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Shri Datta Swami

Posted on: 17 Nov 2021

               

Trailokya Gita: Chapter-12: Krishna Tattva Jnaana Yoga (The Association with Knowledge of Philosophy of Krishna)


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Trailokyā Uvāca: -

1) Vivṛṇu tvaṃ punaḥ proktaṃ, Datta paṇḍita paṇḍita |
Pāmarebhyo vinā tarkaṃ, Yadidaṃ sūkṣmavattamam ||

[Ms. Trailokya asked:- O God Datta, the scholar of scholars! Can You please repeat the same topic in easy way of expression that can be grasped even by ordinary souls filtering all the logical analysis? The reason is that this topic is very very subtle.]

 

Dattasvāmī Uvāca: -

2) Trailokye karuṇācitte, pravṛtti niyamāḥ kṛtāḥ |
Tenā'tītena vinataḥ, svakṛtasya purassvayam ||

[Shri Dattaswami spoke: - O very kind minded Trailokya! Even though you have understood the topic explained in the previous chapter, you are very kind towards common people. God has written the rules of justice for the souls in pravṛtti or worldly life. So, justice can never be greater than God because by following the path of justice one can please the God and this is the goal of this path. Creator is always greater than created items and rules for them. So, justice also comes under one of the created items. Moreover, God is the absolute reality whereas, creation is the relative reality like imaginary world. Hence, the world and its rules can’t bind God. But, the author of rules follows the rules created by Himself, otherwise, the author is considered to be blind with ego and cannot stand as an example for others in following the rules.]

 

3) Dharmo'dharmaharaḥ śreṣṭhaḥ, Niyantā jīva nigrahaḥ |
Viśva śāntikaro jñāna—bhaktir dhīḥ vyakta karma ca ||

[Justice has the highest place in the pravṛtti. In pravṛtti, nothing is above justice so that soul can follow the rules of justice so that injustice or sin (duṣpravṛtti) can be avoided. Justice is recommended for souls to put the control on the soul's sin or injustice. But, when God comes into the picture you can't insist on the same rules for Him because justice is to be followed by a soul so that it can be in its limits in behaving with other souls. By this, peace of the creation is maintained. Knowledge and love or devotion come under the theoretical part. The expression of the internal feelings in action comes under the practical part.]

 

4) Karmānuphala māyāte, tasminnūrdhva nivṛttaye |
Yā jīveśvarayossvairaṃ, pravṛttir balavattamā ||

[For good action, good fruit is granted. For bad action, bad fruit is granted. For the same action, fruits can be different based on the direction of the action. When human incarnation of God comes into the picture (in life) the matter goes above pravṛtti, which is called Nivṛtti. Relationship between God and soul comes under Nivṛtti, which is completely the soul's choice. Pravṛtti or worldly life is mandatory whereas, Nivṛtti or spiritual life is totally left to the choice of soul.]

 

5) Bhaktā Rāmaṃ striyo bhūtvā, parirabdhu mupāgatāḥ |
Nivṛttessṛṣṭiśaktyā'sya, teṣāṃ kāma vidūrataḥ ||

[Nivṛtti was the relationship between Gopikas and God Kṛṣṇa. Gopikas were illiterate in that birth, but, they were the sages in their previous births, who have understood and digested all the knowledge in the previous births and developed so much love for God so that they wanted to embrace Lord Rāma by becoming females using their superpower.

God Kṛṣṇa has no fascination for illegal sex with Gopikas because just by His one will, the heavenly dancers with top most beauty will appear before Him standing in queue. If sex alone is His intention, He can create a female with unimaginable beauty. Why to enter into this controversial situation? Similarly, the sages while doing severe penance, several heavenly dancers appeared doing dance before them to attract their minds, but, finally failed. Will they have hormonal based lust for the external beauty? They crossed this weakest life-partner bond just to complete the full number of worldly bonds to get total salvation from all worldly bonds that are dropped due to love to God.]

 

6) Jñānabhaktāḥ premakāmāḥ, kāmakāmā na cāgnayaḥ |
Śivaḥ Kṛṣṇaḥ kāmadāhaḥ, sūtrāt jānanti taṃ hi tāḥ ||

[Their love or bhakti was generated based on true knowledge. Their attraction for Kṛṣṇa was purely towards His divine beautiful internal personality of qualities and not because of His beautiful body. So it was purely love based lust. As sages, they already burnt their lust in their penance-fire. Kṛṣṇa is Viṣṇu and Viṣṇu is Śiva. Hence, Kṛṣṇa is Śiva, Who burnt cupid, the deity of lust. Gopikas always knew that Kṛṣṇa is God, which knowledge became love based lust and this is mentioned in the Bhaktisūtram written by sage Nārada.]

