18.29-35 The link between Knowledge, Intelligence & Determination Gita Study Pune 2013

Disclaimer: This transcript was generated using AI and may contain occasional errors or inaccuracies.

So, we will continue with the 18th chapter, yesterday we discussed till the 28th verse, so we finished jnana, karata and karma with respect to bhakti. Now we will continue with, Krishna will talk about three more things, that is buddhi, dhruti and sukha. So, we are discussing the various components of action over here and within that we are discussing how action is initiated and how it is conducted and how the proper situation with the modes can keep a person free from bondage.

So, the purpose of the entire discussion is to talk about the jnana that enables a karma yogi to stay free from karmic bondage. That is the central point of this entire discussion. So, this is what we are discussing.

So, 18.19-39 is analysis of action. We discussed the first three parts. Action begins with knowledge, so then there is action, the way it is conducted will depend on the doer and the doer is doing the action.

So, knowledge in action, knowledge while doing action enables us to see things in perspective, that is intelligence. To keep doing the action one needs determination and by doing the action ultimately we aim for sukha. So, we will look at buddhi, dhruti and sukhana.

So, buddhi, dhruti and sukhana. So, buddhi, dhruti and sukhana. So, buddhi, dhruti and sukhana.

So, buddhi, dhruti and sukhana. So, hear about the difference between different intelligences and determinations within the three modes. So, here Krishna doesn't mention sukha because there will be another verse, verse 36th verse, which will introduce the concept of sukha over there.

But overall things are being analysed within three modes. pratyam cha nivrtyam cha karya karye bhaya bhaye bandham moksham chayaveti buddhi sa partha sattvike So, sattvic intelligence is characterised by the ability to differentiate, to discriminate, distinguish between various things. So, Krishna uses basically four binaries over here.

18.30 uses four binaries basically. Binaries means like sukha, dukha. This is a binary.

Two words are there. It's like a compound word where there are two parts to it and they complement and complete the expression. So, now what is Krishna talking about over here? pravrtti, nivrtti, karya karye, bhaya, abhaya and bandham moksham.

So, these are actually four aspects based on which we discriminate. So, pravrttim cha nivrttim cha. So, which are the inclinations that we should cultivate, which are the inclinations we should give up.

That a person's goodness knows. See, all of us have various inclinations. So, some inclinations are good, some are bad.

So, the good have to be cultivated, the bad have to be given up. Similarly, the scriptures tell us. So, how do we decide this? We use scriptures.

This is karya, this is akarya. This is to be done, this is not to be done. And then a wise person cultivates healthy fear of the things that are forbidden.

See, what is a healthy fear? Just like a child, when he touches fire, he knows he will burn. And that's why to be fearful of that is good. So, bhaya, abhaya means the scriptures enable us to see the consequences of our actions.

And that's why those things scriptures forbid, we say that they should be given up. So, bhaya, abhaya. So, even the scriptures sometimes tell us something which is difficult to do, but when we understand it is good for us, we put aside our bhaya and do those things.

So, that means we have to cultivate the appropriate inclinations. We base our lives on the appropriate injunctions. By living those injunctions, we choose the appropriate emotions.

When a person is doing something forbidden, at that time, there is always a thrill in doing forbidden things. That also makes people sometimes go against tradition, go against rules, go against whatever they are told to do. So, people say that the forbidden pleasure is the sweetest pleasure.

Actually, that's an illusion. It is not that things are forbidden because they are sweet. If they are forbidden, at least if they are forbidden based on proper scriptural tradition, then they are forbidden because they are harmful to us.

But bhaya, abhaya, this is the right emotion should be there. And then, as it is said, fools rush in where angels fear to tread. So, why are the fools ready to rush in? Because they don't know what consequences are going to come.

So, angels fear to tread. So, bhaya, abhaya. The fools have no bhaya over there, but the angels have bhaya.

Why do they have bhaya? Because they know that there will be consequences. Ultimately, the consequences will be bandha and moksha. So, a person will become more and more entangled in the strength and desires that come up and that bind a person.

That's why, basically, in goodness, what Krishna talked about earlier in 14.11 is, prakasham upujayate sarva-dvareshu dehe smin. All the senses are illuminated by light. That is light of knowledge, light of discrimination.

So, Krishna is elaborating that over here by classifying these four things. Now, it is not that people in passion and ignorance are unintelligent. Generally, we will say that a person in ignorance has no intelligence.

But Krishna talks about intelligence in ignorance also. And he will talk about determination in ignorance also. Let us see what that means.

So, now, he will talk about intelligence and passion. So, earlier it was very clear what is to be done and what is not to be done. But here, one is confused.

So, dharma-adharma, karya-akarya. So, what is karya, what is akarya, what is dharma? Ayathavat prajanati. So, yathavat.

