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Shri Datta Swami

Posted on: 22 Oct 2021

               

Trailokya Gita: Chapter-3: Yogavichaara Yoga (The Association of Enquiry of Yoga)


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Trailokyā Uvāca:-

1) Ucyate Bhagavat gītā, nāmnā Bhagavata sstumaḥ ।
Bhaktanāmnā kathaṃ gītaṃ, Anasūyātri nandana! ।।

[Ms. Trylokyā asked:- O Son of Anasūyā and Sage Atri! It is told that Bhagavadgītā is in the name of Bhagavān or God. How can we appreciate this Gītā named ‘Trailokya Gītā’ in the name of the devotee called Trailokya?]

 

Śrī Dattasvāmī Uvāca:-

2) Kṛṣṇena kavinā naiva, tannāmakaraṇaṃ kṛtam ।
Kṛtā Vyāsena bhaktena, Bhagava dkīrti kāminā ।।

[Shri Dattaswami spoke:- The Bhagavadgītā told by Kṛṣṇa to Arjuna was not named by Kṛṣṇa Himself. This name was given by Sage Vyāsa, who was the devotee of God. Devotee always likes the fame of God and not the fame of the devotee.]

 

3) Evameva ye yathā māṃ, ityukteḥ bhakta kīrtidaḥ ।
Bhagavānapi gīteyaṃ, tvannāmnā prāgapīritam ।।

[In the same way, God likes the fame of the devotee and not His fame. God told in the Bhagavadgītā that He will be just a reflection of the devotee (Ye yathā mām…). Hence, this Gītā is named in your name. Like this I have spoken the Gītā in the name of some devotees like Lakṣmaṇagītā and Rohitagītā.]

 

4) Kuryādarjuna gīteti, nāma Kṛṣṇo divo bhuvam ।
Sa prāptaḥ kīrti vairāgyāt, nityastotra parāṅmukhaḥ ।।

[If God Kṛṣṇa wanted to name the Gītā sung by Him, He should have named it as Arjunagītā. God comes down to the earth as incarnation descending from His abode bored with continuous prayers of His praise with repulsion to fame.]

 

5) Ekadaivaṃ Hari rbhaktān, prārthayan dūṣaṇāturaḥ ।
Suhṛddveṣi pathoreka—pathā tāvanya dāśritau ।।

[Once God Viṣṇu was also bored by praises and wanted to come down to earth as incarnation and requested all His devotees to come to earth along with Him and become enemies through scolding Him. He gave two options: - 1) To reach Him as devotees in 7 births or 2) To reach Him in 3 births as enemies. But, no devotee agreed to this. Finally, His gatekeepers Jaya and Vijaya agreed selecting the 2nd option.]

 

6) Antye janmani so'varṣat, dūṣaṇāni sa taṃ gataḥ ।
Ramate ya ssukhaṃ duḥkhaṃ, samaṃ yogī sa gīyate ।।

[In the last 3rd birth, Śiśupāla pleased the Lord very much by scolding Him continuously like strong rain and the soul of Śiśupāla as a light merged in the heart of God. In the Bhagavadgītā, it is told that a person, who equally enjoys both happiness and misery is called Yogī (samatvaṃ yoga ucyate…).]

 

7) Madhukṣārāśanaścitre, samakaṣṭa sukho yathā ।
Tathā nityaṃ sa ramate, yathā'haṃ jagadāśritaḥ ।।

[Just like a person enjoys equally both hot and sweet dishes in meals, just like a person enjoys equally both pleasant and tragic scenes in seeing a cinema and just like I on entering this world as incarnation enjoy equally both happiness and misery, the Yogi also enjoys equally both misery and happiness in this world.]

 

8) Ekaikaṃ kramataḥ kṛtvā, sukhaduḥkhe sadā priyam ।
Karoti jīvina ssarvān, svabhaktān nitya yoginaḥ ।।

[Even though the soul has done some sins continuously for some time and good deeds continuously in some other time, God will re-arrange the fruits of both good and bad deeds in alternating manner so that continuous boredom in one phase is avoided and His devoted souls become continuously joyful by becoming Yogis.]