 

7) Dharmyādharmyau prema kāmau, dvayoḥ kāmo'ntimaḥ phale |
Svarloka narakau proktaḥ, taptāśleṣo Murāriṇā ||

[There are two types of love-lust. 1) Justified love based lust, 2) Unjust love based lust. Former is based on knowledge of the good internal personality of legal husband’s good qualities resulting in lust and the latter is generated simply by biological hormones and also the resulting lust is diverted to illegal bonds. But the final action is lust, which is common in both justified love based lust and unjust love based lust. For good justified action, fruit is heaven and for bad unjust action, fruit is hell. Kṛṣṇa threatened and warned Gopikas that if they cheat their life partners, they will go to hell and they will have to hug the same person made with the red hot metal copper statue, with whom they spent their night in illegal way.]

 

8) Virahoṣmādhikaṃ tasmāt, Kṛṣṇānanda itīritam |
Sarvādhiko vṛtaḥ sarva—bandhapātāstamāśritāḥ ||

[Gopikas’ love for Kṛṣṇa was so much so that they said that they will get bliss by hugging the statue of Kṛṣṇa even it is red hot and told that they don't have any problem because the heat of separation from Kṛṣṇa is more than the heat of the red hot statue. They accepted the punishment with full happiness to choose Kṛṣṇa over everything and everybody. Complete surrender to God means 100% drop out of all worldly bonds for the sake of bond with God.]

 

9) Dāreṣaṇā bale hīnā, pare chinne bhavāntime |
Kuto'lpetyatra sumahān, Tarko lābhavadakṣayaḥ ||

[Among the worldly bonds, the three strongest bonds called eṣaṇas are with wealth, life-partner and issues. Gopikas, who were the sages, had crossed almost all the strong bonds except the weakest bond called dāreṣanā (bond with the life partner), which is the only bond having facility of divorce. Now the question is if all the strong bonds were crossed, why the weakest bond was kept in the final birth to be crossed?

Even though it is the weakest bond, without crossing this it will not be considered as complete surrender to God, which means drop out of all worldly bonds including this weakest bond due to bond with God. If this weakest bond alone is crossed before crossing other strong bonds fruit can’t be attained. It is always rational to cross strong test first and then pass the weak test at the end. However, unless all the tests are passed the fruit is not achieved. If this weakest bond alone is crossed in the beginning, neither fruit is obtained, nor the hell ordained for crossing this weakest bond can be avoided, which means, no use and extra loss! Crossing this weakest bond means sin of illegal sex since all other worldly bonds were not crossed. If this weakest bond is crossed after all other bonds, total salvation is possible by which crossing this weakest bond will not be a sin. Based on this complicated legal point, test of this weakest bond is arranged in the final female birth only. By putting this weakest test in the final birth, both good angles, which are benefit (total salvation) and no loss (not going to hell by breaking bond with life partner) are achieved. For crossing other strong bonds also, sin is not achieved, but, for crossing this weak bond sin is achieved. At the end, crossing this weak bond is justified throwing away the sin because without crossing this one bond, total salvation from all worldly bonds becomes impossible. Hence, by putting this weak test in the end, profit of total salvation is attained and no sin for crossing this weak bond is also simultaneously attained. In this way, lot of logic exists in arranging this weak test in the final birth.]

 

10) Strīṇāṃ kleśo hyantya bandhe, putrabandhe'pyahantayā |
Liṅgāttayā mokṣavatyā, kṛtaścarama niścayaḥ ||

[The final birth is female birth because crossing the bond with life partner is more complicated for females than males. Along with this test, the other test (test of wealth and issues) is also conducted because the bond with issues is more strong for mother than with father because mother bears the child in her womb for nine months. The final birth is made as female birth because the male gender ego will completely go if the final birth is of a female. In this final birth, not only all the worldly bonds can be crossed, but also the final trace of gender ego is also removed so that the soul can attain full salvation from all worldly bonds along with full salvation from total ego. The male can liberate from the acquired ego (due to knowledge, wealth etc.) but, can’t attain total relief from gender ego. But, once the soul is born as female, male gender ego doesn’t exist at all. All these reasons exist for a soul to have final female birth before getting total salvation from worldly bonds with reference to the attachment to God. Mere drop out of all worldly bonds is sheer waste and foolishness in the absence of bond with God. Mere salvation is useless without the bond with God.]

