, through the Grace and teachings of a Sadguru.  His finite individuality will be lost and his mind
will forever be immersed in the blissful, limitless Svarupa of the Self and there is no possibility of his desiring again the life
and petty pleasures of a householder.  If at all he develops the desire for a worldly life and reverts to the enjoyments of a
family life, please know for sure, that he is not a knower of Truth (having swerved from his abidance and lost his knowledge of
the Self.).

Note:  The above verse echoes beautifully the following famous verses of the Upanishads:  jnanamretana trptasya krtakrtyasya
yogniah, na ca asti kincit kartavyam, asti cet na sa tattvavit.  'The Yogi who is fulfilled  with the ambrosial knowledge and thereby
has accomplished all his tasks, has no more duty to perform.  If he has any, then he is not a knower of Truth.'  - Jabaala Darsana
Upanishad 1.23).  And, atmanam cet vijaniyat ayam asti iti poorushah, kim icchan kasya kaamaaya sariram anusanjvaret?  'Upon
knowing the Self in direct experience, desiring what and for whom,  would a person trouble his body?'  -  Brhadaranyaka Upanishad
4.4.12.).

106.  Everyone knows that all the objects of the dream-world are unreal;  in the same way, all the sights that appear in the waking
world are also equally unreal and only a dream-like illusion.  Like the illusory snake superimposed on a rope, all objects of the world
beginning with one's own body and the senses are also mere superimposition imagined upon the pure Chaitanya Svarupa of the
Self.   Those who investigate the reality of the waking world, and conclude that it is illusory as one's own dream world, will never
get infatuated with this worldly life and its fleeting joys.  A Jnani who has realized the truth of himself as pure Sat Chit Ananda
Svarupa through direct experience in Nirvikalpa Samadhi,  knows that this entire waking world is but a 'play of mind' (maya) upon
the screen of Self, as even the dream world is nothing but an illusory projection upon his consciousness.  He will be forever free
from the delusion that this world is a source and repository of joy.

contd.,

Arunachala Siva.
                                     
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 25, 2013, 01:32:36 PM

continues.....

107.  It will be a disgrace for the sun if darkness can survive in its presence.  It will be a disgrace for a person with good
eye sight to fall into a pit in front of his eyes.  It will be shameful for a valiant knight to flee the battle field out of fear and
it will be stupid for a gourmet to pine after a tasteless coarse porridge, after enjoying cup fulls of delicious sweet-milk preparation,
(payasam) made with ghee, honey and sugar syrup.  Similarly it will be disgraceful if an enlightened Jnani allows his mind to
run after objects of the world.  [The meaning implied is: A knower of Truth can never be deluded to pursue a desire ridden worldly
life, as a means of gaining happiness].

108.  For Sages reveling in the vision of Truth, there are no vasanas (desires from mental impressions) left over as a residue.
Oh Minister,  do not ever entertain the idea that, just there is the lingering smell of asafoetida in  vessel, which had contained
asafoetida for a long time, there would be weak, residual vasanas even for Jnanis.  (like deha vasana, sastra vasana and loka
vasana) !  Sages can perform many actions for the good of the world without even a vestige of such vasanas.  It is their very
nature to work for the upliftment of the world without getting bound or affected by it because they have no hankering for the
fruits of their actions.  It is similar to the case of a person who has gained control over fire by the power of mantras and therefore
can handle fire without getting burnt by it.  But do NOT imagine that when ignorant people are driven to perform actions by
their selfishness and attachment to rewards of actions, they will not be tainted by likes and dislikes, and desires and frustrations.       

109. The actions of a jnani do not bring about any blemish upon him as his actions are always meant for the upliftment of the
world. When peevish people speak ill of a jnani and his actions, they only bring disgrace upon themselves.  Only ignorant
people perform actions for the selfish ends and get caught in bondage and sufferings as a consequence of their karmas and are
fit to be censured as evil.  There is no blemish at all either for a jnani or for his jnanam, just because ignorant fools cannot
understand the depth and significance of his actions.  After all, a person is deemed to a jnani only when he has attained jnanam,
[by adopting the proper means of gaining that knowledge of Truth] and not otherwise.

continued....

Arunachala Siva.   
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 26, 2013, 10:18:30 AM

continues.....

110.  A woman in advanced pregnancy can be distinguished from a woman suffering from the illness of Mahodaram,
which is indicated by a swollen abdomen, by observing carefully the characteristic features of the women that     
mark out the healthy from the sickly.  In the same way, one can distinguish the genuine Jnani, who through proper
self-inquiry has attained the direct knowledge (aparoksha jnanam) of the Self in nirviklapa samadhi by the Grace of
the Guru, from the self-proclaimed, pseudo-jnanis who pose as enlightened gurus in order to win cheap popularity
and material prosperity through cultivated practice of hypocrisy.  If you ask now, the distinguishing mark of a true
jnani is utter desirelessness while a pretender is easily exposed by the display of his gross and crude desires for
self aggrandizement. 

