Trailokya Gita: Chapter-11: Madhurabhakti Vic

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TrailokyÄ UvÄca:-

1) ParipÅ«rá¹‡a tamaá¸¥ Ká¹›á¹£á¹‡aá¸¥, gopyaá¸¥ pÅ«rá¹‡Ästapo'gnayaá¸¥ |
Kathaá¹ƒ kÄmena golokaá¸¥, pÅ«rá¹‡o Datta! GurÅ«ttama! ||

[Ms. Trailokya asked:- O God Datta, the best Spiritual preacher! God Ká¹›á¹£á¹‡a is the most most greatest incarnation (pari=most, tamaá¸¥=most, pÅ«rá¹‡a=most). Gopikas are Sages, who did severe penance and are like penance-fire altars. Ká¹›á¹£á¹‡a gave them Goloka, which is the highest fruit being above the abode of God. In this case, the path followed by Gopikas is unjust lust towards Ká¹›á¹£á¹‡a. How is this path justified?]

DattasvÄmÄ« UvÄca:-

2) Trailokye! SattvasampÅ«rá¹‡e!, SÄttvikÄ eva jÄnate |
BrahmajñÄna nigÅ«á¸hÄrthaá¹ƒ, na hi rÄjasa tÄmasÄá¸¥ ||

[Shri Dattaswami spoke:- O Trailokya, fully filled with good (SÄttvika) qualities! The deep truth of spiritual knowledge can be understood by only people having all good (SÄttvika) qualities. People having ego (RÄjasika quality) and ignorance (TÄmasika quality) will not understand this subtle topic. The reason is that Sattvam is non-inert awareness whereas Rajas and Tamas are inert energy and inert matter respectively. (Sattvam has deep power of knowledge since Sattvam itself is awareness. Rajas and Tamas are inert and have their influence on Sattvam to reduce the power of knowledge. Since none of these three qualities exists 100% in isolated state, the awareness or Sattvam is always associated with Rajas and Tamas. When Rajas and Tamas predominate, such Sattvam or awareness is called RÄjasic and TÄmasic quality respectively. When Sattvam predominates, it is called SÄttvika quality. Even though Rajas and Tamas are inert by themselves, they will be always associated with Sattvam. Here, the word quality is not taken in the general sense of a property of inert and non-inert items, but, is taken as the thought or property of non-inert awareness only linked with awareness or Sattvam.)]

3) Doá¹£o paká¹£e'pi gopÄ«nÄm, Daive sarvo vilipyate |
Sarvajña sarvaÅ›aktitvÄt, Dattaá¸¥ Ká¹›á¹£á¹‡astrimÅ«rtimÄn ||

[In this case, Gopikas are souls and Ká¹›á¹£á¹‡a is God. Even if there is mistake on the side of Gopikas, people will say that since Gopikas are souls, they can be excusable. Hence, the entire blame is painted on God only because He is the omniscient and omnipotent. Even though we can easily find lot of faults with Gopikas, the main case falls on Ká¹›á¹£á¹‡a only. Ká¹›á¹£á¹‡a is the ultimate God Datta and this is proved by His unimaginable Spiritual knowledge shown in the GÄ«tÄ (God BrahmÄ), by His unimaginable love to devotees like giving highest Goloka to devotees (God Viá¹£á¹‡u) and by His unimaginable miraculous powers (God Åšiva).]

4) Pravá¹›tti Dharma vaktÄ ca, sthÄpako raká¹£aka ssa kim? |
ÄªÅ›varaá¸¥ pÄpa bhÄgevam, pá¹›á¹£á¹aá¹ƒ cÄ'pi parÄ«ká¹£itÄ ||

[God Datta, the ultimate unimaginable God mediated by the first energetic being and called as first energetic incarnation or ÄªÅ›vara or Father of heaven is incarnated as Ká¹›á¹£á¹‡a, who is the author of the ethical constitution of worldly life, which is established by Him and also protected by Him. Even king ParÄ«ká¹£it, who was given life by God Ká¹›á¹£á¹‡a asked Sage Åšuka that how such ultimate God participated in this horrible sin of illegal sex with wives of other souls (Sa kathaá¹ƒ dharmasetÅ«nÄá¹ƒ, vaktÄ kartÄ'bhiraká¹£itÄ, PratÄ«pamÄcarat Brahman, ParadÄrÄbhimarÅ›anam? - BhÄgavatam).]

