Bhagavad Gita Ch18 part 10 on 16 January 2022

Full Transcript(Not Corrected)

Om Jananem Sharadam Devim Ramakrishnam Jagadgurum Pada Padmetayo Saritva Pranamami Muhurmuhu Om Vasudevasutam Devam Kamsachanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvopanishadogavo Dugdha Gopalanandana Partho Vatsah Sudhir Bhokta Dugdham Geetam Ritam Mahat Mukam Karoti Vachalam Pangum Langhayate Girim Yat Kripatamaham Vande Paramanandam Adhavam We have been studying the 18th chapter. We have come to the 17th shloka wherein the Lord seemingly issued a very terrifying thought. 17th shloka goes like this Yasyanahankritobhavo Buddhir yasyanalipyate Hathvapisa imaan lokaan nahanti nani padhyate Simple English translation would be He who is free from the feeling of I-consciousness means doership and whose understanding is undefiled, pure Though he slays these men, he slays not, nor is he bound Neither he slays them, nor is he really bound Why? Because he doesn't slay The very word slaying has nothing to do with killing or hurting or harming or slaying It is only one meaning that doing anything In fact, it is very funny if we look at it When a person wants to enjoy a chicken he says, I am enjoying food but he is slaying a chicken, a fish, a vegetable, anything Everything that has life, if it loses its life for the enjoyment of the other that is called slaying But not only we are slaying, others are also slaying us When a mosquito drinks our blood, that is also slaying Billions of bacteria, it is taking something from us We depend upon it, it depends upon us So here the word slaying, killing has to be taken to mean any action done A man of knowledge What does he do? I do not do anything Why? Because I do not exist Who exists? Only Brahman exists So what does he do? I have to say This is the final understanding Does Brahman do anything? He cannot do, even if he wants to do for simple reasons Earlier we have seen in the 14th verse 5 factors are required for the completion of or for the performance of any action, mental, vocal or external Now Brahman is one and he is partless and he is Asanga He is of the nature of bliss Every action is done to fulfil some desire A desire is nothing but a fulfilment of happiness I am not happy, if I do this action, that will give me happiness So I want to perform that action Brahman being of the nature of bliss, that is one reason He does not need any happiness, first Secondly, even if he wants to do, he must have a mind I am small, I want to become big Every action means that I am limited, I would like to be unlimited I am limited means I am Asat My knowledge is limited means I am Achit My happiness is unlimited means I have very little happiness mixed with its opposite So this is a very marvellous idea because Asat means temporary existence Temporary existence means what? Changing existence Changing existence means what? Not at all, non-existence One form, one manifestation changes into another manifestation Anyway, I do not need to go into all that Many times we have gone What it really means is Brahman cannot do because he has no desire There is no object other than Brahman and there are no instruments For successful completion we require a being, a doer and a knower and an object and that which connects the doer with the object Karta, Karma, Kriya No meaningful sentence is without these three So Brahman cannot do, need not to do Of course doesn't do When a person, his ego sense of ego I am the body, mind disappears What remains is nothing but pure Brahman and Brahman is of the nature of Satchitananda of the nature of only one and it is eternal, it is infinite it is unborn and it doesn't have any parts Therefore, when a person's mind really attains to that knowledge for the sake of communication he says, Divine Mother does everything people claim that they are doing Shakali, Tumari Ichcha, Tumar Karma Tumi Kuruma O Mother, you are self-built everything is done by you Loke Bhole Ami Kuri but falsely, untruthfully everybody claims I am doing this one So the meaning we have to understand is that there is no second When there is no second the question of something being done to something else doesn't arise and much less a person can be killed That idea has been beautifully put forward in the beginning of the second chapter when the Lord Krishna's teaching really starts A person is not born, therefore he cannot die A person doesn't need to do anything and Hathva Apisa Imaan Loka that is being reiterated taking from the extension of it He who thinks he is killing and he who thinks he is being killed that is, one thinks I do some action another thinks that I am experiencing an action Both do not know the truth The self neither kills nor can be killed for the simple reason it is only one So that is the meaning we have to understand here He who is free from the feeling of I, Conscious What is it? I am this body, I am this mind There is nothing else I am this body, I am this mind and this extends to this is my house These are my family members These are my children, children's children children's possessions, children's power Everything falls under mine, I and mine When I goes away, mine automatically goes away When there is no I and mine He doesn't really do anything Then we see so many things in this world Every day people are killed and people kill That means people do various actions and various objects are obtained, destroyed, experienced So many actions In fact, all the three states waking, dream, dreamless