Agastya Gita (अगस्त्यगीता)

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Agastya Gita features as part of the Varaha Purana across adhyayas 51 and 52. It is called so as it is a conversation between Rshi Agastya and Raja Bhadrashva. Their conversation is related by Rshi Durvasas to the hunter-turned Rshi Satyatapas in the context of enumerating the dvadashivratas that were performed by Mother Earth to please Narayana.

The exposition of Moksha Dharma given by Rshi Agastya on the request of Raja Bhadrashva is designated as Agastya Gita.

परिचयः ॥ Introduction

The Varaha Purana is a conversation between Varaha, the avatara of Vishnu and Dharani or Mother Earth recounted by Suta (the narrator).

The entire discourse is in reply to the questions posed by Dharani to Bhagavan Varaha seeking enlightenment regarding creation, sustenance and destruction of the world, what constitutes righteous conduct, what virtuous actions lead to happiness in life and the ultimate moksha from worldly existence, etc. as she is held up by Bhagavan on his tusk.

One such question Dharani asks is how should Bhagavan be worshipped by men and women with devotion. In this context, Bhagavan narrates the story of a hunter who was directed to the path of devotion by Rshi Aruni when he asked how Vishnu could be attained by mortals. It is said that later Rshi Durvasas being pleased with the power of the hunter's penance granted him the knowledge of the Vedas, Vedangas, Upanishads, Padapatha and Kramapatha of the Vedas, Puranas and Brahmavidya in boon and gave him the name Satyatapas. And at the request of Satyatapas regarding knowledge of the signs through which the Supreme Being who is beyond the scope of name and form may be known, Rshi Durvasas enumerates the vratas undertaken by Mother Earth herself to please the Supreme brahman who is spoken of Narayana-Hari in the Vedas and Shastras.

The benefits of one such vrata performed by Dharani, Padmanabhadvadashi, is recounted by Rshi Durvasas through the story of Raja Bhadrashva.

In the Krtayuga, the Dvadashi vrata was told to Raja Bhadrashva by Rshi Agastya just before leaving for the Pushkara tirtha after spending a week with the Raja. The Rshi is then said to have returned to the palace of Raja Bhadrashva in the month of Kartika.

When mother Earth was thus, being reminded by Varaha about the vratas she herself performed, she expressed her curiosity to know what Rshi Agastya did when he returned to the residence of Raja Bhadrashva. It is said that on his return, the Rshi was requested to expound Moksha dharma by Raja Bhadrashva. And this exposition on Moksha dharma by Rshi Agastya is designated as Agastya Gita.

Subject Matter

Freedom from Bondage

The first question posed by Raja Badrashva to Rshi Agastya is how to get freedom from the bondage of worldly existence and overcome the sorrows in life. This Rshi Agastya explains through the story of Raja Pashupala.

It is said that at the time when there was no day, no night, no direction, no heaven, no deities and no Sun, a Raja named Pashupala was looking after numerous creatures. Once as he went to see the eastern ocean he saw there, on the shore of that limitless expanse of water, a forest full of snakes. There were eight trees and a freely flowing river. Five important persons were there moving horizontally and upwards. One of them was holding an effulgent woman. This woman was holding on her chest a person with three colours and three divisons having the splendour of a thousand Suns. They all became silent and still seeing the Raja and as soon as the Raja entered the forest, they became combined into a single being.

The Raja was then encircled by the serpents. And as he was thinking about how to kill them and effect his escape, another person having the three colours viz. white, red and yellow, came out of his body who was followed by Mahat who covered the Raja and asked him to be alert in mind. He was then confronted by the woman who was none other than Maya who engulfed him. Then the five other persons came there and hid themselves within the Raja when the serpents came united to attack.

