Bhagavad Gita Ch18 part 15 on 05 February 2022

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPATME TAYO SRIDHVA PRANAMAMI MUHURMUHU OM VASUDEVASUDAM DEVAM KAMSACHANURAM ARDHANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM SARVOPANISHADOKABHO DOGDA GOPALANANDANAH PARTHO VATSASTI BHOKTA DOGDAM GEETAM RITAM MAHAT MOOKAM KAROTI VACHALAM PAMGUM LANGAYATI GIRIM YATKRIPATAMAHAM VANDE PARAMANANDAMADHAVAM We are studying the 18th chapter of the Bhagavad Gita. In our last class we have been discussing three types of doers. Every person, the whole humanity, whatever actions they do depending upon what type of Guna, nature is dominating them. Is it Sattva Guna, Rajoguna or Tamoguna? Everything, his knowledge, his understanding, his resolution or willpower and his attitude with which he performs this, his expectations, everything follows as a result of the three Gunas. In our last class we have seen very clearly the three types of doers with what attitude they do. We saw the Sattvika person. He does everything. There is no egotism. He knows crystal clearly. This is what the scripture wants me to do and he does it only for one purpose. I want to attain liberation and the first step is purification of the heart and then I have to become either a great devotee if I am emotional or a Jnani if I am intellectual, a Karma Yogi if my propensity is to do good to the whole world through which I do good to myself and if I am a particular type of personality that I would like to be completely away from the society focusing only on concentration and meditation who is called a Raja Yogi. Whichever be the path, these three Gunas dominate a person. So we have seen a Sattvika person, one goal and one way of doing and no Ahankara, no desire for the results. Whereas a Rajasika person, he does it with quite an amount of will power, energy, concentration but is intensely attached to material things, to prosperity, to wealth, to the body, to the mind, to the family, to the country, to the religion, to one's own beliefs and there is no end to his activities. He tramples over everybody to fulfil his desires, to reach his goals and such a person, such a doer is called a Rajasika doer. We also then almost came to the end, what is the nature of a Tamasika doer? First of all Ayukthaha, absolutely no control what he wants to do. That means he is a slave to any passing whim that arises in his mind and he is like a person who is in a chariot tied with five different horses and all the five different horses are pulling the chariot with tremendous strength in five different directions. What are these five horses? Panchakosha, five sheaths. The physical body wants to do something, the prana wants to do something else. The mind thinks totally different, there is no correlation, there is no unity, there is no harmony and the decision is completely different and this kind of person's Godi, a very motivation, God alone knows what is the motivation. So Annamaya, Kosha, Pranamaya, Manomaya, Vijnanamaya, Anandamaya. They are not in harmony at all. Who is a successful person? I quoted from the Kata Upanishad in my last class. He whose horses are under control, he who has a definite clear destination and he is the master of both the horses and the chariot. Chariot means here the body, senses, etc. So such a person definitely successfully reaches the goal and in contrast Ayuktaha, that is he is completely disharmonious. Prakrutaha, uncultured and not only uncultured, he doesn't even want to learn anything and he behaves in a things crude way, talks crude way, behaves in a crude way, in other words he is termed aptly as a demon, Asura and Stabdaha, that means he disrespects everybody. Shataha, he is a hypocrite but he completely tries to conceal his deeper motivations, appears to be something other than what he is thinking, what he is planning, what he decided to do. Then these are the four we have discussed. Then we have to discuss Naishkrutikaha. Kritikaha means one who discharges his duties properly but he is Naishkrutikaha, just the opposite. First of all, he doesn't know what is his duty. Secondly, at least if he doesn't know that's okay but he thinks he knows and completely in an opposite way. We are going to talk about it very soon. Naishkrutikaha and he is cruel and he is creating so much of trouble for others because of his unthinking, what is called uncultured ways of thinking. Dress is okay, language is okay but we are not talking about that. Sometimes, a most sophisticatedly dressed person he thinks the most poisonous, horrible things are there. In the Second World War, so many Nazis experimented inhumanly in the name of science, inhumanly. And if someone else were to propose, why not you become the subject, I will perform these operations upon you then they will immediately kill those persons. And