ऋषय ऊचुः ..



किमर्थमागतोऽगस्त्यो रामचन्द्रस्य सन्निधिम .



कथं वा विरजां दीक्षां कारयामास राघवम .



ततः किमाप्तवान रामः फलं तद्वक्तुमर्हसि [1]

The Monks addressed Suta and enquired:-

Hey Suta maha Muni! What for did Sage Agastya visit Sri Rama in Dandakaranya? In what way did he initiate Rama in Viraja Deeksha? Subsequently, what results did Rama get out of that Deeksha? Kindly narrate the entire story to us in detail.

After listening to their request, Suta replied this way:-

सूत उवाच ..



रावणेन यदा सीताऽपहृता जनकात्मजा .



तदा वियोगदुःखेन विलपन्नास राघवः [2]



निर्निद्रो निरहंकारो निराहारो दिवानिशम .



मोक्तुमैच्छत्ततः प्राणान्सानुजो रघुनन्दनः [3]

When Sita, the wife of Sri Rama was abducted by Ravana, Sri Rama was in a desperate modd due to his beloved separation. He didn’t sleep day and night, left eating food, and lost his valor, and together with his brother lakshmana he was almost became lifeless.

लोपामुद्रापतिरज्ञआत्वा तस्य सन्निधिमागमत .



अथ तं बोधयामास संसारासारतां मुनिः [4]



अगस्त्य उवाच ..



किं विषीदसि राजेन्द्र कान्ता कस्य विचार्यताम .



जडः किं नु विजानाति देहोऽयं पाञ्चभौतिकः [5]



निर्लेपः परिपूर्णश्च सच्चिदानन्दविग्रहः .



आत्मा न जायते नैव म्रियते न च दुःखभाक [6]

Having realized about Rama’s condition, sage Agastya the consort of Lopamudra came to Sri Rama’s place. After that he taught ‘Vairagya’ to Rama as follows:

Hey Ramachandra! Why are you feeling so sad? Think who is Sita. Ignorant people wouldn’t understand this secret. This body is made up of 5 elements (Pancha Bhootam). But soul is unattached to the body and it is beyond the reach of birth and death; also Soul remains unaffected by sorrows.

सूर्योऽसौ सर्वलोकस्य चक्षुष्ट्वेन व्यवस्थितः .



तथापि चाक्षुषैर्दोषैर्न कदाचिद्विलिप्यते [7]



सर्वभूतान्तरात्मापि तद्वद {} दृश्यैर्न लिप्यते .



देहोऽपि मलपिण्डोऽयं मुक्तजीवो जडात्मकः [8]



दह्यते वह्निना काष्ठैः शिवाद्यैर्भक्ष्यतेऽपि वा .



तथापि नैव जानाति विरहे तस्य का व्यथा [9]



सुवर्णगौरी दूर्वाया दलवच्छ्यामलापि वा .



पीनोत्तुङ्गस्तनाभोगभुग्नसूक्ष्मवलग्निका [10]



बृहन्नितम्बजघना रक्तपादसरोरुहा .



राकाचन्द्रमुखी बिम्बप्रतिबिम्बरदच्छदा [11]



नीलेन्दीवरनीकाशनयनद्वयशोभिता .



मत्तकोकिलसँल्लापा मत्तद्विरदगामिनी [12]



कटाक्षैरनुगृह्णाति मां पञ्चेषुशरोत्तमैः .



इति यां मन्यते मूढ स तु पञ्चेषुशासितः [13]

Having a golden hue, having pitcher like breasts, having bimba fruit kind of lower lip, a face resembling a full moon etc.; with such adjectives when a man gets trapped, such ignorant person gets punished by the Manmadha-the God of love!

तस्याविवेकं वक्ष्यामि शृणुष्वावहितो नृप .



न च स्त्री न पुमानेष नैव चायं नपुंसकः [14]



अमूर्तः पुरुषः पूर्णो द्रष्टा देही स जीविनः .



या तन्वङ्गी मृदुर्बाला मलपिण्डात्मिका जडा [15]



I am describing about that kind of person’s ignorance. Listen with attention.

Paramatma is beyond gender attribute. He is neither male, nor female, nor eunuch. He is formless, omnipresent, a witnesser of everything, and is everything.

सा न पश्यति यत्किंचिन्न शृणोति न जिघ्रति .



चर्ममात्रा तनुस्तस्या बुद्ध्वा त्यक्षस्व राघव [16]



या प्राणादधिका सैव हंत ते स्याद {} घृणास्पदम .



