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Shri Datta Swami

Posted on: 25 Nov 2021

               

Trailokya Gita: Chapter-14: Varnavyavastha Gayatri Samanvaya Yoga (The Association of the Correlation of Caste System and Gayatri)


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Trailokyā Uvāca:-

1) Brūṣe Datta! sadā Satyaṃ, tamassva para bheda bhit! |
Aspṛśya Brāhmaṇau kau ca?, sā Gāyatrī dvijasya kim? ||

[Ms. Trailokya asked:- O God Datta! You always speak only truth in the Spiritual knowledge. You never have the ignorance in which one thinks that some are his people and some are outsiders irrespective of merit and defect. Who is the untouchable and who is the Brāhmaṇa? Does the Gāyatrī hymn and Upanayanam ritual belong to Dvijas only, who are Brāhmaṇas, Kṣatriyas and Vaiśyas?]

 

Śrī Dattasvāmī Uvāca:-

2) Satya jñāne sadā lole!, Trailokye! Guṇakīrtanam |
Kulaṃ liṅgam mataṃ bhāṣāṃ, vinā daivatvamucyate ||

[Shri Dattaswami spoke: O Trailokya! You are always fascinated towards true knowledge. Divinity means the auspicious quality of God. Such divinity is said to be appreciation of merit irrespective of caste, gender, religion and language.]

 

3) Na śrutaḥ pañcamaḥ pāpī, sarve nindyāḥ bahiṣkṛtāḥ |
Gomātṛ vṛṣa tātaghnaḥ, niruddhaśchātra daṇḍavat ||

[The fifth untouchable caste is not heard in the Veda since in the Veda only four castes were mentioned. The condemned sinners from all the four castes were expelled from the society as untouchables. The horrible sin committed by them was to kill mother like cow or buffalo in the old age after drinking its milk for a long time. Similarly, the father like bull or he-buffalo in old age is killed after taking help from it in ploughing the fields. This untouchability is not real in its sense, but, is meant for reformation of such sinful souls. If a student in school or college does very indisciplined acts, such student is debarred from the school for the sake of his reformation only and not for revenge.]

 

4) Daṇḍitasya suto naivaṃ, aspṛśya ssa na sajjanaḥ |
Parivartana madveṣaḥ, kalau mūḍho hi pāthakaḥ ||

[The son of such debarred student shall not be objected to take admission in the school because the sin of his father was already punished. The son of a sinner need not be sinful and need not be untouchable on the account of his father. He is not repeating such sin and became a good person. The aim is only reformation of the sinner and not revenge. This misunderstanding took place in this sinful Kali age because the learned scholars have stopped understanding the scriptures due to lack of knowledge of Sanskrit language and became blind reciters of scriptures like inert tape recorders.]

 

5) Anyonya dveṣa mutsṛjya, satyaṃ jñeyaṃ vimatsaraiḥ |
Avedavit brāhmaṇo na, santo'nye brāhmaṇā matāḥ ||

[The so-called upper castes and so called lower castes must peacefully know this true concept leaving mutual hatred based on mutual jealousy and ego. Similarly, a person not knowing the meaning of the Vedic scripture can’t be called as Brāhmaṇa. Even people born in other castes were treated as Brāhmaṇas due to their correct knowledge of the Vedas.]

 

6) Romaharṣaṇa vipratvaṃ, caṇḍālanyūna Rāvaṇaḥ |
Guṇa karmabhi rāvyaktaiḥ, kulaṃ sarvasya nodbhavāt ||

[Romaharṣaṇa belonging to lower caste by birth was honoured by Sages as Brahmā while conducting a sacrifice in Naimiśa forest. Even though Rāvaṇa was born Brāhmaṇa, he was considered to be worse than an untouchable. Hence, the expressed qualities through deeds alone decide the caste of the person irrespective of his/her birth.]