they behaved even worse than animals also will not behave. You notice the animals. First of all, they don't have the idea of revenge. Secondly, when they kill, God has given them that instinct. Kill them as quickly as possible so that removes the fear, the pain, etc. from the animal. So when a tiger, when a lion catches hold of them, they just choke the animal so that in the quickest possible time, with the least amount of suffering, the animal dies. Then they want to eat. Whereas human beings torture literally, that is something. Then Alasaha means procrastinator. Shankaracharya tells us, if something is to be done today, even after a few months, he will not do it. His thinking is procrastination. His speech is procrastinated. His actions are procrastinated. Why? Because he is simply a poor fellow, he is overcome by Tamoguna. And then Vishadi. Vishadi means he is morose. Not only morose, somebody comes and tells, my friend, I know a way how to get rid of this moroseness. No, this fellow, he derives, squeezes, tremendous amount of negative happiness into his moroseness. Not only that, he derives peculiar perverted joy in being unhappy. Not only that, he insists that nobody has any right like him. Everybody has to suffer. And he will try his level best to make everybody also suffer. So this is called Vishadi. And then Durgasutri, long phrase. That is to say, even after years and years and years after an event passes, which might have been, first of all, in the first instance, it can be averted properly, but even if it can, for whatever reason, cannot be averted, the person can spring back to his normal course very soon, either with his own intelligence or by taking advice from others. No, he stubbornly refuses that this is my birthright. I want to be unhappy. I want to make everybody also unhappy. This is called Durgasutri. And if we see these characteristics, how many? Ayuktaha, Prakrutaha, Stabdaha, Shataha, Naishkrutikaha, Alasaha, Vishadi, Durgasutri. Eight characteristics. Then we can definitely understand this person is a slave, is completely possessed by the 100% Tamoguna. I won't say 100%, maybe 99%. Because each soul is potentially divine, it will not allow such a person to remain in that position for a long time. So when we see these kinds of things, then we understand. So this is a person possessed by Tamoguna. And if a person is restless, very selfish, and he tramples everybody's happiness for his own happiness, and intensely attached, and then he wants the results, he demands, I must get my results immediately, we have to, when we see such a person, he is possessed by Prajoguna. Much better, much higher than a Tamoguni. But a person who knows, I know what is the goal of life, I know what is the human endeavour, God has given me the understanding, God has given me the willpower, God has shown me the right path, and by His grace, I will obey Him, I will do what pleases Him, I will not do what displeases Him, and I will try to surrender myself to Him. My only goal in life is by obtaining His grace, I want to be liberated. When we see these kinds of characteristics, and in many other ways, he is always happy, he is always unselfish, he loves everybody, and he is ready to sacrifice his life, not for you, not for me, for God, because he sees God in everything. When we see such a person, and there are persons, so we may not get 100% exhibiting, to 100% extent, these characteristics, but even if we see 1%, 5%, 10%, we have to bow down our heads to such a person, this person is far superior, far ahead of me, he is called a Satpurusha, and there are quite a number of Satpurushas in this world, and we can see them, appreciate them, and appreciating them, and encouraging them, and praying for them, is one way, we ourselves can transform, into that Satpurushas, Sattvika Purushas, Sattvika Kartas, with the beautiful description, very detailed description, of this Sattva Guna, a Kartha, a doer, who is guided by the Sattva Guna, possessed, controlled, by Sattva Guna, similarly a person who is possessed and controlled by Raja Guna, similarly a person who is possessed and controlled by the Tamo Guna, are so beautifully, so that we can understand easily, with a modicum of intelligence, with a modicum of objectivity, then if we are exhibiting these qualities, then we can try to get rid of them, and acquire Sattvika qualities, the whole purpose, of this detailed description, is not to make us catalog, but to tell us, find out, you tick, do I fall into this category, do I exhibit this characteristic, suppose I am not able to find out, then ask somebody who is a partial, an object who can look objectively at us, not our near and dear ones, because our family members also, the way they look at us, is not at all objective, it is very subjective, if I love somebody, then I will