Raja Pashupala now appeared highly resplendent with all his papas disappeared. He stood there unifying the earth, water, fire, air and ether and all their qualities. Seeing the Raja thus, the tri-coloured person said,

त्वत्पुत्रोऽस्मि महाराज ब्रूहि किं करवाणि ते । अस्माभिर्बन्धुमिच्छद्भिर्भवन्तं निश्चयः कृतः ।। ५१.२५ ।।

यदि नाम कृताः सर्वे वयं देव पराजिताः । एवमेव शरीरेषु लीनास्तिष्ठाम पार्थिव ।। ५१.२६ ।।

tvatputro'smi mahārāja brūhi kiṁ karavāṇi te । asmābhirbandhumicchadbhirbhavantaṁ niścayaḥ kr̥taḥ ।। 51.25 ।।

yadi nāma kr̥tāḥ sarve vayaṁ deva parājitāḥ । evameva śarīreṣu līnāstiṣṭhāma pārthiva ।। 51.26 ।।

Meaning: O Raja, I am your son. Please command me to do what you wish. We decided to bind you, but we were defeated and bound by you and we now remain hidden in your body. When I have become your son, everything else will arise of its own.

However, the Raja replied that he doesn't desire to have attachment to any of the pleasures men may have and released the son and others. Thus freed from them, the Raja Pashupla stood there alone.

Indriya Nigraha & Samabhava || Sense Control & Equability

As Raja Pashupala stood free from bondage, Rshi Agastya further explained that the Raja made himself into a tri-coloured being and produced a tri-coloured son named Aham (Ego). The son got a daughter of the form of Avabodha (consciousness) and her son was Vijnana (knowledge). Vijnana got five sons comprehending all comprehensible objects viz. Aksa and the rest (ie. eyes, nose, ears, tongue and skin; the Panchajnanedriyas). These sense-organs were the Dasyus who were subjugated by the Raja earlier.

It is said that in their abstract form, they made an abode for themselves (within the Raja); a city consisting of nine outlets (navadvaras), a single pillar, four pathways, and numerous rivulets and ponds. They all entered the city together and soon Pasupala became the concrete Purusha.

Established in that city, Raja brought the Vedas there by contemplating on them. He also arranged for all the Vratas, rules and rituals laid down in them.

Once as the Raja felt distressed, he evoked karmakanda (the scripture of ritualistic action), and then the Supreme being remaining in yogic slumber, got forth a son with four faces, four hands and four feet embodying the four Vedas.

From then onwards, every object of sense is known to have come under the Raja's perfect control. He found alike the sea and the forest, the grass and the elephant as a result of his invocation of the Karmakanda.

It is interesting to note here how the entire description is an allegory based on the principles of Sankhya philosophy.

सम्भूतेः इतिहासः ॥ Theory of Origin

After understanding the importance of sense control and the role of equability in obtaining freedom from worldly bondages, Raja Bhadrashva now wished to know how manifestation of the world was effected and by whom.

To this, Rshi Agastya states that the curious story of Raja Pashupala relates to every object in the world; its implication is the same for every body of every being. And the one who arose from Raja Pasupala with four feet, four faces and a desire to originate the world is the world's originator and propagator.

He had a son named Svara who is considered an embodiment of truth (Satyamurty). He expounded the significance of the four Vedas to four persons and became venerable. Pravrtti (action) was his body and Nivrtti (inaction) was his head.

एवंविधोऽसौ पुरुषः स्वरनामा महातपाः । मूर्त्तिस्तस्य प्रवृत्ताख्यं निवृत्ताख्यं शिरो महत् ।। ५३.२४ ।। evaṁvidho'sau puruṣaḥ svaranāmā mahātapāḥ । mūrttistasya pravr̥ttākhyaṁ nivr̥ttākhyaṁ śiro mahat ।। 53.24 ।।

The fourfaced one, seeing the permanent and transient objects, began thinking about the means to see his father. Remembering the Vedic proclamation that the grandson will be like the grandfather, he longed too see the virtues of his father in someone, either in Svara or his sons.

