Trailokya Gita: Chapter-13: Bhagavat Varna Vi

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TrailokyÄ UvÄca: -

1) KÄme prema katham? Ká¹›á¹£á¹‡aá¸¥, Ká¹£atriyo yÄdavo'thavÄ |
BrÅ«hi Datta! Buddhi tejÄá¸¥!, Veá¹‡u GopÄla Ká¹›á¹£á¹‡a! mÄm ||

[Ms. Trailokya asked:- O God Datta, incarnated as Veá¹‡u GopÄla Ká¹›á¹£á¹‡a, having lot of power of intelligence! Please tell me about the place of love in lust and also explain whether God Ká¹›á¹£á¹‡a belongs to the caste of Ká¹£atriyas or to the caste of YÄdavas.]

DattasvÄmÄ« UvÄca:-

2) TejÄ nÄmnÄ ca vikhyÄte!, Trailokye! buddhi tejasÄ |
Prema kÄmau bhÄva karma—rÅ«pÄ vanyo'nya saá¹ƒÅ›rayau ||

[Shri Dattaswami spoke:- O Trailokya! You are also familiar by another name called ‘TejÄ’ due to your immense intellectual power. Prema or love is theoretical and kÄma or lust is practical. These two are mutually existing sharing each other.]

3) DharmÄdharma mukhau prema-kÄmau praká¹›ti kevalau |
Tattat phalÄ vubhau dharmyÄ, vadharmyau vÄ na miÅ›ramau ||

[Prema or theoretical love means mental liking or desire, which may be towards justice or towards injustice. KÄma or practical lust is the action of sex following prema. If prema is towards justice, its subsequent kÄma is also justified called as merit that leads to heaven. If prema is towards injustice, its subsequent kÄma is also not justified, called as sin that leads to hell. In this way, both are always associated and will have the same nature of merit or sin in both stages. The first set is justified love followed by justified lust and the second set is unjust love followed by unjust lust. This means that you cannot have the following two types of sets:- 1. Justified love followed by unjust lust and 2. Unjust love followed by justified lust. This means that in any set, there is homogeneity and no heterogeneity.]

4) Ubhayo rbhÄva rÅ«pÄrthaá¸¥, kÄmaá¸¥ karmaá¹‡i ca smá¹›taá¸¥ |
Yatheá¹£á¹aá¹ƒ bhidyate rÅ«á¸hiá¸¥, Ká¹›á¹£á¹‡a Gopyo rna miÅ›ramaá¸¥ ||

[Generally, people appreciate prema or love and look down while using the word ‘kÄma’ or lust. Since the word kÄma also means desire in general, in such case, kÄma becomes alternative word for prema. But, the word kÄma can be used in the practical action of sex also and we have selected the word kÄma in the sense of practical sex only. When we say kÄma among the four puruá¹£Ärthas, kÄma means the practical sex only. In the GÄ«tÄ also, the word kÄma is also used in the sense of practical sex (DharmÄ'viruddho bhÅ«teá¹£u, kÄmo'smi…). The usage of the word in a specific meaning differs from one context to the other based on freedom of user. In the case of the affair between Ká¹›á¹£á¹‡a and Gopikas some think that the mixed set is resulting because theoretical love to God is justified, but, the subsequent lust or practical sex with God is not justified. But, since mixed set doesn’t exist, this opinion of some people is not correct.]

5) Na miÅ›ramo'pi sarvatra, priyabhÄvo niá¹£idhyate |
BhartÄ dharmyaá¸¥ priyo'dharmyaá¸¥, VaidarbhÄ«va na RÄdhikÄ ||

[Some feel that mixed set shall not be shown by any devotee to God. They feel that the homogenous set, which is justified love followed by justified action like practical service to God is accepted whereas the same homogenous set having theoretical love for sex followed by practical lust shall not be applied to the case of God. It means that a soul can love God as father or brother or master or husband but not as illegal darling because this type of illegal bond is unjust and sinful leading to hell. Same type of bond, which is treating God as darling before marriage with Him is acceptable as in the case of SÄ«tÄ, Rukmiá¹‡Ä« etc. But, the bond of RÄdhÄ is not acceptable since she was married to Ayanaghoá¹£a, but, loved Ká¹›á¹£á¹‡a as darling and participated in practical lust with Ká¹›á¹£á¹‡a, which was secret sex even though her bond with Ká¹›á¹£á¹‡a was homogenous (unjust love-unjust lust).]