Yathavat means as it is. Yathavat chunatanya pi. Krishna has spoken that earlier in the Bhagavad Gita.

But now, he is saying such a person ayathavat. Like we have Bhagavad Gita, yatharoop. So, the opposite will be ayatharoop.

Not as it is. So, ayathavat prajanati. So, one doesn't understand it as it is.

Buddhi sa partha rajasi. So, what does it mean? Such a person does not base his or her understanding of religion based on scripture. It's often.

See, there is, today in society, there is scriptural religion or you could say, if you want to use the word Hinduism, for the absence of any better word to use. So, we use the word Hinduism. We are not Hindus, but just like we discussed this earlier briefly.

We are not Hindus, but just as if you want to show Vrindavan on the map of the world. Vrindavan is transcendental. It is in the spiritual world.

But if you are going to show it in the map of the world, we have to show it somewhere. We can't show it in Pakistan or China. We have to show it in India.

So, like that, as devotees, we are following a path that is sectarian, that is non-sectarian and universal. So, in that sense, it does not belong to any of the religions of the world. But then, if from a material analytical perspective, the path of Krishna Consciousness is to be placed somewhere within the world's cultural framework, then we have to put it somewhere.

We can't classify ourselves as Muslims. We can't classify ourselves as Christians. So, if we have to put anywhere, we put ourselves in Hindus.

So, there is scriptural religion and there is popular Hinduism. So, most of the popular Hinduism today is not based on scriptures. And what is it based on? These people who are following, say, many of the charismatic teachers who just build personality cults around them.

So, they do not base their practice of religion or their adherence to a spiritual teacher based on scripture. It is based on sentiment and social appeal. It feels good to go to a particular teacher and he speaks so nicely and this and that.

So, scripture is not a factor, practically speaking. It's definitely not a decisive factor. It is not even a significant factor in many cases.

So, what happens because of that, these people, they may have some discrimination, but because it is not based on scripture, ayathaavat prajanati. So, when a person is not following, we discussed earlier how following scripture brings some level of goodness. Now, in passion, does a person follow scripture? The person will follow scripture if it is going to fulfil the passionate desires.

But if the passionate desires can be fulfilled alternatively, then there is no need to follow scriptures. Like Prabhupada writes in the Dharma projita kaitavatra purport, in the first canto of Srimad Bhagavatam, first chapter, that dharma artha kama moksha, that is the Vedic progression. But if people feel that we can get artha without dharma, if we can get material well-being and financial prosperity without dharma, then there is no need for dharma.

So, in the mode of passion, people are not discriminating based on scripture. They are not interested in dharma. They are primarily interested in artha and kama.

That's why they are confused. So, it's not that people in passion, when Krishna is talking about this buddhi, they are deliberately against scripture. It's not that they are misunderstanding scripture.

It's not that they are misrepresenting scripture. It's just that they are confused. They don't know what is the goal of scripture.

They don't know what is the essence to be looked for when one wants to follow, when one wants to live a religious life. So, whatever seems religious, based on their tradition, based on their local culture, based on what feels good to them, they follow that. You remember we discussed the four lighthouses that change, the four factors by which people make decisions.

What are they? Culture. Culture means, everyone is doing it. Tradition means, we have always done it.

We have always done it. Then, reason is, it makes sense. And emotion is, feels good.

So, generally speaking, most of what goes on in the name of religion today, it is not based on scripture and it also has very little element of reason in it. It's mostly either culture or to some extent tradition or feeling or emotion. So, there is no reason, very little reason and there is very little scripture in it.

So, because of that, this is basically all not something which leads to a necessarily auspicious end. So, a significant word in this is Ayathavat. Ayathavat Prajanati.

One doesn't know it as it is. So, intelligence based on culture, tradition, emotion, but very little reason and very little scripture. See, people in passion are not foolish in the sense of, they are not like people in the mode of ignorance.

They have their intelligence, but their intelligence is focused on only one thing. That is matter and material enjoyment. That's why they can't see other things.

Now, after describing intelligence in the mode of passion, Krishna will describe intelligence in the mode of ignorance. So, adharmam dharmamitiya manyate tamasavrutah sarvarthanviparitamisha buddhisaparthatamasi So, here it is exactly opposite. Earlier it was Ayathavat Prajanati.

One doesn't understand correctly, properly. Here, one understands the opposite. Adharmam dharmamitiya.

That which is adharma, one considers to be dharma. And who is that? Manyate tamasavrutah. Those people who are covered by ignorance.

Sarvarthanviparitamisha. Actually, whatever they do is viparit. It is opposite of what is meant to be done in scriptures.

And buddhisaparthatamasi. This is intelligence in the mode of ignorance. Now, let's look at this progression.

