Bhagavad Gita Ch18 part 19 on 19 February 2022

Full Transcript(Not Corrected)

Om Jananem Sharadam Devem Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamam Imor Moho Om Vasudevasutam Devam Kamsa Januram Ardhanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvo Panishadho Gavo Dhogda Gopalanandana Partho Vatsa Sudhir Bhokta Dugdam Geetam Ritam Mahat Mookam Karuthi Vachalam Pankum Langayate Girim Yat Kripatamaham Vande Paramanandam Adhavam As part of the manifestation of three gunas Sattva, Rajas and Tamas Bhagwan Krishna had introduced seven subjects beginning with Karma Sanyasa Now we are in the seventh one Three types of happiness How three types? Happiness is one but depending upon how it is manifested because of the coverings of Sattva, Rajas and Tamas Three types of people Sattvika, Rajasika, Tamasika Three types of activities, actions Three types of understanding Three types of will power Three types of attitude as a doer All these things influence but the end result will be and that is the judgmental value Sukha or Dukha happiness or unhappiness and that is why the seventh topic is Sukha All of us without exception are only running after happiness and avoidance of suffering is part of this quest for perfect happiness So three types of happiness Why three types? Because three gunas Same happiness as filtered through Sattva, Rajas or Tamas manifest as three types of happiness and that is what in our last class we have started Now in the 37th verse Sattvika Sukham That happiness which a Sattvika person endowed with Sattvika intelligence and obtaining Sattvika Gnanam desiring Sattvika happiness as a result performs the actions in a Sattvika way and naturally he will also enjoy Sattvika Sukham So the same technique we have to apply to the Rajasika person as well as a Tamasika person We have discussed So there are two marvelous truths about Sattvika Sukha which a Sattvika person with a Sattvika intelligence Sattvika knowledge, Sattvika action and Sattvika attitude he obtains as the end result Whenever this Sattvika mind comes across any object and we all run after objects only thinking that it will give us happiness that is the normal attitude But a Sattvika person stands and questions Is this object only going to give me happiness or is it also going to make me a person who is of happiness Is it going to make me spiritual? Is it going to reveal my true nature to me? And that is what distinguishes a Sattvika person He is purely a spiritual person with a purely spiritual goal and he wants to do things which will only make him progress in spiritual life and ultimately he will become Brahman What is the problem? Even a Sattvika person having a body, having a mind living in this world has to come across various objects but he has the intelligence, a discriminative intelligence to choose things and what does it involve? That he chooses objects or particular type of actions which appear to be at the beginning, number one Vishamiva, like poison that means they only involve suffering, tiredness expenditure of energy, etc. but he knows, he could see in the future that it is as if poison but this is nothing but the true way to immortality nectar and if I can pursue contacting these objects with this particular attitude choosing them not because they yield immediate happiness but long lasting happiness that means leading me to my true nature and to be established, help me to establish in my own true nature this is called Atma Buddhi Prasadajam and this type of interaction with the objects through his senses first it appears as if it is terrible nectar means involving lot of difficulties lot of striving lot of hardship lot of tapasya lot of everything but if he pursues after some point of progress he starts as I gave the illustration in my last class like a person travelling in a long tunnel and the vehicle is approaching to the other end of the tunnel and slowly very dim light penetrates like that, small happiness but this is not a small happiness like a Tamasika person enjoys or a Rajasika person enjoys this is pure spiritual ananda but in a small quantity because of his receiving capacity so Pariname Amruta Upama and what is the end of the tunnel he will realize that I don't want to possess happiness I want to become happiness in popular saying I don't want to eat sugar I want to become sugar Atma Buddhi Prasadajam so this is what he is doing this spiritual joy appears to be poison in the beginning poison means painful in the beginning because it involves discipline any discipline its nature is we don't want to be disciplined but once we make a habit of that habit makes things extremely easy automatic without thinking whatever our body mind does that is called habit habit is formed of discipline discipline at the beginning is painful but this Satveka Sampanna Purusha the person endowed with Sattva Guna chooses this particularly so that he can progress in spiritual life as soon as his sense organs come into contact that very first moment it involves what does it do in the beginning most marvelous explanation given by Shankaracharya as his commentary on this particular verse what does it do in the beginning first right knowledge then dispassion then deepening of the meditation and afterwards culminates beginning with Samadhi culminating in