Shri Datta Swami

Posted on: 03 Jan 2022


Trailokya Gita: Chapter-18: Visheshaamsa Jnaana Yoga (The Association of Knowledge of Special Points)

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Trailokyā Uvāca:-

1) Sarvajña! Bhagavan Datta!, Yogamārgāya mānavaiḥ |
Ke ke jñeyā viseṣāṃśāḥ, brūhi saṅkṣipya sadguro! ||

[Trailokya spoke:- O Omniscient God Datta! O Divine Preacher! What are the special points to be taken care of for travelling in the path of Yoga by human devotees? Please tell me in brief.]


Śrī Datta Swami Uvāca:-

2) Saśame! Jñāna carcāyāṃ, savege! Karma niścaye |
Śṛṇu yoge viśeṣāṃśān, Trailokye! Tripuṭi śritān ||

[Shri Datta Swami spoke: - O Trailokya! You have lot of patience while learning spiritual knowledge and after deciding the truth, you have tremendous speed in implementing it into practice. You hear Me regarding the special points in the path of Yoga, which are related to the famous triad or Tripuṭi i.e., the explanation of 1) traveler in the path, 2) the path i.e., to be traveled and 3) the goal i.e., to be reached by the traveler.]


3) Sumana sutanau kuryāt, śramaṃ cita mada kṣayam |
Vyartha bhāṣaṇa citrādi – vinodāṃśān parityajet ||

[It is said that a sound mind exists in a sound body. Hence, the aspirant of Yoga must daily do physical exercises as far as possible so that the fat accumulated in the body is melted by the physical exercises. This will help in keeping the mind and intelligence very active and alert to help the proper understanding of steps in the path of Yoga. Added to this, all the worldly entertainments like unnecessary gossip with friends, reading worldly books, seeing worldly movies etc., must be avoided.]


4) Pratyāhāra śśamo nityaṃ, vyāyāma ssagati rdamaḥ |
Anudvega kriyāniṣṭhā—siddhāsana suhṛddvayam ||

[The first step called ‘śama’ related to the control of mind is linked with the fifth step called ‘pratyāhāra’, which is the withdrawal of mind from the external world. The second step called ‘dama’ is related to the discipline of external senses or the physical body by doing physical exercises along with walking. Both these steps called śama and dama are the two friends of the third step called ‘āsanam’, which does not mean simply sitting and means stable involvement in God’s work. There is usage in the world about a person staying in some city on some important work like ‘he is sitting in that city for that work’. Hence, here, sitting or āsanam shall be taken in the sense of constant involvement in an important work without any tension and with happiness to do that work. Hence, āsanam is defined as ‘sthirasukhamāsanam’.]


5) Cirāya kumbhaka ssādhyaḥ, prāṇākarṣaṇa raktavān |
Vimalaḥ pūrako vastra—cchanna nāsā mukho bahiḥ ||

[The fourth step is called ‘prāṇāyāma’, which involves inhaling (pūraka), retaining (kumbhaka) and exhaling the air through nose (recaka). Retaining the air is the most important step and more time spent in this step is to be achieved because more the time more will be the absorption of oxygen by the blood from the inhaled air. This oxygen purifies the blood and also helps in the oxidation of the food in mitochondria to release the inert energy necessary for the various functions of the body and also in the generation of awareness in the functioning brain-nervous system. The step called inhaling the air is also important and when the person goes out, he/she must wear the cloth as mask to prevent impure solid particles in the air that enter during inhalation.]


6) Dhāraṇā grahaṇaṃ tasya, naropādhe rdayāmbudheḥ |
Dhyānaṃ bhakti ssamādhiśca, niścayaḥ karmayoginaḥ ||

[The sixth step called ‘dhāraṇā’ is to catch the human incarnation of God, Who has come down to help the humanity since God is the ocean of kindness. If God stays above as energetic incarnation only, human beings have to waste lot of their lifetime in order to even see energetic form of God for very short time. God saved this wastage by coming down as human form to the earth so that meeting God for spiritual knowledge starts without any prior wastage of time. The seventh step, meditation, called as ‘dhyāna’ is the devotion developed on God after knowing all the details of the divine personality of God. The final eighth step is called ‘samādhi’, which means the firm decision about the divinity of human incarnation of God by which only practical devotion or Karmayoga is implemented. If such decision is not permanent, it is called as ‘savikalpa samādhi’ and if the decision is permanent it is called ‘nirvikalpa samādhi’.]


