Author Topic: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.  (Read 4601 times)

Subramanian.R

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(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.               
   
     

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #1 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.           

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #2 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.                   

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #3 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.           

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #4 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.                   

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #5 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.

 
                         

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #6 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.       
 

         

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #7 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.                       

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #8 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.                 

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #9 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.

             
         

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #10 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.                 

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #11 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.     

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #12 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.       

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #13 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. 
 

     
       
 

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #14 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.