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Shri Datta Swami

Posted on: 17 Dec 2021

               

Trailokya Gita: Chapter-16: Vishvamata Samanvaya Yoga (The Association of Correlation of World-Religions)


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Trailokyā Uvāca:-

1) Datta Sadguṇavārāśe, praśaṃsārhā'smi natvaham |
Hindavasyeva kiṃ sādhyaḥ, vaiśvo mata samanvayaḥ? ||

[Ms. Trailokya asked:- O God Datta! You are the ocean of good qualities. I am not eligible for Your praise. Is it possible to unite all worldly religions like the sub-religions of Hinduism?]

 

Dattasvāmī Uvāca:-

2) Dattoktāḥ tvadguṇāḥ satyāḥ, tvayoktāśca śrutāḥ smṛtāḥ |
Yaśase na virakto'smi, bhaktāya gurave kramāt ||

[Shri Dattaswami spoke: Your good qualities must be true because they are spoken by God Datta. The good qualities spoken by you regarding God Datta must be also true since they are heard and accepted by God Datta. God Datta is not interested in the worldly fame because He is already bored by the vast fame continuously existing in the upper worlds. Your qualities are expressed here so that they will inspire the devotees to become good devotees. My qualities are expressed here so that they will inspire the spiritual preachers to become good spiritual preachers.]

 

3) Ahantā vijitā proktā, Trailokye vacasā tava |
Satyaṃ nityaṃ vaco yogyaṃ, taddhi jñānasya lakṣaṇam || 

[O Trailokya! By telling that you are not eligible for the good qualities mentioned by Me regarding yourself, you have spoken indirectly that you have won your ego. Always, whatever is truth, that alone must be expressed in words and this fact applies to the spiritual knowledge also, which means that the true spiritual knowledge alone must be preached by the preacher.]

 

4) Tvadīrṣyā bhakta pīḍā cet, āśaṅkā tanmukhāt sataḥ |
Tat vṛddhiḥ syāt na gaṇyante, jīva pūrvārtha sañcayāḥ ||

[If you have told like this that you are not eligible to the good qualities mentioned by Me with a doubt that some devotees may be pained by seeing your praise due to natural human jealousy, you need not entertain that doubt. The reason is that every quality has both good and bad faces. If jealousy is turned towards its good face, one can achieve tremendous self-development and in this way, you are helping those devotees to progress well in the spiritual line. Sometimes, some are underestimated based on their present current accounts of the bank since their hidden fixed deposits are not known. Similarly, some devotees appear in the stage of devotion or practice without the first step of knowledge and they are underestimated as illiterates. The hunter, devoted to God Śiva was actually Arjuna in the previous birth, who learnt spiritual knowledge from God Kṛṣṇa and was underestimated as illiterate because his divine knowledge of the previous birth was unknown. Only the Sadguru or human incarnation of God can alone know the past, present and future of any soul (Tānyahaṃ veda sarvāṇi…- Gītā).]

 

5) Śaṅkareṇa Haindavaikyaṃ, vivekānandato jagat |
Haindavaṃ sūkṣma siddhantaḥ, sthūlaṃ vaiśvaṃ nayaḥ samaḥ ||

[Śaṅkara united all the sub-religions of Hindu religion and established the oneness of Hindu religion. By using the same logic adopted by Śaṅkara, we can unite all the religions of the world. If the rooms in a house can be united by breaking the walls between them so that a single big house can result, can’t we break the walls between such big houses to make a bigger house? In this way, the united Hinduism is a representative micromodel of the macro universe in which all religions are united resulting in the single universal religion. Śaṅkara brought the unity in Hindu religion whereas Swami Vivekananda tried for the unity of all world religions.]