5) ApavyÄkhyÄtá¹› jÄ«vatvÄt, hetu ssatyo'pi nocyate |
TasyÄnusaraá¹‡aá¹ƒ ruddhaá¹ƒ, nohya Å›akteá¸¥ ParÄtmanaá¸¥ ||

[For this question, Sage Åšuka did not give a straight reply. Instead, he told that Ká¹›á¹£á¹‡a is God, who does always right only and He should not be followed by ordinary souls. This answer may look as if Sage Åšuka was incapable of giving answer straight to this point. But, the reason behind this is that even if the reason is explained perfectly, which is perfectly correct, people will generally misunderstand or easily misinterpret and exploit it. Hence, prevention of exploitation through threatening is the only best way and hence, Sage Åšuka replied like that. Åšuka simply exposed the angle of unimaginable power of God and prevented such exploitation by souls.]

6) ApavÄde mahÄnstarkaá¸¥, svabhÄvÄt karma niÅ›cayaá¸¥ |
KÄmo'pi puruá¹£Ärtheá¹£u, moká¹£eá¹‡a saha pÄpma no ||

[We must understand the basic behaviour of God before we conclude that He has done this sin. If a person has the tendency to do sins, we can easily remark that such a sinner should have done this sin also. But, if the person never does a sin, does a sin suddenly, we cannot conclude him to be a sinner with hasty analysis. In the case of such exceptional person, we have to analyse the case very very deeply and patiently before coming to conclusion. Lust or sex is included as one item in the justified subjects to be followed by the soul, which is just placed by the side of salvation from worldly bonds (Dharma, Artha, KÄma and Moká¹£a are the four Puruá¹£Ärthas).]

7) PrerakÄ api kÄmasya, daiva sá¹›á¹£á¹Äá¸¥ prajÄká¹›te |
KÄmo'pi dharmya ekatra, so'dharmyo'nyatra karma yaá¸¥ ||

[KÄma or lust is linked with the temporary external body and is the action of practical sex, which is generated by biological hormones of the body. This lust and hormones are created by God only for the sake of generating issues for the extension of humanity that is needed for His entertainment continuously. The same practical action called lust is justified in legal sex with spouse after marriage to generate children (DharmÄviruddhaá¸¥... GÄ«tÄ). The same practical action called lust is unjust sin if it is done before marriage or with some other soul after marriage. Here, the crucial point is that the same action is justified in one context and the same action is sin in another context.]

8) KarmÄ'pi dvimukhaá¹ƒ saá¹…gÄt, guá¹‡avat karmaá¹‡Ä na hi |
NiÅ›cayo hananaá¹ƒ svarga—nirayÄbhyÄá¹ƒ pá¹›thak pá¹›thak ||

[Just like quality has two faces (good and bad), the action also has two faces, which are good and bad. The reason is that both quality (guá¹‡a) and deed (karma) are always inter-related, which means that both quality and deed have double faces individually and independently. Same type of action is good in one context and is bad in another context giving their corresponding fruits. A good person killing a bad person goes to heaven and a bad person killing a good person goes to hell even though killing is common in both. Similarly, lust is also a practical action like killing.]

9) Guá¹‡a cinmukha manyasya, guá¹‡Ädeva phalaá¹ƒ bhavet |
Phalaá¹ƒ karma ca guá¹‡ataá¸¥, cideva niÅ›cinoti hi ||

[The quality is always non-inert awareness since quality is a specific mode of awareness only. As per the good face of the quality, the action will also be (having good face) good and its fruit is also good. Thinking to kill a bad person is good action and its fruit is good, which is heaven. Similarly, thinking to kill a good person is bad and its fruit is bad, which is hell. Therefore, the quality or intention related to awareness decides the quality of the action and the quality of the fruit.]

10) Prema bhÄvÄtmakaá¹ƒ dvÄbhyÄá¹ƒ, kÄmaá¸¥ karmÄtmakaá¸¥ param |
Dvayostulyamukhe cÄntyam, phalam hanana mÄ«dá¹›Å›am ||

[Applying the same analysis of the example, the concept can be similarly analysed. Prema or theoretical love related to qualities means desire in general sense. KÄma or lust means practical action related to work like practical sex in general sense following the theoretical desire. If prema is towards good side, which is legal spouse, the kÄma will be also good and its fruit is good heaven. If prema is towards bad side, which is illegal person, the kÄma will be also bad and its fruit is bad hell. Hence, prema or theoretical love by itself is neither good nor bad since it depends on the direction and its context. Similarly, kÄma or practical lust by itself is neither good nor bad since it depends on the direction and its context.]

11) KÄma prema sÄdhu mukham, vivÄhe dharma Å›Ästrataá¸¥ |
Adharme tapta mÅ«rtestu, parirambha iti smá¹›taá¸¥ ||

[If the theoretical love (prema) and subsequent practical lust (kÄma) are towards justice as told above, the result will be good heaven as per the constitution of God for the worldly life. If both these prema and kÄma are towards injustice, the severe punishment in the hell is to embrace the red-hot copper statute of the sinful sex partner as per the ethical scripture of God.]