not be able to judge that person, but a person who is a true well-wisher, may be a teacher, may be a Guru, may be a good intelligent friend, or otherwise go to a psychologist, pay him some money, because that is the best way of using one's money, of course, if our goal is to go to God, to become free, to be liberated, so this is for the purpose of crystal clearly, explaining, describing, enumerating, so that we can slowly travel, from a lower state of knowledge, to a higher state of knowledge, that is the purpose, now we will enter into the next, you see, before that, Alasaha, means a lazy person, completely procrastinating person, and in the Bhartruhari Neethi Shataka, from which I have quoted many times, there is a beautiful shloka, Alasyamhi Manushyanaam Sarirastho Mahanripuhu Naasti Udyamasamo Bandhu Kritvayam Naavasidati that is to say, the greatest enemy is not other person, other religion, other country, other leader, other political party, we are our own greatest friends, and we are our own greatest enemies, so this quality called Tamoguna, Alasyam, procrastination, so where is it? it is in our body, it is in our mind, it is in our buddhi, it is in our determination, it just possessed, like a ghost possesses a person, Manushyanaam Mahanripuhu, the greatest enemy, that is what Jesus Christ says to people, first of all, you remove this big trunk, that is in your eye, before trying to remove a small bit of a hair width of something from your enemies, we are all trying to find out the faults of the other people, and finding fault is the greatest fault in all of us, that is why Holy Mother says, the first thing, stop finding fault, second, we are experts in finding fault, use that specialised knowledge to find out our own inner defects, and slowly to get rid of them, that is the real purpose, all this description is meant for that purpose, now Bhagavan Krishna is introducing two more topics, so we have seen what is Sanyasa, we have seen what is Karma or activity, three types of activities, three types of Sanyasa, three types of knowledge, three types of Kartas, now we are talking about two more topics, what are they, buddhi and dhriti, two topics, and later on he will talk also about the results of all these combined together, three types of happiness, Sukham, three types of happiness, happiness is not the same, but we will come to that topic later on, but what we are talking here, that the Lord is going in the next three verses, three types of buddhi, I will explain to you, and Satvika buddhi, Prajasika buddhi, and Tamasika buddhi, after that he introduces dhriti, dhriti means will power, resolution, that capacity to hold on, until we reach our objective, our goal, and what is the difference between one person and the other person, difference of course will be there in the way we understand, we set up our goals, the food that we eat, and the behaviour that we are doing naturally, is an expression of these three gunas, and everything, but if we want to succeed, the first quality we have to develop is will power, that is what he is going to describe, from the three shlokas, after the three shlokas, which describe about buddhi, buddhi means intelligence, here most people they gloss over, they do not sit and question, already O Krishna, you had talked about jnanam, knowledge, what is the difference between buddhi and knowledge, there is heaven and hell difference, between buddhi, buddhi means intelligence, buddhi is an instrument, knowledge, when we use this instrument called buddhi, the result, as a result of which, our mind undergoes certain changes, that is called knowledge, let me first give you an illustration, here is a scientist, he wants to discover some scientific truth, so first thing is, he must have that intelligence, a scientist specialised intelligence, and that is also different, a physicist's intelligence, an artist's intelligence, a religious person's intelligence is different, even among scientists, a biologist, a chemist, a physicist, an astronomer, all these intelligences are quite different, that is why, it is strangely, intelligence is divided into 8 categories, I would say, this is what Krishna is talking about, intelligence is divided into 3 categories, depending upon whether it is sattvika intelligence, rajasika intelligence, or tamasika intelligence, so the other, supposing here is a chemist, here is a physicist, here is a biologist, here is a zoologist, here is a poet, here is a painter, here is a singer, here is a writer, and all of them could be first class in their own profession, so they require, first of all, a general intelligence, so that they can excel, in whatever subject they train themselves, after that, everybody's intelligence, will make that person, whatever subject that person chooses, a poet will be best poet, an artist will