Chapter 2 - The Teaching of Dispassion (vairāgya-upadeśa)

2.1 Agastya’s Arrival.

On a request from the sages, Sūta explains them why Agastya Muni had come to Rāma and all about Virāja dīkṣā to which he had initiated Śrī Rāma. Sūta explained to them that when Sītā was abducted by cruel Rāvaṇa, Rāma became crestfallen and started bemoaning the loss, even losing his consciousness. Lakṣmaṇa was also in agony. At that time sage Agastya appeared in front of Rāma and tried his best to pacify him and recover Rāma from his despondency.

2.2 Teaching Dispassion (vairāgya)

He explained to Rāma the emptiness of worldly life and that there is nothing to be mourned at all in the loss of a body. When Rāma projected his sorrow Abhijñāna Śākuntala that of losing his beloved wife, Agastya wanted to instil Vairāgya to Rāma’s outlook. There is nothing permanent in the beautiful looks of a maiden and all^[1] her physical attributes are nothing but impermanent and the elements have to merge in the five elements. The space of a house is notional and when the house is burnt, the space remains the same, being part of the infinite space.^[2]

2.3. Rāma’s query.

If sorrow has no real face, how is it that the fire of pangs of separation from Sītā is consuming him, was Rāma’s query and on this he beseeched explanation from Agastya.

2.4 Antaḥkarana.

Then Agastya explained to Rāma the effect of Māyā and that Bhagavān is the Māyī.^[3] cf. Śvetāśvatara Upaniṣad . The knowledgeable people say that the four faculties of mind, intellect, egoity and memory, the Catuṣṭaya are called the internal organs (Antaḥkaraṇa). The intelligent souls are reflected in the internal organs. So the experiencing souls are neither the physical body alone nor the pure consciousness but a strange and mysterious compound of the two.

2.5 Classification of bodies.

Bodies could be classified Abhijñāna Śākuntala stationary and mobile. Bodies of creepers, bushes etc. are stationary while those born of eggs, of perspiration and born of mother’s womb are mobile. Souls enter the woman’s womb for embodiment, according to the good and bad deeds done in the past.

2.6 Silver-nacre similarity.

Because of Śiva’s māyā, the souls think they are joyous and miserable. Ariṣaḍvargas goad them to act in the waking and dream states. Soul attains the nature of the Lord Śaṅkara during deep sleep. The world is perceived in Śiva through māyā just Abhijñāna Śākuntala silver is seen in nacre.^[4] The real must be discriminated from the unreal, the self from the (transient) not self, in order that the pain-pleasure syndrome is overcome.^[5] cf. Bhagavad Gītā

2.7 Tormented Soul.

Rāma puts the question to Agastya that he is controlled by prārabdha and adṛṣṭa and these affect him just like liquor affects even a learned brahmin. His soul is tormented and he wants the sage’s counsel to safeguard his soul.

Thus ends the second chapter of Śiva-gītā.

Footnotes and references:

[1]:

Vide. Śiva Gītā II-16 & 17

[2]:

Ibid.II-19

[3]:

Ibid II-26; Adapted from Śvetāśvatara Upaniṣad 4.10.

[4]:

Vide Śiva Gītā II-37 & 38

[5]:

Ibid 11-39; Cf. Bhagavad Gītā II-50