Samadhi all these involve tremendous amount of strain to begin with that strain Vishameva as if but really it is not poison really it is nectar it becomes hardship Tapasya austerity but Parinamena in the end the highest happiness comes only from dispassion many people misunderstand what is called dispassion the simplest best meaning of dispassion is complete independence how to be free from dependence there is a tremendous amount of joy coming from freedom whether it is a freedom from a foreign government freedom from slavery to certain habits to drugs freedom from dependence upon other people and we are all bound of all these things dependence upon other people's opinion of ourselves is the most horrendous dependence we are always striving forgetting ourselves not giving freedom to our inner self that what do the others think about me and what do the others think about me they see most often my body and afterwards a few people may see my talent in the form of my knowledge I am a great scientist great musician great artist and very pleasant person but all these come later on first most people are merged in the worship of the body there is a beautiful verse that this body is the grandest temple in the world housed in the Divine Lord but it is not taken by the worldly people in that sense this forgetting about the divinity within the whole attention is focused upon how to keep the walls the roof etc. of the temple in the most adorable admirable way and that is the surest way to real poison actually there is no real poison but for comparison we are using it so this person if he goes through a person who is endowed tremendous inviolable unbreakable power of will until I achieve it I am not going to give it up and many people may do it stubbornly like a bull in a china shop as they say but means joy is bubbling out of that person because he is expecting that is why in cinemas also there is lot of wisdom a hero undergoes any amount of tremendous ordeals in order to get his beloved to himself so he is even ready to give up the life we can take that analogy to use here is a person and in Sufi literature this is beautifully expressed that a man is the lover God is the beloved and often it is compared to be like the relationship between man and woman that is why there are so many wonderful Sufi poems and there are also a particular type of bhajans singing called ghajans and they are nothing but started with only the relationship between the lover and the beloved which is nothing but the spiritual aspirant and the divine lord the interaction between them is the process of love so this is what we have to understand pariname at the end with tremendous joy because he knows I am going to get my beloved I am going to become one with my beloved and tremendous resolution but this joy this resolution comes from sattvika gnanam that gnanam is everything is ephemeral we will talk about it very soon excepting joining the beloved that is called mukti everybody longs mukti every atom according to Swami Vivekananda is trying to fly away to become free from its bondage to other atoms so if somebody persists what happens atma buddhi prasadam this striving however painful it may appear at the beginning at the end it gives that tremendous prasadam called atma buddhi buddhi means gnanam atma gnanam self knowledge first it will equip the person with all the fourfold qualifications necessary to pursue this hardship of the spiritual practice and as the person goes I mentioned it earlier not that the happiness comes at the very end even this analogy a mountaineer he is climbing climbing a mountain especially like trying to reach Himalayan Everest peak is not a very easy thing but the man the nearer he approaches his hopes soar and he would like very soon to reach there after all what does he get the whole world will he had reached he had climbed this Mount Everest but the fact is this man loves mountaineering and it gives so much joy the nearer he is approaching the goal the greater will be his joy or in the cinema analogy the nearer he is coming to conquering the evil the obstacle which is called villain often the more joyous he becomes and when he becomes united with the beloved that is the analogy we have to take and then they become united completely the Atman merges itself into Paramatman this is the main meaning of the Mahavakya this is the nature of Satvik Sukham what is Satvik Sukham it starts both qualitatively and quantitatively as the greatest happiness no object can give because the person even while seeing the outer crust, outer form of the sense object he is really seeing the beloved, the Atman manifesting in the form of Sat, Chit and Ananda so even in that analogy he is getting not ordinary happiness but spiritual happiness and ultimately he is not getting happiness, he becomes happiness, the difference is whatever we get it becomes lost but the analogy here is once we become happiness there is no power on earth which can separate us from that and that highest Ananda can never be described excepting only those who experience they know what it is now we move on to the second degraded version of Sukha Rajasekha Sukha now what is this Vishayendriya Sanyoga Yathat Agre Amruta Upamam Pariname Vishamiva Tat Sukham Rajasamsmrutam that happiness which arises from the