It's straightforward, but I'll just mention it over here. So, in 18.30, what happens is, in goodness, there is correct understanding. Then in Rajoguna, there is confusion.

Sometimes the person may come out to be right, sometimes the person may come out to be wrong. And tamas, there is the opposite of correct. So, I am not using the word incorrect over here.

It's not just incorrect, it's exactly the opposite of correct. So, sarvarthanviparitamisha. And now, when Krishna is describing this, what do we mean by sarvarthanviparitamisha? Actually, religion as it is present today, popular Hinduism is a diluted, contaminated and perverted version of scriptural Hinduism.

So, what is the difference between these three words? Diluted means, say for example, if you chant the names of Vishnu, why sit for two hours? Chant a few names when you wake up in the morning, chant a few names when you sleep at night, that's enough. Isn't it? So, that's diluted. So, there is no serious sadhana, for example, chant a few times a day.

This is diluted. Then contaminated means, say for example, there is worship of Krishna, but along with that there is worship of demigods. Along with that, there are many concocted rituals also.

So, that means there is scriptural, non-scriptural elements added to religion. That is diluted. OK.

Non-scriptural elements added to religion means what? There are many festivals today, which as we discussed, the whole festival of this Garbha that is there, or the way Ganesha Puja is there. The principle of Ganesha Puja is fine, but the way it is practiced, there are so many non-scriptural elements added to it. And then further, there are festivals which are complete distortions of what is given in the original scriptures.

So, this perverted means the original is completely lost. So, here we can have chanting the names of a Godman as if he is God. As if those were the names of God.

So, this is a perversion, that means, or rather not just chanting the names, or worshipping the Godman as if he is God. So, Sarvarthaan Viparitamshya means that whatever is told, the exact opposite of that a person does. So, we will see that most of the religion today is either diluted, contaminated or it is perverted.

Perverted means exactly the opposite it becomes. So, also in perverted we could have the whole idea of sambhog se samadhi. So, this is exactly the opposite of the scriptural teaching.

It is a perverted version. And this will become popular because people want to do sense gratification anyway. And they get some spiritual sounding justification for that.

And they will do it all the more. So, now, in a sense, the diluted and the contaminated would be in Rajyoguna and the perverted will be in Tamoguna. In Tamoguna it is Sarvarthaan Viparitamshya.

So, one just doesn't understand what is right and what is wrong. So, that's why the Bhagavad Gita equips us. Now, Krishna is not talking about buddhi in general.

He is talking buddhi in terms of doing actions and actions also in terms of actions related with dharma. That's why all the analysis about dharma centric. So, it's not a general intelligence because intelligence is ultimately connected with that which enables to differentiate between matter and spirit, go beyond matter to spirit.

So, all this is Tamasic. So, much of the religion that goes on in today's society, it is either Rajasic or Tamasic. Sattvic religion is very less.

It is there, no doubt, but it is very less. And not only is it less, it is also less appealing for people. Because people want some excitement, some stimulation, some entertainment.

So, religion largely, nowadays, much of religion is there on the television. But on television there are religious channels. When these channels come up, the primary purpose of people is not spiritual education.

It is actually entertainment. And over a period of time, the first time when the Ramayana was broadcast on television, it was a national phenomena. What would happen was that people, when actually they started Ramayana television, people would garland the television.

And you know when Lord Ram would appear, I read about the history a little bit, when Lord Ram would appear on the television, people would get down from their chairs and offer obeisances. And then there were people who would actually do Aarti. And there were housewives and the elder grandmothers in the house.

They would cook Bhoga and as soon as Lord Ram would appear, they would put Bhoga in front of the TV. So, the whole attitude was very reverential. Very reverential.

So, Hare Krishna. So, you know, the first time when the Ramayana was broadcast, the fifth or sixth episode that was there. So, at that time, at that place in Varanasi, at the time of Ramayana, the lights went off.

And actually there was a riot over there at that time. So, you know, people were rioting, we have to see Ramayana. And at that time, the whole attitude was very reverential.

So, of course, as the Ramayana ended, you know, the person who did the direction of the Ramayana, he also apparently had some, while doing Ramayana, he had some change of heart. And he said that, I have given up smoking and drinking. And he said that, I have become a vegetarian.

And while the shooting of the Ramayana was done, everybody, all the actors, they said, you have to be vegetarian. So, that also created a media wave. And that led to the further popularity.

And eventually, when finally Lord Ram's coronation was there. So, at that time, in the Ramayana, as per the Valmiki Ramayana, it is described how all the devatas also came for his coronation. So, what they did is, it was quite self-serving.

So, while all the devatas are coming in their swan carriers and everything, and they are showering flowers on Lord Ram, they depicted even this movie director coming along, this Ramayana director, and he also was showing flowers on it. So, actually they showed like that. But then, so, the whole idea was that people thought it was a very devotional attitude.

