30 Dec 2021
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Trailokyā Uvāca:-
1) Dattātreya Vibho! Veda-kṣīrasāgara mandara! |
Pāpināstikato yogam, brūhi sarvaṃ bhuvaṃ gata! ||
[Ms. Trailokya asked:- O Lord Dattātreya! You are the mandara mountain that churned the Veda-milk sea to bring out the divine nectar like essence of spiritual knowledge. You have come down to the earth to distribute it. Please explain the path called Yoga starting from a sinful atheist up to the ultimate goal called God.]
Śrī Dattasvāmī Uvāca:-
2) Trailokye! Karmayogasthe!, Jñāna bhakti samudgate! |
Yogamārga ssameṣāṃ hi, sarpa niśśreṇikā paṭaḥ ||
[Shri Dattaswami spoke: O Trailokya! You already crossed the first two stages called spiritual knowledge (Jñāna yoga) and devotion (Bhakti yoga) in the previous births and at present you are in the final stage called practice (karma yoga) to do propagation of the true spiritual knowledge. The path of Yoga is relevant to all the human souls existing in this creation, which is like the game map called ‘paramapada sopana paṭaḥ’. This map contains long and short ladders and serpents representing long and short merits and sins. If the dye enters the base of long or short ladders, it will climb up long or short heights. If the dye enters the mouth of long or short serpents, it will fall down through long or short distances. This indicates the upward progress of the soul through merits and down fall of the same soul through sins in the spiritual path starting from a sinful atheist to the ultimate God.]
3) Daivābhāve rājadaṇḍa-vyatyaye tarkyatām agham |
Vijña nyāya kramā mūdhau, uttamādhama nāstikau ||
[We can’t say that all atheists are sinful, but, we can certainly say that there is high probability of atheists to do sins in secrecy or openly because when the punishing God is not existing as per their belief, it is logical to do any sin without fear provided the punishment on the earth given by Government can be escaped through illegitimate ways like corruption etc. There are two types of sinful atheists, who are best and worst. The best atheist is a scientist and science will not reject the perception at any cost even though it is unable to explain a perceived event. A scientist will keep silent and this is the perfect explanation for the unimaginable event, which is called miracle. Even a theist keeps silent on a genuine miracle. A miracle is perceived, but, its mechanism is unimaginable. A scientist always follows systematic logic and frankly says that a miracle is unimaginable, which indicates the unimaginable God as its source. The scientist agrees to the existence of unimaginable source (which is called as ‘God’ by us) based on the perception of unimaginable miracle. The worst atheist is illogical and unscientific rigidly negating the existence of unimaginable source (God) and stands in his original place.]
4) Nohya pratyakṣa tarkābhyāṃ, ādyo rūḍhaḥ para ssthiraḥ |
Tadvimarśai rdoṣa hāniḥ, Indrajālaṃ ca vidyate ||
[The best atheist is in the path of Yoga because he is accepting the perception and logical conclusions whereas the second worst atheist is fixed in his position and is not in the path of Yoga since he is not starting the journey at all. We must treat the scientists or best atheists in friendly way only. Athiests criticize the faults of certain theists, which shall be rectified by theists and in this way, they are appreciable. These atheists criticize miracles as fraud magic. We don’t deny the magic and fraud divine people doing such magic in the name of genuine miracles. But, showing such magic and such false divine personality, you can’t establish that even a genuine miracle and the true divine personality doing such genuine miracles are also fraud. Hence, 1) Atheists, who are ethical as exceptional cases (such atheists are also granted heaven by God) and 2) Atheists accepting perception and logic keeping silent on inexplicable genuine miracles—both are eligible for the spiritual journey. Only an illogical and unscientific rigid atheist is to be condemned from the spiritual journey or Yoga.]
