Trailokya Gita: Chapter-6: Trimata Samanvaya Yoga (The Association of the Correlation Among Three Divine Philosophies)
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TrailokyÄ UvÄca:-
1) Gurutrayasya siddhÄntÄḥ, ke ke? Datta! Jagadguro! ।
Teá¹£Äṃ samanvayaḥ kaÅ›ca? brÅ«hi tvaṃ GururÄja! mÄm।।
[Ms. Trailokya asked:- O Datta! O world preacher! O King of divine preachers! What are the theories of the three divine preachers called Åšaá¹…kara, RÄmÄnuja and Madhva? How did You correlate them? Please explain to me.]
ÅšrÄ« DattasvÄmÄ« UvÄca:-
2) Uktaṃ tattvaṃ Guroḥ kÄle, Åšaá¹…karasya hi nÄstikÄḥ ।
Sa GurustaddhitÄrthÄya, Veda sat paṇá¸ito na yat ।।
[Shri Dattaswami spoke:- I have already told you that the divine incarnation always behaves like preacher or Guru and not as scholar telling mere truth. When Åšaá¹…kara came, this country was fully filled with atheists like PÅ«rvamÄ«mÄṃsakas and Buddhists. Åšaá¹…kara behaved as Guru so that these atheists are to be brought into correct path and He did not behave as mere scholar of the Vedas to preach the truth told in the Vedas.]
3) NÄ'á¹…gÄ«kuryÄt nÄstikastaṃ, sa Brahma na parÄ gatiḥ ।
JÄ«vo Brahmeti sa prÄha, nÄstikasya sa cÄ'sti tat ।।
[An atheist is always rigid in not accepting the existence of somebody else as God. There is no other way than to say that the atheist himself is God. Åšaá¹…kara told that every soul is God because everybody was an atheist only. By this, Åšaá¹…kara made the atheists to say that God exists.]
4) Tvaṃ tat tvamasi taccÄ'sti, trivÄkyairÄstiko'bhavat ।
Sṛṣá¹yÄdiÅ›aktirajñÄna—viká¹£epÄt na tato'rcanam ।।
[Åšaá¹…kara told three statements: a) You are God. b) You exist. c) Hence, God exists. By these three statements, the atheist told that God exists because he is God, he exists and hence, God must exist. The atheist asked Åšaá¹…kara about the reason for the absence of unimaginable powers with him since he is already God. Åšaá¹…kara replied that the practical influence of long-standing ignorance is obstructing the soul to become God and hence, the soul shall worship God to get purity of mind by which the influence of practical ignorance can disappear after which only the soul can become God practically.]
5) NÄstikÄstika bhaktÄntaḥ, tato RÄmÄnujo'vadat ।
BhaktirmukhyÄ sa tasyÄ'ṃśaḥ, dehavastrÄṃśato Hareḥ ।।
[Åšaá¹…kara not only turned atheist into theist, but also turned this turned theist into devotee. Then, Åšaá¹…kara left at this stage. Afterwards RÄmÄnuja appeared preaching the philosophy that is required at that stage. RÄmÄnuja told that devotion is very important and that the soul is not total God, but, a tiny part of God. In telling this point, RÄmÄnuja took God as mediated God so that the soul is a tiny part of the world and the world is taken as the external body present around the divine body of God Viṣṇu like a coat surrounding shirt. The soul is a thread in the coat and not a thread in the shirt. The shirt is the divine body of God Viṣṇu. But, this concept was confused and people used to take the soul as a part of the soul or divine body of God Viṣṇu. In order to cancel this confusion, Madhva refused to treat this world as the outermost external body of God Viṣṇu.]
6) Ä€tmÄ ViṣṇoÅ›ca jÄ«vo hi, vilÄ«nÄt purataḥ param ।
Nohyo bhinno na bhinnau tau, Å›iá¹£yÄ bhinnÄ matÄ vidaḥ ।।
[Åšaá¹…kara took the soul as God, which is relative awareness present in God Viṣṇu before the merge of God Datta with Him. By this, the same relative awareness or soul of any human being can be considered as God tentatively. But, the soul of Viṣṇu became God only when God Datta containing the unimaginable God merged with it. Such soul of Viṣṇu is unimaginable awareness, which is totally different from the relative awareness or soul of human being. By this analysis, Åšaá¹…kara and RÄmÄnuja are one only in their theories, but, the followers of both did not understand their philosophies in depth and ended with quarrels.]