 

11) Ṛṣīṇāṃ antimaṃ janma, pramāṇaṃ vrajayoṣitām |
Na vidyā'pi ca medhāvī, samānyo'pi sutarkavit ||

[For the above point that the final birth before getting full salvation shall be female birth, the best authority is the final birth of sages, who were born as female Gopikas. O Trailokya! Don’t worry about My logical analysis on this crucial point with a doubt that common people can’t understand logic. The reason is that even though education is absent in the case of ordinary human beings, they are very wise and intelligent following good logical analysis.]

 

12) Rahasyaṃ yadabodhyaṃ sat, yadyasat nirayapradam |
Yogaśāstra vakragateḥ, nṛtya mardha niśāgatam ||

No one will understand the background of lustful acts between Kṛṣṇa and Gopikas. That's why it had to be performed secretly so that world-peace should not be disturbed through misunderstandings or misinterpreted exploitations resulting in misuse. Secrecy was maintained by Kṛṣṇa since the dance at Bṛndāvanam was taking place from midnight to early morning (12 midnight to 4 a.m.) so that the families of Gopikas are not disturbed with tension. Of course, if it is a worldly sin, secrecy doubles the punishment of the sin. Kṛṣṇa is God and not an illegal human being. In this way, secrecy shall not be misunderstood as sin. The Gītā says that the bond with God shall be always secret so that families will not interfere in the spiritual path of the soul (Ātmānaṃ rahasi sthitaḥ, Rahasyaṃ hyetaduttamam). In Yogaśāstra also, the curved serpentine movement of soul recommends the cunning path in the devotion so that devotion to God can progress without the notice of the worldly bonds, which is not a sin at all. But, this will be terrible sin if the goal is not God and is some other illegal worldly bond. Śaṅkara deceived His old mother for the sake of God getting inspiration from Gopikas.]

 

13) Sadapyasadiva vyaktaṃ, gṛhītākhila daṇḍanāt |
Sarva koṇaiḥ sa devo'pi, daṇḍaḥ svaprema darśane ||

[Even though the act of Gopikas was completely right, still, Kṛṣṇa took not only the punishment of the present sin, but also punishments of all their previous sins also on Himself so that ordinary souls will fear to imitate Kṛṣṇa and Gopikas deciding that whatever happened between them was certainly a sin even though Kṛṣṇa was God. He didn't cancel their sins even though He has such power. He also lifted huge hill on His little finger to prove His divinity so that ordinary human beings will not exploit whatever He did with Gopikas, without proving their divinity. Of course, mere miracle can’t prove the divinity since the demon, Rāvaṇa, also lifted even bigger Kailāsa Mountain. Apart from miracles, preaching excellent spiritual knowledge through the Gītā and unimaginable love to devotees (by creating Goloka for Gopikas even above His abode) are to be taken as the other identity marks for confirmation. Hence, Kṛṣṇa was proved as the ultimate God from all angles. He was so overwhelmed by seeing Gopikas’ pure love so that instead of cancelling the sins, He took the punishments of sins on Himself to express His love and pleasure towards Gopikas.]

 

14) Aṅgīkārāt phalanyāsaḥ, vidyate śāstra gocaraḥ |
Aṅgīcakṛur mahābādhā, virodhāditi tadgiraḥ ||

[There is a clause which He had provided in the constitution of worldly life. Even though action is done by one soul, other soul can get the fruit of the action by mutual agreement. When a person becomes sick and is unable to perform the ritual of worship to God (Sandhyāvandanam), he can request other person to do the same on his behalf and get its fruit through mutual consent. It is also said in ethics that half of the fruit of worship done by the husband goes to wife and this supports the concept of transfer of fruit of the deed done by one to the other. Of course, in this case, it is the transfer of fruit of the wife to the husband (The Veda says that every soul is female and wife of God- Striyaḥ satīḥ puṃsaḥ). By this way, Kṛṣṇa can transfer the punishments of sins of Gopikas to Himself with the consent of Gopikas. But, in this case, Gopikas didn’t agree that God Kṛṣṇa will suffer for all their sins. Even though Kṛṣṇa kept this as secret in His mind (Kṛṣṇa simply told that He will relieve Gopikas from their sins– Ahaṃ tvā sarva pāpebhyaḥ - Gītā), Gopikas (sages) knew this point through their superpower and objected Kṛṣṇa. Then Kṛṣṇa told them that He is suffering their sins with lot of pleasure as basis and not with pain. He also told them that if they object, He will suffer with pain more than the pain in suffering their sins. Due to this, Gopikas agreed for transfer of their sins to Kṛṣṇa.]