is nothing but states of action only Even a state of deep sleep is a state of the mind and it is a state of action Even the action is very unconscious action but nevertheless it is an action and so it is impossible for a limited being endowed with body consciousness That is what earlier we have seen It is not possible for a body-minded person to be without action, conscious or unconscious willing or unwilling even for a millisecond Only a dead person is without any action So here the special point that is raised is even if this person kills the whole world he is neither attached to it Attached means what? He doesn't think it is real That is the meaning of non-attachment If it is real, attachment also will be real If something is unreal since it is unreal since it is appearance the question of attachment or detachment do not rise at all One simple example is even the greatest thief when he sees heaps of gold on a cinema screen doesn't rush Even the most lustful person sees a most beautiful person he will not go, rush and try to out-elbow everybody else and then try to embrace that person because he knows this is an appearance this is not reality So that's why we are so happily able to enjoy even if that Californian governor is using his mechanized gun and killing hundreds of people and that is the essence of most of the games violent games nowadays We enjoy but we don't suffer Why? Because we know it is all make-believe it is all unreal So yesterday I raised this particular question Is it not horrible? It is not horrible from the truth point of view What is the truth point of view? There are two views two particular views and they are completely opposite to each other Depending upon from which state we are looking out at things we have to adjust our behavior If we think this world is real even hurting a single being even an insect purposefully, willingly if I hurt and to that much of suffering I am bound to get there is no doubt about it absolutely don't cherish any doubt about it Well, we have to live and for that purpose we have to kill without killing living is impossible A living being can only live on living things not on non-living things That is what every creature does it That is the law of life But if we do it merely for the sake of living it doesn't involve any sin because living is the first law of life But beyond that for the sake of my what is called enhanced enjoyment I want to hurt, I want to cheat I want to do something adharmic, unrighteous Immediately the axe will come everybody's Achilles heel will be there and the more such heels are there the more will be the suffering and this is what even if we do not connect do not see it clearly our scriptures are telling So this is what is called this world is real because my body is real my mind is real These two are connected The other view is Paramarthika view spiritual view From that point of view two conclusions we have to reach One is in that complete knowledge I am Brahman The world doesn't exist Everything is Brahman The question of killing Brahman doesn't arise But the other is what we call Jeevan Mukta state A state where body, mind are functioning but we may mistake that was the same individual who was before but that individual has become merged in God and what functions now in that body, mind instrument is none other than God So whatever God does it is for the good of the people and he doesn't think I am killing because he feels that the whole world is none other than me That's a point we are going to come to very shortly So we can see from one point of view the world is unreal Yesterday I gave the example of dream Maybe you have killed, let us say Killing is an extreme instance You may have slapped somebody You may have told a lie You may have done some immoral act in the dream but you may feel guilty also may not feel also but upon waking up you just laugh and say what a stupid dream I had How did I imagine all those things? Whether someone hurts us or we hurt somebody it doesn't trouble us because we know it is unreal but the whole viewpoint is, is it real? Is it unreal? If it is real then we should be careful If it is unreal, doesn't matter whether you kill one person or whether you kill a billion billion persons or the entire universe, cosmos you annihilate through some power, it doesn't matter but I am taking a little bit fun out of this. As soon as a man gets up, he as if killed the entire dream cosmos his dream cosmos he had killed all the people, all the objects living, non-living everything is as if completely destroyed and by the way that is the meaning of God as the creator God as the maintainer and God as the destroyer because the moment you hear destroy, it brings horrible like Hiroshima Nagasaki bombing No, it is God's dream is God knows what is the reality, he is just imagining like that and as if he was dreaming while dreaming also he is 100% aware, I am only dreaming and also he is 100% aware that now I am pretending to be a waker I am pretending to be in the waking state and I am pretending to be remembering the dream state I am pretending to remember the deep sleep state Does a man of wisdom, Brahma Gnani does he really identify as a sleeper, as a prajna today is the holy birthday of Swami Turiyanandji Maharaj many of you must have received the whatsapp message and once there was a, some question was asked and Maharaj what was the question does a Jeevan Muktha living free, is he a witness to all the sleep states, categorically