111. Lord Krishna taught in the Bhagavad Gita to his friend and diisciple Arjuna, and the royal sage and preceptor m
Vasishta taught the Yoga Vasishta to his disciple and heir prince Lord Rama, according to their vastly different ripeness
of mind and competence in discrimination.  Oh Minister, you have not grasped the essential message that Truth, which
is the same in both the teachings.  Knowledge of  the Self alone is to be gained primarily through the study and contemplation
of these texts.  The historical accounts and the contexts of the teaching are secondary and incidental.  Renunciation of the desire
to earn wealth for the sake of enjoying all worldly pleasures and comforts, and abidance in a  pure, truthful life steadfast in
the wisdom of the Self are the marks of a true Jnani.  On the other hand, a householder's lifestyle dwells on priorities that
are wholly contrary to the characteristic features of the Jnani and his way of life/  Dear Minister, you should develop the
courage of conviction to analyze this matter in an objective way and accept the truth of this conclusion.'

112. In this manner, the king Maharajan who had become an adept Raja Yogi, expounded to the minister in various ways,
the essence of all the teachings elaborated in sacred texts.  Finally, he decided to withdraw himself into Yoganishta and
accordingly in a minute's time, stilled himself in sukhasana posture and restraining  the breath and lapsing into mounam,
he detached his mind from all objects of the world around him and attained the void space of Consciousness where there
is no appearance of names and forms, which is extolled as nama-rupa-rahita nirvikalpa samadhi.  The Minister, who observed
this spontaneous accomplishment of the king in a short time right in front of his very eyes, was struck with wonder and
exclaimed, 'This state of samadhi is a novelty and astounding indeed !'

contd.,

Arunachala Siva.                           
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 27, 2013, 11:27:29 AM

continues.....

113.  The astonished minister thought to himself, 'This experience of Truth has not arisen in me. What knowledge do I
have that can help me remain in this presence?', and wended his way back to the capital city of Mapuram.  He stayed
with the close relatives of the erstwhile king and narrated to them in detail the great attainments of their former ruler,
in the realms of yoga and jnana.

114. Listening to the minister's eye witness account of their beloved king, all the close relatives of the king exclaimed in
wonder that such an exalted Rajayogi and Jnani is the rarest to behold in this world, and with an intense longing to have
his darsan, they journeyed to his abode and fell at his feet in great devotion.  The king's parents and his former queenly
consort too followed suit and prostrated before him, though they were smitten with sorrow [because of his renunciation].
Looking askance at all this, the saintly king smiled in amusement and unshaken in Self abidance, remained in blissful
silence.

115. Seeing his unmoving repose in mounam, and his disinterest in talking to anyone among the assembled near and dear,
they said among themselves, 'We are all still having attachment to this world. Even if our saintly king bothers to talk to us,
what can we make out of his words of advice or teachings, given from such lofty heights?' and with heavy hearts all of them
returned to their dwellings.  The king who was a great tapasvi and yogi continued to remain in nirvikalpa samadhi for a
number of days and then spent his remaining days of life in Sahaja Nishta and finally attained Videha Mukti, the supreme state
of being, where there is no admixture of any of the pairs of opposites such as pleasure and pain, likes and dislikes, merit and sin,
virtue and vice.

contd.,

Arunachala Siva.                 
Title: Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
Post by: Subramanian.R on May 28, 2013, 10:16:44 AM

continues.....

Thus ends the narration of the life story of the king Maharajan and his renunciation nonpareil by the famed exponent
Suta Maharshi.  The ascetics of the Naimisaranya forests, who listened to this absorbing and ennobling account praised
and thanked Suta Maharshi for his enlightening narrative and after prostrating to him in deep devotion, they took leave
of him and returned to their humble abodes and ashrams, with elevated minds and joyful felicity.

116. Phala Sruti:  Benefits of reading this Sacred Text:

Those who study this history of the great king and Mahayogi Maharajan and the manner in which he attained the final
emancipation and appreciate  the truth of his supreme attainment through renunciation will surely renounce all thoughts
of this world and become blemishless Sannyasins themselves and realize the true nature of their own Self as the birthless,
immortal and immaculate Brahman.  Praise be unto the most charming goddess and our Guru, the divine Mother Parvati,
hailed as Periyanayaki in the holy Vruddahchalam, who redeemed us by Her loving Grace !  Long Live our Divine Mother
forever !

[As the author Sri Kumaradeva Swamigal was an ardent Devi Upasaka (worshipper of the Divine Mother) he expresses his
gratitude to Her Grace which prompted and enabled him to complete this work with smooth felicity and hails Mother Periyanayaki
as the Supreme Goddess of Self Knowledge.)

117.  The Glory of Sannyasa:

Among all human accomplishments, there is no greater or rarer attainment then perfect renunciation as a means for
moksha purushartha, the goal of human life.  If the great sage who had adopted this supreme means of renunciation
and dispassion, and thereby gained liberation and final beatitude, for some strange reason abandons this renunciation
itself in order to become the emperor of this world, and then rules over the whole earth with a dazzling crown adorning
his head, and thus fritters away the priceless treasure of the power of the Self, it is equivalent to exchanging in barter
a most precious gem or diamond stone for no more than a paltry oil cake residue for cattle-feed!

CONCLUDED.

Arunachala Siva.