7) Rucerbhakteḥ phalÄṃśÄcca, tṛṣṇÄṃśÄcca'pi bhaktigÄḥ ।
MadhvÄ dbheda ssevakatve, pradhÄna Hanumat paraḥ ।।
[The devotees in the time of RÄmÄnuja proceeded with devotion expecting at least the partial status of God because long time passed since they became devotees and tasted the sweetness of devotion of God. The ambition exploiting the weakness of human mind was fully used by Åšaá¹…kara and now RÄmÄnuja did not destroy the total hope, but, maintained it as little hope. Then, Madhva appeared maintaining the major philosophy of RÄmÄnuja, but, told that the soul is totally separate entity (neither God nor part of God) to become servant of God. He stressed on service keeping HanumÄn as the main focus.]
8) JñÄnabhaktikarmayogÄḥ, tribhiḥ proktÄḥ kramÄdiha ।
Åšuá¹£kÄ'hantÄ ca kÄlena, jÄ«vo'nte sevako nataḥ ।।
[Åšaá¹…kara came first and told that the theoretical Spiritual knowledge is important. Then, RÄmÄnuja came and told that theoretical devotion is important. Then, Madhva came and told that the practical service and sacrifice are important. This means that the sequence of Spiritual steps is that 1st step is JñÄnayoga (knowledge), 2nd step is Bhaktiyoga (devotion) and 3rd step is Karmayoga (practice) in the path of Spiritual line. Even the ego of the souls is reduced gradually through these three steps in sequence of time. As the ego of the soul is falling down, these three philosophies appeared more clearly and the result is that the soul is in the final state of least ego and becomes the servant of God.]
9) CitsÄmyaṃ trimate bhinnaṃ, Å«hyÄnÅ«hyÄdasatsataḥ ।
Mataṃ bhramÄ ttato'dvaita—bhÄga bhedÄḥ pratÄ«yire ।।
[Even though Madhva established total difference between God and soul, He agreed with just one similarity, which is that God and soul are awareness. The earlier two preachers also agreed that both God and soul are made of same awareness at least qualitatively with difference in potencies. This brought the misunderstanding that there is some commonality between God and soul. Actually, the three divine preachers meant the awareness of God as totally unimaginable and absolutely true (due to absence of inert energy that is to be converted into awareness in nervous system and absence of materialised nervous system) whereas the awareness of creation is imaginable and relatively true. Due to this misunderstanding, there is an illusion that the ordinary soul may be God or part of God or servant of God having common awareness. Like this, the three philosophies are wrongly taken as different.]
10) VilÄ«nÄdubhayorvÄdau, naikyÄ nmadhvo daÅ›Ätrayam ।
Na jÄ«ve deyametena, tribÄhyo laukiko dhruvam ।।
[In the case of Åšaá¹…kara and RÄmÄnuja, the soul has total status of God and partial status of God respectively because they have taken the soul of selected energetic or human being after merge with God Datta containing unimaginable God. This becomes true if the case considered is energetic or human incarnation and not ordinary energetic or human being. For the same reason, Madhva rejected this by not accepting the ordinary soul as God or part of God because He did not accept the presence of unimaginable God in ordinary soul. In fact, all these three stages are given by God to the soul and can’t be achieved by the soul through self-effort.]
11) AvatÄre hi tasyecchÄ, svÄṃśe vÄ sevake'thavÄ à¥¤
DaÅ›aikÄpi dayÄ deyÄ, tasyaiva na svabhÄvataḥ ।।
[A soul can become God provided that status is given by God due to His will and not by the will or effort of the soul. When the soul becomes God, it is called as incarnation or AvatÄra, which means that God descended to become a human soul and this does not mean that the soul ascended to become God. Hence, the status of Monism told by Åšaá¹…kara is not completely false, but, is granted by God due to His will only in the case of incarnation. Similarly, if God treats some devotee as His part, such status is also given by God by His will in the case of an ardent devotee. Similarly, if God treats some devotee as His beloved servant, such status is also given by God by His will. Hence, anyone of these three types of divine status of the soul is not inherent, but, is given by God by His will only.]