 

7) Janmanā śruta manvarthaṃ, guṇavarṇe janim vrajet |
Sahakārāya siddham te, sarve santi ka āgrahaḥ? ||

[Some scholars say that caste is decided by birth because souls of bad qualities are born in bad low castes only and souls of good qualities are born in good upper castes only as per the Veda (kapūyacaraṇāḥ kapūyayonim…-Veda). If this concept is true, the above given examples disprove it. When a good soul is born in upper caste, why that soul is not expressing its good qualities through good deeds? This does not mean that we are opposing the Veda. What we say here is that a good soul is born in a good family, which is decided as upper caste by its good qualities and not by the ancestral chain based on births. In such case, the Veda is correct and the line of thinking of the Veda is that the upper caste means souls with good qualities and not decided by mere birth in an upper caste that was already decided by birth. The main aim of the Veda here is to help the good soul to take birth in a good family having good qualities so that the soul will be helped by the good atmosphere. You need not fight with us because we are agreeing to your concept by adding something extra that supports your theory. The extra point added by us is that a good soul is born in upper caste of good qualities (not by birth), which has no objection to its child to express its good qualities. A good soul with good qualities, guided by divine power to take birth in good caste, must express its good qualities and in some cases, why expression of bad qualities is observed instead of good qualities? All the above points must be perceived in deciding caste. If you say that your theory is 99% correct and our examples are only 1%, is it not better to have a theory, which is 100% correctly applicable than 99% correct concept? All your examples are covered by our theory apart from our examples and in such case why shall you object our theory? Our theory is your theory only with an extra last step, which is that a good soul guided to be born in a good caste must also express good qualities and good deeds.

In fact, the word ‘kapūyayoni’ doesnot refer caste at all and you are telling the meaning of this word as ‘bad low caste’. This word means the womb of a bad mother and thus this word denotes an individual, not even a family and not at all a caste. You have twisted the meaning of this word as a bad low caste in order to support your foolish theory of caste system to be decided by birth.]

 

8) Bahujanma guṇā nityāḥ, prabhāvādeka janmanaḥ |
Apavādāḥ kvacit nyāyaḥ, sarva dṛṣṭānta saṅgrahaḥ ||

[Qualities are always grasped by the soul from the surrounding atmosphere. They are not transferred through the blood of the parents. But, after birth the atmosphere of the parents becomes a source of qualities to be grasped by the soul. The soul that is coming to take birth on the earth is already soaked with a particular type of qualities that are grasped in the past several births. Hence, those inherent qualities in the soul are very very strong and can’t be influenced by the atmosphere of parents after just one birth here. The expressed qualities always are as per the very strong inherent qualities of the soul acquired through past several births. Hence, even though the soul is born in a specific atmosphere, such specific atmosphere is always congenial to the inherent qualities of the soul and hence, there will be no clash between the acquired qualities in this birth and the acquired qualities through past several births. The name of the caste to be given depends on those inherent qualities of the soul only. By this, we shall not generalise that the caste of the family will be the caste of the soul. There are some exceptions to this general rule. A bad soul may be born in a family of good atmosphere due to some special circumstances. In such case, the general rule is disturbed by these special examples. Hence, it is always best to decide the caste of the soul with the help of the expressed qualities of the soul through its deeds. In such case, all the examples without a single exception will be successfully correlated in deciding the caste based on expressed qualities and deeds of the soul.]

 

9) Prasthānābhyāṃ kuṭumbasya, na kulasya guṇānvayaḥ |
Ādye dṛṣṭe hyalaṃ nānyat, guṇa vyaktestu niścayaḥ ||

[The Veda says that a sinner is born in sinful caste and a meritorious soul is born in a caste with good qualities. The Gītā says that caste is decided by the qualities and deeds of the soul. Both these scriptures are holy and standard called ‘Prasthānas.’ Combining these two, the conclusion is that a meritorious person is born in a family having good qualities and the goodness of the family shall not be decided by the caste of the family based on birth. The caste may be good, but the family may not be good. You are deciding that a family is good because the caste to which it belongs is good. In that case, the family may be bad also belonging to a good caste. If the meritorious soul takes birth in the bad family belonging to good caste, the purpose is not served. Whether the family belongs to a good caste or a bad caste, the family shall have good qualities based on which only, we can say that this family is good whether it belongs to a good caste or a bad caste. In this way only you can correlate the concepts of both the Veda and the Gītā. The essence is that the caste of an individual or a family shall be decided by the qualities expressed as deeds and not by mere birth in a good caste or bad caste because the goodness or badness of the caste is already fixed by birth.]