12) Pravá¹›tti duá¹£pravá¹›ttibhyÄá¹ƒ, sa mito jÄ«vaÅ›Äsakaá¸¥ |
Nivá¹›ttiá¸¥ prema mahatÄ«, saiva kÄmaá¸¥ parÄtmanaá¸¥ ||

[Pravá¹›tti or worldly life is established by God through framing its constitution by ethical scriptures in which prema and kÄma are for justice that gives heaven. If the prema and kÄma are for unjust sin, it becomes duá¹£pravá¹›tti that gives hell. God limited His entire activity to these two (pravá¹›tti and duá¹£pravá¹›tti) only, which are mandatory for every soul. Nivá¹›utti or spiritual life is theoretical love or prema to God followed by MahÄ nivá¹›tti or climax of spiritual life, which is practical lust or kÄma to God.]

13) Te dve vaiyaktikÄ« tasya, Bhakta nÄ«te ruá¹‡addhi saá¸¥ |
Uttare nindyate nÄÅ›ma, Å›rutaá¸¥ prema rasaá¸¥ paraá¸¥ ||

[Nivá¹›tti and MahÄ nivá¹›tti are very much personal to God and are not considered at all by God. In fact, God opposes these two personal affairs, which are discovered by devotees only. Based on this basic point, we cannot blame God in any issue of these two. But, God is blamed based on His reaction in these two phases. People expect the reaction of God to be mechanical like inert stone following the rules of the worldly constitution. He is said in the Veda that He is embodiment of love (Raso vai saá¸¥).]

14) TÄpasÄ deha dÄnÄrtÄá¸¥, praká¹›tyaá¹ƒÅ›Ä ssa pÅ«ruá¹£aá¸¥ |
ViruddhÄ RÄma Ká¹›á¹£á¹‡ÄbhyÄá¹ƒ, eá¹£aá¹‡Äsu parÄ«ká¹£ayÄ ||

[The sages did infinite penance for God for the last many births and wanted to surrender their worldly bonds along with their bodies also to God by becoming females through their supernatural powers, understanding that every soul is part of praká¹›ti or world treated as female and creator treated as the only male as said by the Veda. They also understood the value of their contemporary human incarnation called RÄma and approached Him with this proposal. They were asked by RÄma to take births as Gopikas so that He can test them in the three strongest worldly bonds, which are bonds with wealth, life-partner and issues. RÄma as well as Ká¹›á¹£á¹‡a opposed them about their proposal of nivá¹›tti and MahÄ nivá¹›tti.]

15) Ká¹›á¹£á¹‡a vigraha santuá¹£á¹Äá¸¥, tiraskÄra mumÅ«rá¹£avaá¸¥ |
BhagavÄn parama prÄ«taá¸¥, naiá¹£a pÄá¹£Äá¹‡a vigrahaá¸¥ ||

[Gopikas threatened Ká¹›á¹£á¹‡a that they will end their lives if they are refused. When Ká¹›á¹£á¹‡a threatened them telling that they will have to embrace the red hot copper statue, Gopikas replied that since such statue will be of Ká¹›á¹£á¹‡a only, they will be very happy. Ká¹›á¹£á¹‡a was moved tremendously because He is not an inert stone, but, the embodiment of pure love. God Ká¹›á¹£á¹‡a is not an inert statue made by stone mechanically following the justice of worldly life.]

16) Pañcabhiá¸¥ kÄraá¹‡aiá¸¥ pÅ«rva—caturbhiÅ›ca prakÄÅ›itaiá¸¥ |
Dharma cyutir nivá¹›ttyai hi, na ká¹›tÄ duá¹£pravá¹›ttaye ||

