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Shri Datta Swami

Posted on: 06 Nov 2021

               

Trailokya Gita: Chapter-8: Madamaatsarya Jnaana Yoga (The Association With Knowledge of Ego and Jealousy)


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Trylokyā Uvāca:-

1) Brahmajñāna Parabrahman!, nā'nyastvatto gururbhuvi ।
Asūyā cā'pyahaṅkāraḥ, kīdṛśau? Nigrahaḥ katham? ।।

[Ms. Trylokyā asked:-1) O unimaginable God of spiritual knowledge! I find no spiritual preacher on this earth, who can explain the concepts like You, please explain what jealousy and ego are? and how to control them?]

 

Dattasvāmī Uvāca:-

2) Madamātsarya nirmukte!, samaikyā jyeṣṭha sodari! ।
Trylokye! Śṛṇu tau Jñāna-Bhaktyarkendu tamograhau ।।

[Shri Datta Swami spoke:-2) O Trylokyā, the elder sister of Samaikya and a noble soul totally liberated from ego and jealousy! These two qualities called ego and jealousy are like the two planets of darkness (Rāhu and Ketu) swallowing the sun like knowledge and moon like devotion.]

 

3) Sanmukhāḥ Bhagavat sṛṣṭāḥ, sadasat vadanā guṇāḥ ।
Asanmukhāḥ kṛtā jīvaiḥ, pūrṇa durguṇa viśṛtāḥ ।।

[You need not think that God created bad qualities due to which we are suffering in worldly life as well as in spiritual life to throw the entire blame on God. The fact is that every quality has both good and bad faces and when God created, every quality was created with good face only so that every quality created by God was good originally. The souls turned the quality so that its bad face is projected and hence every quality was stamped as bad quality by the soul.]

 

4) Ātmakhyātirahaṅkāraḥ, sevā dvaitā nmahān khalaḥ ।
Spardhā vṛddherasūyā sat, para hānau tu sā na sat ।।

[The good face of ego is that basic ego is necessary to identify yourself for confidence to do service to God so that the dualism of the soul and God becomes pronounced as the fundamental basis. The same basic ego on over growth becomes pride, which is bad. The good face of the jealousy is that it can be used for the self-development. But the same jealousy if used in harming others becomes bad. For example, a student can become jealous of another merit student getting more marks, by which this student can study harder to get more marks than the merit student. But, thinking to beat the merit student before examinations to lower his performance is bad.]

 

5) Avatāre tu sarve'pi, bhakte bhakto naro nare ।
Sarvatra dṛśyate bādhā, Vidyu dduḥkhavadatra hi ।।

[Everybody will be having ego-based jealousy on contemporary Human incarnation because it is worshiped as the greatest. Every devotee will have the same ego-based jealousy to other devotee. Every human being will also have the same ego-based jealousy towards another human being. Everywhere, these two qualities (ego and jealousy) are used with their bad faces resulting in wrong direction with tension. An example for the ordinary human being suffering from the greater status is:- when we don’t have electricity in our house and we see the electricity in the neighbors’ house, our hearts begin to burn!]

 

6) Sahyastaratamobhedaḥ, naiva bhakto naro'thavā ।
Bādhonnatatare sahyā, na tūnnatatame katham? ।।

[Hence, an ordinary human being cannot tolerate the greater status of the neighbor in worldly life or pravṛtti and a devotee can’t tolerate the greater status of another devotee in spiritual life or nivṛtti. When even greater status is not tolerated, how can one ordinary human being or devotee can tolerate the greatest status of contemporary human incarnation?]

 

7) Ahantā trividhā nā'treḥ, nā'sūyā māturasya ca ।
Tābhyāṃ muktena Datto'yaṃ labhyate hīti niścitam ।।

[Atri means the sage not having the three types of ego called sāttvika ego, rājasa ego and tāmasa ego (sāttvika ego means ego of learning, rājasa ego means ego of power and tāmasa ego means ego of materialistic wealth). Anasūyā means the soul not having jealousy. God Datta adopted Himself to sage Atri and Anasūyā. This means that God Datta will be achieved by a devotee, who does not have ego and jealousy.]

 

8) Daivasya sadguṇāssarve, doṣā jīvasya sarvadā ।
Iti tṛpto bhavetko'pi, dāridrye vilape nna hi ।।

[The control of this ego-based jealousy can be understood by understanding its background, which is that we get ego-based jealousy since other human being has more merits than us. The background is that we are thinking that the merits belong to other soul. If we can think that the merit of any soul is related to God only and not to the soul, we need not be jealous of other soul. We need not worry about the defects of other souls because we never become jealous of others’ defects. The defects always belong to souls and nobody weeps that he is not poor while the neighbor is poor!]

