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Shri Datta Swami

Posted on: 16 Nov 2021

               

Trailokya Gita: Chapter-11: Madhurabhakti Vichaara Yoga (The Association with Enquiry of Sweet Devotion)


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Trailokyā Uvāca:-

1) Paripūrṇa tamaḥ Kṛṣṇaḥ, gopyaḥ pūrṇāstapo'gnayaḥ |
Kathaṃ kāmena golokaḥ, pūrṇo Datta Gurūttama ||

[Ms. Trailokya asked:- O God Datta, the best Spiritual preacher! God Kṛṣṇa is the most most greatest incarnation (pari=most, tamaḥ=most, pūrṇa=greatest). Gopikas are Sages, who did severe penance and are like penance-fires. Kṛṣṇa 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 Kṛṣṇa. How is the path justified?]

 

Dattasvāmī Uvāca:-

2) Trailokye Sattvasampūrṇe, Sāttvikā eva jānate |
Brahmajñāna nigūḍhārthaṃ, na hi rājasa tāmasāḥ ||

[Shri Dattaswami spoke:- O Trailokya, fully filled with good (Sāttvika) qualities! The deep truth of spiritual knowledge can be understood by only people having all good (Sāttvika) qualities. People having ego (Rājasika quality) and ignorance (Tāmasika 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%, the awareness is always associated with Rajas and Tamas. When Rajas and Tamas predominate, such Sattvam or awareness is called Rājasic and Tāmasic quality. When Sattvam predominates, it is called Sāttvika 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) Doṣo pakṣe'pi gopīnām, Daive sarvaḥ vilipyate |
Sarvajña sarvaśaktitvāt, Dattaḥ Kṛṣṇastrimūrtimān ||

[In this case, Gopikas are souls and Kṛṣṇa 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 Kṛṣṇa only. Kṛṣṇa is the ultimate God Datta, which is proved by His unimaginable Spiritual knowledge shown in the Gītā (God Brahmā), by His unimaginable love to devotees like giving highest Goloka to devotees (God Viṣṇu) and by His unimaginable miraculous powers (God Śiva).]

 

4) Pravṛtti Dharma vaktā ca, sthāpako rakṣaka ssa kim? |
Īśvaraḥ pāpa bhāgevam, pṛṣṭaṃ cā'pi parīkṣitā ||

[God Datta, the ultimate unimaginable God mediated by the first energetic being and called as first energetic incarnation or Īśvara or Father of heaven is incarnated as Kṛṣṇa, who is the author of the ethical constitution of worldly life, which is established by Him and also protected by Him. Even king Parīkṣit, who was given life by God Kṛṣṇa asked Sage Śuka that how such ultimate God participated in this horrible sin of illegal sex with wives of other souls (Sa kathaṃ dharmasetūnāṃ, vaktā kartā'bhirakṣitā, Pratīpamācarat Brahman, Paradārābhimarṣaṇam? - Bhāgavatam).]

 

5) Apavyākhyātṛ jīvatvāt, hetuḥ satyo'pi nocyate |
Tasyānusaraṇaṃ ruddhaṃ, nohya śakteḥ Parātmanaḥ ||

[For this question, Sage Śuka did not give a straight reply. Instead, he told that Kṛṣṇa is God, who does always right only and He should not be followed by ordinary souls. This answer may look as if Sage Śuka 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 Śuka replied like that. Śuka simply exposed the angle of unimaginable power of God and prevented such exploitation by souls.]

 

6) Apavāde mahānstarkaḥ, svabhāvāt karma niścayaḥ |
Kāmo'pi puruṣārtheṣu, Mokṣeṇa saha pāpma 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, Kāma and Mokṣa are the four Puruṣārthas).]

 

7) Prerakā api kāmasya, daiva sṛṣṭāḥ prajākṛte |
Kāmo'pi dharmya ekatra, so'dharmyo'nyatra karma yaḥ ||

[Kāma 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 (Dharmāviruddhaḥ... Gītā). 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) Karmā'pi dvimukhaṃ saṅgāt, guṇavat karmaṇā na hi |
Niścayaḥ hananaṃ svarga—nirayābhyāṃ pṛthak pṛthak ||

[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 (guṇa) 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) Guṇa cinmukha manyasya, Guṇādeva phalaṃ bhavet |
Phalaṃ karma ca guṇataḥ, Cideva niścinoti 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 bhāvātmakaṃ dvābhyāṃ, kāmaḥ karmātmakaḥ param |
Dvayostulyamukhe cāntyam, phalam hanana mīdṛśam ||

[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. Kāma 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 kāma will be also good and its fruit is good heaven. If prema is towards bad side, which is illegal person, the kāma will be also bad and its fruit is bad heaven. Hence, prema or theoretical love by itself is neither good nor bad since it depends on the direction and its context. Similarly, kāma or practical lust by itself is neither good nor bad since it depends on the direction and its context.]

