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Shri Datta Swami

Posted on: 28 Oct 2021

               

Trailokya Gita: Chapter-6: Trimata samanvaya Yoga (The Association of the Correlation Among Three Divine Philosophies)


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Trailokyā Uvāca:-

1) Gurutrayasya siddhāntāḥ, ke ke? Datta! Jagadguro! ।
Teṣāṃ samanvayaḥ kaśca? brūhi tvaṃ Gururāja! mām।।

[Ms. Trailokya asked:- O Datta! O world preacher! O King of divine preachers! What are the theories of the three divine preachers called Śaṅkara, Rāmānuja and Madhva? How did You correlate them? Please explain to me.]

 

Śrī Dattasvāmī Uvāca:-

2) Uktaṃ tattvaṃ Guroḥ kāle, Śaṅkarasya hi nāstikāḥ ।
Sa Gurustaddhitārthāya, Veda sat paṇḍito na yat ।।

[Shri Dattaswami spoke:- I have already told you that the divine incarnation always behaves like preacher or Guru and not as scholar telling mere truth. When Śaṅkara came, this country was fully filled with atheists like Pūrvamīmāṃsakas and Buddhists. Śaṅkara behaved as Guru so that these atheists are to be brought into correct path and He did not behave as mere scholar of the Vedas to preach the truth told in the Vedas.]

 

3) Nā'ṅgīkuryāt nāstikastaṃ, sa Brahma na parā gatiḥ ।
Jīvo Brahmeti sa prāha, nāstikasya sa cā'sti tat ।।

[An atheist is always rigid in not accepting the existence of somebody else as God. There is no other way than to say that the atheist himself is God. Śaṅkara told that every soul is God because everybody was an atheist only. By this, Śaṅkara made the atheists to say that God exists.]

 

4) Tvaṃ tat tvamasi taccā'sti, trivākyairāstiko'bhavat ।
Sṛṣṭyādiśaktirajñāna—vikṣepāt na tato'rcanam ।।

[Śaṅkara told three statements: a) You are God. b) You exist. c) Hence, God exists. By these three statements, the atheist told that God exists because he is God, he exists and hence, God must exist. The atheist asked Śaṅkara about the reason for the absence of unimaginable powers with him since he is already God. Śaṅkara replied that the practical influence of long-standing ignorance is obstructing the soul to become God and hence, the soul shall worship God to get purity of mind by which the influence of practical ignorance can disappear after which only the soul can become God practically.]

 

5) Nāstikāstika bhaktāntaḥ, tato Rāmānujo'vadat ।
Bhaktirmukhyā sa tasyā'ṃśaḥ, dehavastrāṃśato Hareḥ ।।

[Śaṅkara not only turned atheist into theist, but also turned this turned theist into devotee. Then, Śaṅkara left at this stage. Afterwards Rāmānuja appeared preaching the philosophy that is required at that stage. Rāmānuja told that devotion is very important and that the soul is not total God, but, a tiny part of God. In telling this point, Rāmānuja took God as mediated God so that the soul is a tiny part of the world and the world is taken as the external body present around the divine body of God Viṣṇu like a coat surrounding shirt. The soul is a thread in the coat and not a thread in the shirt. The shirt is the divine body of God Viṣṇu. But, this concept was confused and people used to take the soul as a part of the soul or divine body of God Viṣṇu. In order to cancel this confusion, Madhva refused to treat this world as the outermost external body of God Viṣṇu.]

 

6) Ātmā Viṣṇośca jīvo hi, vilīnāt purataḥ param ।
Nohyo bhinno na bhinnau tau, śiṣyā bhinnā matā vidaḥ ।।

[Śaṅkara took the soul as God, which is relative awareness present in God Viṣṇu before the merge of God Datta with Him. By this, the same relative awareness or soul of any human being can be considered as God tentatively. But, the soul of Viṣṇu became God only when God Datta containing the unimaginable God merged with it. Such soul of Viṣṇu is unimaginable awareness, which is totally different from the relative awareness or soul of human being. By this analysis, Śaṅkara and Rāmānuja are one only in their theories, but, the followers of both did not understand their philosophies in depth and ended with quarrels.]