And people didn't object to that. Because they said, what Vyasa Dev did through literature, now he has done through TV. So, they had a very positive attitude.

But such sort of depictions, originally there might have been a devotional attitude. But the whole medium of television is largely entertainment-centric. And then over a period of time, the entertainment became the primary objective.

And then the character who had played the role of Sita, you know, then afterwards, she sort of, there was some other serial in which she was put together, and then, she was a young woman, and she was putting a romantic character over there. And that serial was a complete flop. And after that, no director took her only.

And then there was a big interview of that particular, she says, Sita has ruined my film career. So, her idea was that, because she depicted Sita, and the whole Indian masses had the attitude of looking at Sita in a very maternal, motherly, saintly sort of role. This couldn't digest the idea of Sita being a romantic partner for some other man.

So, basically, my point here is, So, the point which I was making over here is that, through the entertainment medium, something spiritual can be transmitted. But the entertainment medium has its own effects. And unless people are connected with a culture that is also going to uplift them, what happens is the entertainment medium drags people down.

And now, much of what is shown in the various channels, that is actually shown in such a way that, it's shown like mythology, it's shown like stories, it's shown like, basically for entertainment. Now, that's not necessarily bad. But the end result of it is that Krishna becomes just another entertainment option.

Or religion, it just becomes another entertainment option. And that is not desirable. Now, some people may say, it is at least one entertainment option.

Otherwise, it is not an option at all for many people. Okay, that is true at one level. But then we also want to raise people to a higher level of understanding.

So, through the television, what happened was, once religion came on television, then there is no criteria left to decide what is right and what is wrong. For most people, their opinion of religion is based on television, what they see on television. And most of the time, what is shown on television is not at all based on scripture.

They will take some scripture story and they will distort it and they will change it as per what is going to have the most dramatic effect on television. So, then a lot of contamination, a lot of mess comes up. This is not to say that we cannot have spiritual concepts taught on television, but that has to be accompanied by a proper culture.

So, without that, there may be some elevation, but eventually that will lead to degradation. So, what has happened in today's society is that, religion has become a free for all. There is no authorization, there is no authority, there is no referee, there are only the players and there are no rules also for the game practice.

So, imagine if you have sports, there is no umpire, there are no rules, there are only the players. What is going to happen? People just don't have any framework to understand what is right, what is wrong, who is doing well, who is not doing well, what is actually happening. So, it has just become an entire free for all.

That's why the scriptural authority is so important. When people understand scripture, then they will be able to discriminate. Okay, this is right, this is wrong and this is somewhere in between.

Yes, what is the difference between buddhi and gudhi? This is a question which we are supposed to discuss also. If you see buddhi, Krishna talks all about in terms of choosing the right actions. So, the way Krishna uses jnana is in terms of perception and buddhi is in terms of action.

That is the primary difference. How one sees the world, that is jnana. So, Krishna, in a rough sense you could correlate jnana with the jnana indriya and buddhi with the karma indriya.

Jnana is from 20 to 22, I think. So, that is connected with perception. Perception means seeing the world.

And buddhi, from 30 to 32, is connected with action. That is. So, jnana, buddhi difference.

Basically, it's all in terms of what is the focus. Now, the two are very much related, but still they are two different things. Because how I see will determine how I will act.

But still, how I see doesn't necessarily tell me how I should act in a precise way. For example, I may understand I am not the body, I am the soul. But does that mean that I can immediately start acting on the spiritual level? No, there is a process.

Sometimes the scriptures say that our life in this world is like a dream. It's just like a dream. It is true.

The Bhagavatam says that. This is the most secret message of the scriptures. That our whole material existence is like a dream.

Yes, it's like a dream. But that doesn't tell us how. Even if I have the jnana, which I understand is like a dream.

Okay, this is just one phase of consciousness, jagruti. And jagruti is just like a sapna. Therefore, it's like a dream.

But then that will not tell me how I am to wake up from the dream. It's not that somebody will come and pinch me and I will wake up. There is a whole process for waking up.

And the whole process of sadhana bhakti is to wake up. So, jnana will tell us what is what. But how to act in the world, for that we need buddhi.

If we have only jnana, but not buddhi, then we may not be able to choose the right actions. In a sense, it's something like theoretical knowledge and practical knowledge. So, jnana is more theoretical or conceptual and buddhi is more of practical knowledge.

Any other questions? So, let's move on to jruti now. No, there buddhi doesn't come into the picture. Krishna is talking only of three elements first of all.

That's why there is a transitional verse 29, where Krishna introduces, now I am going to talk about buddhi and jruti. When I gave that slide, I was giving a summary of all the verses from 19 to 29. It's not that 19 contains everything that is going to come afterwards.

