Posted on: 09 Nov 2021
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Trailokyā Uvāca:-
1) Dattāvatāra! he svāmin! satyajñāna sudhārṇava! ।
Pravṛttiḥ kā? nivṛttiḥ kā?, kā vaiṣaṇobhayatra ca? ।।
[O Swami! the incarnation of God Datta and the ocean of divine nectar like true spiritual knowledge! What is pravṛtti? What is nivṛtti? And what is the eṣaṇā or strong attachment in both worldly life and spiritual life?]
Dattasvamī Uvāca:-
2) Tvaṃ vijñānamitā nā'si, Trailokye! suviśāladhīḥ! |
Duṣpravṛtti radha ścā'ntyā, mahānivṛtti runmadā ||
[Shri Dattaswami spoke:- O Trailokya! You are not limited to your studied Engineering (applied science) only and you have open mind with intelligence having broad outlook. Below Pravṛtti, there is Duṣpravṛtti and above Nivṛtti, there is Mahānivṛtti, which is divine madness.]
3) Pravṛttāvasato dharmo, jīve'nitya svarutphalam |
Bhayabhaktyā duṣpravṛttiḥ, viparītā śugantimā ||
[In Pravṛtti or worldly life, you have to support justice against injustice. Pravṛtti is your behaviour with your co-souls in the society. The fruit of Pravṛtti is temporary heaven because you are serving temporary bonds of souls. You must reject injustice or sin due to either fear for hell or/and devotion to God (God likes justice and dislikes injustice and your likes must be His likes and your dislikes must be His dislikes). Duṣpravṛtti is opposite to Pravṛtti, in which injustice is liked and justice is disliked and the final result of this is misery here and in hell after death.]
4) Bhakter Nivṛttiraphalā, tatpravṛtte ssa satphalā |
Pravṛttir jagadāsaktiḥ, Nivṛttistat priyaikagā ||
[Nivṛtti is your personal dealing with God due to selfless love based on mere attraction to divine personality of God without aspiration for any fruit in return (devotion to God with aspiration for fruits is Pravṛtti). Nivṛtti means detachment from world due to attachment to God and not mere detachment from the world, which is sheer wastage. Since attachment to God is abstract and can’t be measured directly, it is measured from the consequent detachment from world like measuring the depth of water from the height of exposed scale (the depth of river is measured from the height of the exposed scale by deducting it from the total height of the scale). The detachment from the world gives the attachment to God indirectly and hence, the attachment to God is named as Nivṛtti or detachment from the world. Pravṛtti means directly attachment to world and Nivṛtti means indirectly attachment to God, which is based on devotion or love to God alone.]
5) Golokāya turīyā'ntyā, sa dāsaḥ svapadopari |
Daṇḍabhoga Brahma loka –Golokā hi phalakramaḥ ||
[The last fourth stage called Mahānivṛtti, which is above Nivṛtti is total madness towards God, the fruit of which is Goloka that is above the abode of God in which God becomes perfect servant of the devotee. Punishment of sin, rewarding devotee with temporary heaven, rewarding devotee with abode of God and becoming servant of devotee are the fruits of Duṣpravṛtti, Pravṛtti, Nivṛtti and Mahānivṛtti respectively.]
6) Subandha eṣaṇā hyasya, tasya vā dvividhā balāt |
Dharmā'dharma parā cādyā, jāgradunmādagā parā ||
[Eṣaṇā means strong attachment. If eṣaṇā is with world, it covers both Duṣpravṛtti and Pravṛtti. This means that strong eṣaṇā with world in justified direction is Pravṛtti and strongest eṣaṇā in unjust direction is Duṣpravṛtti. Similarly, eṣaṇā with God covers both Nivṛtti and Mahānivṛtti. This means that strong eṣaṇā with God to imaginable extent is Nivṛtti and strongest eṣaṇā with God to unimaginable extent is Mahānivṛtti. Nivṛtti is in the state of consciousness and Mahānivṛtti is in the state of madness to God.]
7) Prāyeṇa yujyate laukye, dhana dārā suta kramā |
Dhanaṃ nirarthakaṃ no cet, jīvabandhāḥ sahātmanā ||
[The word ‘Eṣaṇā’ is applied generally in the strongest attachment to the worldly bonds only, which are three in number. These three are called Dhaneṣaṇā (attachment to money and wealth), Dāreṣaṇā (attachment to life partner), and Putreṣaṇā (attachment to issues) in the ascending order of strength. Money has value only when bonds with living items exist and by itself it has no value. If living bonds including self are not existing, bond with money is completely useless.]