immediately said yes, he is a witness complete witness, he is aware that this waking dream it is all play of the mind and nothing else and so is he also witnessing the deep sleep he says yes, of course so that seems to be an understandable thing because how can a man be awake, how can a man be asleep at the same time but it is possible if we practice it just as we become completely identified with whatever we are doing in the waking state, in dream state both states, so also when we go on practicing I am a witness, I am eating I am a witness, that is that was the verse we have seen earlier Pashyan, Svanan, Swapan, Vachan, Swapan, Shasan, Pralapan, Unmishan, Napi, whatever the five organs, sense organs are doing, the organs of actions are doing whatever the mind is thinking I am completely separately witnessing everything and keeping in remembrance of it without getting affected if a person practices this, he can also be at the same time in the waking and separate as a witness in the dream and separate as a witness in the deep sleep, separate as a witness, after all they are like three rooms, if you enter any of the three rooms you are completely aware I am so and so but this is room number A in contrast to room number B and C, similarly person is completely awake, witness as well, he will also be, then body mind can get rest but the chit will not get rest no need to rest because rest is necessary only for instruments which are engaged in action since the Atman doesn't have any action it never gets tired and therefore it doesn't need rest at all and rest is meant for us so that is a preparation for further activity but every activity is meant for the either drive away unhappiness or acquire happiness and being of the very nature of bliss Brahman, Atman doesn't require such a thing, therefore that is the Paramarthika view but while we are practicing what we need to say, O Lord I am an instrument, you make me do, if you make me kill somebody that I will not do because you commanded me to do, it is your will you placed me in this situation is it a factual thing or is it fancy imagination it is a fact every government small or big, every nation is having a military group, soldiers to protect and to defend their country and bigger countries have bigger armies etc and everybody working in the army right from the president to the smallest, newest recruit everybody is nothing but an instrument in the name of the nation so if they are commanded to kill they should never think that I am killing if any person thinks I am killing, immediately he will become mentally sick, physically sick but the general attitude is I am commanded I am a soldier I took a vow and they are paying me for it so I will do my duty that was what Bhagawan Krishna is telling in this particular Kurukshetra war even if you have to kill the entire Kaurava army and remember you have to be prepared for both not only you have a right to kill you have the skill to kill but as well there are also others from the opposite army who can also kill you, who can also kill your members of your own army so be prepared for that but do not be affected because your very skill to fight successfully depends upon not being an emotional slave if you are thinking of either success or failure thinking of either this or that then you will not be able to be an efficient soldier and you are more likely to suffer than to acquire any victory so this is what the Lord is telling that as a sadhaka as a spiritual practitioner develop the same attitude Oh Lord, you are my master I am the mission and you guide me, you command me I will just carry out your commandment just to please you and whatever be the outcome, whether I can be successful or fail, failure that I will accept both of them gladly that's what being said here that from the Advaitin's point of view, Brahman is one so doesn't kill means doesn't do, but a person who is still completely agnani really he also doesn't do how? that is what we have explored earlier that five factors are necessary the body is necessary the sense organs are necessary the mind is necessary and the prana is necessary all the pancha koshas are necessary and the fifth factor is God in the form of the person who gives knowledge, who inspires and who gives the that methodology, how to perform an action successfully all these five factors when they come together an action will be successful therefore, where are you coming from that I alone perform the action that is completely false so I am trying to convey to you one of the highest truths in this shloka, what is it? that me I as an individual soul, really I don't do it, that's why Shri Ramakrishna used to sing, oh mother you are the self willed one, it is your wish it is your instruments and it is your doing and you are the enjoyer, I have nothing to do, I am just a machine so that should be the attitude but in the final run, it's not even the mother, because the divine mother doesn't require, she is not a wretched woman who has a lot of unfulfilled desires who is an evil woman and who wants to kill or do something, because this, what Shri Ramakrishna used to call the divine mother shakti is none other than Brahman, as I said Brahman is all fulfilled therefore, he doesn't do we are completely helpless, we can't do anything, therefore we also don't do, but we are in a peculiar situation called Brahma, Brahanti, Nithya Ajnana, Avidya ignorance therefore, we want to get out of this Avidya, get rid of the Avidya, for