So, now Krishna will talk about jruti. jrutya yaya dharyate mana pranendriya kriya yogena vyabhicharyanya triti saapartha sattviki So, sattviki. jrutya yaya dharyate That means that determination by which one sustains, dharan karna, dharyate.

What does one sustain? mana pranendriya kriya So, the senses, the mind and the life air, the actions associated with them. One sustains them properly. And what is the purpose of the result of doing this? yogena vyabhicharyanya One is able to practice yoga without deviation.

That means there are two components. Krishna is saying that determination which enables one to practice undeviating yoga. And while practicing undeviating yoga, one has to naturally control one's mind and senses.

So, that is muddhi saapartha sattviki. So, sometimes materialistic people may also seem to have some sense control. But that jruti is not necessarily in goodness.

Because they may have mana pranendriya kriyas temporarily. But they are not doing yogena vyabhicharyanya. So, the jruti which Krishna talks about is to regulate our contact with matter.

And to sustain our contact with spirit. Both have to be there. Then it is sattvika.

Because sattva guna basically, if you remember when we talk about jnana, one is able to perceive the spirit. Once one starts perceiving the spirit, then one wants to connect with the spirit. So, by jnana I understand that there is a spirit.

By buddhi, I know this is the action which will connect me with the spirit. And by jnuti, I am able to do that action. This is how jnana, buddhi and jnuti are connected.

Let me explain this once again. So, we will not take all three of them as examples. We will run out of time.

For example, we will look at sattvik. Sattvik jnana in 1820 describes one sees spirit. Then, sattvik buddhi, that is in 30.

So, that tells us… So, actions means actions based on scripture. So then, sattvik buddhi. And then the sattvik jnuti.

That is being talked about over here in 1833. What does it do? It helps us to do those actions. Which actions will connect us with spirit.

So, it helps us to do those actions. That means, there are two aspects to those actions. Regulate contact with matter.

And sustain contact with spirit. So, regulate contact with matter is… The… So, this is 33B. And… Is 33C.

So, by… One regulates the mind and senses. By that we regulate the contact with matter. And… By unflinching, undeviating devotion, one sustains… Not necessarily devotion, practice of yoga.

It can be any yoga. One sustains the contact with spirit. This is how jnana, buddhi and jnuti are connected.

Jnana gives me the vision. Buddhi gives me the action to act according to that vision. And jnuti gives me the determination to stick to that action.

Okay. Yes. Yes.

Can we connect discrimination with buddhi? Yes. It's a fair connection. Generally speaking, the way… It's often talked about that intelligence has two functions.

Discrimination and determination. That's what I've heard from Radhanath Maharaj. But the way Krishna is giving it here is that he equates intelligence with discrimination.

And determination is a separate component. But I think that's also a fair analysis. Because if we consider that from the body… I've written an article about this.

Based on chariot body analogy. So in the chariot body analogy, the intelligence is charioteer. And the charioteer has to be able to do both things.

The charioteer should be able to see the right path. And the charioteer should be able to take the horses along that path. So seeing that right path would be discrimination.

And going along that right path would be determination. Or taking the horses along that right path would be determination. So if you want to analyze from the Sankhya perspective, intelligence is one of the components.

And intelligence will have both these functions. Discrimination and determination. So when Krishna is talking about intelligence, he is not necessarily talking about everything in Sankhya terms over here.

Because Dhruti is not exactly one of the 24 elements. It's not one element of Sankhya. In that sense, it's fair enough.

Okay, seeing the spirit. Now see spirit doesn't necessarily mean literally seeing of spirit. It's more of understanding that there is a spiritual reality.

One may be able to see spirit also. As one moves forward in goodness. But now we really don't know, when Socrates said that, I am not the body, I am the soul, whether he had that Sakshatkar Vaishya Kursi, Satchitananda, Atma is inside him.

It might not have been like that. So, it's just a clear understanding. We use, One who sees like this, he sees.

What does it mean? It's not necessarily that the person is exactly seeing. In that, with the eyes. But they understand that things are like that.

So we use the word see in that sense quite often. For example, if somebody explains something, and then you say, I see. I see means I understand.

So see is often used in the sense of understanding. Yes. So Gyan is also a function of intellect, no doubt.

So, that means, Okay, this is an interesting concept. There is intelligence as a concept, and intelligence as an object. What is the difference between the two? Like, you remember earlier discussed about, Is lust a thing or is lust a feeling? Is lust a thing or is it a feeling? We discuss it as both.

It's a feeling that is induced within us. But when we repeatedly give in to lust, then there are impressions just stored in the subconsciousness, which are things, and which will further induce those feelings again and again. So, in that sense, just like we say, love is noun as well as a verb.