12) DaÅ›Ä deyÄ'vatÄraÅ›ca, bhÄgaÅ›ca sevakastathÄ à¥¤
DehÄṃśa upamÄ dṛśyÄ, prathamÄntau tu sattayÄ à¥¤à¥¤
[People have misunderstood that the status of soul given by the three divine preachers is inherent for the soul and this is the fundamental error. Only a specific devoted soul selected by God becomes God by becoming human incarnation like RÄma, Kṛṣṇa etc. Similarly, only a specific soul selected by God due to its devotion becomes part of God like Ä€di Åšeá¹£a, Laká¹£maṇa etc. Here, part of God does not mean the direct part of God because God is indivisible (Avibhaktam…- GÄ«tÄ). The devoted soul is a part of the external world-body of God along with other ordinary souls. The ordinary souls are not considered as parts of God by God since they do not have that much devotion. Even God RÄma says that Laká¹£maṇa is His right hand in the sense of simile. This is seen in world also when father says that his two sons are his two eyes. Similarly, a specific soul appreciated by God can become the servant of God like HanumÄn, Garuá¸a, Nandi etc., and not every ordinary soul. In the cases of 1st and 3rd preachers, there is no simile because the human soul is really made God by God in 1st case and the human soul is really made separate servant by God in 3rd case. Of course, the 3rd. case can ascend to the 2nd case and God may treat the beloved servant to be His right hand.]
13) Doá¹£o bhaktena GuruṇÄ, guṇÄÅ›ca jÄ«vakarmasu ।
AdvaitÄt dhairyamÄpatsu, suguṇÄÅ›ca pravartane ।।
[For every philosophy of these three divine preachers there are merits from the view point of the preacher and there are defects from the view point of the follower. In the philosophy of Åšaá¹…kara, the soul gets highest confidence in tensions because the soul is expected to treat itself as God directly. The soul also feels the divinity and excellent auspicious Godly qualities present with the soul so that the soul tries to behave as a good being suppressing its inherent bad qualities.]
14) SaduddeÅ›o Guru śśiá¹£yo, vakrÄ«ká¹›tya na satpathÄ à¥¤
Ä€stikaḥ pÄpaká¹›jjÄ«vaḥ, Åšaá¹…karÄt samajÄyata ।।
[Åšaá¹…kara told that world is MithyÄ (neither existent nor non-existent). This means that world is non-existent by itself and is existent because it borrowed the absolute existence of God. The soul being a tiny part of the world, misunderstood that the world is unreal and thought itself only as absolutely real. Åšaá¹…kara allowed this misunderstanding because the soul may not do sins since this world is felt unreal by the soul. Instead of this, the soul started doing sins thinking that sin is also unreal and since it is God, no punishment can fall on it. Hence, if the divine preacher is expecting good results for His philosophy, opposite bad resultsare selected by the soul based on the misinterpretation of the same philosophy. The soul also became lazy without doing any work thinking that it is the real God and the world is unreal.]
15) ParÄ dbhakti manobhÄvaḥ, buddho jñÄnÄgha karmabhit ।
AhantÄá¹ƒÅ›Ä nna naá¹£á¹Ä ca, na pá¹›thakkaraṇÄdapi ।।
[RÄmÄnuja preached theoretical devotion towards God because devotion develops not only attachment to God but also fear towards God since in the previous path, the wrong knowledge that soul is God developed fearless sins in practice. Eventhough, this merit is developed, the defect resulted is that by this theoretical devotion related to mind, devotees developed it without doing any practical service to God. The ego did not get completely eliminated because He preached that the soul is a part of God that can’t be isolated.]
16) AdvaitÄkÄÅ›a madhyastha—viÅ›iá¹Ädvaita viÅ›ramaḥ ।
DvaitabhÅ«mau sthito jÄ«vaḥ, so'haá¹…kÄra vyayakramaḥ ।।
[Madhva isolated the soul completely from God to destroy the ego neglecting the commonality of awareness in both God and soul. The soul has fallen from Monism-sky of Åšaá¹…kara to the middle RÄmÄnuja-intermediate space station and finally stood on the Madhva-earth. The soul had highest ego in the sky, lesser ego in the middle space station and least ego on falling on the earth. In this way, the ego is gradually reduced and brought to almost zero state.]