5) Nindito gīyate cā'nyaḥ, prathamo'rthārtha tarkataḥ |
Iyaṃ pañca daśāsvādyā, śiṣṭā Gītāḥ krameṇa tāḥ ||
[In the Gītā atheists were condemned by God and such condemned atheists refer to the atheists, who are rigid in their position without any change (Nānyadastīti vādinaḥ, āsurīṣveva yoniṣu— Gītā) about whom we are also not concerned. This is the first stage of the path of Yoga in which we may succeed to change ethical atheist and scientific atheist through the concept of 50:50 probability (We can’t show the existence of God, heaven and hell in this infinite space and at the same time, you are also unable to show the absence of these three in this infinite space. This results in 50:50 probability of truth of these three. The lesser risk lies in accepting the existence of hell and in not doing sins so that even if the hell is absent, there is no tension in not doing sins. But, if the atheist does sins believing in the absence of hell, he is totally destroyed in case the hell exists. The additional advantage in the first probability is that the theist enjoys perfect peace and health without any disturbance from the official enquiries of the sins. The additional disadvantage in the second case is that the atheist undergoes lot of tension fearing the official enquiries regarding the sin done.). Changing the ethical atheist and scientific atheist is very easy through this logic and this step is the first stage of spiritual journey. The other four stages are described in the Gītā as:- Abhyāsa, Jñāna, Dhyāna and Karmaphala tyāga (Śreyo hi jñānamabhyāsāt… Gītā).]
6) Ādya ssakāma karmaiva, devatā Īśvaro'tha vā |
Deveṣvīśe ca so'bhyāsaḥ, pūrve deveṣu kevalam ||
[The first of the four stages is called Abhyāsa, in which God is worshipped to fulfill the aspirations for worldly desires. This stage is similar to Pūrvamīmāṃsā, which differs from the Abhyāsa stage in a single point, which is that the Pūrvamīmāṃsā believes in gods only and not in the single God whereas the followers of Abhyāsa stage believe in both God and gods. The common essence in both these two types is that the real love of the aspirant is only in selfish worldly fruits and not in the ultimate God. Since there is no real love on God, both are almost equal and can be also said to be equal with each other. These devotees are like atheists in not having the real love on the ultimate God and the difference is only that atheist denies God whereas these devotees of abhyāsa stage believe in God. Even though Pūrvamīmāṃsā does not believe in God, it is immaterial in the sense that the unimaginable power of God or gods is accepted by both types.]
7) Athamānāṃ duṣpravṛttiḥ, pravṛtti rāstikau parau |
Asatpremaiva daive tat, viṣakumbhaḥ payomukhaḥ ||
[The worst atheist, who does not change at all in spite of your preaching about 50-50 probability is certainly a sinner, who wants the support of atheism for his sins and this school is called duṣpravṛtti. The other two atheists (the ethical atheist and scientific atheist) have lot of probability to change from atheism to theism if they have at least minimum wisdom. Those two types of atheists (ethical atheists and scientific atheists), who changed from atheism to theism are called to be in the school of pravṛtti. The main characteristic of pravṛtti is that no soul in the pravṛtti has even a trace of real love to God. Every follower of pravṛtti loves only the solutions of worldly life in the inner depths of hearts. Their expressed love to God is always false in which the true love to worldly bonds is hidden inside like the pot of poison covered by milk on the surface.]
8) Vedoktāḥ kāmya yajñāśca, Daivādhārā anūhyagāḥ |
Daivā'viśvāsa pūrvasya, Devatā api Daivavat ||
[Even the Vedas described several sacrifices for achieving the worldly fruits and such fruits are achieved through the unimaginable powers of God (or gods in case of Pūrvamīmāṃsā) only. This faith in the unimaginable powers indicates the unimaginable God (or gods) with unimaginable powers. Pūrvamīmāṃsā does not believe God, but, believes in gods with unimaginable powers. In fact, faith in the unimaginable power indicates faith in unimaginable God. This means that Pūrvamīmāṃsā indirectly believes in the main God even though does not believe in God directly.]