 

10) Ākarṣaṇāt sabhāvānāṃ, tathā vyatyaya darśanam |
Parivartana dṛṣṭyā syāt, kulaṃ vyaṣṭi guṇāśritam ||

[The soul having good qualities reaches good family and the soul having bad qualities reaches bad family for rebirth because of the attraction between similar qualities. This policy becomes similar to the policy adopted by governments and mocked by public, which is that poor becomes poorer and rich becomes richer! But, it is inevitable in our concept due to attraction between similar natures. If there is even a little possibility, God sees that 1) a good soul due to its small sin to get birth in bad family so that the family may be reformed by the good soul and 2) a bad soul due to its small merit to get birth in good family so that the soul may be reformed by the atmosphere of the good family. Such cases bring the above-mentioned exceptional examples. In such cases, we have to decide the caste of the individual soul by its inherent qualities expressed as deeds and the caste (by birth) of the family is unnecessary.]

 

11) Śrutā vaṅga guṇāt janma, paraṃ karma ca tatparam |
Guṇānu niścito varṇaḥ, na janeriti sammataḥ ||

[The first four souls born from different limbs of the divine body of God are born with the qualities of those specific limbs. A Brāhmaṇa soul is born from head showing intelligence of knowledge required for the preaching Spiritual knowledge to the society. This first Brāhmaṇa soul was Brāhmaṇa by birth since it was the plan of God. We agree in accepting the first Brāhmaṇa-soul as Brāhmaṇa by birth having qualities of Sattvam or knowledge and also Brāhmaṇa by practice. Now, the issue born to this first Brāhmaṇa is judged as Brāhmaṇa not by birth but, by qualities expressed by the soul (Guṇakarma vibhāgaśaḥ…- Gītā). In this way, caste decided by birth ends with the first Brāhmaṇa soul created by God. Decision of the caste by qualities and not by birth continues from the issue of first Brāhmaṇa-soul till now and in the future also. For this reason, God Kṛṣṇa told that He created the four castes in view of the first four souls created by God from His limbs representing the corresponding qualities (Cāturvarṇyaṃ mayā sṛṣṭam…- Gītā). This methodology can be applied to the other three castes also. The hands from which Kṣatriya is born represent the power (Rajas) controlled by head (Sattvam). The thighs from which Vaiśya is born represent stable and settled wealth or Goddess Lakṣmī sitting on the thighs of God Viṣṇu. The feet mostly touching the earth from which Śūdra is born represent agriculture of the land. We should not think that certain limbs are greater and certain limbs are lower. The limbs are just different and difference need not be always linked to greater and lower concept. We must remember that the most sacred Ganga river was born from the feet of God.

Here, the first generation means all the generations of the first Krutayuga in which there is no free-will and the born child in every generation picked up the specific qualities of the caste and becomes the member of policy of caste by birth. The second generation means the generations starting from the second Tretāyuga in which the free-will is given to souls by God so that the qualities of other castes were imbibed by certain souls influenced by free-will. In such case only, the specific caste is to be decided by the qualities and deeds of a specific soul and not by birth as in the Krutayuga.]

 

12) Guṇādvarṇaḥ śruto vṛttau, Rāma Kṛṣṇārcanaṃ dvijaiḥ |
Pūjitau Śabarī vyādhau, Rāvaṇo Brāhmaṇo na hi ||

[In the Veda it is clearly mentioned that caste is decided by the qualities only and not by birth. The preacher decided that the caste of Satyakāma Jābāla was Brāhmaṇa since he told truth. This means that any person speaking truth is Brāhmaṇa and does not mean that a Brāhmaṇa by birth will always speak truth. Similarly, Janaśruti was worried very much and he was addressed as Śūdra even though he was born Kṣatriya. The meaning of the word Śūdra is worry (Śocati iti Śūdraḥ). Rāma was born as Kṣatriya and Kṛṣṇa was born as Yādava (BC caste), but, their feet were and are washed by the Brāhmaṇa priests. In the prayer rooms of Brāhmaṇas, photos of Śabarī (SC caste) and the devoted hunter (ST caste) were and are worshipped by Brāhmaṇas. Even though Rāvana was born as Brāhmaṇa, his photo was and is not worshipped by not only Brāhmaṇas but by anybody. From these examples, the ancient Brāhmaṇas or Sages were considering the caste decided by the expressed qualities only and not by birth. Only Brāhmaṇas acting as priests from the beginning of this Kali age are responsible for the ignorance in caste system because these priests are blindly reciting the scriptures without enquiring the meaning through which only knowledge is attained.]