 

7) Rucerbhakteḥ phalāṃśācca, tṛṣṇāṃśācca'pi bhaktigāḥ ।
Madhvā dbheda ssevakatve, pradhāna Hanumat paraḥ ।।

[The devotees in the time of Rāmānuja proceeded with devotion expecting at least the partial status of God because long time passed since they became devotees and tasted the sweetness of devotion of God. The ambition exploiting the weakness of human mind was fully used by Śaṅkara and now Rāmānuja did not destroy the total hope, but, maintained it as little hope. Then, Madhva appeared maintaining the major philosophy of Rāmānuja, but, told that the soul is totally separate entity (neither God nor part of God) to become servant of God. He stressed on service keeping Hanumān as the main focus.]

 

8) Jñānabhaktikarmayogāḥ, tribhiḥ proktāḥ kramādiha ।
Śuṣkā'hantā ca kālena, jīvo'nte sevako nataḥ ।।

[Śaṅkara came first and told that the theoretical Spiritual knowledge is important. Then, Rāmānuja came and told that theoretical devotion is important. Then, Madhva came and told that the practical service and sacrifice are important. This means that the sequence of Spiritual steps is that 1st step is Jñānayoga (knowledge), 2nd step is Bhaktiyoga (devotion) and 3rd step is Karmayoga (practice) in the path of Spiritual line. Even the ego of the souls is reduced gradually through these three steps in sequence of time. As the ego of the soul is falling down, these three philosophies appeared more clearly and the result is that the soul is in the final state of least ego and becomes the servant of God.]

 

9) Citsāmyaṃ trimate bhinnaṃ, ūhyānūhyādasatsataḥ ।
Mataṃ bhramā ttato'dvaita—bhāga bhedāḥ pratīyire ।।

[Even though Madhva established total difference between God and soul, He agreed with just one similarity, which is that God and soul are awareness. The earlier two preachers also agreed that both God and soul are made of same awareness at least qualitatively with difference in potencies. This brought the misunderstanding that there is some commonality between God and soul. Actually, the three divine preachers meant the awareness of God as totally unimaginable and absolutely true (due to absence of inert energy that is to be converted into awareness in nervous system and absence of materialised nervous system) whereas the awareness of creation is imaginable and relatively true. Due to this misunderstanding, there is an illusion that the ordinary soul may be God or part of God or servant of God having common awareness. Like this, the three philosophies are wrongly taken as different.]

 

10) Vilīnādubhayorvādau, naikyā nmadhvo daśātrayam ।
Na jīve deyametena, tribāhyo laukiko dhruvam ।।

[In the case of Śaṅkara and Rāmānuja, the soul has total status of God and partial status of God respectively because they have taken the soul of selected energetic or human being after merge with God Datta containing unimaginable God. This becomes true if the case considered is energetic or human incarnation and not ordinary energetic or human being. For the same reason, Madhva rejected this by not accepting the ordinary soul as God or part of God because He did not accept the presence of unimaginable God in ordinary soul. In fact, all these three stages are given by God to the soul and can’t be achieved by the soul through self-effort.]

 

11) Avatāre hi tasyecchā, svāṃśe vā sevake'thavā ।
Daśaikāpi dayā deyā, tasyaiva na svabhāvataḥ ।।

[A soul can become God provided that status is given by God due to His will and not by the will or effort of the soul. When the soul becomes God, it is called as incarnation or Avatāra, which means that God descended to become a human soul and this does not mean that the soul ascended to become God. Hence, the status of Monism told by Śaṅkara is not completely false, but, is granted by God due to His will only in the case of incarnation. Similarly, if God treats some devotee as His part, such status is also given by God by His will in the case of an ardent devotee. Similarly, if God treats some devotee as His beloved servant, such status is also given by God by His will. Hence, anyone of these three types of divine status of the soul is not inherent, but, is given by God by His will only.]

 

12) Daśā deyā'vatāraśca, bhāgaśca sevakastathā ।
Dehāṃśa upamā dṛśyā, prathamāntau tu sattayā ।।

[People have misunderstood that the status of soul given by the three divine preachers is inherent for the soul and this is the fundamental error. Only a specific devoted soul selected by God becomes God by becoming human incarnation like Rāma, Kṛṣṇa etc. Similarly, only a specific soul selected by God due to its devotion becomes part of God like Ādi Śeṣa, Lakṣmaṇa etc. Here, part of God does not mean the direct part of God because God is indivisible (Avibhaktam…- Gītā). The devoted soul is a part of the external world-body of God along with other ordinary souls. The ordinary souls are not considered as parts of God by God since they do not have that much devotion. Even God Rāma says that Lakṣmaṇa is His right hand in the sense of simile. This is seen in world also when father says that his two sons are his two eyes. Similarly, a specific soul appreciated by God can become the servant of God like Hanumān, Garuḍa, Nandi etc., and not every ordinary soul. In the cases of 1st and 3rd preachers, there is no simile because the human soul is really made God by God in 1st case and the human soul is really made separate servant by God in 3rd case. Of course, the 3rd. case can ascend to the 2nd case and God may treat the beloved servant to be His right hand.]