9) Adharmadveṣa dharmecchā—prīta daivāḥ pravṛttigāḥ |
Nirayasvarga visrambhāḥ, kāmye Daivavidaḥ kramāt ||
[God dislikes injustice and likes justice because injustice will disturb the world whereas, justice brings peace into this world. God created this world like an industrialist creating an industry. Just like the industrialist is very much concerned in the peaceful running of the industry without any disturbance, God also likes the world to run on peaceful lines without any disturbance. The devotee of God likes the likes of God and dislikes the dislikes of the God. Hence, every devotee of pravṛtti aspiring for selfish fruits likes to keep God in good moods and follows the above principle of voting for justice and rejecting injustice. These followers of pravṛtti believe in the existence of heaven and hell created by God in which rewards for merits and punishments for sins are implemented. Even though, these devotees of pravṛtti worship God for their selfish benefits, the ultimate aim is that they caught hold of the ultimate God only so that in course of time, they will enquire the divine personality of God, get attracted to God and finally become the ultimate Nivṛtti devotees.]
10) Tanmūlaṃ mokṣasaudhasya, sahate svaṃ na laukikam |
Daśāsyo mauli dātā'pi, hataḥ prahlāda vṛttavat ||
[Pravṛtti is the foundation of Nivṛtti palace. Pravṛtti is worldly life and Nivṛtti is spiritual life. If pravṛtti is pure, Nivṛtti will be strong. Pravṛtti is the behavior of the soul towards other souls whereas, Nivṛtti is the personal behavior of the soul towards God without reference to the society. If a Nivṛtti devotee causes suffering to God, God will not mind it. But, if a Nivṛtti devotee causes suffering to the co-souls, God will not tolerate even though the Nivṛtti devotee is in climax. For example, Rāvaṇa offered his head in the worship of God and is considered to be the climax devotee of God. But, he was torturing the society and hence, God punished him neglecting his devotion. Even though, the demon Hiraṇyakaśipu scolded God Viṣṇu to great extent, God Viṣṇu kept silent. But, the same demon torturing a good devotee like Prahlāda, was horribly killed by God.]
11) Abandhā dyajamānasya, śraddhā doṣa guṇeṣu dṛk |
Markaṭasya śiśo rbandhaḥ, nirayasvarga gāminaḥ ||
[Since there is no personal bond with God due to absence of real love to God, the devotee shall be very careful in the grip of his catching God. This is like the baby monkey catching the womb of her mother monkey and in this the entire responsibility in the grip lies with the baby only and not with the mother. If the devotee does merits, he will be given the heaven till his merit exhausts. If the devotee does sin, he will be sent to hell till some fear develops in his mind towards that sin. This is like the employee working in an office without any personal bond with the employer and the employee is subjected to promotions and demotions based on his merits and defects in the work respectively.]
12) Pravṛtteḥ paramadhyātma-nivṛtti rjñānamādimam |
Guroḥ pūrṇa sati jṅāne, bhakti karma suniścitam ||
[After this first stage called pravṛtti or abhyāsa, the spiritual line starts, which is learning the spiritual knowledge (jñānayoga). In this second stage, the responsibility of the preacher of knowledge is very much because the preacher must preach the spiritual knowledge, which is complete and true. If the true knowledge is completely received, there will be no doubts. Implementation of the knowledge is not taking place only when the knowledge is not true and is also not complete. The true and complete knowledge will spontaneously develop inspiration or bhakti that leads the knowledge into practice or karma.]
13) Kramo jñāna bhakti karma, Gītāyāṃ viparītavāk |
Kramo'yaṃ Triguru prāpteḥ, pratyekādhyāyagaṃ trayam ||
[1. Following tradition without knowledge (abhyāsa), 2. Acquiring knowledge (jñāna) which generates 3. Inspiration (dhyāna or bhakti) that transforms the knowledge into 4. Practice (karmaphala tyāga) are described gradually. This is the correct sequence and as per this sequence only Śaṅkara standing for knowledge (jñānayoga), Rāmānuja standing for inspiration or theoretical devotion (bhaktiyoga) and Madhva standing for practice (karmayoga) came as preachers in this sequence only. Some say that in the Gītā the first six chapters preach practice, the second six chapters preach devotion or inspiration and the final six chapters preach knowledge. Such classification was done by some people only and was neither done by Kṛṣṇa nor by sage Vyāsa. In every chapter of the Gītā, you will find all the three coming together and thus, every chapter is a mini Gītā.]