8) Jīvabandhāt dhanaṃ yoge, noktaṃ prāgukta hetunā |
Spaṣṭaṃ priyaṃ phalatyāga—dravya śaktyartha sevayā ||
[While explaining the hindering bonds in the path of divine love, bond with money is not mentioned (in the six cakras of Yoga, bond with money was not mentioned) and only living bonds are mentioned based on the above said reason only. Bond with money is helpful in expressing practical love to the living bonds only including self. Money is inert matter earned by a soul involving its sacrifice and service or work (work is energy and involving its sacrifice, money is earned).]
9) Pravṛttau traya magrastham, pitṛ daivaṃ nirākṛtam |
Nivṛttau tu Daivamekaṃ, kalau sarvatra darśanāt ||
[The influence of the three strongest worldly bonds is climax in worldly life (Pravṛtti) and in spiritual life (Nivṛtti). In this Kali age, you can see everywhere that every soul is very strongly attached to life partner and his/her issues only for whom only the soul is provoked to do even sins in earning the money. In this way in Pravṛtti these three strongest worldly bonds are playing very important role due to which even parents are neglected! Parents are said to be God in worldly life though not in the spiritual life in which God is greater than every worldly bond.]
10) Prahlāda Śaṅkara tyāgo, Daivāyaiva pravṛttitaḥ |
Mīrā Rāmānuja tyāgaḥ, Siriyālena santateḥ ||
[Prahlāda left father, Śaṅkara left mother, Mīrā and Rāmānuja left husband and wife respectively, Siriyāla left his issue for the sake of God and not for the sake of any worldly reason.]
11) Buddhena tu trayaṃ tyaktaṃ, dvābhyā mekatra pāpabhāk |
Akāmyāya traya tyāgaḥ, duṣpravṛttiḥ paradvaye ||
[Buddha left wealth, wife and issue for the sake of God. Two examples for Duṣpravṛtti can be given:- 1) Doing sin in earning the money for the sake of life partner and issues and 2) Leaving wealth, life partner and issues for the sake of sinful sex or Duṣpravṛtti.]
12) Narakadvāra tanmārga—trayaṃ laukika pāpmanā |
Daivāgnau sarvakāṣṭhāni, bhasmaiva tanmahattamam ||
[God said that illegitimate sex, illegitimate anger and illegitimate greediness are the three main gates for hell in which Duṣpravṛtti is severely punished. Blind bonds with the three eṣaṇās are the three paths to hell. The same three eṣaṇās diverted to God become strong forces to travel towards God. God is the divine fire in which even a thorny stick offered becomes sacred ash to be applied on the forehead. God is greatest and most sacred, who is beyond merit and sin.]
13) Tapta tāmrāliṅganārtāḥ, gopyaḥ Kṛṣṇasya cet kṛtiḥ |
Mahānivṛtti runmādaḥ, Goloka phala madbhutam ||
[When God Kṛṣṇa threatened Gopikas that if they love Him, they will go to hell and the punishment is to hug red hot copper statue of Kṛṣṇa. Then, they replied that they are prepared to go to hell and hug the red-hot copper statue if such statue is of Kṛṣṇa! This is the stage of Mahānivṛtti in which the devotee is fully blind and mad of God. God Kṛṣṇa was shocked with wonder seeing this madness for Him and gave the highest fruit called Goloka to Gopikas.]
14) Naiṣa śārīrakaḥ kāmaḥ, manaḥ prema guṇotthitam |
Cumbanādi kāma kāryaṃ, prema kāryaṃ ca vā bhavet ||
[In the case of Gopikas, their lust to Kṛṣṇa was not impure lust of external beauty of Kṛṣṇa, which is generated by the activity of biological hormones. That is pure lust, which is pure love transformed in to pure lust. It is not internal impure lust transformed into external impure lust. Hugging, kissing and sex are the three stages of practical lust, which may have impure theoretical lust or pure theoretical love as their cause.]
15) Eka kāryaṃ bhinna hetu, kāmamṛt premahema vā |
Anitya nitya bhedena, kāryāt hetu guṇo na hi ||
[Simply seeing the effect, you should not infer the quality of cause. Pot is the same effect whether it is made from mud or gold. Pot is simply the design or shape, which must have a material cause. But, that material can be mud or gold. Similarly, the lust is simply the action like shape of the pot. The material cause of this action may be impure theoretical lust based on external body provoked by hormonal action or pure theoretical love to God based on the internal qualities of God. Body is temporary ending with this birth and qualities are eternal following the soul from birth to birth. Hence, from mere effect or action, you can infer the existence of a material cause, but not the quality of the material cause. The mud pot (impure theoretical lust – based - practical lust) is temporary whereas the golden pot (pure theoretical love - based - practical lust) is permanent.]