Similarly, lust is also noun as well as a verb. Lust is a feeling as well as a thing. So, similarly, buddhi or ahankar or mana, buddhi if you want to analyze over here, it is a thing, in the sense that there is a part of the subtle body called as intelligence.

But when I am saying you don't have any intelligence, that doesn't mean in that person's subtle body there is no intelligence. It doesn't mean that. So, when we are talking about you don't have any intelligence, if I say something like that to somebody, what it means is that, actually, that faculty which is there, that is no longer active.

So, that means there is intelligence as an object, and there is intelligence, or rather concept will not be the right word, intelligence as a function, as an application of that object. Okay, I will put it this way. So, buddhi as a thing and as an ability.

So, everybody has buddhi in the subtle body. Buddhi is one of the components of subtle body. But as an ability to use that buddhi, not all people use their buddhi equally.

So, that means, when Krishna is saying, for example, in 7.4, isn't it? No, no, before that. What is that? So, there Krishna is referring to buddhi as a thing. Now, it is present in all living beings.

Isn't it? But then Krishna sometimes uses the word abuddhaya. So, now, when say, for example, that comes in 7.24, when he uses the word abuddhaya. So, what is he referring to over here? It is not that suddenly those people don't have buddhi as an element in their subtle body.

It is still there. But buddhi as an ability is lacking. Is lacking in them.

So, buddhi as a thing is still present, but buddhi as an ability is lacking. So, that means the words can have different meanings based on context. Just like, you know, we may say that the concept of prana is subtle.

The concept of prana is subtle. Now, when I am saying here, concept of prana is subtle, it doesn't mean, or I will say, you know, this is a subtle point. If I am saying this is a subtle point, that doesn't mean it is made of the subtle body.

Isn't it? So, the subtle can refer to one particular category of existence, that is gross, subtle and spiritual. Or it can also refer to, ok, this is a point which is a little difficult. It is a refined point.

So, like that, words can have multiple meanings and we have to look at the context. So, when Krishna is using the word buddhi, so, why are we discussing it here? When Krishna uses the word buddhi here in 1832-32, he is using it not as a thing, but as a, buddhi is referred to not as a thing, but as an ability. So, he is saying, ok, everybody has the buddhi as a thing, but some people's buddhi functions like this, some people's buddhi functions like this, some people's buddhi functions like that.

Satsatvik buddhi, correct. Right. So, let's move forward.

yaya tu dharmakamarthan dhrityadharyate arjuna prasange na phala kangshi dhriti sa partha rajasi So, rajasi, rajo guna, what is it? dhrityadharyate, so determination sustains. But what does it sustain? Earlier it was, determination sustains sense control and yogic practice. But here this determination sustains, so it's in dharmarthakama.

Significantly Krishna is not talking about the fourth purushartha over here. Because rajo guna, the fourth purushartha doesn't make much sense. Word doesn't think of moksha at all.

In fact, one thinks of liberation only in material terms. Liberation means liberation to enjoy. That is the idea of liberation, at a material level.

So, the dhriti which sustains one in dharmarthakama, that is intelligence in the mode of passion. prasange na phala kangshi Naturally, in rajo guna, one is attached to the material fruits of work. So, the determination which, again, determination which connects with spirit is sattvic.

The determination which tries to control matter, does it in a, to some extent in a dharmic way, but still it's trying to control matter. That is in passion. Now, determination which is not able to even control matter, that is in ignorance.

That Krishna will describe in the next verse. Yeah, just complete this. ya svapnam bhayam shokam vishadam madamevaca na vimunchati durmedha dhriti sāpārtha tāmasi So, now, actually somebody may say to dream, to be lazy, to be fearful, svapnam bhayam shokam, to lament, to be depressed, to become intoxicated.

This does not require any determination. When a person does not have determination, the person does all these things. When I don't have determination to work, I'll just sleep a little, I'll oversleep.

When I don't have determination to face the problems of life, then I may, the person may just drink and get intoxicated. So, what does Krishna mean tāmasi? He says, what is the nature of this determination? na vimunchati durmedha So, actually, living in a tāmasic way also creates trouble. But the person's determination is so perverse, that the person, no matter how much the person suffers, he doesn't give it up.

Like, if you look at the example of Chintamani, it's not exactly tāmasic, but the principle is illustrated over here. When Belvamangal Thakur went there, to go to Chintamani requires a lot of determination. To go at the night, in the middle of the storm, with no boat available, through the flooding river, with so much possibility of danger and death, to go through that requires determination.

But that determination was so much materially focused, that determination makes a person blind to everything else. na vimunchati durmedha Similarly, here, in ignorance, a person is, in a sense, so determined about the activities of dreaming, lamenting, being dejected, being depressed, fearing, that although that leads to trouble, the person just doesn't give it up. You know, when people are in anxiety, you know, anxiety is the price that we pay for problems that have not yet come.