contact of the senses with their objects and which is like nectar at first but turns into poison in the end that happiness is said to be of the nature of Rajas let me rephrase it that happiness upon the first contact with the sense objects, senses and the sense objects when they come into contact with each other at the beginning looks like nectar just the opposite description of Satvik Sukha but in the end it returns out into Pariname Vishamiva it becomes pure poison here poison means we have to clearly keep certain facts in mind according to Vedanta that every soul is divine, temporarily he is bound, he or she is bound but in the long run everybody will become free, so Agre Prathama Kshane Amruta Upamam, Amruta Samam it becomes like nectar when the sense organs come into contact why? certain things also will not produce happiness at the very beginning that we are going to come because this person is endowed with some amount of Sattva Guna but more of Raja Guna and therefore he has some amount of discrimination and therefore he knows how to carefully choose what is his need and what is going to be suitable for his needs so that he can enjoy and this is what we do unthinkingly all the time Vishaya Indriya Sayoga Sayoga means when they come together, the unity, union of Vishaya, means sense objects with Indriya the sense organs there arises a result called Sukha and that Agre at the beginning of this union Amruta Upamam looks so wonderful when it is terribly hot and then you are walking, working in sunlight and you are sweating it is terribly hot and you enter into ice cream parlor and then they supply you with banana some name is there, I forgot banana ice cream and then banana split and then the first moment you put it, first few mouthfuls, it is as if heavenly happiness has descended upon you but Pariname later on what happens this man develops attachment this is giving me pleasure let me enjoy it again and again Pariname, at the end what happens Vishamiva, that becomes like a poison and this kind of happiness which appears to give tremendous amount of pleasure and joy at the beginning but turn out to be terribly poisonous that is called Rajasika Tat Sukham Rajasam Sukham Smritam Rajasam Sukham Smritam it is considered by wise people Rajasika happiness now what is the meaning of Vishamiva we have to understand any sense object, so there is a limit, how much sweet we want to eat first ice cream, first cup, fine, second cup a little less, fine third, a little still less, but if you force fourth and fifth, that very thing which can give the greatest pleasure to another person at the very first sip, that third cup or fourth cup or fifth cup or whatever, it turns out to be abhorrence once this point of satiation takes place after that you feel like vomiting, that is one second is the same thing if it is kept for a few days, however nice it is, immediately decomposition starts, that is another meaning of it third, depending upon the circumstances so whatever is there, suppose this is my favorite example suppose somebody, you are very hungry you are very fond of ice cream somebody gives you this ice cream and then you are thoroughly trying to enjoy it still there is quite a lot you are looking, anticipating the future happiness suddenly somebody comes and tells do you know that who gave you this one, your enemy had sent it for you, the fellow who is tormenting you who insults you at every opportunity, he has sent it to you, the moment that knowledge comes the ice cream is looked through the filter of that reaction which you had whenever this person's name is mentioned, turns the whole remaining ice cream into terrible poison not only that, whatever you have eaten it brings out all that, what is called your core vajanmah ice cream also if it is possible, you want to throw it out so many factors are there which are negative factors but that is not the only thing our body, our sense organs so what happens they lose their power of enjoyment as we go on aging what pleasure we get when we are young and growing up and what pleasure we get especially middle age and afterwards gradually both the quantum and quality, the intensity of the pleasure is going to come down and a time will come when this very thing in comparison with our health it may look terribly poisonous we all come to that, why? because everything is subject to time the sense object is subject to time, the senses also are subject to time, our body is subject to time our mind is also subject to time, because of these various reasons everything that appears to be a nectar at the beginning will turn out to be absolute poison at the very end and taking the help of Shankaracharya Agre Pradhamakshane, first moment when the sense and sense object, desirable sense object, remember, whenever we are talking, not any sense object not only that not any sense if you want to enjoy some nice food the eye has only to help the tongue the ears also, the nose also and as well as the skin also their purpose is to help only to judge what is the best for that particular sense organ called the tongue Pradhamakshane, first moment Amrutopamam, Amrutasamam equivalent to nectar but Krishna says every contact is subject to change so this is what is said earlier also whether it is cold or heat, everything is subject to time