6) Pravá¹›ttau sarva mÄdeyaá¹ƒ, Nivá¹›ttir Daiva jÄ«vayoá¸¥ |
Daiva Daive jÄ«va daive, daá¹‡á¸anÄ«yaá¹ƒ na Daivatam||

[The point here is that we are not opposing the above justified argument as far as the pravá¹›tti or worldly life is concerned. If RÄdhÄ and Ká¹›á¹£á¹‡a are human beings, what all said above is perfectly correct. But, here, even RÄdhÄ is incarnation of God Åšiva, other Gopikas are ordinary human beings, but, are very sacred sages. Ká¹›á¹£á¹‡a is undoubtedly the incarnation of God Viá¹£á¹‡u. This affair of Ká¹›á¹£á¹‡a with RÄdhÄ or with Gopikas is Nivá¹›tti or spiritual affair, which is God-God and God-soul relationship and this is certainly not pravá¹›utti or soul-soul relationship. If you apply the rule of pravá¹›tti to Nivá¹›tti also, then, Nivá¹›tti shall be removed and only pravá¹›tti shall be maintained with its rules everywhere. The main question put by us to the above opposing people is:- you have framed a rule and everybody shall follow it. Here is an example violating your rule. If you decide to punish the violating souls, that is also acceptable to us. But, the case of violation involves God in both cases (God-God, God-souls). Will you punish God also? Even on the basis of logical analysis, there is no sin in this topic and this is clearly established.]

7) Dharmo mÄrga ssa gamyo hi, dharmo DattÄÅ›rayo hi gauá¸¥ |
AsmÄkaá¹ƒ raká¹£ako dharmaá¸¥, sa Ká¹›á¹£á¹‡o dharma raká¹£akaá¸¥ ||

[Scriptures and scholars say that by following the path of justice, God is pleased. Justice is path and God is the goal. Can you bind the goal with path and say that path is greater than goal? The deity of justice has taken God Datta (Ká¹›á¹£á¹‡a is incarnation of God Datta) as its shelter by standing at His back in the form of a cow. As per this, Datta is protector and justice-cow is protected, but, as per your theory, it seems that the justice-cow is protector and Datta is protected! There is a saying that if we protect justice, justice will protect us (Dharmo raká¹£ati raká¹£itaá¸¥). This is correct as far as the souls are concerned. Scriptures say that God is the protector or Lord of justice (Dharmasya prabhuracyutaá¸¥). Ká¹›á¹£á¹‡a, the incarnation of Datta or Viá¹£á¹‡u said that He comes down to earth to establish and protect justice (Dharma saá¹ƒsthÄpanÄrthÄya – GÄ«tÄ).]

8) Prokta ssamanvayo gÅ«á¸haá¸¥, bodhyassarvaiá¸¥ subuddhibhiá¸¥ |
Pravá¹›tti dharma sÅ«treá¹‡a, Åšukena ca ná¹›á¹‡Äá¹ƒ hite ||

[We have already explained this previously in the light of total salvation from all the three strongest worldly bonds (Eá¹£aá¹‡as) due to attachment to God, which is deepest, and can be understood by any theist through paying some concentrated attention. Even in the Pravá¹›tti-scripture, it is clearly told that the weak souls shall not imitate omnipotent incarnations of God because by such imitation, the souls get destroyed (Avara daurbalyÄt - DharmasÅ«tram). Even sage Åšuka told just this point only to King ParÄ«ká¹£it without giving deep analysis because the ultimate aim is only to prevent the exploitation of this concept applicable to God only by the ordinary souls since such exploitation will destroy the imitating souls.]

9) Dharmyo VÄli vadho'pyasya, daá¹‡á¸abhogaá¸¥ purÄká¹›taá¸¥ |
Bhavadbhyo'pi jagatpÄlaá¸¥, prÄgvetti lokasaá¹…graham ||

[God is the administrator of this world and knows the solution for the welfare of the creation better than all of you. He has already proved this by an example in the past, which is that He killed VÄli by hiding Himself behind a tree. This looks as injustice, but, on deep analysis, it can be understood to be justified. VÄli is a sinner and has a divine boon that he will get half of the strength of any opposing fighter so that finally VÄli will certainly win. In such case, there is no other way than to kill him in this crooked way. But, RÄma treated this also as sin so that nobody else will repeat this by exploitation. Otherwise, this will mean that anybody can kill other person from backside blaming the other person to be bad. In order to avoid such misuse, RÄma treated this justified deed also as sinful deed and underwent punishment when He was born as Ká¹›á¹£á¹‡a. A hunter killed Ká¹›á¹£á¹‡a by shooting His foot with arrow. By this, the world is protected from misusing this concept with the pretext that God has done so.]