जायन्ते यदि भूतेभ्यो देहिनः पाञ्चभौतिकाः [17]



That which has soft slender body parts, that is a mala-mootra pinda (a body containing faeces and urine). It doesn’t see , smell or listen to others. O Rama! With your divine knowledge look at it once. That body whom you are considering worthy of love and infatuation, is nothing but a bag of skin and flesh. That’s full of disgusting materials and hence not worthy of loving or getting attached with.

आत्मा यदेकलस्तेषु परिपूर्णः सनातनः .



का कान्ता तत्र कः कान्तः सर्व एव सहोदराः [18]



निर्मितायां गृहावल्यां तदवच्छिन्नतां गतम .



नभस्तस्यां तु दग्धायां न कांचित्क्षतिमृच्छति [19]



तद्वदात्मापि देहेषु परिपूर्णः सनातनः .



हन्यमानेषु तेष्वेव स स्वयं नैव हन्यते [20]



In all the bodies which are formed of Pancha Bhoota (Five elements), Lord is present (as soul). When a house is built, sky remains attached to it. However when a house is burnt, it gets reduced to ashes but it doesn’t burn the sky at all. Similarly, soul which resides inside the body doesn’t perish while bodies perish.

हन्ता चेन्मन्यते हन्तुं हतश्चेन्मन्यते हतम .



तावुभौ न विजानीतो नायं हन्ति न हन्यते [21]



अस्मान्नृपातिदुःखेन किं खेदस्यास्ति कारणम .



स्वस्वरूपं विदित्वेदं दुःखं त्यक्त्वा सुखी भव [22]

In this world, when one man beats another, one is seen as the punisher and another as the victim. But neither of them is the actual doer. Therefore, O Rama! it’s worthless to doubt this fact. Realize your true self, and be in everlasting bliss by leaving this sorrow.

राम उवाच ..



मुने देहस्य नो दुःखं नैव चेत्परमात्मनः .



सीतावियोगदुःखाग्निर्मां भस्मीकुरुते कथम [23]



सदाऽनुभूयते योऽर्थः स नास्तीति त्वयेरितः .



जायातां तत्र विश्वासः कथं मे मुनिपुङ्गव [24]

Sri Rama said:

Hey Saint! You discoursed that Paramatma doesn’t suffer from agonies caused due to the body. In that case why the pain of love and separation from Sita is burning me? Whatever (suffering) is being experienced by me continuously, you said that’s all illusion. How to believe those words? Kindly explain.

अन्योऽत्र नास्ति को भोक्ता येन जन्तुः प्रतप्यते .



सुखस्य वापि दुःखस्य तद्ब्रूहि मुनिसत्तम [25]

The sorrow which torments a man, to experience that sorrow; Or, the pleasure which pleases a man, to experience such pleasure – that man himself is responsible but how come someone else is the doer? Please explain that in detail O Sage!

अगस्त्य उवाच ..



दुरज्ञएया शांभवी माया तया संमोह्यते जगत .



माया तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम [26]



तस्यावयवभूतैस्तु व्याप्तं सर्वमिदं जगत .



सत्यज्ञआनात्मकोऽनन्तो विभुरात्मा महेश्वरः [27]

Agastya said:

Who can understand the Maya of that Maheshwara? This entire universe is illusioned by the Shambhavi Maya of that Maheshwara. Know that Maya as Prakriti and that illusionist as Maheshwara. That Maheshwara is himself the form of Truth and knowledge, eternal, imperishable, protector of all the worlds, the supreme soul. He pervades in the entire universe as manifest & unmanifest, living & non-living things.

तस्यैवांशो जीवलोके हृदये प्राणिनां स्थितः .



विस्फुलिङ्गा यथा वह्नेर्जायन्ते काष्ठयोगतः [28]



अनादिकर्मसंबद्धास्तद्वदंशा महेशितुः .



अनादिवासनायुक्ताः क्षेत्रज्ञआ इति ते स्मृताः [29]

The way two fire-sticks produces sparks when rubbed with each other and those sparks spread further (forest fire), similarly, due to the accumulation of Sanchita Karma (accumulated Karmas) that Maheshwaransham (portion of Maheshwara) lives in the hearts of all these millions of living beings

मनो बुद्धिरहंकारश्चित्तं चेति चतुष्टयम .