time is the greatest master that's why in the Bhagavad Gita we have seen in the 11th chapter Arjuna could not recognize the form of Sri Krishna in the manifestation of as the manifestation of time he says who are you, I can't recognize you, he says because we do not we ignore the past we ignore the future we only momentary the present is extremely momentary imagine two rockets flying by each other in the opposite directions at thousands of miles per second what would be the time when they are in the same position in space, very little time and that is called the time effect time is very limiting space is very limiting cause is very limiting all these things anything contact, born, pleasure is very very temporary momentary, that's why it is called Kshanika Sukha as soon as the contact is broken and then this happiness goes away, so when it goes away, problems come what is the problem a terrible vacuum is generated what is it depression, sorrow I have been deprived of this, then the second one, what happens what is the second thing that says that this creates tremendous amount of Samskara, kind of impression which propels every creature again and again so it is said sometime back I mentioned scientists trained some young male rats to stimulate themselves with pleasure and the pleasure places in their brain with electrodes implanted electrodes and they have put young female rats and very delicious food liked, preferred by the rats and within a few days all the young male rats died because they went on stimulating again and again the more they stimulate the more the Samskara becomes strong and we are no different from it that is why this Samskara, even though we know something is going to be poisonous in the end and yet again and again we do not awake to the idea of this thing what a marvelous thing Bhagawan is telling to us therefore Krishna says that Pariname, the consequence for all the, every single sensual pleasure we have ever enjoyed or anybody enjoyed, what happens it returns into poison because it creates bondage here Visha we have to understand that which keeps us away from realizing our own true nature and keeps us going round and round and round again being born and again being, dying or six fold changes Asti, Jayate, Vardhate, Viparnamate, Apakshiyate, Vinasyate, this is the lot, this is the fortune of fate of every single thing including non-living things in this world and Shankaracharya comes to our aid, what is this Visha, what is this poison he says, Bala Virya, Rupa, Prajna, Medha, Dhana, Utsaha, Haani Hetutva Seven things will be lost the loss of seven marvelous qualities that a person has will be lost and that losing of these seven marvelous qualities is called poison, what are they Bala, is strength so what does it do then Virya, that means the tremendous valor Rupa, beauty, Prajna, intelligence Medha, that knowledge which one gets, Dhana, money, Utsaha and that enthusiasm and all these are connected with the enjoyment of Rajasika enjoyment, so this kind of Rajasika person's enjoyment is coming into contact with sense objects which appear to be most desirable, nectarian a person feels that he has gone to heaven and that heavenly experience will never come to an end but what does it do destroys the very capacity of the person to enjoy how does it cause it causes this kind of enjoyment of senses with the sense objects with the kind of knowledge a Rajasika person had because Rajoguna overpowers him, what does it do, it destroys one's strength, beauty knowledge, wisdom wealth, enthusiasm understanding, everything it leads to loss of all these things because a person engaged in sensual pursuits he will not find any time he will not have any opportunity even though opportunity is there, he will deprive himself voluntarily taking up that opportunity about anything, not only not to speak of spiritual life even in this world there are most marvelous things are there, very noble things are there, there are so many great people, great statesmen great musicians great poets, great writers, great politicians and great in every field you name it, there are great people of Olympic, gold medalists are there and instead of what is called wallowing in these dirty things as Plato had beautifully remarked unthinking life is like a pig wallowing in sewage water unthinking that I am very happy pig is quite happy but everybody knows what is its condition Rajasika person's happiness is compared to this piggish type of happiness this is Rajasika Sukham it appears like nectar in the beginning but it turns into poisonous in the same destruction of one's life itself but as I said this is not going to last long, but this is Rajasika Sukham is very desirable in the beginning but parents have to be extremely torturous, painful in the end what about a person who is overpowered with Tamoguna, it is a beautiful psychological descriptions what I really enjoy this Gita Shloka says, Bhagavan Krishna is not only pointing out the highest spiritual truths but he is delving deep into the very structure of our psychology the knowledge about our mind, not only the mind which we have now in this particular present age, but that which is coming from innumerable unrememberable how many lives God alone knows all that is shaping, moulding our mind set and because of that our