10) DaivatvÄt sarvamoká¹£Äcca, na pÄpamapi pÄpavat |
Daá¹‡á¸aá¹ƒ bhuá¹…kte tataá¸¥ Å›Äntaá¸¥, raká¹£ito loka saá¹…grahaá¸¥ ||

[Even though the love-lust affair of Ká¹›á¹£á¹‡a and Gopikas is not a sin because:- 1) Ká¹›á¹£á¹‡a is God with special power not touched by the worldly rules and 2) Sages wanted full salvation by sacrificing all the worldly bonds including the weakest life-partner bond, Ká¹›á¹£á¹‡a treated this as a sin and underwent the punishments in hell so that you shall be satisfied based on the assumed correctness of your argument that Ká¹›á¹£á¹‡a is a sinner. Hence, there is no slightest opportunity for you to blame Ká¹›á¹£á¹‡a. You are blaming Ká¹›á¹£á¹‡a saying that this world will be spoiled in Pravá¹›tti and for the same doubt, Ká¹›á¹£á¹‡a accepted this as sin and underwent the punishment. The world is protected by Ká¹›á¹£á¹‡a by accepting punishment for the assumed sin and underwent the punishment so that He Himself is giving a picture to the world that this is a sin and hence, none shall repeat this imitating Him. Here, ends the whole case and a full stop is necessary.]

11) Kartuá¹ƒ pÄpa mapÄpaá¹ƒ nÄ, viparÄ«taá¹ƒ tato vibhuá¸¥ |
SvÄrthÄya jagate caivaá¹ƒ, bhedo jÄ«veÅ›ayorayam ||

[The difference between God and soul is very clear here:- The soul tries to interpret its sin as sinless action involving in selfishness by harming others. God is trying to make His sinless action as sinful action so that others will not be damaged by blindly imitating Him to exploit God for their selfish enjoyment!]

12) RÄjyaá¹ƒ bhraá¹£á¹aá¹ƒ YadoÅ›Å›ÄpÄt, aká¹£atriyÄ hi YÄdavÄá¸¥ |
Yadu yÄcanayÄ Dattaá¸¥, tadvaá¹ƒÅ›e Ká¹›á¹£á¹‡a sambhavaá¸¥ ||

[The name of the forefather of the dynasty of Ká¹›á¹£á¹‡a was Yadu whose race was called as YÄdavas and this name has nothing to do with the caste system because among the four castes, the caste of YÄdavas is not mentioned. Just like the race of Raghu is called as RÄghavas, this name is also similar. Yadu was cursed by his father not to have the ruling power of Ká¹£atriyas and hence, the descendants of Yadu called YÄdavas did not have the ruling power of kingdom. Yadu prayed God Datta in a forest to bless his race. God Datta incarnated as Ká¹›á¹£á¹‡a in the dynasty of YÄdavas to restore ruling power to YÄdavas so that they can become Ká¹£atriyas again.]

13) Ká¹›á¹£á¹‡o rÄjyakaro bhÅ«yaá¸¥, ká¹£atriyo'bhÅ«t tataá¸¥ kulam |
Guá¹‡a karmÄnugaá¹ƒ gÄ«taá¹ƒ, tenaivaá¹ƒ svÄnubhÅ«timÄn ||

[Ká¹›á¹£á¹‡a established own kingdom by neutralizing the curse given to Yadu. By doing so, Ká¹›á¹£á¹‡a became Ká¹£atriya again. This means that the forefathers of Yadu were Ká¹£atriyas since they had the power to rule the kingdom and were also ruling the kingdom. Starting from Yadu up to Ká¹›á¹£á¹‡a the YÄdavas were not Ká¹£atriyas since none ruled the kingdom. When Ká¹›á¹£á¹‡a started again ruling the kingdom, YÄdavas became again Ká¹£atriyas. This clearly indicates that the caste is based on the quality (like power of ruling kingdom) and subsequent deed (action of actual ruling the kingdom). Based on this personal experience of this concept, Ká¹›á¹£á¹‡a said in the GÄ«tÄ that God made the caste system based on the concept that caste is always decided by the qualities and deeds (CÄturvará¹‡yaá¹ƒ mayÄ sá¹›á¹£á¹aá¹ƒ, guá¹‡a karma vibhÄgaÅ›aá¸¥).]