 

6) Adṛśyānūhya masmākaṃ, adṛśyohyā Śivasya cit |
Dṛśyohyopadhiṣvekaṃ, matopamata sāmyatā ||

[Śaṅkara took awareness, which is imaginable but invisible to naked eye as the single internal God called Ātman or Brahman. Datta Swami took unimaginable and invisible item as the single internal God called Parabrahman. In both cases, the internal Gods have the commonality, which is invisibility and the external media in both cases are visible and imaginable. Hence, from the angle of the oneness of internal God, the above said difference is immaterial to establish the common goal of unity of God in different external media of various sub-religions of Hinduism or various religions of the world. Based on this unity of internal God, the same God existing in different media means that there is only one single God in all sub-religions of Hinduism or in all religions of world. In this way, the unity is brought by Śaṅkara in various sub-religions of Hinduism and by Datta Swami in various religions of the world.]

 

7) Naṭaikyaṃ bhinna veṣeṣu, vidyudvallīṣu kevalā |
Bhinna deśeṣvapi spaṣṭam, antaraikyaṃ mateṣviva ||

[Śaṅkara proved that Viṣṇu, Śiva etc., are only different external media since same internal God (Ātman or Brahman) exists in all the media of sub-religions of Hinduism. Similarly, Datta Swami proves that the same internal God (Parabrahman) exists in all the media of world religions. If we agree that God Viṣṇu and God Śiva are one and the same due to the oneness of the internal God neglecting the difference in their external media, why not God Viṣṇu or God Śiva can be the same Yahova and Allah etc., based on the same oneness of the internal God?  If the same actor is acting in the roles of God Viṣṇu and God Śiva, why not the same actor act in the roles of Yahova, Allah etc.? A concept need not be limited to one country (India) only since it can be extended to other countries on this earth. If two electric wires in India are one and the same from the angle of the same internal electricity, why not these two electrified wires are one and the same as other two electrified wires existing in foreign countries? The external media or wires may be made of different metals with different colors, from the point of the same electricity, all these four wires must be one and the same.]

 

8) Yantra dṛśyā cidūhyā ca, nānātvāya na nohyatā |
Nāstitva śaṅkayā nyastā, sā'pi nohyā vicārataḥ ||

[Śaṅkara mentioned the imaginable and invisible (to naked eye) awareness as the ultimate inner God. Of course, this awareness is visible, in fact, through scientific instruments as waves of inert energy since awareness is nothing but a specific work form of inert energy appearing in the functioning brain-nervous system. Inert energy is the essential material of awareness like Gold in a golden jewel. Hence, awareness is imaginable and visible in real sense. God is the root cause and not the product of some other cause like awareness, which is the product of inert energy. In fact, even the inert energy from which awareness is produced, itself (inert energy) is the product of digested food! Awareness can’t exist independently without the energetic or materialized container. Śaṅkara knows all these defects of awareness, but still, called this awareness of soul as God because He has to deal with atheists, who will not believe God other than their soul. But, in the present context all these defects are not considered because the formless awareness (assumed as unimaginable God) mediated by different external energetic or materialized containers is equal to Datta Swami’s unimaginable God mediated in different energetic or materialized bodies. But, if we take the unimaginable God in the place of awareness, it is the best because all the above defects can be eliminated. A new defect may also arise in the case of awareness because since awareness is imaginable item of the world, all other imaginable items like energy, matter etc., may compete with awareness due to different selections of people resulting in plurality of God. In the case of unimaginable God, plurality will not exist because any number of unimaginable items result in only one unimaginable item proving that God is always one only. However, Śaṅkara selected awareness as God not only for the sake of atheists, but also, since awareness is imaginable and visible, existence of God in the minds of ordinary people also can be easily established. If unimaginable God is selected, ordinary people may get a doubt in the non-existence of the unimaginable item. In fact, Śaṅkara called this awareness as unimaginable awareness (Parabrahman) with a view that this awareness is not generated from the inert energy with the help of materialized nervous system and hence, the background of this awareness is totally unimaginable, which means that the unimaginable God is not the worldly awareness that is generated from inert energy in nervous system. He means that unimaginable awareness means the property of knowing (awareness) of unimaginable God due to His omnipotence and not due to the point that He is this worldly awareness. Hence, Śaṅkara’s unimaginable awareness and Datta Swami’s unimaginable God are one and the same.]