be best artist, a statesman will be best statesman, a king will be best king, a swaper will be best swaper, a biologist will be best biologist, what am I talking about? I am talking about, that generalized intelligence, which is the foundation, for it taking various shapes later on, that depends upon, through what instrument, this generalized intelligence, is made to flow, simple illustration would be, take, this is only just an illustration, take a pot full of water, and imagine, there are 10 types of tumblers, different sizes, different shapes, different colors, pour the water into all the 10 tumblers, and the water appears, if it is red colored tumbler, water appears to be red, green colored one, green color, and if it is conical shape, the water appears as though it is conical shape, there is small one, it is small quantity of water, water is water, but it appears to be different, so general intelligence, when it is poured into a biologist, he becomes a great biologist, into a poet, becomes a great poet, into an artist, great artist, into a statesman, great statesman, into a king, great king, into a sweeper, great sweeper, into a cook, great cook, so in Hinduism, this generalized intelligence, an embodiment, 100%, is made, is called Saraswati, today is Saraswati Puja, and therefore everybody prays, Oh mother, if a child is studying nursery school, make me the best nursery child, if a mother is cooking, make me a very good tasty cooker, so that my children, my husband, my family will enjoy, if he is a good driver, let me take my passengers safely, if I am a scientist, let me be the best scientist in my own field, like that generalized intelligence, now what are we talking about, Krishna separates generalized intelligence, and then when we use that intelligence, what type of result will come, that is called Gnana, and this intelligence is of three types, Sattvika intelligence is 100%, Rajasika intelligence is 50%, that means what, 50% right intelligence, right understanding, 50% wrong understanding, and the Tamasika person's understanding is, 99% wrong understanding, and 1% right understanding, I hope that you are clear about the distinction, between knowledge and intelligence, intelligence is the instrument, and once this instrument is used, what results, what changes, that instrument brings about in the mind, and that is called Gnana, this Gnana is also three types, we discussed about it, again for the sake of clarity, I would like to give you an example, when a Sattvika person looks at a plant, he will get the knowledge of the plant 100%, when a Rajasika person looks at the same plant, he gets 50% right knowledge, 50% wrong knowledge, and when a Tamasika person looks at the same plant, then he will get his knowledge in the mind, after seeing, because he uses wrong intelligence, or Tamasika intelligence, the result is, his knowledge about that same plant or tree, will be completely the opposite of what is right knowledge, so complete right knowledge is Sattvika intelligence, 50% right knowledge, and 50% wrong knowledge is the result of Rajasika intelligence, and complete misunderstanding, understanding in the opposite way, is Tamasika understanding, with this illustration, we will now dive into this Shloka 29, the Lord is telling first of all, now I will tell you, on two subjects I am going to speak to you, here it goes, One of the epithets of Arjuna, Krishna uses many such epithets, you are Purusha Simha, you are the lion among men, Purusha Arshava, you are a bull among men, and you are Mahabahu, you are a man of great strength, and Pandava, you are one of the most intelligent of the five Pandavas, and one of them is Kaunteya, you are the son of Kunti, and here he is using Dhananjaya, Dhana means wealth, so there is a story in the Mahabharata, that after the Kurukshetra was over, Yudhishthira, the eldest of the five Pandavas, decided to perform a special type of puja, worship, to get rid of his suffering conscience, I have been the cause of so many people's death, etc., but that was one of the greatest yajnas, and for that tremendous amount of wealth is needed, Praja Soya Yajna, and Bhima Sena, Arjuna, etc. were sent, and they had got hint, they conquered many people, and they got hidden treasure, and they brought tremendous amount of wealth, only because of that, only kings can do this Praja Soya Yajna, a beggar cannot do, a Brahmana cannot do, a third class fellow cannot do, only a Kubera, a richest man alone can perform, not only money, but valour also is needed, to conquer other people, so that is why, Arjuna brought tremendous amount of wealth, because of his heroism, his skill in archery, etc., so one of the epithets, Dhananjaya, he who conquered, that means brought plenty of wealth, so the Lord is addressing, now, O Dhananjaya, O Arjuna, I am going to