The problems that come, we have to pay price for them. But why do we need to pay the price for problems that have not come only? But when we are too anxious, just worried, worried, worried about future. I told that incident about cancer.

You know, there was a woman who always had fear that I'll get cancer, I'll get cancer, I'll get cancer. So, every two months, she would go to a doctor and check, have I got cancer? He would say, I have not got cancer, you have not got cancer, you are perfectly okay. So, 24 years, she went every day, every two months, to a doctor, to check, have I got cancer, have I got cancer? And after 24th year, doctor said, you have got cancer.

See, doctor, I was right. Was she right? No, the nature of the fear and anxiety is that it will not consider the possibility that I lived in needless anxiety for 24 years. See, now I was right.

So, what happens is, fear or anxiety, what it makes us do is, it makes, there are enough problems already in the world. We don't have to worry about problems that have not yet come. So, anxiety blurs the lines between real problems and imagined problems.

And it burdens us more than what is necessary. So, now to give up anxiety, in a sense, we'll just be giving up problems. It should be easy.

But it is not easy. Why? Because tamoguna forces a person to go in that direction. Because of tamoguna, na vimunjati durmedha.

So, durmedha, the intelligence is so distorted, misdirected, that a person doesn't give it up. So, in a sense, to keep being anxious about something, that also requires determination. Because so much time is going away, so much trouble is coming up, so much one is getting physically and mentally drained.

If a person had to similarly spend energy on something positive, that would require a lot of determination. But here, that same energy is going in something which is unproductive, but a person is not able to give that up. So, that is determination in the mode of ignorance.

What this means is, so, we'll take this as an example of anxiety. Determination in the mode of ignorance. What does anxiety do? Anxiety blurs the lines between real problems and imaginary problems.

And so makes our life more miserable than what it needs to be. Now, what is happening is, in Tamasic Hrithi, doesn't allow a person to stop being anxious. I gave a whole Prerana lecture on this topic.

Nowadays, in modern society, they have a phenomenon called as anxiety epidemic. Actually, there are serious psychological problems, there are serious anxiety disorders. That means, there is no reason to be anxious, but so many people are so anxious.

There is, you know, this anxiety can be, there may be some neurological basis to it. There is one, phobias. You know, phobia is also one kind of anxiety.

Some people have some irrational fear. There is one fear called, one phobia called arachnophobia. Arachnophobia is a fear of spiders.

There are people who, and millions of people are actually suffering from arachnophobia. So what happens because of this, if they are in a room, the first thing as soon as they enter, they will just look at all the holes in the wall in the room. All the holes anywhere.

And they will get some acid and put all acid over there. Constantly fearful. So, phobia maybe has some genetic basis, but in general, anxiety, which is just needless.

It is creating so much trouble in today's society. So, WHO has called as anxiety also as epidemic, as a disorder that has come to. See, there is disease and there is disorder.

The difference between the two is, disease often is something which is caused by infection or something like that. Disorder means something which is natural, which is not functioning properly now. So why it is not functioning? The cause may be different.

Disorder is like that. So, anxiety disorder means, it is not that there is some anxiety virus that is coming and infecting the brain because of which the person is getting anxious. It is just a person not able to function properly.

So, why this happens is, when a person is too much influenced by Tamoguna, then the Tamoguna makes a person anxious. So, that's how it is. Just let me complete this.

So, continuing our thread of thought about how Krishna is evolving. Determination in the modes. So, Sattvic was talked about in 33.

So, what are the characteristics of Sattvic determination? Connecting with spirit. Rajasik was controlling matter for the sake of enjoyment. Prasangena phalakamsa it was.

And Tamasik is, person basically lives dysfunctionally, without being able to control even matter. So, Swapna means what? I am not able to control life and I am just going to dreaming. So, depression is also that.

When people become Vishadi, depressed, what does it mean? Oh, I tried to do this, it didn't work out. I tried to do that, that didn't work. I tried to do that, that didn't work.

So, then I just, maybe I am good for nothing. I am useless. So, Vishadi.

It becomes like that. So, now to live like this, to live in anxiety, to live lazily, that also requires some determination. It's a perverse determination.

We will not use the word determination for that. But generally for this kind of determination, the word that we will use is obstinacy. Obstinacy means, like Duryodhana was obstinate.

So many people told him don't do this, but still he kept doing it. But obstinacy is also, is basically determination, but a perverse determination. Determination is normally used for doing good.

Obstinacy is persisting in doing something bad, something harmful. So, it's obstinacy in a sense. Yes.