14) Jñānāmbu bhakti pāṃśubhyāṃ, phala maṅkuragaṃ kramāt |
Karmaiva jñāna bhaktibhyāṃ, phalitaṃ tyāga dāsyavat ||
[The sprout will grow into a tree to give fruits with the help of water and manure. Similarly, practice alone growing with the help of knowledge and devotion gives the divine fruit. Knowledge and devotion can’t give the fruit by themselves directly. The final practice is of two types: - 1. Karma phala tyāga or sacrifice of the fruit of the work and 2. Karma samnyāsa or sacrifice of service.]
15) Kramo jñāna bhakti karma, daśānāṃ puradarśane |
Rukmiṇyāḥ Kṛṣṇa lābhe ca, dṛṣṭāntābhyāṃ vimṛśyatām ||
[When you hear the details of Mumbai city, it is ‘Jñānayoga’ or knowledge. After this, you develop inspiration to go and see the city and this is the second stage called ‘Bhaktiyoga’. Then, you will walk to the railway station and this is ‘Karma samnyāsa’. Finally, you purchase the ticket to the city and this is ‘Karma phala tyāga’. Another example is Rukmiṇī, who heard the details of Kṛṣṇa from sage Nārada (Nārada also means donor of knowledge) and this is getting Jñānayoga. After this, Rukmiṇī developed emotional love to Kṛṣṇa and this is Bhaktiyoga or thereotical devotion. Then, Rukmiṇī sent her priest to Kṛṣṇa with her love letter and this is Karma samnyāsa. When the priest returned with good news, she donated her gold chain to him and this is Karma phala tyāga. Hence, knowledge, devotion and practice (service + sacrifice) is the correct sequence. Blindly following the tradition without knowledge is the first step, Knowledge is second step, thereotical devotion is third step and practice is the fourth step as explained in the verse of Gītā (Śreyo hi jñānamabhyāsāt..).
Special explanation: - Sacrifice of Karma Phala is called Karma Yoga in this Gita verse. What does this mean? Does this mean that the Karma Samnyāsa done by the saints is not counted? The answer: - Householders should perform karma phala tyāga and karma saṃnyāsa. Saints practice only Karma saṃnyāsa. Therefore, when Karma Saṃnyāsa is mentioned, the Karmaphala tyāga does not necessarily follow it. Karma phalatyāga is followed by Karma Saṃnyāsa. Therefore, the meaning of the word Karma Phala Tyāga is Karma Yoga (Karma Phala Tyaga + Karma Saṃnyāsa). Hence, it is not possible to say that the meaning of the word Karma Saṃnyāsa as Karma Yoga.]
16) Brahmalokaśca Golokaḥ, phale cādvaiti bhaktayoḥ |
Phalāśā tu pravṛttisthā, Nivṛttiḥ phala varjitā ||
[The seventh upper world called ‘Brahmaloka’ or the abode of God and the eighth uppermost world called ‘Goloka’ or the topmost fruit in which God becomes the servant of devotee are the two fruits to be obtained by the devotees at the end of the path of Yoga. The first fruit is the concept of monism by which the soul becomes God (kaivalyam) through incarnation like Hanumān, Who is the future creator or Brahmā. This means that Brahmā is going to merge with Hanumān. The second fruit (sāyujyam) is the concept of dualism by which the soul becomes the master of God in which the devotee exists separately from God as in the case of Gopikas in Goloka. In pravṛtti (first stage called abhyāsa), the aspiration for worldly fruit exists, whereas in Nivṛtti (second, third and fourth stages), the aspiration for any fruit does not exist since the devotion in Nivṛtti exists only based on the attraction towards divine personality of God and not due to any aspiration.]
17) Yoga mārge mahā sarpo, bhakteḥ pratiphalepsitam |
Mahā niśśreṇikā tasyāḥ, tadvinā ''karṣaṇaṃ pare ||
[In the path of Yoga leading to God the longest serpent for very steep fall is aspiration for some fruit in return from God for the devotion of the devotee extended to God. The longest ladder for upward progress is the only strong attraction towards the personality of God without aspiring anything in return from God.]