 

13) Doṣo bhaktena Guruṇā, guṇāśca jīvakarmasu ।
Advaitāt dhairyamāpatsu, suguṇāśca pravartane ।।

[For every philosophy of these three divine preachers there are merits from the view point of the preacher and there are defects from the view point of the follower. In the philosophy of Śaṅkara, the soul gets highest confidence in tensions because the soul is expected to treat itself as God directly. The soul also feels the divinity and excellent auspicious Godly qualities present with the soul so that the soul tries to behave as a good being suppressing its inherent bad qualities.]

 

14) Saduddeśo Guru śśiṣyo, vakrīkṛtya na satpathā ।
Āstikaḥ pāpakṛjjīvaḥ, Śaṅkarāt samajāyata ।।

[Śaṅkara told that world is Mithyā (neither existent nor non-existent). This means that world is non-existent by itself and is existent because it borrowed the absolute existence of God. The soul being a tiny part of the world, misunderstood that the world is unreal and thought itself only as absolutely real. Śaṅkara allowed this misunderstanding because the soul may not do sins since this world is felt unreal by the soul. Instead of this, the soul started doing sins thinking that sin is also unreal and since it is God, no punishment can fall on it. Hence, if the divine preacher is expecting good results for His philosophy, opposite bad resultsare selected by the soul based on the misinterpretation of the same philosophy. The soul also became lazy without doing any work thinking that it is the real God and the world is unreal.]

 

15) Parā dbhakti manobhāvaḥ, buddho jñānāgha karmabhit ।
Ahantāṃśā nna naṣṭā ca, na pṛthakkaraṇādapi ।।

[Rāmānuja preached theoretical devotion towards God because devotion develops not only attachment to God but also fear towards God since in the previous path, the wrong knowledge that soul is God developed fearless sins in practice. Eventhough, this merit is developed, the defect resulted is that by this theoretical devotion related to mind, devotees developed it without doing any practical service to God. The ego did not get completely eliminated because He preached that the soul is a part of God that can’t be isolated.]

 

16) Advaitākāśa madhyastha—viśiṭādvaita viśramaḥ ।
Dvaitabhūmau sthito jīvaḥ, so'haṅkāra vyayakramaḥ ।।

[Madhva isolated the soul completely from God to destroy the ego neglecting the commonality of awareness in both God and soul. The soul has fallen from Monism-sky of Śaṅkara to the middle Rāmānuja-intermediate space station and finally stood on the Madhva-earth. The soul had highest ego in the sky, lesser ego in the middle space station and least ego on falling on the earth. In this way, the ego is gradually reduced and brought to almost zero state.]

 

17) Bhakternirūpaṇaṃ sevā, Hanumān purataḥ sthitaḥ ।
Narāvatāra etena, Rāmaḥ khyātaḥ kriyā parā ।।

[Madhva gave importance to practical devotion, which is the proof of theoretical devotion. He kept Hanumān before Him indicating the importance of service to God. Since Hanumān did service to Rāma, the contemporary human incarnation, the concept of human incarnation was also stressed by Him. The practical devotion in the name of Prapatti was very much stressed by Madhva whereas, the theoretical devotion in the name of bhakti was stressed by Rāmānuja. Both are almost one and the same because the theory always leads to practice.]

 

18) Buddhirādau paraṃ cetaḥ, sarvasvaṃ karmayogataḥ ।
Ataḥ phalaṃ karmaṇo hi, dvayaṃ dohada kāraṇam ।।

[Śaṅkara while preaching to athiests, stressed on intelligence and knowledge and the goal was limited up to intelligence only because atheists are against the theoretical and practical devotion. Rāmānuja stressed on mind and theoretical devotion since the atheists converted into theists and devotees are against the practical devotion. Madhva stressed on practical devotion, which is service and sacrifice of fruit of work because the devotees are ripened in the theoretical devotion attaining maturity to do practical devotion to God by the time Madhva appeared. Therefore, the final fruit comes to the practical devotion only that includes service and sacrifice. Both knowledge and devotion only help the practical devotion to achieve the final fruit.]