people like us, what is the attitude oh mother, this is a intermediate step only, not the final step, what is it everything is done by you because my body, you are my body you are my mind, you are my panchakoshas, you are this world I do not exist at all and that is what every devotee is supposed to do at the at dusk when the evening Vesper service is done five items are offered the whole universe, including the doer and the world the knower and the ifiable, everything is the outcome of five elements I do not exist at all if you understood what I am trying to tell you then you have understood the entire one, such a person if at all he does anything which looks like an unrighteous activity from our point of view, that is only what you call our ignorance really speaking it is all the will of God God is dreaming with full consciousness, God is also in the waking state with full consciousness and in fact, what we call waking state, is a state of dream for God in fact, what we call the waking, the dream and dreamless is nothing but the kalpana, imagination of Bhagawan why he does it, don't ask me go and ask him when you meet him next time so, we have analysed, Bhagawan has analysed to us, five factors are necessary and he who thinks that he alone is responsible for the performance of any action he is suffering under the spell of avidya, ignorance the goal is to get off that get rid of that ignorance and that can be done by adopting a particular means which is getting rid of the aham bhava, yasyanaham krito bhavo krita means to do a person who doesn't cherish the idea I am the doer, such a person slowly purifies his mind and that process is called karma yoga everything is done by God everything is coming from God everything is done by God everything is enjoyed by God the doer and the result of the doing and the experiencer of that action, everything is done by the Divine Mother or by Ishwara in Vedantic language, I am nowhere but since I have got this avidya, I am somebody I have to go on practicing let thy will be done not my will so now this is how we have to do, the same factor because repetition is necessary until we grasp these ideas now Bhagawan is telling the whole thing He is summarizing the earlier 4 shlokas He is summarizing now in the 18th shloka verse gnanam gneyam karignyatha trividha karma chodana karanam karma karteti trividha karma sangrahaha let me summarize the meaning of this as simply as possible then it will be easier for us to understand, so for the, there are 3 factors which inspire a person, it is called chodana chodana means that which impel, that which forces, that which makes us do, 3 factors are necessary, if these 3 factors are not there then it is not possible for us to do any activity, what are those? gnanam gneyam, karignyatha trividha, so 3, 3 impellers of any action whether it is right or wrong, whether it is mental vocal or physical, what are those 3? gnanam, first of all there should be some knowledge, that is awareness of some object I will come to the detail shortly then gneyam gneyam means there must be an object, what is it that I want to achieve acquire or get rid of, whatever it is karignyatha, the person who wants to complete and experience the result of this particular action in other words they do here and certain knowledge that he has and he has an object all these 3 if any one of these 3 any one of these 3 are absent an action can never take place let us go into short details because it is very easy actually to understand it but let me analyze this thing first, Sanskrit wise gnanam means knowledge here we are not talking about spiritual knowledge, we are talking about knowledge of anything, knowledge of a chicken knowledge of a table knowledge of a house knowledge of even a scientific fact and artistic fact knowledge of anything that's very necessary then gnayam, gnayam means an object, a goal etc. so this gnanam means that which has to be known, that is gnanam gnayam means this knowledge inevitably, invariably draws my attention to that particular object that object which I want to either acquire or destroy or get rid of that object is called gnayam, gnayam means the knowledge of an object which I want to do something with the help of this action and of course if I am absent just as when I am absent in the deep sleep, the question of doing anything doesn't arise at all tri-gnata means the knower gnanam means knowledge gnayam means the object of knowledge these three are the impellers and if one of them is absent it is not possible now let me analyze this one as we are doing it, gnanam knowledge through which that is the instrument through which we want to either acquire or get rid of or do something with it gnayam, there must be a goal, an object pari-gnata, the person who wants to do it details will come very shortly, these are the three impellers, forces and without them an action will never be undertaken but if that same action has to be successfully completed, then karanam, karma kartha, iti tri-vidha karma-sangraha, karma-sangraha means the instruments of action are three karanam means the instruments karma, actually doing these things kartha means the person who wants to do it so what is the difference between the first line and the second line, there also the same thing is told in different ways, first of all the desire must be there, I want to do these things, that desire itself is possible because of these three are present in the second line this is how I actually perform