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Shri Datta Swami

Posted on: 24 Oct 2021

               

Trailokya Gita: Panchamaadhyaah-Fifth Chapter


Chapter-1     Chapter-2a     Chapter-2b     Chapter-3     Chapter-4     Chapter-5     Chapter-6     Chapter-7     Chapter-8     Chapter-9     Chapter-10     Chapter-11     Chapter-12     Chapter-13     Chapter-14


Pañcamādhyāyaḥ—Fifth chapter

Trailokyā Uvāca:-

1) Kiṃ Brahma? Kiṃ ParaBrahma?, ko'vatāraḥ? ka Īśvaraḥ? ।
Ko Jīvaḥ? Kiṃ Jagat?, ko vā, mokṣaḥ? Kaivalya matra kim? ।।

[Ms. Trailokya asked:- What is meant by Brahman? What is meant by ParaBrahman? What is meant by incarnation? Who is Īśvara? Who is the soul? What is this world? What is meant by salvation here? What is meant by monistic union here?]

 

Dattasvāmī Uvāca:-

2) He Trailokye! Sadvilokye!, prīto jijñāsayā'smi te ।
Vivṛṇomi samaṃ pṛṣṭaṃ, parama śraddhayā śṛuṇu ।।

[Shri Dattaswami spoke:- O Trailokya! Your goal is to know the ultimate truth. I am pleased with your Spiritual enquiry. I will explain all that is asked by you. Listen with utmost attention.]

 

3) Kāryahetu latā mūlaṃ, ahetu syāt yadantimam ।
Idaṃ nāntaṃ parāstarkāt, dṛśyante ca vibhūtayaḥ ।।

[This world exists before our eyes. Its origin is unknown because if we analyse the logical chain of causes and products, it will be endless. Somewhere we have to stop at the ultimate cause, which must not have its cause. Apart from this issue, we have another issue, which is that this world looks infinite to us. Apart from these two issues, there is one more issue, which is that we are seeing some unimaginable events called miracles, which are beyond logic.]

 

4) Vibhūteḥ nohya mastyeva, yadākāśasya hi kāraṇam ।
Nirākāśatayā nohyam, na hetau prāgbhavāt svayam ।।

[That causeless primary item, which is the source of unimaginable miracles must be existing, which by itself must have been unimaginable. The word unimaginable must mean that which is beyond space and time and hence must be beyond imagination. That unimaginable item must have been the cause of space and hence, must be unimaginable having no space or spatial dimensions in it. The reason is that the product space cannot exist in its cause before its own generation.]

 

5) Ākāṣābhāva nohyatvāt, ākāśādādi kāraṇāt ।
Hetau kāryasya no sattvāt, nohya mādyādi kāraṇam ।।

[The cause for the space must be the primary cause of this world because space is the most primary item of the creation. Miracles–unimaginable cause of miracles–unimaginable nature due to absence of space in it–space being the primary cause of creation–space must not exist in its cause before its own generation–is the logical chain to decide that the unimaginable item must be the most primary cause of this world.]

 

6) Brahmāsti jagadāvṛtya, nohyam nohaiḥ kvacit gatam ।
Ūhānantyāt jagannāntam, nā'nantaṃ svayamāvṛtam ।।

[The unimaginable item, which is the primordial (most primary) cause of this world, is called as Brahman meaning that it is the greatest (Bṛhi = vṛddhau). Such Brahman must be around this world. Brahman being unimaginable to become greatest shall not be touched even by the intelligence; one cannot reach Brahman even by imagination. This untouchable nature of Brahman makes the world to continuously expand so that none can reach Brahman through any extent of imagination. Since our imagination is infinite the universe is becoming constantly infinite to avoid our imagination from touching the unimaginable Brahman. This world by itself is finite since it is surrounded by the unimaginable Brahman. This finite world is becoming infinite since our infinite imagination shall not cross the boundary of the world and shall not touch the unimaginable Brahman.]