karma will come and this is also further beautifully enlarged in the descriptions that come later on as soon as this description is over, so now we are entering with that kind of person, so he is completely overpowered with Tamoguna and therefore his intelligence is not much therefore his knowledge is not much therefore his desire is not much and therefore his action is not much, therefore his attitude is not much and therefore the end result that he gets, his will power is also overpowered and his Utsaha is also Dhruti and Utsaha is overpowered and then ultimately he neither enjoys at the present beginning nor enjoys in the end, whole life is the most miserable life now I gave earlier Plato's comparison of an unthinking person to a pig but it is a unfair comparison why? because a pig is an animal and it has got pig's intelligence and so it has no choice as it were but here is a human being being born as a human being a person has a tremendous amount of what we call what is called choice but this person he cannot take that choice, choose that choice why? because for many lives he has been following a particular lifestyle, gradually dimming his personality his intelligence, his knowledge his desire, his way of action and his will power and his enthusiasm naturally he will have to reap the consequence of his actions, Karmaphala must come, ultimately this is the most important point to remember everything, all the other six descriptions end in only one thing, what is it? Karma and when we do this Karma Karmaphala is inevitable and Sukha and Dukha are the Karmaphalas that is the most important part, that's why they are called judgmental values, it is towards this value everybody strives, even a Tamasic person, if you ask him what do you want? I want the greatest happiness Brahmananda only, but he has prepared his instrument in such a way, shaped it in such a way with meticulous struggle that he can get only the least amount of type of happiness not that he doesn't have happiness, definitely there is tremendous amount of happiness and most of us fall into this category what is the point? Before I forget, I will have to tell you most of us are fanatics and what we understand, we think that this is the highest understanding this is the rightest understanding this is the truth and we know what we are talking, but let this person go to a trained psychologist and then the psychologist will find out everything that is lurking underneath, both in the sub as well as unconscious and which is pulling him down, he will be surprised, he is not ready even to accept it no Tamasic person will accept I am a Tamasic person, I am the most marvelous person that is what he thinks of himself and he expects everybody also to be like that so this 39th verse Yadagrecha Anubandhecha Sukham Mohanam Atmanah Nidra Alasya Pramata Utham Tat Tamasam Udahurutam but that happiness which deludes the soul at the beginning and even after its termination and which springs from these following causes sleep, sloth and error, that happiness is declared to be of the nature of Tamas we are always talking about a person because happiness doesn't have the problem problem is of the person who derives what type of happiness and then this person, the tragedy of this Tamasic person is even while he is enjoying he is in Brahmananda he is swimming in the ocean of Brahmananda that means he thinks because he doesn't think, he thinks that this is the highest happiness anybody can derive, why is everybody running here and there why can't everybody be like me I see how happy I am, not understanding that this type of happiness the fellow is deriving will very soon nature will whip him like animals are whipped and then he will be shred into pieces practically he is not thinking this thought came to me supposing there is a person, this kind of lazy person and he is satisfied he lives the life of the greatest sage, this Tamasica person, Gora Tamasica person, Heribulli Tamasica person, TT person he lives his life, you examine it and it is you will not find any difference between the behavior of an enlightened soul and this Tamasica person why? let it be cold let it be hot let it be happy unhappy, let it be foul smell, he doesn't mind let whatever food come, even it is 3 days food, 10 days food smelly food and it is full of worms etc decomposing food we have seen earlier, all this in the 17th so that Tamasica food, food is of Tamasica nature and this fellow revels in it as if he is the greatest man, you insult him it doesn't touch him at all his emotions do not rise at all his BP doesn't rise he is so happy and you kick him, he doesn't react and you abuse him he doesn't react in so many ways his life appears to be a perfect sage what a marvelous thing it is only thing is he doesn't understand this condition will not last long a wise man knows conditions change, this person is completely ignorant that momentarily he is happy but things will not be like that then the amount of tortures he has to go through he doesn't have the intelligence even to imagine those things so let us analyze this one Yath Sukham that is when the senses come into contact with the sense objects Agre in the beginning Anubandhe in the end that means also in the middle Sukham and he obtains a peculiar kind of happiness which is called