Trailokya Gita: Chapter 2: Kartavyatattva Yoga (The Association of Philosophy of Divine Duty)

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Trailokyā Uvāca:-

1) Venugopālakṛṣṇākhya!, He Dattātreya! Sadguro! ।
Aṃśānāṃ tattvamākhyāhi, Daivasevā samudyame ।।

[Ms. Trailokya asked:- O God Dattātreya! O Divine Preacher Originally called as VeṇuGopālaKṛṣṇa! Please tell the philosophy of the points involved in this revolutionary divine programme.]

 ÅšrÄ« DattasvāmÄ« Uvāca:-

2) Amrutānandamayyāstvaṃ, viśvavidyālayasthitā ।
Śāntipremasuvaścchātrā, viśvaśāntiṃ vilokaya ।।

[Shri Dattaswami spoke: - O Trailokya! You were the student of the University established by the divine mother called Mātā Amṛtānandamayī, who is propagating peace and love in this world. You please see the present burning issue in this world, which is world peace.]

 

3) Aśānteḥ kāraṇaṃ pāpaṃ, sarvatraikatra vā bhuvi ।
 DaṇdabhÄ«teḥ punardṛśyā, praśānti ssarvajÄ«vinām ।।

[The reason for the chaos due to misery and tension is injustice or sin, which is at individual level as well as at universal level. The peace will appear if fear for the punishment of injustice or sin is realised by every human being.]

 

4) Prabhutvāviṣkṛtā bhītiḥ, pāpino daṇḍanojjhitāḥ ।
Nyāyālayeṣu cotkocair, nyāyavādi balairapi ।।

[This fear of punishment for the sin is to be exhibited by the government of any state or country. But, the sinners are escaping the punishments for sins through the extraordinary intelligence of advocates and sometimes through corruption existing in the controlling agencies like courts and police stations.]

 

5) Anūhyadaivaśakteśca, pratyayaḥ pāpadaṇḍane ।
Avaśyaṃ sthāpanīyo drāk, yenaiva Dharmasaṃsthitiḥ ।।

[Therefore, the necessity of exhibition of the existence of the unimaginable God, who will punish the sins through His unimaginable power, is to be established and in this way the immediate requirement of propagation of Spiritual knowledge is very much essential in this time. In this way only, the justice can be established in this world.]

 

6) Āśākṛṣṭā na jānanti, śāntimūlyaṃ bhayā dvinā ।
 AvaÅ›yambhāvi daṇḍasya, nohyadattasya samprati ।।

[By establishing justice, peace will be established by which the world becomes peaceful, which gives happiness to every individual. But, people dragged by uncontrollable ambitions are not realising this value of peace. Only fear for the inevitable punishment of the sin is now the single leftover solution for which establishment of unimaginable God is very much needed.]

 

7) Kevalaṃ laukikaṃ nedaṃ, daivāt sṛṣṭaṃ jagat samam ।
Pariśrama ivaikena, śāntyabhīṣṭena yujyate ।।

[This work is not simply connected to the worldly subject, but also deeply connected to God. The reason is that God has created this world like an industrialist establishing an industry. It is quite natural that the industrialist always expects that his industry must run peacefully and similarly, God expects that His creation must run on peaceful lines.]

 

8) Śāntilakṣya kriyārthasya, paratreha ca tuṣyati ।
Īśvaras sa sukhÄ« jÄ«va—laká¹£yametaddhi kasyacit ।।

[Therefore, by propagating the Spiritual knowledge, the basis of which is the peace of the world, God will be very much pleased with any worker dedicated to this divine service. If God is pleased with the person involved in this divine work, the person will be happy in this world and also will be happy in the upper world after his/ her death. For any soul the goal of the life must be only to please God.]

 

9) Sa nāstyapi dharma matir, mithyā nāstika bhāṣitā ।
Pṛcchāmo vayamapyatra, kā hāniḥ pāpa karmaṇā?।।

[The atheist says that he/ she can follow ethics or justice and at the same time will not commit sin even though the existence of unimaginable God is not believed simultaneously. This is total hypocrisy. If the punishing God is absent, even My mind asks “What is the harm if I commit sin and enjoy the worldly pleasures?” If there is no inevitable punishment for the sin, it is correct to say that it is mere foolishness to forego the enjoyment fearing for the sin. Hence, only unimaginable God punishing the sin through His unimaginable power can control the sin.]

 

10) Vibhūtiḥ kalitā mānyā, nohyāstitve mṛṣā kvacit ।
Apavādena sidhhāntaḥ, chinnaḥ kim? tannirūpyatām ।।

[Perception of unimaginable event called miracle clearly establishes the existence of the unimaginable power or unimaginable God. Hence, the atheist always tries to disprove even the genuine miracle through some false fabrication also. We do not say that none performs magic to claim it as miracle. Due to such possibility, can we say that all genuine miracles are also magic only? If somebody copies in the examination, can we cancel the whole basic system of examinations? Any fraud happening in a system shall be proved directly.]

 

11) Hastabhrame bhasma taccet, videśe jāyate katham? ।
Amá¹›taṃ ca ghaṭā dbhasma, jātaṃ bahu ghaá¹­aÅ›ritam  à¥¤à¥¤

[If the atheist says that a tablet of ash is hidden between fingers while creating ash by the movement of hand, the atheist shall answer about the appearance of ash and flow of divine nectar from photos in the houses of devotees situated very far even in foreign countries. The atheist must also explain that how a pot of ash is multiplied into ash of several pots during the miracle done by Shri Satya Sai Baba.]