 

9) Nanāmata bahistvattvaṃ, ekādhyātmā'ntarārtha dṛk |
Veṣāḥ bhinnāḥ naṭo hyekaḥ, viśvādhyātma hi tanmatam ||

[The difference among the religions is based on the visible and imaginable external factors of the external media of the inner God, which are like different cultures like food habits, dress, language etc. The unity of these external factors (or religions) is impossible because they are always totally different from each other. Such superficial unity is not our aim because when a single actor is acting in different roles, how can we say that the different external roles are one and the same? Our intension is to prove that the same actor exists in different roles, similarly, our aim is to establish the oneness of God (actor) existing in different forms (roles) of different religions. Similarly, our aim is to prove the oneness of the inner contents of different scriptures of different religions and not to prove the oneness of different languages of different scriptures. The external factors come under the word Religion whereas the internal factors come under the word Spirituality. Hence, Universal Religion means Universal Spirituality, which is the inner constant spiritual sense, but not the external varying religious sense.]

 

10) Ūhyānūyā'dṛśya dṛśya-tejonaraikatābhidaḥ |
Dharma muktyādayo mukhyāḥ, viṣayāḥ na matasya te ||

[The concepts of spiritual knowledge are very important in any religious scripture and not the superficial religious concepts. The important concepts of the spiritual knowledge that exist as one and the same syllabus are:- 1) Whether non-mediated God is imaginable or unimaginable? 2) Whether mediated God is visible human form or invisible energetic form (may be rarely visible through deep penance)? 3) Whether God is beyond world and souls or one with world and souls? 4) What about Pravṛtti or worldly life? 5) What about Nivṛtti or spiritual life? etc.]

 

11) Daivasya svarga naraka-satte sarvatra darśite |
Anyāṃśāḥ sulabhaṃ yojyāḥ, ubhe mukhye jagat kṛte ||

[The essential spiritual concepts of all religions are one and the same, which are:- 1) God exists, who is omniscient, omnipotent and omnipresent. Of course, we say that omnipresence is not in literal sense, but, is in the effective sense. This means even though God is not present everywhere, God knows and controls everything in the creation through omniscience and omnipotence. The reason is that omnipresence in literal sense may lead to existence of God even in bad souls. 2) God likes to protect justice and dislikes injustice to destroy it. Heaven for good souls and hell for bad souls exist as per will of the God. The differences among other details can be resolved easily since the above two are very important to maintain peace and smooth administration in the creation created by God.]

 

12) Nāstsika pratyayo nohyo, vañcanā syāt puro mateḥ |
Sthātavya masadāśaṅkya, karmāgāra patiryathā ||

[The only religion that opposes all the theistic religions of the world is atheism, which does not agree with the existence of God, heaven and hell. They say that even without believing these three, human beings can be ethical and disciplined with strong will. If their point is true, even the existing God is very much pleased with them and also ready to grant heaven to them after death! God is not interested in making the human beings to believe in His existence and in His praise like a political leader. God disbelieves in the integrity of all atheists in this point because very few may stand like that. We do not know which atheist will exploit this concept of non-existence of God, heaven and hell (even though these three exist really) to loot the society creating chaos and hence, God tries to establish the existence of Himself, heaven and hell to promote good actions and to arrest sins. It is always better to expect the negative side and be ready with precautionary measures.  God is very much concerned with peace of world since He is the creator and maintainer of the world like an industrialist establishing and running his own factory.]