an action and try to attain the result either successfully or unsuccessfully depends upon so parignatha, we know here jnanam, certain knowledge jnayam, the object about which we want tri-vidha, karma chodhana, three impellers kartha, we do here karanam, the instruments karma, the actual performance iti tri-vidha, karma-sangraha these are the instruments of action, first is the impellers the motivators of action, second is the actual practitioners of the action and these two ideas are not new at all that is all these are included in that sloka which says five factors are necessary, that is being reiterated for a particular purpose, what is that purpose, even these things also can be influenced by satvaguna, rajoguna, tamoguna that is the background because of which he is bringing the same thing in this 18th sloka now a small explanation so three things are necessary three forces are necessary to impel, to make us undertake or to decide I want to perform this action what is the first one, first one is jnanam, what is the jnanam, simple, I will give you a small example, you can then extend any number of those examples, jnanam I am hungry, I am aware, I am hungry, then immediately I want to get rid of this hunger because hunger is suffering, thirst is suffering tiredness is suffering so any amount of suffering in any form immediately brings to us that knowledge, I am suffering something is biting me or I have to, then comes what is the way to get rid of it, that also falls under the this knowledge only if I am hungry for example, I need food, so that is the meaning of jnanam, if I am don't have that jnanam that I am hungry, for example in coma, then I will not get to do any action at all, then jnayam, what is the jnayam that how can I get rid of this hunger, in this example, I need food, so I have to think about food, where is the food is it in the fridge or is it I don't have any food here and particular food only suits me and that particular food is I don't have or I have or I don't have where then is it available so where is they what is the distance between where I am and where I can get that food do I have the means to buy that food and how do I reach to that place, what time the place is open all this knowledge is the knowledge about the object and that knowledge must be correct knowledge, firm knowledge so I am aware that I need to do something and I should be aware that I should be able to do that one then how to do it also I must know the marga the pathway, how pathway means the means by which I can successfully contact that object and then get it and then in this example, I have to get food, it is available 2 miles away, I have to walk or there is a bus there is a car, whatever it is that is the what is called gneyam that should be known and then the third one, of course me, who is hungry, it is me if I am not hungry, if you are hungry then I will never be able to go there so these are the 3 factors what a beautiful analysis if you are hungry of course if I am a mother I want to get rid of my child's hunger or anger or whatever it is so I will have to pacify that child, same thing there must be knowledge this is my child, my child is hungry or my family member is hungry or a poor man is hungry or somebody is hungry or somebody is having headache and that knowledge should be there what is the that is the first knowledge desire, then what is the way to fulfill that desire what is the means of fulfilling that desire, this object if I can get, this medicine if I can get, this food if I can get or this person wants entertainment if I can show him that cinema etc. I must have that knowledge, that is called Gnayam the object to be known which will fulfill, remove my desire and make me full for the time being of course then of course I must be conscious I must be intelligent I must know what I am experiencing that is called Parijnatha so the doer and his desire, knowledge about and then what is the knowledge about the object which can completely remove the suffering or bring more happiness etc. these are the impellers, forces that forces a person to act now the other three are what is called, what actually in practice makes an action complete, successful or unsuccessful the action must be completed what are those? Karanam it requires instruments, for example if I want to go and get food, if it is next to door, I can walk if it is two miles away and I need to make some arrangement to go there so Karanam, I must have eyes, all these are already discussed actually in that five factors then Karma I decide, I want to do this, so I will go to that object and try to get it by paying or by borrowing, what they say either buy or borrow or steal or whatever it is that is called Karma through Karanam Karma has to be fulfilled of course, I must be the Karta, I am the doer so I must know, I am a doer, first of all I am a knower then I want to do this then I become a doer then I will do this, then I put it into practice, then I become an experiencer, every living creature has these faculties what are they? Gnana Shakti and Iccha Shakti, Kriya Shakti and Bhoga Shakti Gnana to know then Iccha Shakti, I desire to do this do not desire to do that both are desires only then Kriya Shakti I must have the power to put it into practice, then Enjoyership, so knowership, doership, enjoyership, these are the three things through which an action is completely fulfilled, look at this knowledge, the object of knowledge and the knower form the three fold