speak on two very important subjects, one is called Buddhi, and one is called Dhrithi, Dhrithi means resolution, the power of resolution, the will power, what we call in general, the capacity not to give up something, until the goal is reached, so it says Buddhe Vedam, the differences between three types of Buddhi, what are they? Sattvika, Prajasika and Tamasika, because it makes heaven and hell difference, and these heaven and hell differences, will lead a person to either heaven, or to this Matyaloka, this our earth, or it may take a person to literally hell, even if you don't believe heaven and hell, a person is made very happy, even without possessing much, another person in spite of possessing everything, political power, wealth and intelligence, wonderful family, he will be suffering, literally he will be barbecued in hell, so what is the cause? because three types of intelligence, Sattvika Buddhi, Prajasika Buddhi and Tamasika Buddhi, appropriate results, not only that, a person may possess intelligence, but he must also have the capacity, I know, but I have absolutely no desire to do it, I start, but I don't have the willpower, to take it to a successful completion, so different people have different Sattvika willpower, Prajasika willpower and Tamasika willpower, and then the Lord says, Prochamanam, I am going to tell you, Prochamanam means future, in future, soon I am going to explain, expound how Aseshena Prathakvena, Aseshena means completely, I will not leave slightest thing unsaid, and Prathakvena, in all their varieties, I am going to tell you, so possessed of these two, knowledge of these two, intelligence, that means Sattvika, Rajasika, Tamasika, three types of intelligence, and three types of willpower, if you know, then your next goal will be, how can I get Sattvika Jnanam, Buddhi, and how can I get Sattvika willpower, so that I attain to the highest happiness, man's goal, every creature's goal, is to get that infinite and eternal happiness, which is called Brahman, which is called Satchidananda, which is called God, which is called Samadhi, which is called the kingdom of heaven, or paradise, or Nirvana, whatever name you call it, so here though, a trifle distinction of intellect and fortitude, according to the Gunas, as I declare them exhaustively, and severally, O Dhananjaya, so what is the difference between Buddhi, and here knowledge, I have already clarified, Buddhi is that first instrument, using which we obtain something, called information, called knowledge, knowledge simply doesn't come, if you have got a telescope, looking at far away object, you get one type of knowledge, if you use an ordinary binocular, you get less of that knowledge, if you use your normal eyes, you will get another type of knowledge, very limited knowledge, but if you use a completely dark tinted glasses, you will get another type of knowledge, and if you are blind, you get another type of, this is an example, so the difference is, intelligence is the first thing, instrument, and by using that instrument in the proper way, then the result, resultant knowledge, depends upon, differs from each other, Sattvika Buddhi, Sattvika Rajasika Buddhi, Tamasika Buddhi, Sattvika Buddhi gives Sattvika knowledge, means correct knowledge, Rajasika Buddhi is partial knowledge, something right, something wrong, Tamasika Buddhi gives completely opposite knowledge, wrong knowledge, the right is understood as wrong, wrong is understood as right, and therefore the behaviour depends, here one point we have to understand is, that it is our knowledge, that guides our behaviour, shapes our actions, and reactions, so let us say that, intelligence is necessary, to even make a decision, otherwise even decision is an impossible thing, and decision must be followed by a resolution, will power, and then depending upon them, I get certain type of knowledge, and which will give me, certain type of result in the form of happiness and unhappiness, this is the way we have to understand, Shankaracharya clarifies this, and he says, Buddhi is the faculty of thinking, the capacity to think in the right way, while Gnan of knowledge, is the actual thought modification, Vritti, Pratyaya, which arises in our Buddhi, even though there is no Buddhi without a thought, and no thought without Buddhi or mind, there is a thinking faculty, and therefore we have to make this distinction, between the thinking faculty, and the resultant knowledge, when this thinking faculty is used properly, this is the difference, so these two, the thinking faculty, can be dominated by Sattva Guna, Rajoguna, Tamoguna, and the knowledge also, naturally follows, either it is, completely right knowledge, or partially right knowledge, partially wrong knowledge, or completely wrong knowledge, but making me think, that is the right knowledge, and