16) Caturdaśāḥ vibhidyante, phale cā'rthe sahaiṣaṇāḥ |
Atyadhasto'tyuttamāntāḥ, eṣaṇārtho vimarśataḥ ||
[Eṣaṇā means strongest attachment, which may give different fruits in these four stages. In Duṣpravṛtti, eṣaṇā to injustice gives hell (temporary or permanent) as the fruit. In Pravṛtti, eṣaṇā to justice gives temporary heaven as the fruit. In Nivṛtti, eṣaṇā to God (rejecting even justice if necessary) gives abode of God as the fruit. In Mahānivṛtti, climax eṣaṇā to God resulting in madness for God gives Goloka (above the abode of God) as the fruit. Hence, eṣaṇā can be taken in most negative sense in Duṣpravṛtti, can be taken in justified sense in Pravṛtti, can be taken in fortunate sense in Nivṛtti and can be taken in the sense of unimaginable fortune in Mahānivṛtti. In this way, eṣaṇā can lead you to unimaginable lowest state to unimaginable highest state. You can decide eṣaṇā as good or bad only by deep analysis.]
17) Tayā Bhāgavatāpārthaḥ, viduṣāmapi dūṣaṇe |
Śuddha divyaṃ hetu kāryaṃ, viparītaṃ paraṃ matam ||
[Based on the meaning of the word eṣaṇā, the most sacred scripture called the Bhāgavatam, which gave salvation to a soul in seven days, is totally misunderstood even by great scholars. Even some religions based on this misunderstanding criticised this concept of the Bhāgavatam. If we understand the lust between Kṛṣṇa and Gopikas as pure divine love - transformed - pure divine lust, which is not theoretical impure beast lust - transformed – practical impure beast lust, this misunderstanding will disappear forever. In the case of divine sages born as Gopikas and God born as Kṛṣṇa the cause (theoretical love) and effect or action (practical lust) are pure and divine. In all other cases, the cause (theoretical lust caused by hormones) and effect or action (practical lust) are impure as in the case of beasts.]
18) Ubhayos tribhi raunnatyaṃ, phalasyā'pi tathocitam |
Pravṛttasya vimarśo'yam, kalpitasya mayā na saḥ ||
[Kṛṣṇa is proved God by miracles, excellent spiritual knowledge expressed in the Gīta and unimaginable love shown to devotees in granting Goloka. Gopikas are proved divine sages by their excellent spiritual knowledge, severe penance and discovery of the concept of the total sacrifice (including body) to God. God is greatest and sages born as Gopikas are also greatest devotees. Hence, the fruit given by God to Gopikas is also the greatest Goloka, which is above even the abode of God. This incident is a true happening recorded in the Holy scripture and whatever told by Me is the analysis of truly happened practical incident. This incident is not created by Me and My effort is only to give the true analysis of truly happened incident.]
19) Dehārpaṇa mataṃ bhakteḥ, dūṣitañca phalottamam |
Sarvabandhacyutir liṅgā—hantayā carame bhave ||
[You can’t say that foolish devoted sages discovered this concept of total sacrifice including body to God when they tried to become females using miraculous power to hug God Rāma and were born as real female Gopikas to sacrifice their bodies to God. Even though this is the discovery of devotees implemented by them in spite of opposition from God, God gave them the highest fruit by taking all their sins on Him and did not throw them in to hell for not following His advice. This practical fact indirectly proves that their total sacrifice was very much appreciated by God. Hence, Mahānivṛtti or Madhura Bhakti (sweet devotion) shows the highest fruit in spite of several hurdles in its way. In this the bond with life partner is defeated for the sake of God in the final female birth after dropout of all tother worldly bonds, ending in dropout of the all worldly bonds for the sake of God along with destruction of total ego including inherent gender ego.]
20) Caturbhir na hi kāmo'sya, tat parīkṣā svacārutā |
Niśita jñana yogena, satyabhakti rapabhramaḥ ||
[You cannot find impure lust with God Kṛṣṇa, who never repeated this elsewhere in His life after leaving Bṛndāvanam (He only married 16,000 daughters of kings, who loved Him deeply.), who never returned to do the same thing with Gopikas, who threatened Gopikas to return to their homes (who came for Him in the midnight) and who protected justice of worldly life from exploitation by others by lifting big hill to prove that He is God. Kṛṣṇa came in very beautiful external personality not to attract Gopikas for the impure lust, but, to test them whether they will be attracted by external lust or by internal love. He is omniscient and can know their inner true feeling. Spiritual knowledge generates devotion. If spiritual knowledge is not deep, the generated devotion will be with several misunderstandings. This deep analysis of spiritual knowledge in the context of the holy scripture called the Bhāgavatam removes all misunderstandings leading to the true devotion to God Kṛṣṇa.]
Iti Trailokyagītāyāṃ ‘Eṣaṇā vimarśa yogo’ nāma daśamādhyāyaḥ।।
(Like this, in Trailokya Gītā, the tenth chapter called ‘Association with analysis of strong attachment’ 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)