 

15) Golokena pratiprema, Dharmātīta nirūpaṇe |
Binduṃ prati vārdhi vārdhiḥ, tṛptaḥ pāpaphalagrahāt ||

[God never violated any rules. God has created rules of justice and so God is above justice. This was one of the ways of practical proof by which Gopikas proved by going against justice and voting for Kṛṣṇa above everything and everybody including justice (sarvadharmān parityajya māmekaṃ śaranaṃ vraja - Gītā). If they can show this much love for God, will God be silent without reacting to their love? Soul's love for God is just a drop of the entire ocean. But even a drop of God's love contains millions of oceans. So what to talk about the entire ocean of His love. It's beyond even imagination. No mind can ever understand and imagine His love. He proved His love by creating Goloka above Brahmaloka for them. This was not enough for Him. So He took the punishment of Gopikas on Himself and underwent full happiness without letting them know about it. He took care of that part also so that they should not feel pain for His transferred suffering. So, He hid it completely. This is how He expressed His extreme love for Gopikas. He never even considered those punishments as punishments. He always considered those punishments as enjoyment and pleasure in responding to their highest love. His extreme love is seen here when He goes one more step further and says that if anyone stops Him or objects Him for bearing or enjoying the punishment on Himself they will incur sin because by doing so, they are obstructing His pleasure in suffering for their sins and leading Him to terrible pain caused by not allowing Him to suffer for their sins with pleasure. No soul can ever imagine God's love. No soul can match God's love ever.]

 

16) Anekajanma saṃskāro, munīnāṃ prekṣaṇīyakam |
Yadi naścet vijānīmaḥ, yathā varṇastathā jagat ||

[The final female birth of sages born as Gopikas as described in the most Holy Scripture called the Bhāgavatam is the reference in the light of which we are analysing the issue of tests of three strongest worldly bonds in comparison with the strength of their bond with God. Before this birth, millions of births of the sages have gone in which those sages did continuous severe penance for God due to which almost all worldly bonds were burnt along with the lust caused by hormonal activity in their penance-fire. We must keep the entire background of these sages in our eyes and then only see the situation of their final birth as Gopikas. Then only, we can understand the background of their behaviour towards God shown in their final birth. We are not viewing in this light of their very long background. We are viewing their situation in their final birth in the light of our background, which is that we are always soaked in the mud-pond of all the worldly bonds without exception of even a single worldly bond! With this light of background, can we understand this situation of the Bhāgavatam? The background present in our mind is like the spectacle on our eyes with a specific colour. If the spectacle-lenses are red, we will see red world. If the colour of spectacle-lenses is blue, we will see the blue world.]

 

17) Anityaḥ kalpito bandhaḥ, vibhinnaścalacitrayoḥ |
Sevābandhas sthiras satyaḥ, Janakāya niveditaḥ ||

[Sages have realised that all these worldly bonds are temporary and hence unreal like the bonds among the roles of various actors in different cinemas. Two actors in an old cinema acted as husband and wife and the same two actors are acting as son and mother because shortly the heroine becomes old. This cinema bond existed neither in the beginning nor after shooting of cinema. Hence, such bond is temporary, which existed in the time of shooting. If we analyse sharply this cinema bond was also not true during the time of cinema shooting. Hence, Śaṅkara told that anything temporary is unreal (Anityaṃ kṛtakaṃ hi loke). The bond between these two actors is only co-actor bond, which is real. Similarly, any worldly bond between two souls is unreal, which exists in this birth only. Hence, the bond in this birth is also unreal. Sages told King Janaka that the mother of previous birth becomes wife in this birth due to her fascination for the body that was grown up by her. In cinema and in the court of King Janaka, the truth of bonds between two roles and worldly bonds between two souls were bond with issues (putreṣaṇā) and bond with life partner (dāreṣaṇā). The bond with money becomes alive only when living worldly bonds exist. The bond between God and souls is like the bond between producer and actors, which alone is permanent. Hence, the final message is that all unreal worldly bonds must be dropped with reference to the only real bond of the soul with God.]