that is why this clear distinction, is being given. Now, what is this Sattvika thinking faculty, Sattvika Buddhi, Sattvika intelligence, Here, Krishna is addressing Arjuna, earlier he said Dhananjaya, here he said Partha, Partha means the son of Krithu, and lineage, so I am going to tell you, in quite good detail, what is that, he says here, Pravrutti and Nivrutti, Karya and Karya, Akarya, Bhaya and Abhaya, Bandha and Moksha, and that intelligence, which is crystal clear, with regard to these four subjects, and that is called, Sattvika Buddhi, a person who has got this Sattvika Buddhi, a Buddhi, which is purely endowed with Sattva quality, he will know crystal clearly, everything, what is the truth, what am I, where am I, what am I to do, and how am I about to go about, and if I go in this way, I will reach this goal, if I go the other way, I will reach the other goal, absolutely right knowledge in every way, and such a person, there is no wonder, he is going to progress in life, and he is going to know, that I am none other than Brahman, and he will be eternally and infinitely happy, let us briefly analyze, Pravrutti and Nivrutti, the general meaning of Pravrutti is, what we generally do, what our tendencies make us do, so what is this Pravrutti and Nivrutti, there are certain things, which we have to do, and there are certain things, which we should not do, this is called knowledge about what is to be done, and what is not to be done, and this is not to be understood as Pravrutti and Nivrutti, what is Pravrutti, this is expanded in the coming words, in this very shloka itself, Pravrutti means, what is that knowledge, what is that decision, what is that goal, which is going to bind me, so this will lead me to liberation, this will lead me to bondage, Pravrutti is that which leads me to bondage, Nivrutti is that releases me from bondage, and takes me gradually to liberation, a buddhi, an intelligence, which crystals clearly, and distinguishes it, like as we said in the Upanishads, this is called prayas, this is called shreyas, this is called worldly happiness, this is called spiritual happiness, this is the real knowledge, this is called, it appears to be knowledge, it is opposite of knowledge, which is ignorance, to know crystal clearly, that this leads me to liberation, that knowledge is called Nivrutti, and that which leads me to bondage, to understand it without the least bit of doubt, that is called Pravrutti, naturally once we understand, this is the goal of life, because everybody's goal of life, is dependent upon this knowledge, what is knowledge, is this going to give me permanent happiness, or temporary happiness, and if a person understands, that these are really good, these are really bad, once we understand, that I should refrain from this, I should follow this, I should do this, I should not do this, because I have that knowledge, if I do this, I will have to suffer, and if I do the other one, I will be the person who will enjoy happiness, may not be immediately, but in future, this is a very interesting topic called Sukha, and he is going to expound that, after another six shlokas, in this shloka, here is Satvika Buddhi, what does it do, crystal clearly he knows, this leads to bondage, this leads to liberation, and then Karya Karya, naturally what follows is, I must do these things, I must not do these things, Karya means that which should be done, must be done, and if I don't do, it is going to land me in trouble, Akarya means, these are completely forbidden, these will take me opposite to happiness, opposite to progress, away from God, and that is called Akarya, that is forbidden actions, and prescribed actions, and forbidden actions, crystal clearly, and so even then, I may not follow them, my intelligence is okay, and my understanding is okay, but I may not follow it, why? Bhaya and Abhaya, I don't fear doing something wrong, and I don't think about the consequences, of doing what should not be done, I do not think the consequences of, what should be done, really speaking, this is called Bhaya, means fear, that knowledge, those decisions, those activities, which are going to make me afraid, make me non-wishing, Oh, why did I do that? Now I am suffering from this, and that crystal clear knowledge, these are things which lead to one's future fear, but if I do the other things, Abhaya, I am going to be secure, God alone is the highest security, everything else is insecure, that crystal clear knowledge, what can give me security, what can give me insecurity, security means fearlessness, insecurity means fearfulness, that crystal clear buddhi, intelligence which understands, that is called Sattvika buddhi, so this leads to bondage, and this leads to liberation, that understanding is Sattvika intelligence, this should be done, this should never be done, this