Tamasa Sukham and what is the nature of Sukham remember what is the nature of Satvika person Sukham Atma Buddhi Prasadajam it awakens a person from this long dream and it takes him to God, whereas this person it will put him to sleep Mohanam, it completely covers him, mesmerizes him deludes him and keeps him as much distance away it is only symbolically, metaphorically we are talking, not really from Atmanah, from the Atman and what is the type of happiness this fellow gets three characteristics are there Nidra, sleep Alasiya, that is laziness, Pramatha that is carelessness so sloth there is an animal called sloth and in Christian theology one of the seven gravest sins is called sloth so this person's happiness springs from sleeping slothfulness even when he is not asleep he is half asleep his waking state is half asleep, his dream state is half asleep and deep sleep of course he is asleep and sloth and error error means you just imagine a person who is driving, who is tired he should not drive and momentarily he goes to sleep and that is called Tamasika driving and that there is accidents happen because of that that happiness is declared to be of the nature of Tamas, so this Sukham is based upon that beautiful saying Florence is bliss not only that, this person looking at all the hurrying worrying people an American described the life of an American an American described the life of an American he said what is the life of human being? hurry worry, worry and difficult so much truth is there in that this person says why are these people hurrying, why are they worrying and he is buried in this ignorance, his bliss philosophy and he says that whatever is to not only that, this leads them to a particular what he thinks is a marvellous vision marvellous philosophy called, what is called fatalism, what we are fated, whatever is going to happen, is going to happen, why even if you do something it is not going to change, so we will not do any changefulness so that is let us neglect and these people take advantage of this fatalism and you know there are beautiful shlokas describing this kind of people and then he says here is a beautiful Sanskrit what is called Subashita Harinapi, Harinapi Brahmanapi, Surairapi Lalata Likhita Rekha Parimarshtum Nashakyate, even Hari Vishnu, Hara, Shiva Brahma or any other deity cannot wipe out the fate written on one's forehead, so a lazy fellow will be quoting this shloka why go on bothering, it is going to whatever is going to happen it's happened and there is a lot of truth in it, we should not simply dismiss and say, even a Satvika person can also undergo this kind of fate but only thing is he will try to change his fate he doesn't say it is fatalism he says karma, I have done karma I am reaping the results of karma now that was in the past now I will take karma into my hands and taking karma into my hands instead of karma dictating me I will dictate what I should do how I should do, when I should do to whom I should do and with what attitude I should do and how I should live this life it is in my hands, that's what Swami Vivekananda says that we are the architects of our own future whereas there is another beautiful verse and this is so beautifully put here a beautiful verse again says probably from the Hito Upadesha I am not sure these three types of people Satvika, Rajasika and Tamasika person how do they spend their time and this is most marvelous wisdom observe a person, how a person spends his time there is a psychological saying that tell me how you spend your time, I will tell you who you are and that is absolute truth in it, so what does this priest do? a wise person for those who are very intelligent Satvika persons they are masters of their time and they lead an active life not a passive life and for them time passes, in what? Kavya, Shastra, Vinodena that they are in pursuit of higher sciences it could be physical science it could be music it could be art, it could be religion it could be history, something ennobling, something enriching their wisdom Kavya means literature Shastra means any type of authoritative text book but we will take it here spiritual books so he will be deeply studying Vinoda means the happiness a Satvika person an intelligent person, a discriminating person derives from his day to day life is either if he is a worldly person he wants to get the worldly best knowledge in science, in arts etc but if he has got some faith in spirituality Shastra, he becomes the greatest happiness is derived from serious what is called pursuit of what some people call classics but here we are talking about spiritual books but there are Rajasika people how do they spend their time? Vyasanena jam or khana so Vyasanena, Rajasika people Vyasana, addicted to drinking dancing mindless music you can see mindless art you can see I cannot describe how an intelligent human being, how could he degrade himself so much what you call the utter degenerating, disgusting things pass in the name of art, music everything etc these are the Rajasika people but the third the lowest class of people what do they do? More khana fools, idiots unintelligent people what do they do? Nidraya Kalahenava either they go on their whole life sleeping or Kalahena when they are awake, they go on quarrelling with each other this is a