[For the following five reasons, Ká¹›á¹£á¹‡a responded Gopikas favourably:- 1. The sages have already broken all their worldly bonds except the bond with life partner, which will be tested in the last female birth only because males can easily break this bond with life partner without any social objection in that time. 2. Liberation from all other worldly bonds is already obtained by the sages and this bond alone is tested in the final birth along with the tests of other bonds also like the annual test covering the entire syllabus. 3. The gender-male ego will not disappear unless the female birth is obtained and hence, the last birth is female birth. 4. Unless this one bond is also defeated by God, the total salvation from all the worldly bonds cannot be obtained. Hence, this test is not mere salvation from life partner bond. The bonds with wealth and issues are already tested by stealing butter kept reserved for the issues of Gopikas. 5. In fact, many failed in the test of wealth and issues since they complained to the mother of Ká¹›á¹£á¹‡a about stealing the butter. Almost all Gopikas attended the midnight dance at Bá¹›ndÄvanam along with Ká¹›á¹£á¹‡a and this proves that the bond with the life partner is the weakest. This bond alone has the facility of divorce and no other worldly bond has this facility. For this reason only, this bond is tested in the final birth after testing all other strong worldly bonds. Gopikas failed as mothers in the test of Putreá¹£aá¹‡Ä and Dhaneá¹£aá¹‡Ä together, but, passed as wives in the test of DÄreá¹£aá¹‡Ä. If test of this bond (DÄreá¹£aá¹‡Ä) alone is the final test, all Gopikas should have gone to Goloka. Only 12 Gopikas, who passed all the three tests, have achieved Goloka. Apart from these five reasons, We have given four reasons in the previous chapter to say that God is not to be blamed. We must remember that violating justice in Pravá¹›tti is not for doing sins in Duá¹£pravá¹›tti, but is done for selecting God or Nivá¹›tti.]

17) Ä€Å›carya mÅ«rcchitaá¹ƒ Daivaá¹ƒ, pÄdadhÅ«li Å›iro'bhavat |
Moká¹£a ukto na margo'sya, tadvirodhÄrtha Å›aá¹…kayÄ ||

[God is very much excited seeing the unimaginable love of Gopikas in sacrificing all the worldly bonds for the sake of Himself! God wanted to give a proper fruit for their unimaginable love for Him. He relieved them from all punishments of sins by taking those punishments on Himself so that He did not violate His own constitution of worldly life. He created Goloka for Gopikas above His abode so that the feet dust of Gopikas falls on His head continuously! This is the unimaginable fruit for their unimaginable love. God did not reveal in the GÄ«tÄ about the way in which He is relieving them from all sins because if the real way of liberation is told, Gopikas will resist God on hearing that God will take their punishments on Him.]

18) JñÄtÄstÄ BhagavÄnÄha, sva virodha Å›Å›uce bhavet |
ÅšrutvÄ tat tÄá¸¥ mahÄÅ›caryÄá¸¥, aá¹…gÄ«cakruÅ›ca tat ká¹›tam ||

[In fact, all Gopikas resisted God by knowing His path of liberation because they have miraculous power got by very long penance to know what is in the mind of others. Then God told them that He is suffering those punishments with lot of love-based pleasure only and not sorrow based misery. He also told them that if they resist His suffering, He will really suffer more with pain-based misery. Gopikas were shocked at the love of God towards them and were compelled to accept this way of liberation from their sins.]

19) Ä€tmÄnaá¹ƒ rahasi prÄptÄá¸¥, na cauryaá¹ƒ tat pravá¹›ttigam |
PÅ«rvaá¹ƒ dharmo hyadharmÄttu, paraá¹ƒ dharmÄcca so'vyayaá¸¥ ||

[Gopikas danced with Ká¹›á¹£á¹‡a secretly in the midnight so that their opposing families will not be disturbed to fight with them (Ä€tmÄnaá¹ƒ rahasi sthitaá¸¥- GÄ«tÄ). Ä€tman means the soul with body with which God Datta is merged. This is not cheating the legal families for the sake of an illegal affair, which is a sin or duá¹£pravá¹›tti. In pravá¹›tti, justice (temporary heaven) is voted against injustice (temporary hell) and in Nivá¹›tti, the eternal God is voted against even justice that gives temporary heaven.]

20) Paá¹‡á¸itÄ eva jÄnanti, satya jñÄnaá¹ƒ paro janaá¸¥ |
ViÅ›vÄsenÄ'nu kuryÄnna, niÅ›cinu tribhiruttamaiá¸¥ ||

[All this true knowledge can be known only by scholars doing very sharp logical analysis. The other ordinary people shall believe this ultimate truth by having simple faith that God will never do injustice and blind imitation of God shall not be done. Everyone shall decide that whatever done by God is always truth and justice. When one starts analysing this topic, he/she shall start with the three beginning points, which are that 1. The highest incarnation of God called Ká¹›á¹£á¹‡a is invoved here 2. The highest fruit called Goloka, which is above even the abode of God is sanctioned to Gopikas 3. The highest category of souls called sages born as Gopikas in the final birth, who did severe penance for millions of births and from these three highest points, one shall decide that the path adopted by such sages is most sacred and greatest.]

Iti TrailokyagÄ«tÄyÄá¹ƒ ‘Madhurabhakti VicÄra yogo’ nÄma EkÄdaÅ›ÄdhyÄyaá¸¥à¥¤à¥¤

(Like this, in Trailokya GÄ«tÄ, the eleventh chapter called ‘Association with enquiry of sweet devotion’ 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-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)