 

9) Nindya śśreṣṭha phalā nnaiva, karma tattat phala pradam ।
Daivaṃ karmānusarati, pakṣapāto na hi kvacit ।।

[If some soul has exceptional beauty or exceptional knowledge or exceptional wealth etc., we need not weep for those exceptional benefits given to others by God. We can’t find faults with God because God always gives any fruit based on good or bad deeds done by the soul. If we do good deeds, God also will give such good exceptional fruits to us also. In this line, we shall neither find fault with God nor with the soul. Without following the regulations of deed-fruit theory, God is not behaving as He likes showing irrational partiality.]

 

10) Bādhā karmaṇi ca phale, yadi bhāviphalaṃ na te ।
Alābhe'pi nānyalābhaḥ, svanāśe'pi para vyayaḥ ।।

[If the weeping of the soul suffering with ego-based jealousy is on the other soul for doing good deed and for the subsequent good fruit, does this weeping fellow want the other soul not to do the good deed and not to get the related good fruit? If his wish is sanctioned, tomorrow even if this fellow does a good deed, its related good fruit will not be obtained by him as per the rule fixed by himself only! There are some souls, which do not tolerate the good fruits for others even if they don’t get good fruits! There are some other souls, which can tolerate even their own loss if others can get equal loss!!]

 

11) Avatāre yadā śaṅkā, svarṇatāmravadadvaye ।
Aṇu dvaitamivālokyaṃ, tāmrasya syāt pṛthagguṇaḥ ।।

[Somehow, if you develop jealousy towards human incarnation about His merits, it logically means that you are not believing God Datta and the Human medium with which He merged as perfectly one and you are seeing very intrinsic dualism between God Datta and His human medium in the human incarnation. An example for this is:- Gold is malleable (drawn into plates) and ductile (drawn into wires) due to the mixed copper only and these two special properties are not related to pure gold at all, even though the copper mixed gold appears as pure gold. Similarly, the merits (special properties) appear to belong to pure human form (pure gold), actually the merits (special properties) belong to God Datta (pure copper) only and about this point you have no jealousy for God Datta. You need not have jealousy for the pure human medium (pure gold) also because the merits do not belong to the human medium (pure gold which is actually a mixture of gold and copper), about which only you are unnecessarily jealous. Even though the Human incarnation is a mixture of God Datta and human medium, you are viewing it as human medium only (even though you are viewing the mixture of gold and copper as pure gold only, it is recognized as mixture of gold and copper in the metallograph since atoms of gold and atoms of copper can be separately identified). The merits (malleability and ductility) are allotted to the Human incarnation actually containing God in Human medium, which is mistaken by you as pure human medium only (malleability and ductility are allotted by you to the mixture of gold and copper, which is mistaken by you as pure gold only). Here also, there need not be any jealousy because merits belong to God Datta (pure copper) only and not to the pure human medium (pure gold). In this example, copper is compared to God and gold is compared to the selected pure devotee because copper has the extra good qualities (malleability and ductility) and not gold. Another similarity is that the alloy appears as gold and not copper and similarly, the human incarnation appears as human being and not as God. The value of the metals is not considered here.]

 

12) Avatāro yadā dṛṣṭaḥ, nohyalīna ssa kevalaḥ ।
Sadguṇā stasya Dattasya, na dvitīyasya kā vipat? ।।

[Regarding the jealousy of a soul towards contemporary human incarnation, the first question to be asked to the devotee is:- Are you considering the human incarnation you see with your eyes as perfectly God Datta or not? If you consider the human incarnation as 100% God Datta due to perfect merge of God Datta in human medium, in such case, what is the problem of jealousy at all for His merits because He is perfectly God Datta? In this case, the above given gold-copper example will not apply perfectly because gold (Human medium) and copper (God Datta) are not two items since God Datta and Human medium are perfectly merged to become one God Datta only through some unimaginable mechanism since one item (God Datta) is unimaginable and the other item (Human medium) is imaginable. We cannot have a perfect simile for this in the imaginable world containing all imaginable items only. If you take gold-copper example, both metals are imaginable items. Even if you say that gold and copper are perfectly merged appearing as one gold item only, in microscope, atoms of both metals are seen separately. Hence, the gold-copper imaginable example can’t be a perfect simile to the action of Unimaginable God mixing with imaginable  human medium.]

 

13) Ṣannāṃ tu madamātsarye, śīrṣe durmukha vidviṣām ।
Yābhyāmanyonya siddhānta—vivādāḥ munayo'pyaho! ।।

[Among the six qualities projected by their bad faces and are stamped as bad qualities, which are the six enemies of the soul called “Ariṣaḍvarga” (which are Kāma or illegitimate sex, Krodha or illegitimate anger, greediness or illegitimate preservation of wealth, Moha or illegitimate fascination, Mada or excess of ego and Mātsarya or illegitimate jealousy) the last two qualities, which are ego and jealousy are the top most two heads. By the influence of these two ego and jealousy even sages quarreled among themselves about their theories!]

 

14) Taijasān bhajate dīrgha—tapasā svalpa jīvite ।
Datto narāvatīrṇo'taḥ, sulabho jñānabodhakaḥ ।।

[Devotees do lot of penance to see the energetic incarnation of God and spend lot of time in doing the penance. In this way, lot of very short human life is wasted in such penance. In order to eliminate this wastage of time, God Datta, who generates energetic incarnations comes down (Avatāra) to appear as human incarnations on this earth so that human beings can easily mix with Him to get clear spiritual knowledge.]