incitement, impelment to action and the instrument, the object and the doer are three fold actions and the statements in the Veda which enjoin us to perform any action are called Jodhana, means what? A driving force that is when a dictator says it is not a suggestion, it is not a request, it is a commandment Jodhana means commandment here it means a force, that's why I used the word impeller that is very important for us to understand then why is he mentioning the same thing which he had clearly mentioned in earlier shloka saying five factors are necessary you don't come in anywhere, well that should be the ideal to reach the spiritual goal that I do not have any, I am not an actor because I don't have any of these things, God is not an actor because he doesn't require any action at all because he is all fulfilled already for eternity but we are spiritual aspirants so for us slowly getting rid of the egotism that I am the doer, no no I am an instrument, this is called Sharanagati, transformation from the feeling of doership to the feeling of self surrender instrumentality is great spiritual progress and what happens you know, the moment I transform myself into an instrument know for sure that I am an instrument then whatever be the result it doesn't trouble me just as a car which meets an accident is not suffering but the person who is driving it who thinks that I made the accident or I made the accident for all the consequences good or bad apply only for that being we have to clearly understand that so that is the purpose of telling that really speaking nobody is a doer nobody is doing anything nobody need not to do anything, of course that is the highest realization but before that let us become instruments, now we will proceed to the 19th verse why as I mentioned earlier this 18th verse again Bhagavan Krishna is reiterating because the subject earlier 17th chapter we have seen everything how a person does what type of person he is depends upon what type of mind a person has because in our ignorance what is ignorance we identify ourselves with our personality forgetting that I am divine we say that I am this person, person means personality, personality means body mind complex especially the mind complex called Antahkarna now earlier we have discussed that all the four main activities of human being where did we discuss the 17th chapter Shraddhatra Vibhaga Yoga there it is said completely that in the field of food which is the primary requirement then Yajna slowly trying to evolve into higher and higher being that is the meaning of Yajna trying to achieve some ideals then great hardship is involved nothing can be got easily that is called austerity or Tapasya because to have information is not easy but easy not that difficult but to make convert that information into real knowledge which guides our action and reaction that is the real purpose that is very hard therefore hardship is involved that hardship is the primary condition for the becoming our knowledge identifying with our knowledge if we don't identify knowledge there remains information when we identify information becomes knowledge and when we become knowledge we don't need to think automatically just as when hot water falls or a thorn pricks us we don't think 100 times what should I do what I should not do we react automatically so like that that is called achieved only through Tapasya but once we achieve becomes pure then we understand I received many things from the world I could not have reached this state without the help of others they so generously shared with me all their knowledge and somehow that feeling comes I must also share what I have achieved as it is said a mother becomes restless to feed her child when the child is hungry or even it is sleeping also like that this person gets a feeling that is called Dhana the capacity rather the propensity to care to share and to even if necessary by force tell the other person that is dangerous this is easier you will get many things through this these four life is nothing but this first knowing then achieving then sharing with others and that is how we progress the whole 17 chapter is concerned with that now we are coming to this five factors are involved but depending upon even the person I the doer or the knowledge a person has or the instruments a person has or the objective he wants to achieve it all differs from person to person what makes the difference one is endowed with more Sattva most Antah Karana is that means inner mind heart is full of Sattva Guna another man's mind is dominated by Rajoguna another person's mind is dominated by Tamoguna so depending upon the mind of a person that person is called either a Tamoguna person Rajoguna person or Sattva Guna person in other words a Tamasic Rajasic or a Sattvic person it is interesting because when we don't identify ourselves with our mind we are neither Tamasic nor Rajasic nor Sattvic but we are pure Atman our problem comes when we identify and with what type of mind we identify roughly the type of mind it can manifest Tamas, it can manifest Rajas, it can manifest Sattva Guna that is what we are talking about so in order to explain why the same doership is there the same knowledge is there, the same instruments are there so why so such varying results, some are happy, some are unhappy some are more knowledgeable some are less knowledgeable some are downright fools suffering the whole life weak, victims of other people what is the difference? difference