 

9) Mithyā jīvo jaganmithyā, svāṃśo na calacitravat ।
Paramārtha sadekaṃ tat, tadyoga staddayāvaśaḥ ।।

[In Yoga, the soul has to enjoy equally both misery and happiness like the spectator enjoying both scenes of misery and happiness in a cinema. God can enjoy like this because He is the absolute reality whereas His creation is relative reality for Him. The cinema also is relatively real with respect to the spectator. But, regarding the human being, it is a part and parcel of the creation and hence, itself is also relative reality like that of creation. Therefore, the relatively real soul can’t enjoy another relatively real world unlike the spectator enjoying the cinema. If any soul wants to enjoy the world like the spectator of cinema, it has to get the grace of God through its devotion to attain this Yoga.]

 

10) Yogaḥ prāptiḥ prayukto'yaṃ, tasya lābhe tadaṃśake ।
Arogo bhoga mūlaṃ ca, so'pi yogīti kathyate ।।

[The word Yoga need not be always the eight stepped Aṣṭāṅgayoga of Sage Patañjali. This word means simply attainment of anything. For example, Dhanayoga means attainment of wealth. But, the word Yoga is mainly used in the attainment of God and the attainment of success in the steps that lead to God. For example, a sound mind in sound body is essential to do service to God. But, this step is also needed to enjoy the worldly luxuries also. Now people trying to achieve this physical and mental health for the enjoyment of worldly luxuries also say that they are practicing Yoga!]

 

11) Upamānābjacakrāṇi, tīrtvā buddhipramā pathā ।
Manaḥ kuṇḍalinī daivam, sahasradalagaṃ viśet ।।

[The Yoga of Patañjali is completely misunderstood. Ignorant people imagine wheels or lotus flowers existing on spinal cord or ‘Meru’ and also imagine the Kuṇḍalinī moving like a serpent crossing these wheels to reach the top of head called ‘Sahasrāra’, which is like a lotus with thousand petals in which God exists. This type of description is only symbolic and the background picture is the mind crossing the influences of worldly bonds in reaching God existing in the top of head, which is intelligence showing the path of Spiritual knowledge.]

 

12) Manaścicchakti vīcistat, sarpastarkā dalāni ca ।
Svocitaṃ daiva rūpaṃ ca, Kṛṣṇaṃ martya muni śśritaḥ ।।

[The mind is awareness, which is a form of inert energy only that travels in waves representing the serpentine motion. The thousand petals of intelligence represent thousand or many ways of logical discussions to arrive at correct conclusion. This means that the devotee shall reach the true and relevant form of God on doing several logical discussions. This finally indicates that the original unimaginable God or absolute reality can’t be reached and only that unimaginable God mediated in relevant medium must be only reached. Kṛṣṇa is the mediated unimaginable God in human form and the Sages or Gopikas are the human beings, who reached the human incarnation, which is relevant to them.]

 

13) Mūlādhāraḥ prasū stāto, maṇipūro dharāmbuvat ।
Svādhiṣṭhāno'nalaḥ kāmaḥ, hṛdi putrohyanāhataḥ ।।

[The lowest Mūlādhāra wheel stands for mother and above it is Maṇipūra representing father. Both these are earth and rain. The water falling on the earth from the upper sky represents the fall of sperm of father into the womb of mother causing the generation of sprouts of seeds like children. Both these wheels represent the influence of love on parents. Above these two exists Svādhiṣṭhāna representing fire indicating the desire for sex and this stands for the bond with life partner. This wheel represents the bond with life partner. Above this, in the heart, which is the centre of love exists Anāhata wheel that stands for issues and this bond is the strongest and hence called ‘Anāhata’ meaning that nobody could cross it so far.]

 

14) Viśuddho vyoma vācā hi, Guravo jñānadoṣiṇaḥ ।
Ājñā cittaṃ bhinnarūpa—bhinnadaiva bhramāspadam ।।

[Above this in the throat lies Viśuddha wheel standing for space and speech representing the fraud preachers with faulty knowledge. Above this lies the Ājñā wheel standing for mind that has illusory knowledge, which is the basis for feeling real difference in various divine forms of the same one God resulting in like or dislike for a specific divine form of God.]