14) Puro'pi sthÄpita sso'rthaá¸¥, JanmanÄ ká¹£atriyo Yaduá¸¥ |
Tat putrÄá¸¥ kshatriyÄ eva, YÄdavÄá¸¥ kathamanvayÄt? ||

[This concept of the caste depending on qualities and deeds was already proved even before Ká¹›á¹£á¹‡a established the kingdom to become Ká¹£atriya. Even before this incident, Yadu born as Ká¹£atriya lost his caste by losing the ruling power of kingdom and hence, his issues became YÄdavas and were not called as Ká¹£atriyas. When Ká¹£atriyas became YÄdavas, this concept of dependence of caste on qualities and deeds was proved practically. Moreover, if you decide caste by birth, Yadu was a Ká¹£atriya since his father was a Ká¹£atriya. The issues of Yadu must be Ká¹£atriyas since Yadu was a Ká¹£atriya by birth. When the issues of Yadu were not Ká¹£atriyas, this means that caste is not decided by birth, but, is decided by qualities and deeds only. If all the descendants of Yadu were Ká¹£atriyas only by the rule of caste by birth, the word YÄdavas should not have been used since all of them were Ká¹£atriyas only.]

15) YÄdavÄnÄá¹ƒ navo vará¹‡aá¸¥, rÄjyapÄlana vicyuteá¸¥ |
Navo gopÄlanÄdvará¹‡o, RÄghavÄnÄá¹ƒ puraá¸¥ kulam ||

[YÄdavas (meaning the descendants of King Yadu) were originally Ká¹£atriyas by doing the work of ruling kingdom. The same YÄdavas lost the work of ruling kingdom starting from Yadu and hence, lost the caste of Ká¹£atriyas. They became a new caste called YÄdavas because they selected new work, which is ruling the cows. This means that the caste is based on the professional work (karma) along with its related qualities (guá¹‡a). Based on the related work only, they ceased to be Ká¹£atriyas and also became YÄdavas. Hence, the caste is not based on the birth, but is based on the professional work with corresponding qualities. Just like YÄdavas, RÄghavas (the descendants of King Raghu) are also Ká¹£atriyas involved in ruling the kingdom and they did not lose this professional work and hence, continued to be Ká¹£atriyas only. All this clearly proves that the caste is based on the professional work and its related qualities (Guá¹‡a-karma) and not on the birth.]

16) Guá¹‡Änu karma guá¹‡ato, vará¹‡o bhinno 'ruá¹‡aÅ›Å›aÅ›Ä« |
KÄle'smin na purÄ vipro, nityaá¹ƒ Brahmará¹£ireva hi ||

[The caste depending upon the qualities and deeds need not be mentioned because the qualities will lead the soul to do actions as per their qualities and hence, caste decided by qualities alone can be mentioned. This means that you can decide the caste based on qualities even though deeds are not expressed. Hence, the caste depends upon the qualities possessed by the soul. Therefore, the caste changes every minute since the qualities differ from minute to minute in the present Kali age. This is true but, the ratio of the three qualities changes from one context to other in the present times only. In the old ages, the ratio of the three qualities does not change from one context to the other context and hence, caste system was always permanent in ancient times. For example, a BrÄhmaá¹‡a by caste always remained as the divine Sage preaching the Spiritual knowledge to the society and never changed his constant ratio of the three qualities (99% Sattvam + 1% Rajas and Tamas). Even if this ratio changed in a specific context, such change is temporary only and the soul returned back to its inherent constant ratio. Due to this, we can conclude that temporary changes in the ratio need not be considered since the inherent ratio is always constant and permanent. By this, we can say that even in Kali age, temporary changes in the inherent behavior do not affect the soul and hence the caste by qualities remains unchanged. Therefore, change of the caste by temporary changes in the inherent behavior is not valid. The change in the behavior in a specific context is due to the atmosphere of the external context and not due to real change in the inherent behavior of the soul. We can clarify this concept with the help of an example. The moon is always inherently white. But, in the evening, due to the effect of red twilight, the moon appears red for a little time. This does not mean that the moon became really red in that time. The red twilight is covering the moon so that the moon appears to be red and not really red.]