 

11) Kāma prema sādhu mukham, vivāhe dharma śāstrataḥ |
Adharme tapta mūrtestu, parirambha iti smṛtaḥ ||

[If the theoretical love (prema) and subsequent practical lust (kāma) 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 kāma 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) Pravṛtti duṣpravṛttibhyāṃ, sa mito jīvaśāsakaḥ |
Nivṛttiḥ prema mahatī, saiva kāmaḥ parātmanaḥ ||

[Pravṛtti or worldly life is established by God through framing its constitution by ethical scriptures in which prema and kāma are for justice that gives heaven. If the prema and kāma are for unjust sin, it becomes duṣpravṛtti that gives hell. God limited His entire activity to these two (pravṛtti and duṣpravṛtti) only, which are mandatory for every soul. Nivṛutti or spiritual life is theoretical love or prema to God followed by Mahā nivṛtti or climax of spiritual life, which is practical lust or kāma to God.]

 

13) Te dve vaiyaktikī tasya, Bhakta nīte ruṇaddhi saḥ |
Uttare nindyate nāśma, Śṛtaḥ prema rasaḥ paraḥ ||

[Nivṛtti and Mahā nivṛtti 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 saḥ).]

 

14) Tāpasāḥ deha dānārtāḥ, prakṛtyaṃśāḥ sa pūruṣaḥ |
Viruddhāḥ Rāma Kṛṣṇābhyāṃ, eṣaṇāsu parīkṣayā ||

[The sages did infinite penance for God for the last many births and wanted to surrender their worldly bonds with their bodies also to God by becoming females through their supernatural powers, understanding that every soul is part of prakṛti or world treated as female and creator treated as the only male. They also understood the value of their contemporary human incarnation called Rāma and approached Him with this proposal. They were asked by Rāma 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. Rāma as well as Kṛṣṇa opposed them about their proposal of nivṛtti and Mahā nivṛtti.]

 

15) Kṛṣṇa vigraha santuṣṭāḥ, tiraskāra mumūrṣavaḥ |
Bhagavān parama prītaḥ, naiṣa pāṣāṇa vigrahaḥ ||

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

 

16) Pañcabhiḥ kāraṇaiḥ pūrva—caturbhiśca prakāśitaiḥ |
Dharma cyutiḥ nivṛttyai hi, na kṛtā duṣpravṛttaye ||

[For the following five reasons, Kṛṣṇa 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 without any social objection in that time. 2. Liberation from all other worldly bonds is already obtained by the souls 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 Kṛṣṇa about stealing the butter. Almost all Gopikas attended the midnight dance at Bṛndāvanam along with Kṛṣṇa and this proves that the life partner bond 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. Gopikas failed as mothers but, passed as wives. If this bond alone is the final test, all Gopikas should have gone to Goloka. Only 12 Gopikas, who passed all the 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 is not for doing sins, but, for selecting God or Nivṛtti.]

 

17) Āścarya mūrcchitaṃ Daivaṃ, pādadhūli śiro'bhavat |
Mokṣa uktaḥ na margo'sya, tadvirodhārtha śaṅkayā ||

[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 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 Gītā 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) Jñātāstāḥ Bhagavānāha, sva virodhaḥ śuce bhavet |
Śṛtvā tat tāḥ mahāścaryāḥ, aṅgīcakṛśca tat kṛtam ||

[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 one’s mind. 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 with pain based misery. Gopikas were shocked at the love of God towards them and were compelled to accept this type of liberation from their sins.]

 

19) Ātmānaṃ rahasi prāptāḥ, na cauryaṃ tat pravṛttigam |
Pūrvaṃ dharmo hyadharmāttu, paraṃ dharmāt ca so'vyayaḥ ||

[Gopikas danced with Kṛṣṇa secretly in the midnight so that their opposing families will not be disturbed to fight with them (Ātmānaṃ rahasi sthitaḥ- Gītā). Ātman 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 duṣpravṛtti. In pravṛtti, justice (temporary heaven) is voted against injustice (temporary hell) and in Nivṛtti, the eternal God is voted against even justice that gives temporary heaven.]

 

20) Paṇḍitā eva jānanti, satya jñānaṃ paro janaḥ |
Viśvāsenā'nu kuryānna, niścinu tribhiruttamaiḥ ||

[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 Kṛṣṇa has given 2. The highest fruit called Goloka, which is above even the abode of God 3. To 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 Trailokyagītāyāṃ ‘Madhurabhakti Vicāra’ yogo nāma Ekādaśādhyāyaḥ।।

(Like this, in Trailokya Gītā, the eleventh chapter called ‘Association with enquiry of sweet devotion’ 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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