 

19) Paśyanto likhitaṃ śiṣyāḥ, na tatkālāvṛta sthitim ।
Hite siddhānta vakratvāt, vivāda kalahaṃ gatāḥ ।।

[The followers of the three divine preachers concentrated only on the philosophies of the three divine preachers and did not see the surrounding circumstances of the three preachers in their times. The level of the receivers around a preacher in His time made the preacher to say the philosophy with some twists, which were essential to lead the people to the correct Spiritual path. Due to lack of observation of the background of receivers in the times of preachers, the followers of the three preachers quarrelled with each other without understanding the background forces of the divine preachers.]

 

20) Śaṅkarasya pāna bodhaḥ, trayo'pi Brahmaṇo gatāḥ ।
Dayayā triphalānyete, na siddhāni svayaṃ nṛṇām ।।

[In order to bring atheists to the path of theists, Śaṅkara told that every soul is God. He told that He is God Śiva and one day drank wine. The disciples also told the same (Śivo'ham) and drank wine. Next day, Śaṅkara drank molten lead asking the disciples to drink the same. Then the disciples fell on His feet and Śaṅkara told that He alone is God Śiva (Śivaḥ kevalo'ham). Śaṅkara was the human incarnation of God Śiva and hence, the philosophy of Monism that soul is God applies to Himself completely. Rāmānuja was the incarnation of Ādiśeṣa, whom God treated as a part of Himself. Hence, the philosophy of Rāmānuja that soul is part of God applies to Himself. Madhva is the incarnation of Vāyu (air), who is the servant of God and hence, His philosophy that soul is the servant of God applies to Himself. In this way, the status of the soul in the three philosophies is fruit gifted by God to the selected devotees. An ordinary soul can’t expect these fruits without the grace of God simply as inherent status of the soul. The three philosophies are fundamentally misunderstood at this basic root and people thought that each philosophy is discussing about the inherent status of the soul with God. Nobody understood that the status of the soul discussed by each philosophy is not the inherent status of the soul, but, is the status blessed by God to the soul based on the true deservingness of the soul.]

Iti Trailokyagītāyāṃ ‘Trimatasamanvaya yogo’ nāma Ṣaṣṭhādhyāyaḥ ।।

(Like this, in Trailokya Gīta, the sixth chapter called the ‘Association of the correlation among three divine philosophies’ is completed.)

 


 

Chapter 1: Daiva Kartavyayogaḥ (Association with Divine Duty

Chapter 2: Kartavyatattvayogaḥ (The Association of Philosophy of Divine Duty)

Chapter-3: Yogavichaarayogah (The Association of Enquiry of Yoga)

Chapter-4: Jñānabhaktikarmayogaḥ (The Association of Knowledge, Devotion and Practice)

Chapter-5: Brahmādivicārayogaḥ (The Association of the Enquiry About Brahman

Chapter-6: Trimatasamanvaya yogaḥ (The Association of the Correlation Among Three Divine Philosophies)

Chapter-7: Avatāra vyavahāra yogaḥ (The Association of The Knowledge of Behaviour of ohe Incarnation Towards Devotees)

Chapter-8: Madamātsarya Jñāna yogaḥ (The Association With Knowledge of Ego and Jealousy)

Chapter-9: Guṇavicāra yogaḥ (The Association With Enquiry of Qualities)

Chapter-10: Eṣaṇa vimarsha' yogaḥ (The Association with Analysis of Strong Attachment)

Chapter-11: Madhurabhakti Vicāra' yogaḥ (The Association with Enquiry of Sweet Devotion)

Chapter-12: Kṛṣṇatattva Jñānayogaḥ (The Association with Knowledge of Philosophy of Krishna)

Chapter-13: Bhagavat varṇa vicāra' yogaḥ (The Association with Knowledge of Caste of God)

Chapter-14: Varṇavyavasthā Gāyatrī' samanvaya yogaḥ (The Association of the Correlation of Caste System and Gāyatrī)

Chapter-15: Yajña Vicāra' yogaḥ (The Association of the Enquiry of Sacrifice)

Chapter-16: Viśvamata Samanvaya' yogaḥ (The Association of Correlation of World-Religions)

Chapter-17: Yogamārga Jñānayogaḥ (The Association of the Knowledge of the Path of Yoga)

Chapter-18: viśeṣāṃśa jñāna' yogaḥ (The Association of Knowledge of Special Points)

 
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