 

15) Abhāgyāt sama vikṣepāt, sa tyakto'pi vibhūtimān ।
Daityavādena tad bodhaṃ, tiraskurvanti tadvaśāḥ ।।

[But, the misfortune of human beings is the ego-based jealousy due to which they reject the contemporary human incarnation of God due to repulsion between common media. Even if the incarnation exhibits miracles, it is rejected again by the influence of these two ego and jealousy. People lower the status of miracles to the state of demons since they also perform miracles. Based on this, people look the incarnation down stating that the incarnation may be a low demon! Even if the incarnation preaches the excellent spiritual knowledge, again influenced by these two ego and jealousy, people will not care for the incarnation.]

 

16) Rājña ssāmānya vastrāṅgāt, dāsa ścīnāmbaro varaḥ ।
Kṛṣṇendrāviva tatrā'tra, nṝṇāṃ Devasya hi cyutiḥ ।।

[Even if the king is present in ordinary cotton dress, he is not respected. Even though the peon is in silk dress, he is respected more than the above said king. Similarly, when God Datta is in human medium called Kṛṣṇa, He was not respected because He is in ordinary human body. Without doing worship to Kṛṣṇa, the villagers of Bṛndāvanam gave more respect to and worshipped Indra, who is in the energetic body. Hence the internal God is not respected because of His cheap external medium (human form). Even though Indra is a servant of God, he is worshipped because of his precious external medium (energetic form). This is due to the repulsion between common media, which is common human media of God Kṛṣṇa and villagers. There is no repulsion between villagers, who are human media and Indra, who is in the energetic medium. Similarly, the human being on this earth rejects the contemporary Human Incarnation whereas the same soul after death, entering into energetic body goes to the upper energetic worlds repelling with the energetic incarnation there. In this way, the soul loses God here as well as there so that the soul never catches God and this is the eternal loss as told in the Veda (Mahatī Vinaṣṭiḥ).]

 

17) Upādhi guṇa maspṛśya, Datto'sti datta nirbhayaḥ ।
Nirlakṣyaṃ tena tattābhyāṃ, divyatvaṃ bhāvayanti no ।।

[When God Datta merges with the Human body to become human incarnation, God Datta will not interfere with the properties of the human medium because the God in such normal human medium can easily mix with the surrounding human beings so that there is no excitation in the human beings, which will be free to clarify their spiritual doubts with the human incarnation of God. When the medium has all the normal properties like birth, food, drinking water, illness, sex, sleep, death etc., the surrounding human beings develop full negligence towards the incarnation and will be completely allergic to accept the divinity of the Human incarnation. Such allergy is based on ego-based jealousy.]

 

18) Vibhūtirupayuktā cet, Devaḥ kṣudro mato na hi ।
Kañcit kālaṃ nigūḍhau tau, vyaktau svārthe nirākṛte ।।

[The miracles exhibited by human incarnation certainly create the ego based jealousy in the heart of every human being due to the natural tendency of human behavior. At the same time, a simultaneous hope arises that these miraculous powers can be tapped to solve some of their serious worldly problems. When the devotees find that these miraculous powers are exhibited only to prove the existence of unimaginable God and not to solve their worldly problems, devotees become careless about these miracles and blame the human incarnation as a petty demonic human being doing petty miracles! Both the ego and jealousy are hidden in the heart for sometime so that the opportunity to exploit the miraculous powers may come sometime in the future. When such opportunity does not come and the selfishness of the devotees is failing, these two are expressed out.]

 

19) Pravṛttau vā Nivṛttau vā, Duḥkhāyā'gha pracodakau ।
Durmukhau parihartavyau, Sanmukhāvupayoginau ।।

[Whether it is worldly life or spiritual life, ego and jealousy always provoke the soul to do sin and get finally misery only. Both these qualities shall be avoided when both are projected with their bad faces. Both these shall be used when both are projected with their good faces.]

 

20) Ahantayā Daśagrīvo, mātsaryeṇa Suyodhanaḥ ।
Nṛbhakto dviguṇaṃ tābhyām, Naṣṭo jāgrata jāgrata ।।

[Due to ego the demon Rāvaṇa got loss and due to jealousy Duryodhana got loss. The human devotee got double loss due to both these ego and jealousy (the human devotee is unable to recognize the human incarnation on the earth due to repulsion between common human bodies while alive here and after death is unable to recognize the energetic incarnation in the upper energetic world due to repulsion between common energetic media provoked by ego-based jealousy). Therefore, all the devotees! Be aware, Be aware of these two qualities with bad faces.]

 

Iti Trailokyagītāyāṃ ‘Madamātsarya Jñāna yogo’ nāma ashtamādhyāyaḥ।।

(Like this, in Trailokya Gītā, the eigth chapter called ‘Association with knowledge of ego and jealousy’ 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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