While he was thinking thus, a weapon from his father appeared there and with that Svara was churned. While churning, the fourfaced saw the head appearing like a coconut fruit covered in a tenfold way. He cut it off like a sesamum plant. He then cut off what had become rootless and there arose the 10 indriyas (5 jnanendriyas and 5 karmendriyas) and the five elements viz. Earth, Water, Fire, Air and Ether. He cut them again and a small object, 1/10th of the original size appeared. When that too was cut off, another small one arose, white and calm. In that, the four-faced saw his own father, small like a molecule and indistinct. And became happy and so did the father Svara.

This was the earliest story of origin narrated to Raja Bhadrashva by Rshi Agastya and it is said that the one who understands its significance, performs true action.

एषेतिहासः प्रथमः सर्वस्य जगतो भृशम् । य इमं वेत्ति तत्त्वेन साक्षात् कर्मपरो भवेत् ।। ५३.२६ ।। eṣetihāsaḥ prathamaḥ sarvasya jagato bhr̥śam । ya imaṁ vetti tattvena sākṣāt karmaparo bhavet ।। 53.26 ।।

Vratas to propitiate Vishnu

Listening to the story of origin, Raja Bhadrashva was keen to know who should be worshipped by a person desirous of getting knowledge and how he should be worshipped. Rshi Agastya states that it is Vishnu who is to be worshipped by all, even the devas, always. For, he is the ultimate truth conveyed by the Vedas and sought by sages and the common people; he is the Supreme being. And that worshipping him will never go in vain.

It is said that the vrata to propitiate Visnu was once told by the great Narada to the Apsaras.

On the Shukla paksha dvadashi day of Vasanta, Vishnu should be worshipped at night in the prescribed manner by fasting. Making a circle of red flowers around Vishnu, the whole night should be spent without sleep but with dance and music, both vocal and instrumental. Worshipping the deity's head as Bhava, waist as Ananga, hands as Kama, stomach as Sushastra, feet as Manmatha and the whole body as Hari, the devotee should bow in all directions. In the morning, the vrata is concluded after propitiating a Vaidika Brahmana who is devoid of bodily defects with gifts.

It is said that as a result of observing this vrata, one obtains Vishnu as one's husband.

In this manner Rshi Agastya begins to enumerate the various vratas by which one may attain Vishnu as follows:

Shubhavrata

Agastya said:

1. О great king, listen to the best of vratas namely Subha, by which Lord Visnu may be attained.

2. This should be started on the first day in the bright fortnight of the month of Margaslrsa and on DasamI take food only once.

3. Then at noon on that DasamI day worship Visnu. And on the DvadasI day, perform Sahkalpa as before.

4. Fasting on that day, give away yava grain to Brahmins and utter the name of Hari while performing Dana, Нота and Arcana.

5. Spend four months like this, and in the next four from Caitra month observe similarly but give barley meal as gifts to Brahmins.

6. In the next three months from Sravana give paddy grain as gift.

7. In the month of Karttika also observe in the same manner and on DvadasI worship Visnu with great purity and devotion in the name of the month.

8. With full control of the senses and with saiikalpa as before, perform rituals on DvadasI.

9-10. (For this) on EkadasI day instal a golden image of Earth, with the great mountains in front of Visnu, on a pair of white clothes over layers of different grains.

11. Offer to the deity five gems (gold, silver, ruby, emerald and pearl) and keep awake the whole night.

12. In the morning invite twentyfour Brahmins and give each a cow with daksina.

13. Also a pair of clothes, a ring (for the finger), bangles and earrings in gold.

14. The king may give a village each to the poor (Brahmins)

15. Along with the land gift, a pair of golden cows as well as a pair of clothes also may be given, accoi ding to capacity.

16. A cow decorated with all ornaments may also be specially given. In this way the Lord becomes pleased.

17. The image of Earth may also be made of silver and this may be given to the Brahmin along with the other associate materials thinking of Visnu.

18-19. He should also be fed and given slippers and umbrella uttering 'May lord Visnu of universal form be always pleased with me'.