beautiful verse and this verse itself can give us lot of wisdom so what is this person doing? this Tamasika person does he get any happiness? definitely, how do we know? because no creature will pursue something which doesn't give him happiness you just go on pricking a sleeping person he will become he will jump up and roars like a lion he wants to smash the person who is disturbing his sleep so sleep gives happiness laziness gives happiness and what is called carelessness gives happiness Shankaracharya says if this person has to do something today he will not even do it in a few months time that is the nature of this Tamoguna so more khana Nidraya by sleep Kalahenava are unnecessarily quarrelling and we are most of us are belonging to this kind of Tamoguna who is born as a human being and doesn't strive to improve himself physically and psychologically physically, intellectually psychologically morally, aesthetically and such a person of course spiritually such a person is belonging to this category and therefore so everything this person does Nidra brings in more Tamoguna and carelessness brings in more Tamoguna and of course this person's knowledge itself takes him down and down the only good thing is there is a bottom line and after that there is no way to go for them down but from that time onwards again the evolution starts a beautiful evolution is there so we have the Bhagawan Krishna had covered this manifestations of Sattva Guna, Rajoguna and Tamoguna within 7 topics so I hope you remember what are the 7 topics 1st Karma Phala Tyaga are also known as Sanyasa 1st, 2nd Grana, knowledge, 3rd is Karma, a type of activities 4th is Karta a type of doership the attitude of the doership 5th is Buddhi the instrument of knowledge and Dhruti the tremendous power of resolution and as the result of all the 6 what seems to be Sukham so the journey seems from the lower to the highest and what I found you might change it also but in this particular order what is it? Karmas, we are in the highest Annamaya Kosha, Karmas must be intelligently performed and through that appropriate knowledge will come and that appropriate knowledge will make us desire right Karma, Dharmic Karma and that too makes us do in a particular way in a particular attitude that this is my duty and I have to do it and then that will purify the instrument of knowledge which is called Buddhi and as soon as Buddhi understands properly, discriminative knowledge dawns and becomes stronger, his will power correspondingly becomes strong and as the result of all these things are involved in performance of every action and the Karma follow in the form of Sukham. If he is a Satvika person, all these are more manifest. If he is a Rajasika person, it is mixed therefore his happiness is also mixed. If he is a Tamasika person, it is it takes a person much down and then the Lord is going to talk. He had already talked about these things. He is summarizing. Remember 18th chapter is the summary of that. So in the 14th chapter Lord Krishna, what does He say? The entire material universe is born out of my Maya or Prakruti and this Prakruti is consisting of three Gunas. Maya is made up of the Gunas. Therefore all the products of Maya will also be naturally, automatically be made up of the three Gunas and every Guna binds including Sattva Guna. But Sattva Guna will very soon understand that he is bound and he will be struggling to get out of that. That is the speciality. Earlier also the Divine Lord has said in the 7th chapter that this Maya is my Maya. It is Divine Maya and it is consisting of three Gunas, Sattva, Rajas and Tamas and Duratyaya is almost impossible to cross over and go directly to the Lord. It is acting like an inviolable curtain between Jivatma and Paramatma. But what is the way out? Those who take refuge in me, those who change their lifestyle, those who strive to please me by doing what should be done and by not doing what should not be done, such people I will purify them. So the question now comes, if everything in this world, the whole creation is made up of these three Gunas, then they should be crystal clearly demarked as Sattva, Rajas and Tamas. But we see so many variations. The short answer is, even though they are three Gunas, their mixture of these three in different percentages is what makes all the difference. So creation consists not only of the living but of the non-living, of the rock, of the table, of everything. And interestingly in the modern age, in the West especially, the space, space pollution, then air pollution, then heat pollution, then water pollution, earth pollution, but according to Hinduism's Vedic teaching, Upanishadic teaching, everything is a Devata, manifestation of God, sustaining, not only creating but sustaining, energizing, giving them everything. They are the living Gods. So we have to worship. Everything is consisting, both living, non-living, of this Prakruti. Prakruti is another word for Maya. Maya is consisting of Sattvarajas and Tamas. Therefore, there is no object in this world which is not consisting of this Prakruti. It is a beautiful subject. We will talk about it in our next class. May Ramakrishna, Holy Mother and Swami Gananda bless us all with bhakti. Tomorrow, we will meet again, continue this most marvelous subject. Jai Ramakrishna.