17) BhakternirÅ«paṇaṃ sevÄ, HanumÄn purataḥ sthitaḥ ।
NarÄvatÄra etena, RÄmaḥ khyÄtaḥ kriyÄ parÄ à¥¤à¥¤
[Madhva gave importance to practical devotion, which is the proof of theoretical devotion. He kept HanumÄn before Him indicating the importance of service to God. Since HanumÄn did service to RÄma, the contemporary human incarnation, the concept of human incarnation was also stressed by Him. The practical devotion in the name of Prapatti was very much stressed by Madhva whereas, the theoretical devotion in the name of bhakti was stressed by RÄmÄnuja. Both are almost one and the same because the theory always leads to practice.]
18) BuddhirÄdau paraṃ cetaḥ, sarvasvaṃ karmayogataḥ ।
Ataḥ phalaṃ karmaṇo hi, dvayaṃ dohada kÄraṇam ।।
[Åšaá¹…kara while preaching to athiests, stressed on intelligence and knowledge and the goal was limited up to intelligence only because atheists are against the theoretical and practical devotion. RÄmÄnuja stressed on mind and theoretical devotion since the atheists converted into theists and devotees are against the practical devotion. Madhva stressed on practical devotion, which is service and sacrifice of fruit of work because the devotees are ripened in the theoretical devotion attaining maturity to do practical devotion to God by the time Madhva appeared. Therefore, the final fruit comes to the practical devotion only that includes service and sacrifice. Both knowledge and devotion only help the practical devotion to achieve the final fruit.]
19) PaÅ›yanto likhitaṃ Å›iá¹£yÄḥ, na tatkÄlÄvá¹›ta sthitim ।
Hite siddhÄnta vakratvÄt, vivÄda kalahaṃ gatÄḥ ।।
[The followers of the three divine preachers concentrated only on the philosophies of the three divine preachers and did not see the surrounding circumstances of the three preachers in their times. The level of the receivers around a preacher in His time made the preacher to say the philosophy with some twists, which were essential to lead the people to the correct Spiritual path. Due to lack of observation of the background of receivers in the times of preachers, the followers of the three preachers quarrelled with each other without understanding the background forces of the divine preachers.]
20) Åšaá¹…karasya pÄna bodhaḥ, trayo'pi Brahmaṇo gatÄḥ ।
DayayÄ triphalÄnyete, na siddhÄni svayaṃ nṛṇÄm ।।
[In order to bring atheists to the path of theists, Åšaá¹…kara told that every soul is God. He told that He is God Åšiva and one day drank wine. The disciples also told the same (Åšivo'ham) and drank wine. Next day, Åšaá¹…kara drank molten lead asking the disciples to drink the same. Then the disciples fell on His feet and Åšaá¹…kara told that He alone is God Åšiva (Åšivaḥ kevalo'ham). Åšaá¹…kara was the human incarnation of God Åšiva and hence, the philosophy of Monism that soul is God applies to Himself completely. RÄmÄnuja was the incarnation of Ä€diÅ›eá¹£a, whom God treated as a part of Himself. Hence, the philosophy of RÄmÄnuja that soul is part of God applies to Himself. Madhva is the incarnation of VÄyu (air), who is the servant of God and hence, His philosophy that soul is the servant of God applies to Himself. In this way, the status of the soul in the three philosophies is fruit gifted by God to the selected devotees. An ordinary soul can’t expect these fruits without the grace of God simply as inherent status of the soul. The three philosophies are fundamentally misunderstood at this basic root and people thought that each philosophy is discussing about the inherent status of the soul with God. Nobody understood that the status of the soul discussed by each philosophy is not the inherent status of the soul, but, is the status blessed by God to the soul based on the true deservingness of the soul.]
Iti TrailokyagÄ«tÄyÄṃ ‘Trimatasamanvaya yogo’ nÄma á¹¢aá¹£á¹hÄdhyÄyaḥ ।।
(Like this, in Trailokya GÄ«ta, the sixth chapter called the ‘Association of the correlation among three divine philosophies’ 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)