30 Oct 2021
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Trylokyā Uvāca:-
1) Avatāro dvayorvā'sti, so'yaṃ kati vidho bhavet? ।
Ānasūyaka! Vaividhyaṃ, tasya jīveṣu kīdṛśam? ।।
[Ms. Trylokyā asked:- O Son of Anasūyā! Can an incarnation come from two roots? You told that Rāmānuja is incarnation of God Viṣṇu and god Ādiśeṣa. Similarly, you told that Madhva is incarnation of God Brahmā and god Vāyu. How many types of incarnation exist? What will be the behaviour of the incarnation towards souls in this world?]
Śrī Dattasvāmī Uvāca:-
2) Bhaktirūpe! Sudhāputri!, Trylokye! śṛṇu māṃ Gurum ।
Guṇā eva punarjanma, jīvo guṇamayaḥ khalu ।।
[Shri Dattaswami spoke:- O Trailokya, daughter of Sudhā and embodiment of devotion to God! You hear Me, the preacher of Spiritual knowledge. When a soul takes the rebirth, the same qualities of the soul with some modifications reappear because the soul means a bundle of qualities only.]
3) Avatāraḥ punarjanma, dṛśyante hi guṇāḥ punaḥ।
Nohyā vibhūtayo dharmaiḥ, Avatāro'vagamyate ।।
[The incarnation is also the rebirth of mediated God Datta and the qualities of God Datta appear again in the new birth as in the previous birth with some modifications. Along with the qualities, the unimaginable miraculous power also appears based on which the incarnation is recognised as God Datta.]
4) Dattāvatāra vijñānaṃ, vibhūti guṇato mayi ।
Na śikṣā me śatagrantha—kartā bālye vido viduḥ ।।
[The recognition of incarnation of God Datta happened in My own case. After My birth as a child of 7 years, I started writing books on Spiritual knowledge in Sanskrit telling spontaneous poetry in Sanskrit and by 16 years I wrote 100 books. I did not study Sanskrit from anybody. The quality of Spiritual knowledge belongs to God Datta and writing so many books in Sanskrit in the childhood itself is the miraculous power of God Datta. Based on this quality associated with miraculous power, scholars decided Me as the incarnation of God Datta.]
5) Guṇāntarāya saṃyogaḥ, Śeṣa Śeṣi mataṃ Hareḥ ।
Nityaśayyānubandhena, sa Śeṣa Hari miśramaḥ ।।
[An incarnation can get a mixed source if some other quality is also to be expressed. Ādiśeṣa is always associated with the body of God Viṣṇu like a limb of the body. While God Viṣṇu incarnated as Rāmānuja, Ādiśeṣa also joined so that Rāmānuja declared that the soul is a part or limb of the body of God. The word ‘Śeṣa’ itself means a part or limb and the word ‘Śeṣi’ means the whole containing all the limbs. Rāmānuja stressed on this Śeṣa (limb)-Śeṣi (whole) relationship between God and soul. Hence, Rāmānuja is a mixed incarnation of God Viṣṇu and god Ādiśeṣa.]
6) Brahmā Madhve marutsevā, prādhānyāt Veda bhāṣitāt ।
Vāyunā milito dāsye, Śaṅkaro Jñāna kevalaḥ ।।
[When God Brahmā created all the living beings, He needed an important servant, who can make every living being alive and such important servant is god Vāyu (air). The service of the air is said to be strong service praised as strength of God by the Veda (Vātāt Viṣṇoḥ balamāhuḥ…). Hence, when God Brahmā incarnated as Madhva, He brought His strongest servant air along with Him and Madhva stressed Master-Servant relationship between God and soul. In the case of Śaṅkara, God Śiva incarnated Himself alone and hence, knowledge was given importance because God Śiva is related to knowledge (Jñānaṃ Maheśvarāt icchet…) and hence, Śaṅkara told that the soul is God because He is the God descended as soul.]
7) Kalāṃśāveśa pūrṇā hi, Kṛṣṇaḥ pūrṇatamaḥ khalu ।
Vibhāgo vyakta śaktyaiva, dhṛta śakti samā ssame ।।
[The incarnations are of four types:- Incarnation of a ray like Vyāsa, incarnation of a part like Kapila, incarnation of charged like Paraśurāma and complete incarnation like Rāma. Kṛṣṇa is said to be the most greatest incarnation. Here, all the incarnations contain the same unimaginable God and hence, the same unimaginable power qualitatively as well as quantitatively. The difference is only in the extent of expressed power as per the requirement of the programme. Hence, all incarnations are to be respected equally.]