अन्तःकरणमित्याहुस्तत्र ते प्रतिबिम्बिताः [30]



जीवत्वं प्राप्नुयुः कर्मफलभोक्तार एव ते .



ततो वैषयिकं तेषां सुखं वा दुःखमेव वा [31]



Due to being attached with the age old Vasana(s), those souls Which are Maheshwara’s reflections are being called as Kshetragya. Mana (heart)-Chitta (self)-Buddhi (Mind)-Ahankaram (Ego); these four are called as ‘Antahkarana Chatushtaya’. In these as a shadow remains the consciousness which is the soul and experiences the results of virtues and vices.

त एव भुञ्जते भोगायतनेऽस्मिन शरीरके .



स्थावरं जङ्गमं चेति द्विविधं वपुरुच्यते [32]



स्थावरास्तत्र देहाः स्युः सूक्ष्मा गुल्मलतादयः .



अण्डजाः स्वेदजास्तद्वदुद्भिज्जा इति जङ्गमाः [33]

Hence happiness or sorrow obtained from subjects, and the body which desires for Bhoga exists in the various forms of living beings । That kind of body is of two types called Sthavaram (Immobile) and Jangamam (mobile). Among them Sthavaram body belongs to Trees, bushes, creepers. Jangama bodies are those who are Andajam (egg born), Swedajam (sweat born), and Unbheejam. These are the three subcategories in which Jangamam bodies are classified.

योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः .



स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् [34]



सुख्यहं दुःख्यहं चेति जीव एवाभिमन्यते .



निर्लेपोऽपि परं ज्योतिर्मोहितः शंभुमायया [35]



A Jeeva follows all such karmas and obtains mobility or immobility । Whatever body a Jeeva gains, in that body whatever pleasures or pains it gains all those pleasures and pains are not at all his. That’s all due to the Shambhu Maya of lord Maheshwara.

कामः क्रोधस्तथा लोभो मदो मात्सर्यमेव च .



मोहश्चेत्यरिषड {} वर्गमहंकारगतं विदुः [36]



स एव बध्यते जीवः स्वप्नजाग्रदवस्थयोः .



सुषुप्तौ तदभावाच्च जीवः शंकरतां गतः [37]



स एव मायासंस्पृष्टः कारणं सुखदुःखयोः .



शुक्तो रजतवद्विश्वं मायया दृश्यते शिवे [38]



ततो विवेकज्ञआनेन न कोऽप्यत्रास्ति दुःखभाक .



ततो विरम दुःखात्त्वं किं मुधा परितप्यसे [39]

Kama, Krodha, Lobha, Moha, Mada Maatsarya are called as Arishadvargam. A Jeeva gets shackeled with the aforementioned fetters in Dream state. When he doesn’t fall prey to those vices in his Sushupti state (dreamless sleep), he attains oneness with Shiva. If he becomes a prey to Maya, he becomes the reason for his pleasures and pains. Like silver in Suti, this entire universe is seen as illusion in Paramashiva. When analyzed through wisdom, these pleasures and pains would vanish otherwise that’s too stubborn to get eradicated. Therefore, O Rama! How do you become sorrowful for Sita? That’s worthless to become sorrowful.

श्रीराम उवाच ..



मुने सर्वमिदं तथ्यं यन्मदग्रे त्वयेरितम .



तथापि न जहात्येतत्प्रारब्धादृष्टमुल्बणम [40]



मत्तं कुर्याद्यथा मद्यं नष्टाविद्यमपि द्विजम .



तद्वत्प्रारब्धभोगोऽपि न जहाति विवेकिनम [41]



ततः किं बहुनोक्तेन प्रारब्धसचिवः स्मरः .



बाधते मां दिवारात्रमहंकारोऽपि तादृशः [42]



अत्यन्तपीडितो जीवः स्थूलदेहं विमुञ्चति .



तस्माज्जीवाप्तये मह्यमुपायः क्रियतां द्विज [43]

Sri Rama said:

Hey Muni! Whatever discourse of Vairagya you gave to me is indeed true however due to my Prarabdha Karma the sadness which is burning me like fire, which is caused due to the separation from my beloved is not getting put off. That Prarabdha which is of the form of Shiva is himself tormenting me day and night. Even pride is also like that. In this way if a being gets tormented then there are chances for this body to fall down. Hence Hey foremost devotee of Shiva! Show me the path to Jeevadharana

### Here ends the second chapter of Shiva Geeta from Padma Purana Uttara Khanda ###