 

13) Janmanā jāyate śūdraḥ, karmaṇā jāyate dvijaḥ |
Adhyāhārya ssarva śabdo, Brahma bandhu ritīryate ||

[There is a famous verse saying that Śūdra is born by birth and Dvija (Brāhmaṇa, Kṣatriya and Vaiśya) is born by practice, which follows the corresponding qualities. In this verse, you have to bring the word “EVERYBODY” (SARVAḤ) in both lines of the verse. Then only the correlation becomes justified. The meaning is that every soul born in the childhood is frequently weeping (Śocati means worrying or weeping) and hence, every child is Śūdra because the meaning of the word Śūdra is to weep or worry (Śocati iti Śūdraḥ). If a Brāhmaṇa is born in Brāhmaṇa caste (by qualities) and is not practicing the qualities and deeds of Brāhmaṇa, he must be called as “related to Brāhmaṇas” (Brahma Bandhu) and shall not be called as Brāhmaṇa. This verse is misinterpreted by the foolish priests like this “In the caste of Brāhmaṇas, when a male child is born, it is Śūdra till the child is subjected to the ritual called Upanayanam. After this ritual only he is called Dvija”. This applies to Kṣatriyas and Vaiśyas also. This is not correct interpretation because this verse can’t be confined to three castes only and there is no support for such interpretation. This verse applies to every soul born on the earth because the caste depends on qualities and qualities do not depend on birth. The meaning of the above verse is that every child born on earth is Śūdra and any child can become Dvija through good qualities and good deeds.]

 

14) Janmanā karmaṇā cete, kathyate sarva varṇajaḥ |
Kalpitaḥ kula vidveṣaḥ, mata vicchittaye khalaiḥ ||

[Any soul born in any caste (by birth) is told by the name of the caste with two prefixes, which are ‘Janmanā’ (by birth) and ‘Karmaṇā’ (by qualities and deeds) indicating the two castes by birth and by qualities-deeds. For example, a soul, Brāhmaṇa by birth and untouchable by practice is called ‘Janma Brāhmaṇaḥ-Karma Caṇḍālaḥ’. Another soul untouchable by birth and Brāhmaṇa by practice is called ‘Janma Caṇḍālaḥ-Karma Brāhmaṇaḥ’. This caste feeling resulting in hatred towards other castes is plotted by certain villains in order to split Hinduism to make it weak.]

 

15) Matānāmekatā no dṛk, ucchiṣṭa jala kalpanā |
Vyāghra meṣa kathā jñeyā, kalau varṇāntara dviṣām ||

[Today, the hatred towards other castes is grown up so much that we shall remember the story between tiger and goat regarding the pollution of drinking water. A tiger is standing at higher height whereas, the goat is standing in the lower level. Both are drinking water in a stream, which is flowing from higher level to lower level. The tiger charged the goat that it is polluting the drinking water by its mouth. The goat humbly told that it is drinking the water polluted by the tiger only. Then, the tiger told that the grandfather of the goat once polluted the drinking water long back when the tiger was drinking water standing in the lower level while the goat stood at the higher level and saying like this, the tiger jumped and killed the goat. Similarly, a person says to persons of other community that his ancestors were insulted by their ancestors and harms the other persons!]

 

16) Vināśya hi kuladveṣam, premṇā jīvantu sodarāḥ |
Daivādeka piturjātāḥ, gīyate sa paraḥ pitā ||

[Such hatred between any two castes must disappear with the help of this Spiritual knowledge and all the people shall love each other like brothers born to the same God-Father in a single family. This concept is mentioned as “Vasudhaika kuṭumbakam”. The Veda says that all castes are born from the different limbs of the same God. The Gītā says that the ultimate father is only God (Ahaṃ bījapradaḥ pitā…- Gītā).]