 

7) Eka saṅghe ParaṃBrahma, tat Brahmāṇi bahūni hi ।
Bahu Brahma Paraṃ nohyam, ParaBrahmeti Śaṅkaraḥ ।।

[Since Brahman means greatest item among a specific category of items, several greatest items or several Brahmans result because of the existence of several groups of items. For example, the Veda is Brahman since it is the greatest among the group of scriptures, food is Brahman since it is the greatest among vegetable items etc. Brahman is the ultimate greatest item since it is greater than every greatest item. To avoid this confusion, Brahman is denoted by a special word called ParaBrahman, which means that it is greater than any Brahman. This word ParaBrahman is created by Śaṅkara (Maunavyākhyā prakaṭita ParaBrahma tattvaṃ yuvānam-Dakṣiṇāmūrti Stotram)]

 

8) Sarvatra no ParaBrahma, Brahmārthaḥ gīyate śṛutiḥ ।
Brahmeti gruhyatāmarthaḥ, tasmāt prakaraṇānvayāt ।।

[Hence, whenever the word Brahman comes to mean that ultimate unimaginable cause, we must remember that that Brahman is actually to be taken as ParaBrahman. Sometimes, the word Brahman is also used to mean some created imaginable item, which is greatest among some specific imaginable group of items; we must not take that Brahman as ParaBrahman. For example, in the Bhagavadgītā, the word Brahman was used to mean the Veda (Brahmākṣra samudbhavam) and here the word Brahman should not be taken as ParaBrahman. We must decide the meaning of the word Brahman as per the context.]

 

9) Jīva dhyāna ParaṃBrahma, sasarja taijasākṛtim ।
Tat kaivalyena Datto'bhūt, sa eveśvara ucyate ।।

[This unimaginable ParaBrahman cannot be even imagined by any soul and hence, even meditation of ParaBrahman or unimaginable God is impossible. This ParaBrahman thought over this problem even before creation of the world and created some space, which is the invisible subtle inert energy as space and also gross visible energy. With the help of the gross energy, an energetic body with an energetic soul was also created in that little space called ‘Paramavyoma’, which is occupied by that finite energetic body called Datta. With such energetic body and soul, the unimaginable God perfectly merged and now this energetic body with soul is called God ‘Datta’ or ‘Īśvara’, who means that the unimaginable God given to the world of future souls for meditation and worship.]

 

10) Sa Dattaḥ sṛṣṭi makarot, yastriṇāmā trikarmabhiḥ ।
Sa trimūrtyavatāro'bhūt, ParaBrahmaiva sopadhiḥ ।।

[This is the 1st energetic incarnation (the body and soul are made of energy) called Īśvara or God Datta. The ParaBrahman merged with this 1st energetic form called as 1st energetic incarnation extended the creation and is called ‘Hiraṇyagarbha’ as creator, ‘Nārāyaṇa’ as maintainer and ‘Īśvara’ as destroyer of the further creation called world. Afterwards, God Datta became three energetic incarnations called Brahmā, Viṣṇu and Śiva. After the formation of God Datta, ParaBrahman never merged with any medium directly and only God Datta or Īśvara merged with media to become various incarnations. God Datta Himself is ParaBrahman mediated with energetic medium (energetic body and energetic soul).]

 

11) Sṛṣṭvā naramāviśat ca, dravyaṃ vapuṣi cādhikam ।
Avatārāḥ same Dattāt, jaḍaśaktiḥ cidākṛtiḥ ।।

[After creating this world, human beings called souls with materialised bodies are created along with other living beings. God Datta merged with some selected human devotees to become human incarnations. The body of human being is made of inert matter and inert energy whereas the body of energetic being is made of inert energy only. The soul whether in energetic being or human being is made of awareness, which is a specific work form of inert energy only functioning in the active brain-nervous system. All the incarnations are of God Datta only, which may be energetic or human.]

 

12) Jīvaścideva cinmūlaṃ, jaḍaśaktyāmihātmavāk ।
Vāsanāvrāta jīvārtho, jagato'ṃśo na tasya hi ।।

[The soul is always awareness that is the special form of inert energy only. The soul is imaginable item of imaginable creation only and not the unimaginable creator. Actually, soul means the inert energy that is transformed into Jīva or individual soul. The individual soul is a bundle of thoughts and since thought is a mode of awareness, we can call the individual soul as a bit of direct awareness. The soul or individual soul is a part of the world only and not a part of creator. In such case, there is no meaning in saying that the soul or individual soul is creator Himself.]

 

13) Jaḍaśaktyā’paricchinna—jagatkāraṇa bhāṣaṇāt ।
Sa Ātmā sraṣṭṛvat bhrāntaḥ, kāraṇaṃ paramaṃ na hi ।।

[Since soul is a bit of inert energy and the same inert energy is the material cause of this entire world of inert and non-inert items, the inert energy taken as unlimited quantity is mistaken as ParaBrahman and the same inert energy in limited quantity is the soul and hence, the soul is also mistaken as ParaBrahman. Here, we agree that the unlimited inert energy is the material cause of this world, but, such unlimited inert energy is also created by ParaBrahman. Hence, the unlimited inert energy can’t be the ultimate cause of this world since the ultimate cause is only ParaBrahman.]