8) Taijasaṃ taijasānāṃ tu, manuṣyāṇāṃ ca mānuṣam ।
Vyavahāra ssamāvṛtta--samopādhi samocitaḥ ।।
[The energetic incarnation is relevant to the energetic beings present in the upper worlds whereas human incarnation is relevant to humanity on the earth. The behaviour of the energetic or human incarnation will be appropriate to the behaviour of surrounding energetic or human beings respectively.]
9) Ādau vibhūtayo vyaktāḥ, jīvākarṣaṇato na cet ।
Jñānaṃ śrotuṃ na ko'pyāptaḥ, kalau mukhyaṃ viśeṣataḥ ।।
[In the beginning stage of the incarnation, miraculous powers are expressed in order to attract the human beings as initial step to solve the starting problem. If this is not done, nobody approaches human incarnation to receive Spiritual knowledge from Him. Especially in this Kali age, due to the rapid fall of Spiritual standards, this initial step is very important.]
10) Ahantāmatsaragrāsāt, trātuṃ jīvān mahā balāt ।
Vyanakti jātu nā'tmānaṃ, svayaṃ cā'nubhavagrahaḥ ।।
[The ego and jealousy are very strong, which grasp all the souls in no time. In order to protect the surrounding souls from such danger, the incarnation never reveals its identity with its own mouth. The incarnation shall be recognised by the souls through their personal experience only.]
11) Jetāro jagatāṃ dṛṣṭāḥ, bahava śśiṣyavittame! ।
Ahaṅkārastha mātsarya—jetā dṛṣṭo na hi kvacit ।।
[O most enlightened soul of disciples! Several people are seen, who have won this world, but, not a single person is seen anywhere, who has conquered the ego-based jealousy!]
12) Vibhūtibhi rahanterṣyā''–viṣṭā bhaktā amatsarāḥ ।
Tāsāṃ khyāti radhonītā, daityair nohyatva vistaraiḥ ।।
[If miracles are exhibited by the contemporary human incarnation, immediately ego-based jealousy attacks the surrounding devotees. Therefore, the status of miracles is lowered by God so that the surrounding devotees will not become jealous of the human form of God. The reason is that the devilish people propagate the unimaginable power of God through exhibition of miraculous powers and this was allowed by God due to the propagation of this merit of the existence of unimaginable God threatening sinners. Actually, devilish people did not get these miraculous powers for the sake of this said meritorious work. They got these miraculous powers to exhibit their ego in this world, but, this wrong thing is used for a merit by God. Since miracles are exhibited by demons also, the status of miracles is very much lowered so that even the human incarnation exhibiting miracles is looked down and is not considered as divine. Treating the miracles of incarnation also as demonic exhibition, the devotees are not caring for the divinity of human incarnation thereby their ego based jealousy towards incarnation is pacified.]
13) Ādau didṛkṣavaḥ paścāt, īrṣyā'hantā''surīmateḥ ।
Sahyo'dhikataro nānyaḥ, sahyo'dhikatamaḥ katham? ।।
[First, people want to see the miracles as a proof of divinity. When the miracles are exhibited, people become jealous about the greatness of the incarnation and this jealousy is pacified by neglecting the miracles as demonic quality. People can’t tolerate the neighbour human being if it is greater than them. When “greater” is not tolerated, how the “greatest” human incarnation can be tolerated?]
14) Vyaktāvyaktāvubhau kleśau, vinā kleśamubhau kṛtau ।
Evaṃ taulyasthitiḥ kliṣṭā, vyavahāre'sya sarvadā ।।
[If miracles are exhibited, it is a problem. If miracles are not exhibited, it is another problem. The behaviour of contemporary human incarnation in this world is always very much complicated and a balanced state has to be maintained by the incarnation.]