 

12) VijñānÄ« mauna mādhatte, nāstikaḥ pÅ«rvaniÅ›cayaḥ ।
Āśrave jīvanaṃ svairaṃ, pāpi bhagnaṃ bhavediti ।।

[A scientist keeps silent about miracles because he recognises that the miracles are true, but, are beyond the human reasoning. The atheist decides even before examining the miracles that the miracles are fraud and all that is just magic only. The atheist fears for miracles because if miracles are accepted, the existence of unimaginable God and punishments for sins in unimaginable ways have to be accepted by which the free life of enjoyment doing all sorts of sins gets disturbed.]

 

13) Maunaṃ sādhu yatastaddhi, mauna vyākhyeyamucyate ।
Prāgeva nāstikamataṃ, mūḍhamāgraha niṣṭhuram ।।

[The silence shown by scientist about the genuine miracles stands to be the perfect explanation about unimaginable God. The unimaginable God or ParaBrahman is said to be best expressed by silence only. We have great regards for science, but not for atheism, which is prejudiced in the beginning itself without any trial to enquire and investigate about miracles.]

 

14) Maryādā saṃská¹›te rloke, vijñānaṃ matamucyate ।
Parabrahma pramābhaṅgo, na doṣa ssarvasaṅgateḥ ।।

[Science is accepted as one of various religions in this world because of its dignity and frankness in the field of knowledge. Science fails in knowing the unimaginable God because unimaginable God is after all unimaginable only for any intelligence. In the case of this imaginable world, we consider science as the topmost authority.]

 

15) Siddhānta mātras tarko hi, na prayogā ddhvanir guṇaḥ ।
Ākāśasyeti no sādhuḥ, vātāṇubhi ssa nīyate ।।

[The ancient logic, which is purely theoretical, is showing certain defects due to lack of experimental verification. For example, ancient logic says that sound is the property of space or vacuum. But, it is wrong because sound needs a medium for propagation like air. Science corrects this point in the ancient logic.]

 

16) Ciddaivamiti doṣo'yaṃ, jaḍaśakti kriyākṛteḥ ।
Nāḍīṣu pariṇāmena, śruteranyanniṣedhataḥ ।।

[Based on the ancient logic, several scholars thought that awareness is God. But, science proves that awareness is a specific work form of inert energy released from the digestion of food and subsequent oxidation in mitochondria cells, which is transformed into awareness in functioning brain-nervous system. Even though science fails to say what is God, it succeeds in saying what is not God. The Veda rejects all items of the imaginable world to be God (Neti neti...) because God is unimaginable.]

 

17) Duḥkhaheto raghā nmuktiḥ, jñāna tāpa kriyācyuteḥ ।
Mahāvakāśa evāyaṃ, Daivānugraha sañcitaḥ ।।

[Sin is the reason for misery and if sin is not repeated, all the entire punishments of pending sins are also cancelled. Realisation, repentance and non-repetition of the sin constitute the total process of reformation. This is the greatest opportunity given to the soul by the kindest God.]

 

18) Nāstyupāyo'nyathā proktāt, yujyate daṇḍanaṃ yataḥ ।
Apunaḥ karaṇāyaiva, siddhe daṇḍo vṛthā punaḥ ।।

[There is no method for the cancellation of pending sins along with the present sin other than the above said method. The above method is logical because if sin is not repeated, there is no need of pending punishments. The reason is that any punishment aims at only non-repetition of the sin again in the world.]

 

19) Daṇḍadoṣo'sti yenāyaṃ, na ciraṃ parivartitaḥ ।
Vimukto daṇḍitaścoraḥ, punaścoro guṇāvṛteḥ ।।

[The punishment has also one defect, which is that it cannot bring a permanent reformation of the soul. After the punishment, the soul is temporarily reformed for some time only. A thief punished severely for his sins and released will not commit the theft for some time only. After some time, the thief will repeat the sin again due to the sinful nature induced by the surrounding atmosphere.]

 

20) Jñānaṃ pāpaṃ dahatyeva, śāśvataṃ daivabhÄ«tidam ।
Īśvaraḥ prīta etena, sevakāya nirantaram ।।

[The Spiritual knowledge will burn all the sinful attitudes of the soul and hence, only Spiritual knowledge brings permanent reformation in the soul. Along with the Spiritual knowledge, if fear for sin is also introduced through the inevitable punishment to be given by unimaginable God, effective and permanent reformation of the soul appears. Hence, propagation of Spiritual knowledge alone brings transformation of the world by which God is tremendously pleased forever if the soul serves God with this service of propagation of Spiritual knowledge.]

 

Iti TrailokyagÄ«tāyāṃ ‘Kartavyatattvayogo’ nāma dvitÄ«yādhyāyaḥ ।।

(Like this, in Trailokya GÄ«tā, the second chapter called ‘The Association of philosophy of divine duty’ is completed).

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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-6: Trimata Samanvaya Yoga (The Association of the Correlation Among Three Divine Philosophies)

Chapter-7: Avataara Vyavahaara Yoga (The Association of the Knowledge of Behaviour of the Incarnation Towards Devotees)

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-14: Varnavyavastha Gayatri Samanvaya Yoga (The Association of the Correlation of Caste System and Gayatri)

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)