 

18) Evaṃ jñānāt samaṃ tyaktaṃ, tasmai pāto nigṛhyatām |
Mūṣikair geha dāhaḥ kiṃ, parīkṣā skhalitair na kim? ||

[What sages did with reference to God was quite expected because they rejected all worldly bonds including bond with justice and bond with fear for hell for the sake of bond with God. Such climax stage of Nivṛtti or spiritual life is called as Mahā Nivṛtti. In the place of bond with God, if an illegal bond exists this Mahā Nivṛtti will become duṣpravṛtti and the fall is from first top most world called ‘Brahmaloka’ to the last bottom most world called ‘Pātāla loka’. This is the only fear in this most holy concept. In between these two extreme places pravṛtti exists above duṣpravṛtti and Nivṛtti exists below Mahā Nivṛtti. The fear is that some fraud human incarnation may exploit this concept cheating an innocent devotee. The exploitation shall be always resisted by all means of precautions, but, for the sake of avoiding this exploitation, we shall not cut the root by saying that this genuine concept is also a fraud incident. We will not burn the house due to rats and we will remove the rats with the help of rat catching boxes or pads. We will not abolish the examination system on finding copying in some centre, instead, we will take all steps to avoid copying.]

 

19) Saṅkalpena phalaṃ bhuṅkte, na jaḍena hi karmaṇā |
Dṛṣṭaṃ Vyāsena bhaktābhyāṃ, phalayoḥ kṛutakarmaṇoḥ ||

[The intention is totally responsible in enjoying the fruit of the deed. The deed is inert and can’t be the cause of the fruit. The intention is a mode of awareness and becomes the cause of the fruit. This concept can be explained with the help of two examples: - 1. Sage Vyāsa did sex with the two wives of his younger brothers on their death in order to extend the race and such sex was not considered as sin, instead, was considered as merit! 2. Two devotees travelled to Kāśī city. On the way, one stopped the journey since he fell in love with a prostitute. The second one reached Kāśī and was worshipping God Śiva every day. On the day of Śivarātri, the first one died while embracing the naked prostitute whereas the other died while doing bath-worship to God Śiva. God Śiva ordered His servants to bring the person died lying with the prostitute and ordered servants of death to take the devotee died in Kāśī to the hell. The reason given by God Śiva was: - the first one was always thinking about the fortunate worship of the second fellow throughout his life. The second one was always thinking the fortunate sex of the first one with the prostitute. The fruits are as per the intention and thinking of mind and not as per their inert actions.]

 

20) Karmaṇyakarma gīte tu, karmaṇo na phalaṃ śrutam |
Gopikā madhumatyośca, dṛṣṭāntābhyāṃ subodhitam ||

[There is a verse in the Gītā, which states that a scholar shall find inaction in the action and action in the inaction (Karmaṇyakarma...). The real meaning of this verse is that you shall find: - 1. Absence of sinful deed in a sinful deed due to presence of meritorious intention in it and 2. Absence of meritorious deed in a meritorious deed due to presence of sinful intention in it. Hence, whether a deed is sinful or meritorious is decided not by the nature of the deed, but, by the nature of intention. This concept can be applied to two cases: - 1. Madhumati was mad of sex with her husband, God Dattātreya, in all the times including times of worship also! It is legal sex and Madhumati was simply attracted by the external physical beauty of her husband without recognising Him as the ultimate God and His inner top most beautiful personality of divine qualities. The fruit of this legal sex with legal husband was curse from God Dattātreya to Madhumati to become demon. 2. Gopikas also were mad of sex with Kṛṣṇa, but, the basis of such lust is not hormonal based love for the external beauty of Kṛṣṇa, instead, the basis of such lust is the pure love for God developed in millions of past births through severe penance. Sage Nārada tells that Gopikas were well aware of Kṛṣṇa as God during their mid-night dance with Kṛṣṇa. This is illegal sex with illegal Kṛṣṇa and the result is Goloka, which is above the abode of God! In both these cases, the nature of the fruit is decided by the background feelings of mind and not by the nature of common inert action, which is the same lust provoked by the climax madness for God. It is very interesting to note that both Dattātreya and Kṛṣṇa are the two human incarnations of the first energetic incarnation called God Datta. The homogeneity of the concept in both cases is due to this important point.]

 

Iti Trailokya gītāyāṃ ‘Kṛṣṇatattva Jñānayogo’ nāma Dvādaśādhyāyaḥ।।

(Like this, in Trailokya Gītā, the twelth chapter called ‘Association with Knowledge of Philosophy of Krishna’ 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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