17) Sattvaá¹ƒ vipraá¸¥ pare'pyanyaá¸¥, parau vaiÅ›ya scaturthataá¸¥ |
ÅšÅ«dro guá¹‡Änugo vará¹‡o, na hi vará¹‡Änugo guá¹‡aá¸¥ ||

[The name of the caste always follows the qualities and qualities do not follow the name of the caste. Pure Sattvam (99% Sattvam and 1% Rajas and Tamas) is called BrÄhmaá¹‡a. Along with Sattvam if Rajas also exists predominantly, it is called Ká¹£atriya. If Rajas and Tamas exist predominantly, it is called VaiÅ›ya. If Pure Tamas (99% Tamas and 1% Sattvam and Rajas) exists, it is called ÅšÅ«dra. The person gets the name of the caste as per the above said qualities and every person born in a caste need not have the above said ratio of three qualities.]

18) Santatiá¸¥ sthiraniá¹£pattyoá¸¥, sthirÄ cet vará¹‡a saá¹…karaá¸¥ |
PrabhÄvÄt sÄ sthirÄ pitroá¸¥, Guá¹‡Ä raktÄ nna vijñataá¸¥ ||

[The ratio of the qualities shall be fixed in an approximate range and following such fixed ratio, the caste also gets fixed. If the inherent ratio of the qualities is changing with lot of variation, the name of the caste of such a person also changes and in such case, we cannot say that the caste is inherent and constant. If two such different (approximately) fixed ratios (persons) marry, such a marriage is called as inter-caste marriage. A child born to such couple will have the influence of both the parents (since it is brought up by the parents) and based on the strength of the influence of the couple, the child gets an average fixed ratio and such child will be of mixed caste. However, one shall think that the ratio of the qualities of child is not coming from the blood of the parents, but, comes from the influence of the parents. The soul gets inherent qualities due to several past births and such qualities are very strong before which the qualities acquired in the present birth cannot stand. Such inherent ratio coming from past several births is called as ‘praká¹›ti’in Gita (Praká¹›tiá¹ƒ yÄnti.., Praká¹›terguá¹‡a saá¹ƒmÅ«á¸hÄá¸¥.., Praká¹›tistvÄá¹ƒ niyoká¹£yati) The genes carry only certain mannerisms, but not qualities to the child as per the science of genetics. ]

19) AvijñÄnÄ dasá¹›gvará¹‡aá¸¥, sahavÄsa prabhÄva sat |
AdhyÄsa bhrama siddhÄnto, rakte vÄsa guá¹‡opari ||

[Due to lack of the knowledge of genetics, older generations thought that the qualities are coming from the blood of parents. This misunderstanding led to think that the qualities of a child can be expected to come from parents and this resulted in deciding the qualities based on birth, which means that the caste is by birth. This is a blunder. The actual fact is that the child is influenced by the qualities of the parents and grasps those qualities due to continuous living with them. On finding the same qualities of the parents in the grown-up child, people misunderstood that the qualities are from the blood of its parents, which normally leads to misunderstand that the caste is by birth. This theory of caste by birth resulted due to superimposition of blood-based caste on quality-based caste that depends upon continuous co-living with parents.]

20) Guá¹‡a karmÄnugo vará¹‡aá¸¥, prÄgbhavÄdvÄ prabhÄvataá¸¥ |
NÄnyo mÄrgo'sti janyÄdiá¸¥, kalau janmakulam na sat ||

[Hence, the qualities that exist in a soul leading to their corresponding deeds alone decide the caste and not the birth of a soul to a specific couple of parents stamped to belong to a caste by birth. These qualities can come to the soul based on:- 1) previous births and 2) the association of parents and other souls, which are influencing the soul in the present birth. Of course, 1) is greater than 2). Except these two ways, the qualities will not enter the soul by any other way like blood relationship etc. In this sinful Kali age, a false theory is developed, which is that the caste is decided by birth and not by qualities and this is not true.]

Iti Trailokya gÄ«tÄyÄá¹ƒ ‘Bhagavad vará¹‡a vicÄra yogo’ nÄma TrayodaÅ›ÄdhyÄyaá¸¥à¥¤à¥¤

(Like this, in Trailokya GÄ«tÄ, the Thirteenth chapter called ‘Association with Knowledge of Caste of God’ 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)