20-21. The merit acquired by such feeding and gifts cannot be described even in the course of many years. Still, I shall tell you a little of it. Listen to my account of what was achieved by this vrata.

22. In the Krtayuga there was a saintly king named Drdhavrata. He asked Lord Brahma as to what he might do to get a son. Brahma told him about this vrata and he performed it.

23. At the close of the vrata, the universal god (Visnu) appeared before him and asked him to seek a boon.

The king said:

24. "Bless me with a son, О Lord, who will be longlived, very famous, highly virtuous, proficient in the Vedas and inclined to perform sacrifices".

25-26. The king continued: "Grant me also, О great god, the position of a sage by attaining which one will have no cause to regret".

27. Lord Visnu granted the boons sought and disappeared. And a son by name Vatsasri was born to him.

28. He became very learned, well versed in Vedas and Vedangas and performed many sacrifices, and his fame spread over the whole world.

29. t The king, having attained this son by the blessing of Visnu, retired to perform intensive penance.

30. With full control of the senses and absolute fasting, he began to meditate on Visnu in the Himalayas and always utter the praise of Visnu.

59. And, О king, he who performs this holy Subhavrata, will get great prosperity and, in the end, will be merged in Him.

Dhanyavrata

by performing which even a poor man becomes quickly rich.

Kantivrata

by performing which the Moon regained his lost resplendence.

Saubhagyavrata

by performing which prosperity accrues to man and woman alike.

Avighnavrata

The Vighnahara (Avighna) Vrata by which obstacles are warded off.

Shantivrata

by performing which all householders get peace of mind—Bliss.

Kamavrata

by which whatever pleasure is desired is obtained by anyone who performs it on the Sasthi day eating only fruit.

Arogyavrata

which removes sins of every kind.

Putrapraptivrata

(the vow for getting a son) is to be performed fasting on the AstamI tithi in the dark half of the month of Bhadrapada.

Sauryavrata

(the vow for valour) by which even a timid man becomes valiant all of a sudden.

Sarvabhaumavrata

(vow for emperorship') by performing which properly, a king can become an emperor.

Naradiya Pancaratra

Narada said:

9. I have meditated on you for a thousand years. If you are pleased with me, tell me how I may attain you.

The great lord said:

10. О sage, those who perform sacrifice with Purusasukta and those who learn the Vedic Texts attain me.

11. In the absence of Vedas and Sastras, those who do sacrifice in the manner ordained in the Pancaratra attain me.

12. The Pancaratra is for Brahmins, Ksatriyas and Vaisyas For Sudras and others what is laid down is going to the temple and utterance of my names but not my worship.

13-14. О sage, I declared this in the most ancient times for

the multitude. Any one who follows it and becomes my devotee, will retain this in his mind when the fruits of his actions disappear.

15. Others who are engulfed by the feelings caused by Rajas and Tamas, become indifferent towards me.

16. In Krta, Treta and Dvapara yugas, those with the sattva element (predominating) reach me, but in Kali people have a preponderance of Rajas and Tamas.

17-18. Listen to me Narada, now, I give you another boon. This rare Paficaratra doctrine of mine will fully dawn upon you by my blessing. You need have no doubt in this matter.

19. I can be attained through the Vedas, Paficaratra, Bhakti and Yajfla, but not by anything else even if resorted to for crores of years.

20. Telling this to Narada, the great lord disappeared, and Narada too went to heaven.

How should this great lord, the omnipresent Supreme being, be known in four yugas?

Agastya said:

3. In the Krtayuga the earth becomes connected with Devas by Vedic rituals. In the Tretayuga the same is accomplished through sacrifices.

4. In the Dvaparayuga by the mingling of Sattva and Rajas, the king reigns according to the extent of his righteousness. In Kaliyuga Tamas predominates.

5-6. In the Kali age Brahmins stray from the path of righteousness and the Ksatriyas, Vaisyas and Sudras become mostly lowcastes without truth and purity. Then the world gets spoiled and the dharma of the castes begins to disappear.

Longlife

Rudra Gita