7) Nararūpaṃ jagadbrahma, Datto yat praṇidhānataḥ |
Malaṃ naśye nmahāvṛttyā, Śaṅkara svapna vṛttivat ||

[The human form of the incarnation misleads to a decision that the incarnation is human being. This human form is called as ‘the external world’. The inner hidden God Datta or unimaginable God is the God or Brahman or more accurately Parabrahman. This is the meaning of superimposition of human form on God called as ‘adhyāsa’ of Śaṅkara. It is not the superimposition of this entire world on God because the seer or jīva is also a tiny part of the superimposed world and hence, can never see the inner hidden God by coming out of superimposition. Of course, this theory of superimposition is developed by Advaita philosophers in the case of God and world, but, it fails in that context. The same built-up theory of superimposition is successfully applied to the context of mistaking the human incarnation of God (or God) as an ordinary human being. There is no flaw in this application because the human being is said to be a microworld or piṇḍāṇḍa whereas, this macroworld is said to be Brahmāṇḍa. The similarity between both is that both contain the nine items (navāvaraṇams), which are eight items of ‘aparā prakṛti’ and one item called ‘parā prakṛti’. The Yogasūtras say that this superimposition can be removed by concentrating on God (Īśvara praṇidhānāt). Again, here also the theory of āvaraṇa, vikṣepa and mala built by Advaita philosophers is not applicable in their context, but, is exactly applicable in this context of misunderstanding (adhyāsa) of God as human being in the case of human incarnation. In Advaita philosophy:- Āvaraṇa means hiding the original object like rope. Vikṣepa means appearance of new object like snake. Mala means a very long-standing impression of the new object for several births. The vikṣepa goes in few hours by concentrating on the original object. The mala goes in few births by concentrating on the original object. This concentration on the original object is called as ‘Īśvara praṇidhāna’. In Advaita philosophy the original God is the unimaginable God, Who can never be concentrated upon as said in the Gītā (avyaktā hi gatir duḥkham). For this reason only, Patanjali said that the concentration shall be done on the first energetic incarnation called as ‘Īśvara or Datta’. This God Datta exists in human incarnation as hidden inner item. The impression of human forms is coming in the mind of the devotee since past several births and such impression (Vṛtti) is hiding the inner God Datta. Vṛtti or impression of false state can be removed only by the concentration of the true Vṛtti or impression of God Datta only. This means that the concentrated devotion to God Datta alone can destroy the external impression of human being to see the human incarnation as God Datta because one diamond (Vṛtti) can alone cut another diamond (Vṛtti). Regarding vikṣepa, Śaṅkara says that a person frightened by the dream tiger continues to fear for some time even though the person awakes and this is due to the long standing impression of the tiger for few hours. After few hours only the Vṛtti of reality on getting concentrated removes the fear of the dream tiger. In this way, all the Advaita philosophy helps the devotee in realizing the human incarnation as God Datta even though, it does not help to realize this world as God or Brahman or Parabrahman. Long standing of false impression for some hours is Vikṣepa and long standing of false impression for some births is called as Mala. The undigested food after some hours is Vikṣepa and the stored undigested food for some days is called as Mala, which is very strong danger. Even though, Advaita philosophers work very hard in building this theory of superimposition for the sake of explaining the superimposition of the world on God, unfortunately, it failed in their context because the seer or jīva is a part of the superimposed world. Of course, this theory is applicable if the seer is God Himself creating the world on Himself for the sake of real and full entertainment so that all the three states (āvaraṇa, vikṣepa and mala) are meaningful for the sake of entertainment. If you take the world to mean the human form superimposed on God in the case of the analysis of human incarnation, every human being seeing the human incarnation as ordinary human being becomes the seer for whom only there is necessity of removing false impression by true impression so that God in human incarnation is realized removing the impression of human being by following the entire Advaita philosophy. By the concentration on God Datta, if God Datta is pleased, He appears to the devotee while the external human form disappears temporarily because the unreal human form (or equivalent to world) is granted with the absolute reality of God by God, which can be withdrawn by Himself only. It is said that the ant hill built by ants becomes useful for the serpent to dwell in it! It is also said that the wealth stored by a miser is taken away by the king to be used for the welfare of public!]