 

15) Vyarthā bhramaṃ sadicchanti, cakrapadmopamābhramaḥ ।
Āvarto hi titīrṣośca, bhṛṅga bandhāya vārijam ।।

[Seeing the inability to cross the worldly bonds due to weak attachment to God, failed devotees have developed reality of these wheels or lotus flowers and serpent like Kuṇḍalinī to divert the actual concept into an illusory concept. The spinal cord is the basis for all these wheels because it is the main channel of awareness as mind that develops attachment to various worldly bonds. The wheels are like whirlpools in the worldly ocean obstructing the devotee, who is swimming the ocean trying to cross it. These wheels give some entertainment for some time and finally drown the swimmer. These worldly bonds are also compared to lotus flowers that attract the black bee-soul (black indicates Tamas or ignorance) and finally bind them by closure of petals. Without realising the background concept, ignorant people have taken these similes as reality.]

 

16) Dattātreyo yogirājao, yogaṃ jānāti kevalaḥ ।
Anye yogaṃ na jānanti, yogamāyā vimohitāḥ ।।

[Only God Dattātreya, who is the King of Yogis knows the meaning of Yoga. All others leaving Dattātreya do not know the meaning of the word Yoga. The reason for their ignorance is the illusion created by them in the context of Yoga, which results in the fascination of worldly bonds.]

 

17) Yogena tasya jāyante, sarva yoga vibhūtayaḥ ।
Yābhir nāstika viśvāsaḥ, prādyo hi phalakākṣaraḥ ।।

[The miraculous powers appear only due to attainment of God because unimaginable God alone is the source of unimaginable miracles. These miracles are useful to create faith in the existence of God for atheists. This is the fundamental lowest step, which is like making the kid to learn alphabets using a slate.]

 

18) Vidyāsaṃstha stato Jñāna—bhakti karma daśāḥ kramāt ।
Āstikāḥ kṣīṇaviśvāsāḥ, svalābhā vā vibhūtigāḥ ।।

[After learning the alphabets using slate, the student enters school, college and university using pen and book and for him, the slate is not required. Similarly, when the atheist is converted into theist, he/she does not need the exhibition of miracles. The theist needs Spiritual knowledge (Jñānayoga), Devotion (Bhaktiyoga) and Practice (Karmayoga) stages, which are like school, college and university. But, if theists are also interested in miracles either they are not having firm faith in the existence of God or they want to use the miraculous powers to solve their worldly problems.]

 

19) Sarvepyanye tadvibhūteḥ, prādhānya mādi doṣataḥ ।
Śaṅkara dvāra yānaṃ tat, yanno'lam na tathā purā ।।

[At present, everybody is either atheist or theist having lesser faith or aspiring for the worldly benefit through miracles. Hence, the importance of miracles is being stressed by Me. Every beginning is surrounded by defect only like the fire is surrounded by smoke in the beginning stage. In this Kali age, the Spiritual standards have fallen down to a great extent. When Śaṅkara entered the bolted doors of Maṇḍana Miśra, if we were there, that miracle alone is sufficient for us to believe that Śaṅkara is the human incarnation of God. His very long debate is not necessary for us to recognise Him as God. But, Maṇḍana Miśra along with Jaimini and Vyāsa did not give importance to this miracle and believed Śaṅkara as God only after the long debate. Before Kali age, everybody was an extreme devotee of God, possessing miraculous powers and hence, in ancient times, divinity was decided by knowledge, devotion and practice only and not by exhibition of miracles.]

 

20) Anūhyo gamyate tābhiḥ, daityaśca tapasā vrajet ।
Daivena dīyate yābhiḥ, sthāpyate nohya Īśvaraḥ ।।

[Atheists are expected to believe the existence of unimaginable God by seeing the genuine miracles, but, unfortunately, they do not believe due to their foolish prejudice. The unimaginable miracles indicate their source, which is the unimaginable God. Sometimes, even devilish people also do miracles by attaining the miraculous powers from God through rigid penance. God allows them to do miracles because leaving their devilish qualities aside; they are establishing the existence of unimaginable God, which is of good use to threaten sinners by indicating that unimaginable God inevitably punishes sinners through unimaginable ways.]

 

Iti Trailokyagītāyāṃ ‘Yogavicārayogo’ nāma Trutīyādhyāyaḥ ।।

(Like this, in Trailokya Gītā, the third chapter called the ‘Association of enquiry of Yoga’ 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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