should always be done, this should never be done, that crystal clear intelligence comes from Sattvika intelligence, and these actions will lead me to be fearful of life, I will suffer, and these activities will give me, what is it? If I depend upon anything else excepting God, everything, Sarvam Bhayanvitam, as Bharathra says in his Vairagya, everything is filled with fear in this world, Vairagya me vacha abhayam, dispassion means devotion to God, complete surrender to God, that alone can bring me to the highest goal, because security is in God, why? Because He is the eternal, He is the infinite, anything finite, that is what in the Chandogya Upanishad He says, Alpam is to be shunned, and that which is infinite, Anantam, that is to be desired, so there is no happiness in that which is limited, that which is unlimited alone is real happiness, most marvelous mantra, which speaks in the Chandogya Upanishad, because whenever we get something very small, immediately it ends, small means it ends, nothing can give me only small happiness, so half a litre of petrol, I started for a 200 mile journey, half a mile petrol, if I think it is going to take me to 200 miles journey, that is the Tamasika buddhi, Tamasika understanding, but this is going to take me only perhaps for 2-3 miles, after that my car is not going to go one inch further, that is called Satvika understanding, so that means what, after 2-3 miles I will be in an area where full of mugging is going on, people are shot, people are mugged, people are pickpocketed, people are beaten, people are killed, that is the cause of insecurity, but if I put so much required, and well oiled, engine is cleaned, everything is made sure that it is functioning, and then the journey will be safe, and I will be secure, and the highest security is God, to understand this in this way, it can only come from Satvika understanding, then finally Bandham Mokshancha, so what am I going to do, everything opposite to God, is going to make me go deeper and deeper into bondage, bondage means suffering, bondage means limitation, more limitation more suffering, and that which takes me away and liberates me, gives me more and more unlimitedness, that is called liberation, that is called Moksha, that is called Atma Jnanam, Brahma Jnanam, knowledge of Atman, I am that Brahman, and to know crystal clearly, this is that intelligence which understands four things, what is right, what is wrong, what is to be done, what is to be shunned, and what brings me insecurity, and what brings me security, finally what takes me to God, and permanently gives me liberation, and what helps me to reach that permanent liberation, and the opposite, what is going to take me away from liberation, from God, that intelligence, which makes me understand these four things crystal clearly, that is called Sattvika Buddhi, so that much if you understand, that's wonderful, then what is the Rajasika Buddhi, यया धर्मं अधर्मंचा कारियंचा अकारियमेवचा अयधावत् प्रजानाति बुद्धिः सा पार्थ रजसि here also Krishna is addressing Arjuna as Partha, O Partha, I have detailed you about Sattvika Buddhi, same four topics, he is putting in a short term, but we have to understand, here, so कारियम् अकारियम् and what is called प्रवृत्य निवृत्य, प्रवृत्य is that which is Dharma, and sorry, निवृत्य is Dharma, प्रवृत्य is अधर्म, that is to say, same four topics, when I understand it somewhat rightly, somewhat wrongly, and therefore the result also will be somewhat good, and somewhat not so good, and this is called यतावत्, यतावत् means exactly as it is, 100% knowledge, यतावत् means some knowledge is there, 50% I understand rightly, 50% I don't understand rightly, that means I understand wrongly, and that बुद्धि, that intelligence, which makes me understand partially, misunderstand partially, is रजसिक बुद्धि, because रजस dominates that intelligence, and covers things up, somewhat covering is there, somewhat revelation is there, and therefore I cannot get 100% knowledge, and therefore my knowledge also will be only 50% partial knowledge, and that so, if sometimes I do right things, sometimes I do wrong things, sometimes I am happy, sometimes I am unhappy, and somewhat I seem to be progressing towards God, and sometimes I seem to be sliding away from God, I am swinging between these two, that intelligence, which makes my life swing between these two, that is called रजसिक बुद्धि, now यया, that बुद्धि, that intelligence, by which धर्मं and धर्म, धर्म means absolutely that which takes me nearer to God, अधर्म means that which takes me away from God, and I am going further and further from God, going from God means going away from सत्, means health, going away from चित्, means going towards more ignorance, and going away from अनन्द, that means more towards more suffering, and that is what is called रजसिक बुद्धि, so