is in the Guna that's what he wants to highlight what is the purpose of highlighting because if a person's mind is, his experiences are more suffering, more of grieving or Vishada then there is a way out, slowly become Rajasic then the unhappiness becomes less happiness becomes more more light will come less darkness will be there and when a person even goes further and acquires Sattva Guna his happiness is much much more, his suffering is much less because there is a law according to our action, Dharmic or Adharmic, so the more Tamasic, more Adharmic more Rajasic mixture of Dharmic and Adharmic, more Sattvic more Dharmic, right yes, than anything else and there is as the seed so the plant so the fruit so a person reaps you sow and you reap that is a beautiful absolute truest statement it is to remind us that you evolve and that requires knowledge that requires effort that requires God's grace it is for that purpose, finally get out of the mind itself because a Sattvika mind becomes like a satellite which takes the engine the rocket to certain distance and throws it out and falls back so a Sattvika mind makes a person realize I am Brahman and it falls back to carry every struggling soul to its destination gently reminding that soul my child, you don't belong to me, the nature because I am consisting of Tamo, Rajas and Sattva so you don't belong to me you belong to God, you are my neighbour's child, not my child, you accidentally strayed and liked my garden and playing here, now it is time because it is sunset your parents are anxious and they are searching for you I will take you to your home and leave it there this is the inevitable what I call the escalator of evolution evolutionary escalator we are all sitting there Prakruti's only purpose Maya's only purpose is to take us finally to our real nature our real parent which is God and if we are dull students, mother also Prakruti also has to give us some good blows etc that is the purpose to enumerate what is Sattva, what is Rajas what is Tamas and three types of Tamasika doers, three types of Tamasika knowledges and three types of objects which they seek according to their knowledge it is for this purpose in this 19th verse says Gnanam, knowledge Karma, the actual action, Karta the person who performs this with the help of this Gnanam, he does something Tridha eva guna vedata guna vedata according to the guna, what gunas Sattva, Rajas and Tamas Tridha eva, only three not two, not four only three because there are only three gunas entire universe is a mixture of these three gunas so how do you know sir, so the lord himself is telling this is being authoritatively said, where? Guna means the knowledge about these three gunas, Sattva, Rajas and Tamas where? means Sankhya Shastra that is a school of philosophy propounded by Kapila, Rishi Kapila that is called Sankhya Shastra this Bhagavad Gita is full of that Sankhya Advaita Vedanta fully accepts the nature of the world, how it is formed etc and there it says to the Sankhya school, you are absolutely right in this regard, so I accept it your knowledge as it is I am not going to oppose it so this is called Sankhya Shastra, in fact the second chapter is called Sankhya Yoga itself so Guna Sankhyaane, where these three gunas are thoroughly completely threadbare analyzed for us and we have got a glimpse of it in the 14th chapter their nature, in the 16th chapter in the form of divine qualities or demonic qualities and in the 17th chapter in the four departments of life so Guna Sankhyaane as it has been beautifully put forward that's my authority and I am going to tell you Arjuna Shrunu, learn from me, so knowledge, one's knowledge karma, therefore one's activity one's activity depends upon one's knowledge and karta, and one's knowledge depends upon one's antah karana, mind, his gunas, eva gunabhedata according to the differences in the gunas which are sattva, rajas and tamas Guna Sankhyaane in that scripture called Sankhya Yoga Tridha as threefold has been beautifully enumerated explained threadbare Taniyapi Yathavat, as it is said, I am authoritatively telling I am explaining it in simple words but this is the truth, O Arjuna learn from me because once you come to know and have this knowledge knowledge of the three gunas, then you know that knowledge will make you think Oh, this knowledge refers to this object and to this result and this knowledge requires for example, sattvika knowledge takes me to God and that will make me happy forever Prajao guna, it takes me up and down binds me in the world and takes me, sometimes makes me happy, sometimes unhappy so that is how my karta my knowership, doership is terribly influenced by my understanding of these three gunas Uchi guna dominates that makes that person think in that particular way as if he had put that colored glass on and whatever knowledge he gains it depends upon that tint, that color of that specs that is why it is so beautifully numerated and this is most important for us even if we want to understand the present day world why things are happening this particular what is called understanding is very helpful for us and it can also help us to achieve accept and move forward in our spiritual life which we will discuss in our next class Om Vasudeva Satam Devam Kamsa Chanuram Arthanam Devaki Paramanandam Krishnam Vande Jagadgurum May Ramakrishna Holy Mother Swami Vekananda and Swami Turiyanandaji whose birthday happens to be today bless us all with bhakti Namah Shivaya