18) Niśśreṇikā guṇā ssarve, satkarmāṇi sadānanaiḥ |
Tehyeva durmukhai ssarpāḥ, duṣkarmāṇi vivekinām ||
[All qualities result in good actions when they are turned towards their good faces and the same qualities result in bad actions when they are turned towards their bad faces. Hence, every quality is resulting in good action by turning it towards its good face and every quality is resulting in bad action by turning it towards its bad face. The good actions are upward ladders and the bad actions are downward serpents in this path. Wise scholars decide ladders and serpents based on the good and bad faces of qualities.]
19) Pāpī ca nāstiko bhūyāt, gopikā Hanumānapi |
Narāvatāravadyoge, dvaitādvaita phaladvaye ||
[This path of Yoga described here is from the extreme minus hundred to plus hundred and not from zero to plus hundred. This means that the starting point is an atheist doing sins and the ending point is Goloka of Gopikas or slightly lower Brahmaloka of liberated souls like Hanumān. Gopikas are in dualism in the fruit whereas devotees like Hanumān are in monism in the fruit. This path of Yoga is always associated with the contemporary human incarnation of God as the Goal in both the fruits like Hanumān worshipping God Rāma and Gopikas worshipping God Kṛṣṇa.]
20) Goloka Brahmalokau tau, baddhābaddha gatau phale |
Abaddha mokṣā dadhiko, baddha mokṣo mahattaraḥ ||
[Brahmaloka is reached by devotees like Hanumān, who are not having worldly bonds at all. Goloka is reached by Gopikas, who were tied with several strong worldly bonds. The liberation of the soul without worldly bonds is easier than the liberation of the soul tied with strong worldly bonds. Therefore, Gopikas are given higher fruit than Brahmaloka. By this, the souls bound by strong worldly bonds need not be discouraged in the process of liberation because they will get the fruit higher than highest if they succeed in liberation from worldly bonds, which can be achieved by spontaneous drop out as a natural consequence of the strongest attraction or devotion to God. The attachment to God need not be so strong when the worldly bonds are already detached from the soul. The attachment to God must be very strong when the worldly bonds are already attached to the soul. Hence, the fruit of the second case is higher than the fruit of the first case.]
Iti Trailokya Gītāyāṃ ‘Yogamārga Jñānayogo’ nāma Saptadaśādhyāyaḥ.
Like this, in Trailokya Gītā the seventeenth chapter called ‘Association of the Knowledge of the Path of Yoga’ is completed.
Chapter-1: Daiva Kartavya Yogah (Association with Divine Duty)
Chapter 2: Kartavyatattva Yoga (The Association of Philosophy of Divine Duty)
Chapter-3: Yogavichaara Yoga (The Association of Enquiry of Yoga)
Chapter-4: Jnaanabhaktikarma Yoga (The Association of Knowledge, Devotion and Practice)
Chapter-5: Brahmaadivichaara Yoga (The Association of the Enquiry About Brahman)
Chapter-8: Madamaatsarya Jnaana Yoga (The Association with Knowledge of Ego and Jealousy)
Chapter-9: Gunavichaara Yoga (The Association with Enquiry of Qualities)
Chapter-10: Eshaana Vimarsha Yoga (The Association with Analysis of Strong Attachment)
Chapter-11: Madhurabhakti Vichaara Yoga (The Association with Enquiry of Sweet Devotion)
Chapter-12: Krishna Tattva Jnaana Yoga (The Association with Knowledge of Philosophy of Krishna)
Chapter-13: Bhagavat Varna Vichaara Yoga (The Association with Knowledge of Caste of God)
Chapter-15: Yajna Vichaara Yoga (The Association of the Enquiry of Sacrifice)
Chapter-16: Vishvamata Samanvaya Yoga (The Association of Correlation of World-Religions)
Chapter-17: Yogamaarga Jnaana Yoga (The Association of the Knowledge of the Path of Yoga)
Chapter-18: Visheshaamsa Jnaana Yoga (The Association of Knowledge of Special Points)
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