15) Pradarśitāsu codvignāḥ, na cedavajñayā cyutāḥ ।
Sthūlonmādo na vāhyaśca, na neya ssvapadā śiṣuḥ! ।।
[If miracles are exhibited, the surrounding devotees will be excited with high tension since the proof of God is perfectly given. In this state of excitation, devotees can’t ask questions freely. If miracles are not exhibited, the devotees neglect the human incarnation thinking that the incapable incarnation is only an ordinary human being. A boy is very stout and we can’t carry him on our shoulders. At the same time, the same boy is also mad and can’t be guided in making him to walk on his own feet. Similarly, the human devotee can neither be carried on nor can be guided to walk all the way!]
16) Advaita madhyama dvaitam, jñāna bhakti bala kramāt ।
Ahanterṣyā balā ccaiva, vivṛṇotyavatāravān ।।
[The incarnation reveals about itself as per the absorption capacity of the disciple, which is as per the extent of ego and jealousy. If the ego based jealousy is in least state and the maturity of knowledge and devotion is in highest state, it can say that it is God. If ego and jealousy and knowledge and devotion are in middle state, it can say that it is the son of God (or part of God). If the ego and jealousy are in highest state and the knowledge and devotion are in least state, it says that it is the messenger of God. As per the strength and weakness of these four items (ego, jealousy, knowledge and devotion), the incarnation uses Monism, intermediate state of Rāmānuja and Dualism in expressing about itself.]
17) Miśrame'dhamadṛk dṛṣyā, hānirnonnatayorbhavet ।
Yadvā parīkṣitau bhaktyāṃ, nīcastatpratyayo'ddhṛtaḥ ।।
[When there is mixture of various levels of devotees, the incarnation expresses itself as messenger of God only to satisfy the lowest level devotees. In that case, the lowest level gets satisfied and hears the knowledge of God treating the incarnation just as a postman like messenger. In this way, the lowest level absorbs the divine knowledge due to its respect to God even though it neglects the incarnation as an ordinary human being. In such situation, the higher and highest levels will not believe the words of incarnation about its status since they were already fixed in the higher and highest places of incarnation. Sometimes, both these higher and highest levels doubt the incarnation thereby they were tested regarding their faith. In this way, the incarnation correlates all the levels of disciples.]
18) Unnatāḥ bhāvirogasya, śamāyādhama dṛgvaśāḥ ।
Pura ssarvajña vātsalyāt, prāgauṣadha pradānavat ।।
[Sometimes, the incarnation tells even the higher and highest types of disciples also that it is only the messenger of God and not God. The disciples get confused by this behaviour thinking that God is creating illusion or testing their faith. Both these assumptions are not correct. The actual fact is that God being omniscient knows that in future shortly, due to very powerful ego-based jealousy, these higher and highest devotees are going to be trapped by the disease called ego-based jealousy and presentation of the incarnation at the lowest level by itself will act as advanced vaccination to prevent the future disease. The incarnation speaks like this due to its love on devotees.]
19) Āśā bandha cyutirgamyā, vibhūtestu pratīpadhīḥ ।
Ādau nānya gater vyaktā, kathañci tsaṃyamaḥ param ।।
[The aim of the incarnation is to lead the devotees into correct Spiritual path, which is development of devotion to God without aspiration for any worldly fruit in return due to which the worldly bonds are spontaneously dropped like drinking coffee is dropped naturally by drinking the divine nectar. The aim of incarnation is not to project itself with ego by exhibiting miraculous powers like a demon. These miracles impress the minds of the devotees very well, but, shortly divert their minds to aspire for some solution in their worldly problems and by this strengthen the worldly bonds more and more. Hence, miracles result in diverting the devotees to exactly opposite side of the Spiritual aim. Hence, the incarnation always controls its miraculous power as far as possible. In the beginning, to overcome the starting trouble, miracles are inevitable, but, in course of time as far as possible, control is followed by the incarnation.]
20) Jñāna prema sūrya Candra—madhya sandhyā'vatārataḥ ।
Cakṣurarma yuga ccheda—śastra vaidya hitaṃ vrajet ।।
[From the contemporary human incarnation, which is like the twilight between Sun like knowledge and Moon like love to devotees, the devotee shall get the beneficial favour of surgery of ego and jealousy like two cataracts in the two eyes so that the devotee can see the true Spiritual path clearly.]
Iti Trailokyagītāyāṃ ‘Avatāra vyavahāra yogo’ nāma Saptamādhyāyaḥ.
(Like this, in Trailokya Gīta, the seventh chapter called ‘The Association of the knowledge of behaviour of the incarnation towards devotees’ 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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