8) Trimataikyaṃ bhinna bhakta—traye 'pyavatāragam |
Vidyudvallyoḥ pṛthaktvaṃ cā—pṛthaktvaṃ caikya mīkṣitam ||

[The devotee shall not differentiate sub-religions of Hinduism and Hinduism from any other religion of the world. The monism of Śaṅkara is true in the case of human incarnation in which God is perfectly merged with the selected human medium as in the case of Rāma, Kṛṣṇa etc. The qualified monism of Rāmānuja indicates the inseparable devotee from God like a part from the whole indicating extreme closeness as in the case of Ādiśeṣa and God Viṣṇu. The dualism of Madhva indicates the separable devotee from God like a servant from the master as in the case of Hanumān and God Rāma. Since these three theories exist in three different cases of devotees, there is no contradiction, which can be present if it is the case of one devotee only. These three philosophies can be applied to the human incarnation (or energetic incarnation also). Merged God and selected human medium in the human incarnation can be treated as the merged electricity and wire in an electrified wire. In monism, the electricity and wire become one for all practical purposes since the wire touched anywhere gives the shock of electricity. In qualified monism and dualism, the electricity and wire are treated as two separate items since electricity is a stream of electrons and the wire is a chain of metallic atoms. In qualified monism, electricity and wire are inseparable in the case of electrified wire. In dualism, electricity and wire are separable in the case of non-electrified wire. In this way, the three theories are the alternate angles of the same concept.]


9) Mate copamate caikyaṃ, paśye ddāsaṃ sutaṃ vibhum |
Sthitaṃ bhāsi cāntarbhāsi, svayaṃ bhāsi jaganmate ||

[The unity of the religions of the world can be achieved if the above three philosophies are correlated by which the human incarnation (or even the energetic incarnation) is treated as God in monism, the human incarnation is treated as the son of God in qualified monism and the human incarnation is treated as the servant or messenger of God in dualism. This results in saying that the incarnation is light (monism), the light is in the incarnation (qualified monism) and the incarnation is in light (dualism). On the whole, the aspirant for the union with God (Yoga) shall neither find difference among sub-religions of Hinduism nor difference among the various religions in the world.]


10) Ko'pi jīvaḥ kṣudhā mṛtyuṃ, prāpnuyā nna dṛśoḥ puraḥ  |
Kṣudhā śāntyai ca yadvā te, mahā prīti stataḥ prabhoḥ ||

[Don’t allow any living being with awareness to die with hunger before your eyes. Also, don’t kill any such living being to pacify your hunger. If you follow these two principles, I assuredly tell all of you that the divine Lord will be very much pleased with you.]


11) Tasmai kālārtha śakti ssyāt, pravṛtteḥ paramanvaham |
Durvyaye citta vṛttīnāṃ, nigrahe ca vacaḥ kriyāḥ ||

[Everyday, after spending necessary time, money and energy that is essentially needed for the basic needs of worldly life, you must spend all the rest time, money and energy for the sake of work of God. If you control wastage of mind and thoughts in unnecessary wasteful things, automatically, your words and actions are also controlled from wastage.]


12) Mitā vṛttiḥ na vāṇijya—veśyā hetuḥ parīkṣyate |
Sukhadā paramānandā, dvidhā yā Brahmalokadā ||

[If you make your worldly life very simple without any extra aspirations, you will not try to do business with God. In such case, you will certainly avoid 1. The prostitution devotion (praying orally aspiring practical benefits from God) and 2. The business devotion (praying for fulfilment of practical desires by submitting practical gifts in exchange). But, you will be tested by God now and then showing extra attractions. If you follow this policy, your worldly life will be very happy and also your spiritual life will give you always eternal bliss. In this way, you are benefitted here and there and finally you will reach the divine abode of God.]


