Author Topic: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.  (Read 7292 times)

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #15 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.       
       

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #16 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.

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #17 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.       

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #18 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.             
   

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #19 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.                         

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #20 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.                 

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #21 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.               

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #22 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.           

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #23 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.               

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #24 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.

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #25 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.

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #26 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.               

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #27 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.                             

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #28 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. 
       

Subramanian.R

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Re: Maharaja Turvau - Sri Kumaradeva - Aradhana 2010 - Mountain Path.
« Reply #29 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.