कार्यम अकार्यम, we discussed earlier, what is to be done, that is called कार्यम, must, here there is no question of suggestion or request, or just giving, you go in that direction, it has to be done like a patient, the doctor doesn't request him, either you take this medicine, you follow this prescription, or otherwise you are going to die very soon, so कार्यम, अकार्यम means this is completely wrong, so about what is to be done, what should not be done, what is bondage, what is liberation, and in what direction to go is good, and to go in what direction is bad, and what is धर्म, and what is अधर्म, आयधावत् प्रजानति, means what, he who understands it correctly, अधावत्, as it is, that is called सात्विक बुद्धि, and he who understands partially, he is not telling that completely wrong, that belongs to the तामसिक बुद्धि, but here, आयधावत्, something right, something not so right, आयधावत्, that बुद्धि, which understands all these subjects, in that way, such बुद्धि, is dominated by रजस्, and naturally, the results also, the reactions also, the goals also, will be like that, result will be like that, man is swinging, he will be born again and again, but he is much better than, much lower than सात्विक, but much higher than तामसिक बुद्धि, now, what is तामसिक बुद्धि, अधर्मं धर्ममिति, यामन्यते तमसावृत, सर्वार्धान् इपरी तामस्च, बुद्धि, सापार्थ तामसिक, now, Bhagwan Krishna is detailing, what is called a, तामसिक बुद्धि, means what, उल्टा भूजली राम, a person, understands everything, in the opposite way, light as dark, darkness as light, good as evil, evil as good, dharma as righteousness, as unrighteousness, unrighteousness as righteousness, naturally, the most important point is, whatever our, बुद्धि, intelligence, makes us understand, our desires will be accordingly, our goals will be accordingly, our actions will be accordingly, our reactions also, will be accordingly, the final result, whether we are going towards God, or going away from God, everything depends upon, this बुद्धि, बुद्धि is most important, that is why, everybody, ओ मेदा देवी जुषमानान, आगाद विश्वाची भद्रासु, मनस्यमाना, त्वया जुष्टा नुदमाना, दुरुत्तान ब्रहत्वदेम विधते सुवीराह, त्वया जुष्टा प्रिशिद्भवति देवी, त्वया ब्रह्मा आगत श्री, a person, O Mother Saraswati, whom you endow, with right मेदा, right intelligence, right बुद्धि, right understanding, he will become a रिशी, he will become a मंत्रद्रष्ट, he will become a seer, he will become a realized soul, he will be attaining oneness with God, he will be enjoying the felicity of liberation forever. But he who displeases you and you bestow upon him, that is why every day, every Hindu is supposed to pray towards the मेदा देवी. What is it? भूर्भूवस्वः पत्सवितुर्वरेण्यम् भर्गो देवस्य धीमही धियो योनः प्रजोदयात धियो योनः प्रजोदयात O Mother, O Divine Divinity, grant me that बुद्धि by which I can come to you because you and I are not really different. हिरन्मेहेन पात्रेन सत्यस्य अपीतं मुखं तत्वं पोषन अपाव्रुणु सत्य धर्माय दृष्टि I know योसावसव पुरुषः सोहमस्मी I know. There is no difference between you and me. I know it and yet I do not know it. Why? Because this बुद्धि it gives partial understanding and partial misunderstanding. By your grace, let me have the right understanding. Grant me right understanding. If we pray and really behave according to our understanding then God's grace will come and we will be liberated. But this तामसिक person what does he do? He understands अधर्मा, unrighteousness as धर्मा and धर्मा as अधर्मा. Why? Because तमसा आवुरुत because he is completely overcome covered up with तमस, तमो गुण complete darkness, ignorance. His बुद्धि is at the lowest ebb and not only that not only धर्मा and अधर्मा. Sarvartha, whatever his goals, wrong goals. I want happiness now I don't care for future happiness and this is completely wrong but it serves my purpose I will not care what I do and these are my parents these are helpless people these are children and these are people who require help No. He does whatever a civilized person is not supposed to do. Sarvartha, every department of life, he completely विपरितांस्च बुद्धि he understands in the opposite way, in other words right as wrong and wrong as right and he deliberately chooses wrong as the right and why does he do it? Because he is completely overcome by तमो बुद्धि and that which, that बुद्धि which enveloped in darkness regards अधर्मा as धर्मा and views everything in a perverted light that intellect, ओपार्था is तामसिका with this three types of बुद्धि पात्विक बुद्धि, राजसिक बुद्धि and तामसिक बुद्धि are beautifully outlined and we will continue our Gita class tomorrow Om Vasudeva Sudham Devam Kamsa Januram Arthanam Devaki Paramanandam Krishnam Vande Jagadguru May Ramakrishna Holy Mother, Mother Saraswati and Swami Vivekananda bless us all with बुद्धि, सात्रिक बुद्धि and with right understanding, may Ramakrishna