 

13) Vijñāna mauna māślāghyaṃ, tannindā yadvibhūtayaḥ |
Anyathā nāsti no dveṣo, praśaṃsā doṣa darśanāt ||

[Since atheists scold God, the genuine miracles of God are projected to attack atheists. Even science observes the genuine miracles, but, keeps silent realizing its inability to disprove the miracles. In fact, science is adopting correct method in keeping silent about God and miracles because both are unimaginable. The Veda also says that silence is the best expression for the unimaginable God (Yato vāco…). But, for this emotional and hasty reaction of atheists, we are not angry with them because our aim is only correlation and peace with unity among all the people in the world. There may be fraud miracles like magic, but, it shall be proved. We also don’t say that every miracle is genuine. We will not agree if you say that all miracles are fraud. We appreciate atheists for finding out real faults in religions about which we are also opposing.]

 

14) Kraistave sa pitā Dattaḥ, Jesus Rāmādi mānavāḥ |
Prārambhe saguṇa Brahma, Nirguṇānantaraṃ matam ||

[In Christianity, the Father of heaven is the energetic incarnation of unimaginable God standing in the ultimate position, who is just equivalent to God Datta in Hinduism. Rāmānuja and Madhva start with the mediated unimaginable God as the first energetic incarnation in the name Nārāyaṇa, who is God Datta only. The human incarnation is Jesus like Dattātreya, Rāma, Kṛṣṇa etc., in Hinduism. The non-mediated unimaginable God without attributes (Nirguṇa Brahma) is not referred in Christianity and this point need not be shown as difference because even in Hinduism the sub-religions of Rāmānuja and Madhva start with the unimaginable God mediated with energetic form, who is exactly called as Father of heaven in Christianity.]

 

15) Advaita madhyama dvaita-vāco Jesus mukheritāḥ |
Tejasyahaṃ mayīdaṃ ca, tadahaṃ ceti yujyate ||

[When Jesus told that He and His Father are one and the same (I am the truth) the monism of Śaṅkara exactly comes here. When Jesus told that He is the Son of God having same blood relationship, the inseparable whole-part relationship of Rāmānuja exactly gets correlated. When Jesus told that He is the messenger of God, the master-servant relationship of dualism of Madhva exactly applies here. These can be correlated with the famous statements:- 1) I am in the light (separable dualism of Madhva), 2) The light is in Me (inseparable dualism of Rāmānuja) and 3) I am the light (monism of Śaṅkara).]

 

16) Mohammado dāsya dūta-taijasā'rūpavanmatam |
Madhvamārgo'tra vikhyātaḥ, Dayānandārthasammitaḥ ||

[Oneness with God of Śaṅkara, inseparable limb-whole relationship with God of Rāmānuja and servant-master bond with God of Madhva are exactly existing in both Hinduism and Christianity. The concepts of energetic incarnation (Father of heaven) and human incarnation (Jesus) exist in the same way in both religions. Later on, Islam appeared and Prophet Mohammad established the concept of unimaginable God, who is loosely called as formless God (Actually God is beyond form and formless since both are imaginable only and God is unimaginable with unimaginable power.). In Islam, it is also mentioned that the ultimate God called Allah (equal to unimaginable God) also appeared as light without any form and this light assumed with some form due to boundary becomes equal to God Datta or Father of Heaven. Prophet Mohammad is actually the human incarnation of Allah like Jesus. But, the Prophet rejected the idea of human incarnation because just His preceding human incarnation called Jesus was horribly crucified by jealous priests due to repulsion towards human incarnation. Prophet accepted only the path of Madhva saying that He is the servant-messenger of Allah only. These concepts exactly resemble the sub-religion of Dayananda Sarasvati, who believed in formless God rejecting the concept of human incarnation.]

 

17) Parabrahma vadaṃ maunaṃ, Buddhasya Śaṅkareritam |
Śiṣyāḥ nāstika dhīmūḍhāḥ, ahiṃsā'gryā pravṛttigā ||

[Buddhism was misunderstood as an atheistic religion since the followers of Buddha misunderstood the silence of Buddha on God. God is unimaginable and no words can explain Him so that silence alone is the best expression of unimaginable God. Śaṅkara explained the silence of Buddha as an expression about unimaginable God or Parabrahman (Maunavyākhyā prakaṭita Parabrahma tattvam…). Buddha and the founder of Jainism (Ṛshabhadeva) strictly prohibited non-vegetarian food, which causes slaughter of birds and animals. This is the highest justice in pravṛtti or worldly life just like the highest Goloka reached by Gopikas through sweet devotion in nivṛtti or spiritual life.]