13) Yāvān kṣemakara stāvān, pravṛttyartha stato bhavet |
Bhuñjānaṃ vā 'ti dhāvantaṃ, prāṇa hāni ssamāviśet ||

[If you follow the above said policy, God will grant you that much materialistic welfare by which your worldly life will be always safe. If you aspire more, you will be entangled in serious problems. Excess is always to be avoided. If a person eats excess or runs excess, such person will be attacked by life danger as we see in the world.]


14) Na jalpa vaśamāgacchet, māyā bhrānti pradā'' surī |
Svapramāṇa viveko vā, guru rvā karmaniścaye ||

[Don’t come under the control of any chatter box, who will create delusion by false advises dipping you in demonism. When you face such false influence, use your sharp analysis or if necessary take the help of your divine preacher before coming to hasty practical decision.]


15) Mūḍho' pyatra guru ssthātuṃ, yate tāhamikā vaśaḥ |
Śrotāraṃ śiśumāhanyāt, śaśaṃ siṃha ivāgragam ||

[Even a foolish fellow wants to become advisor to others due to his ego that controls him. If the child like innocent public happens to be the audience of such a foolish fellow, the audience gets immediately finished like a rabbit standing before the mouth of a lion!]


16) Pāpa śramārjitaṃ putrān, nāśayet vardhaye nmitam |
Jñānī hi bhakti sevābhyāṃ, Bhagavat karuṇāvaraḥ ||

[Even if you earn a lot by doing lot of strain in illegitimate way, such wealth will destroy your children. If you earn even little through the path of justice, that little wealth will grow tremendously helping your children. For steady progress, spiritual knowledge, devotion to God and doing God’s work are essential by which God’s grace will fall on you to make you eligible for every divine boon.]


17) Pravṛttiśca nivṛttiśca, netre dṛṣṭistu kevalā |
Paramātmani kartavyā, yogakṣema karī hi yā ||

[Both Pravṛtti or worldly life and nivṛtti or spiritual life are the two eyes of the spiritual aspirant, but, the sight of the two eyes is always one only. Such a single sight must be always established on God only. This will bring new benefits (Yoga) and protect the already attained benefits (kṣema).]


18) Nācara nnapyaśaktassan, jagatāṃ parivartane |
Trailokyā Datta Saṃvādaṃ, so'pi muktaḥ pracārayan ||

[Even if a person is unable to practice this spiritual knowledge that transmitted between God Datta and Trailokyā, if such a person propagates this spiritual knowledge in the world, which will be useful to reform this entire world, such a propagating person will also get salvation in course of time by the grace of God Datta.]


19) Veda sāgara sattarka—Datta kūrmastha mandarāt |
Jñānāmṛtaṃ samunnītam, pibantu vibudhā ssakṛt ||

[The Vedic scripture is the mighty ocean. The sharp logic is the Mandara Mountain standing on the back of God Datta-tortoise used to churn the ocean. The true spiritual knowledge is brought out like the divine nectar. Let the good scholars (angels) drink this divine nectar immediately without any delay.]


20) Evaṃ Datta Guru Swami—Trailokyā śiṣyayoḥ paṭhan |
Praśnottarārtha vedāntaṃ, Advaita Dvaita muktimān||

[Like this the spiritual knowledge in the form of questions and answers that transacted between the disciple called Trailokyā and the Lord of divine preachers called God Datta ends here. Any person reading this divine spiritual knowledge with clear understanding will get final divine fruit of monism (becoming human incarnation) or divine fruit of dualism (becoming master of God) as per the corresponding path followed and this is the ultimate salvation.]


Iti Trailokya Gītāyāṃ ‘Viśeṣāṃśa jñāna yogo’ nāma aṣṭādaśādhyāyaḥ.

||Iti Trailokya Gītā sampūrṇā||

Like this, in Trailokya Gītā, the eighteenth chapter called ‘Association of Knowledge of Special Points’ is completed.

||Like this, Trailokya Gītā 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-6: Trimata Samanvaya Yoga (The Association of the Correlation Among Three Divine Philosophies)

Chapter-7: Avataara Vyavahaara Yoga (The Association of the Knowledge of Behaviour of the Incarnation Towards Devotees)

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-14: Varnavyavastha Gayatri Samanvaya Yoga (The Association of the Correlation of Caste System and Gayatri)

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)