 

14) Ātmā tejaḥ śrutaḥ sṛṣṭam, bahu sāmya viśeṣanaiḥ ।
Sraṣṭṛ sṛṣṭi vibhedo'tra, Ātmāvatāra bodhakaḥ ।।

[In scriptures, Ātman is told to be the cause of the world and many adjectives of ParaBrahman are used for Ātman. This brings the confusion that Ātman or soul is ParaBrahman. The reason for such confusion is that several adjectives are common for inert energy and ParaBrahman. But, the difference between the two is that inert energy is created by ParaBrahman (tat tejo'sṛjata…- Veda). In fact, the word Ātman means the unimaginable God mediated with energetic/human form and all the adjectives refer to the unimaginable God present in that energetic/human incarnation.]

 

15) Jagat cidacidarthāṅgaṁ, cidacit phalamantimam ।
Jīvātmā na svatantro hi, sa sraṣṭā yadi hāsyavāk! ।।

[The creation or world is made of items with awareness and inert items. Awareness is said to be generated in the end from inert items only (Annāt Puruṣaḥ…- Veda). The soul or individual soul is a special form of inert energy, which always is either mediated by energetic body or materialised body and never exists independently. If anybody says that soul or individual soul is the creator, such a statement is the context of loud laughter!]

 

16) Atra kaivalya mokṣau hi, satyau mṛutyoḥ paraṃ tathā ।
Yatha jīvati mokṣastu, jagadbandha vimocanam ।।

[You have asked about monistic union and salvation here while alive. This is correct because after death no new change is obtained. Whatever one has achieved while alive here, the same status continues after death also. If you achieve God in human form while alive here, you will achieve God in energetic form in the upper world also after death. Salvation means liberation from the worldly bonds.]

 

17) Lokabandhacyutiḥ yatnāt, niṣphalā mūḍha paddhatiḥ ।
Ayatnāt Bhagavadbandhāt, sudhā kṣīrava dīkṣatām ।।

[The liberation from worldly bonds shall not be achieved directly because such liberation is temporary and also utter foolishness. Such liberation shall come spontaneously in natural way due to strongest attachment to God. No effort shall be put to cut the worldly bonds since they should drop themselves without trace of any effort by you. Salvation from worldly bonds shall be viewed like naturally rejecting the milk after tasting divine nectar.]

 

18) Kaivalyamekīkaraṇaṃ, avatāre hi vidyate ।
Bhaktānāṃ tu Sāyujyaṃ, yatra devo hi sevakaḥ ।।

[‘Kaivalyam’ or monistic union means one item becoming the other item through perfect merge. This can be seen here in the case of incarnation in which God merges with human being here or with energetic being in the upper world. In the case of the devotees, ‘Sāyujyam’ is seen, which is becoming very close to God and this is more powerful than previous Kaivalyam because in this dualistic devotion, God becomes the servant of the devotee. In Kaivalyam, God becomes equal to devotee through perfect merge.]

 

19) Kaivalyamapi Sāyujyaṃ, Sāmīpyaṃ triguruśritam ।
Dvayoḥ Sālokya Sārūpye, paro jīvo trayacyutaḥ ।।

[Monistic union (Kaivalyam) is the theory of Śaṅkara whereas dualistic closeness (Sāyujyam) is the theory of Rāmānuja. ‘Sāmīpyam’ or standing near like a beloved servant is the theory of Madhva. In both Sāyujyam of Rāmānuja and Sāmīpyam of Madhva, ‘Sālokyam’ (existing in the same place) and ‘Sārūpyam’ (looking like God) exist commonly. The ordinary soul is devoid of these three divine results called Kaivalyam, Sāyujyam and Sāmīpyam.]

 

20) Vidyudvallīva vallīva, vidyudāveśa varjitā ।
Vallīva sthagitā tasyai, mārgavallīva jīvinaḥ ।।

[The soul of Śaṅkara is like the electrified wire. The soul of Rāmānuja is like the wire on switching off the electricity. The soul of Madhva is like the wire fixed in the house during wiring without the connection to the main source of electricity. The ordinary soul is like a piece of rejected wire lying on the road above which all people are walking.]

 

Iti Trailokyagītāyāṃ ‘Brahmādivicārayogo’ nāma Pañcamādhyāyaḥ।।

(Like this, in Trailokyagītā, the fifth chapter called the ‘association of the enquiry about Brahman’ etc., is completed).

 
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