 

18) Śiṣyasthāyi vaśāt bhedaḥ, Gururunnatamātra dhīḥ |
Kimarthaṃ likhitaṃ jñeyaṃ, kimityeva na Śaṅkarāt ||

[There may be slight twists in the theories of the divine preachers incarnated on this earth in different times. All these divine preachers of different religions are incarnations of the same God. Hence, the difference was not in the internal God of different incarnations, but, among the external media of the same God and hence, we shall resolve all those differences among spiritual concepts here and there belonging to different religions. These differences are due to the different levels of the receivers of the spiritual knowledge present in various regions. When God incarnates as divine preacher at some time in some place, belonging to some religion, He will first study the level of the surrounding receivers of His knowledge and modifies His preaching to suit their level. A preacher does not bother whether He is preaching the truth alone, but bothers about the concept that is suitable to the level of those disciples so that they can climb to the next higher step. The truth related to the highest step shall not be revealed in that time and the truth must be slightly twisted to suit to their level. A scholar does not bother about the level of the disciples and preaches only the highest truth. Hence, we shall not concentrate on what is written by the preacher in his commentary, but, we shall concentrate on his surroundings that made him to write like that. What was written is not the point, but, why it was written like that must be the important point. Śaṅkara told that every soul is already God, which means that the spiritual effort is a wastage. If we concentrate on the angle of why He told so, we will understand the whole background.  When He came, all the people were atheists, who will never agree to the existence of God other than themselves. There is no other way than to say that they are God and since they exist, God exists. Śaṅkara made the atheists to say that God exists, which is the successful beginning step like the successful operation in the delivery.]

 

19) Matonmādaḥ śruto'pyadya, śānti lakṣyaḥ parātparaḥ |
Viśvasanto'nu karmāṇaḥ, bahavo Daiva harṣadāḥ ||

[The fanatic madness of the religion has so foolishly grown that devotees of one religion used to even kill the devotees of other religions. Even in Hinduism there were such reports between the sub-religions. Other religions also had the same tendency and even now terrorism exists. The religion is expected to grow discipline in worldly life along with awareness of justice and injustice and finally lead to spiritual line to surrender totally to God. The peace of the creation is the top-most attention of God because creation and smooth administration are done by God only in the ultimate level. Several divine preachers in all corners of the world dedicating their lives in this line pleased God to the climax level and were fully blessed by God. Such spiritual success is completely based on the correlation of all the religions of world.]

 

20) Vācā vādo mahā doṣo, likhitaḥ satya śodhakaḥ |
Satyāyobhaya yatno'yaṃ, jito labdhaḥ paro muniḥ ||

[While discussing the various concepts of different religions or sub-religions, a peaceful solution must be arrived through patient debates. Truth is always associated with peace and patience. Debates through written arguments are always far far better than the oral arguments because in writing steadiness exists to think about the answer carefully and patiently. In oral discussions involved with tensions hurried answers evolve, which contain lot of unintentional and irreparable mistakes. The debating scholars must not have the concept of success and defeat in the debate. Both must think that both are trying to find out the truth for the benefit of both. The defeated scholar must not hate the successful scholar and instead must be grateful to him because due to his help, the defeated scholar is benefited by correcting own mistake. The successful scholar need not be over pleased because the successful scholar did not get any extra benefit from the debate and hence, shall remain silent.]

 

Iti Trailokya Gītāyāṃ ‘Viśvamata Samanvaya’ yogo nāma Ṣoḍaśādhyāyaḥ.

Like this, in Trailokya Gītā the sixteenth chapter called ‘Association of correlation of world-religions’ 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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