 

17) Gāyantaṃ trāyate Brahmā, sa Dattaḥ Savitocyate |
Gāyatryā chandasā gītiḥ, padyād gadyāt parā śrutiḥ ||

[Gāyatrī does not mean any specific hymn from the Veda. Gāyatrī is only the name of the metre and the deity to be worshipped is God Brahmā, who is God Datta and called as ‘Savitā’ (Savitā means creator of souls – Ṣūṇg prāṇi prasave - Sūte prāṇinaḥ iti Savitā) and both these points are mentioned in the script of Sandhyāvandanam rituals (Gāyatrī chandaḥ, Savitā devatā). Gāyatrī means the mode of praising God through sweet songs. The Yajurveda is in prose. The Ṛgveda is in poetry and The Sāmaveda is sung as songs. Song is sweeter than poetry and poetry is sweeter than prose. Sāmaveda is told to be the greatest for this reason (Vedānāṃ Sāmavedo'smi…- Gītā).]

 

18) Sāmīpyagamanaṃ tasya, proktopanayanaṃ matam |
Gānena sarva jīvānāṃ, vinā varṇādi mīkṣatām ||

[The ritual Upanayanam does not mean the actual ritual. It means only to become close to God through singing sweet songs in the praise of God. Any soul born in any caste, male or female, belonging to any religion, region and language can praise God through sweet songs and become close to God. This is the essence of the words ‘Gāyatrī’ and ‘Upanayanam’. Scholars shall understand this.]

 

19) Sarveṣāṃ viśva jīvānāṃ, mitro yasmā dṛṣi ssmṛtaḥ |
Viśvāmitro'nyathā teṣāṃ, amitra iti kathyatām ||

[The Sage for this mode of worship of God through songs is called as ‘Viśvāmitra’ and the meaning of his name is that he is friend to all the souls in the creation irrespective of caste, gender, religion, region, language etc. The present priests of Kali age are ignorant in saying that Gāyatrī is a specific Vedic hymn and only some castes are eligible to read it. In such case, the name of the Sage has to be taken in another angle, which means that he is not the friend, but, the enemy of the entire creation (Viśva+Amitra = Viśvāmitra).]

 

20) Bālyaṃ madhura gānāya, paṭhyate puruṣaiḥ katham? |
Vrateṣu gīyate strībhiḥ, devatā ce nna kiṃ striyām? ||

[A soul in childhood is recommended for this mode of worship because the voice of a child is always sweet in singing the praise of God. How men are only reciting Gāyatrī (though this hymn is not Gāyatrī at all since Gāyatrī means any sweet song of any religion in any language sung praising God) without singing? Hence, Gāyatrī is not with male souls. The females while doing worships of God in the name ‘Vratam’ sing sweet songs on God and therefore Gāyatrī is with females only. Gāyatrī is actually a mode of worship involving singing and not a female deity in this context because it is only the name of a metre. However, God Brahmā has three wives, who are the deities of three times (morning, noon and evening), who are Gāyatrī in the morning, Sāvitrī in the noon and Sarasvatī in the evening. Assuming that you are remembering this Gāyatrī-female deity, how much stupidity it is to deny female deity for females! Here, the Gāyatrī is not mentioned as deity, but, is mentioned as a metre. Morever, specifically, Savitā is mentioned as deity. In such context, how can you bring the wife of God Brahmā (Savitā) as a deity in this context? Gāyatrī-metre means a type of singing only. This is a Vedic ritual of worship and in this some scholars inserted a prayer on Gāyatrī deity in worldly metre called ‘Śārdūlavikrīḍitam’ (Muktāvidruma..).]

 

Iti Trailokya Gītāyāṃ ‘Varṇavyavasthā Gāyatrī samanvaya yogo’ nāma Caturdaśādhyāyaḥ.

(Like this, in Trailokya Gītā, the Fourteenth chapter called ‘The Association of the correlation of Caste system and Gāyatrī’ 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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