You had a question? You had a question? Who had a question? Yeah, come on. Generally speaking. Yeah.

So, is Rajasic necessarily, Rajasic determination is only according to Shastra? Generally, but not necessarily. See, there are, scripture is not necessarily a limited body of knowledge. Scripture is essentially about principles.

So, not all scientists are basically, people can be not following scripture in literal sense, but they need not be defying God directly also. They may in their own way be moral. They may want the good of others.

Many scientists, at least in the early days of science and technology, they actually thought that through science and technology, we will be able to do good to the world. And the world will become a better place. So, here, if one is trying to control matter for the sake of dharma, artha, kama, so dharma can refer to specifically scriptural dharma or it can refer to even, the whole context here is material.

So, here dharma is not talking about loving Krishna. Here dharma is talking about material, the laws of material nature, which we need to harmonize with, which we need to live according to. So, then that can also refer to the principles of morality that are according to general social convention.

They need not necessarily be based on scripture, but if they are not contradictory to scripture, then that is okay. Is it clear? So, scientists, will they come under Rajoguna? Yes, it's Rajoguna partially and it's also significantly Namoguna. Because much of the control that is there, that is done by scientists, it eventually leads to, it leads to destructive uses.

So, at the time of Second World War, there were many principled scientists, when the weapons of mass destruction started getting developed. There were many principled scientists who resigned from their scientific positions in America, in Europe and they said, we cannot use our intelligence to create weapons which will kill our fellow human beings. So, they had that intelligence, but then eventually, other scientists filled up the gap.

Einstein sent a letter to Eisenhower. Eisenhower was the president of America. At that time, he said that, it is paramount importance for America to develop the atomic weapons because otherwise, if Germany develops it first, then there will be a disaster.

And it was his letter that led to the Manhattan Project, which eventually led to development of atomic bombs. And actually, Hitler had got some elements. He had got some huge quantity of uranium.

Actually, there is a whole talk of Prabhupada on this. So, basically, Hitler, he had the whole conception that he was an Aryan. He was an Aryan.

So, in fact, he considered the Aryans to be the original race and he had the idea that the Germans are the actual Aryans. And that's why the word Arya has a very negative connotation. No one uses the word Arya today.

So, he did several things. Through material technology, he tried to get uranium and other things through which he could make atomic weapons. And he also sent a whole bunch of scientists to India.

He said, in Indian literature, there are so many weapons that are described. If I can get one Brahmastra, I can win the whole war. So, he got a whole set of scientists to comb through.

Because in Germany, even now, Max Muller was a German. There is a whole tradition of Indological study. Among all the European countries, Germany was the pioneer in Indological studies.

So, they knew about what the Indian literature talked about mystical weapons. So, they were trying to see whether we could redevelop those weapons. But anyway, what happened is that Hitler was not close to developing weapons.

But then America used those weapons. And many people feel that Japan was already defeated. And they could have won the war without putting those bombs on Hiroshima and Nagasaki also.

But America wanted to assert its military might. These are all political issues. There is no clear stand on it.

What actually happened. But anyway, when they dropped the weapons, it was such a devastation. And then, Einstein actually later on went with aid to Japan.

And he cried bitterly. He said, The biggest mistake of my life was I sent that letter to Eisenhower. So, basically, the point which I am making is that Einstein's idea, you know, it is very tragic in a sense that Einstein was the best brain in modern science.

And it was his best idea. E is equal to MC square. That idea led to the development of the worst weapon.

Which led to the worst man-made disaster in recent history. So, that means it not necessarily have originally started with a malicious intention. But eventually, when there is no scriptural guidance, when there is no understanding the ultimate purpose of life, when power is given, that power will eventually will be used, will be put to a malicious application.

So that means, we don't have to demonize all the scientists. But the point is, when society is unguided and we give power in the hands of people, then it is bound to be misused. So, in general, the scientific applications are Tamasic.

Many of the scientific applications today are Tamasic. But not all. And it is not that the scientific intentions, when they were done, they were Tamasic.

But they could have been Rajasic also. But their end consequence is Tamasic in many ways. Clear? Yes.

Yeah, we have one. Even pure devotees are also dreaming about some projects. If I build this temple here, in the future, so many people will come and they will get elevated.

So, in a practicing sadhaka's point of view, how we can judge whether it is in goodness or in darkness? He is dreaming. So, if a sadhaka dreams for the service of Krishna, how do we know whether it is in goodness or in darkness? Actually, the answer is given here. If it doesn't go beyond dreaming.

So, it is said, what is that? Vision without action is a dream. Action without vision is a nightmare. They say.

So, that means, vision without action. Prabhupada had a vision, but he was also doing action according to his capacity. So, vision without action is a dream.

And then, it is only action, but without vision. Why am I doing? What am I doing? That often leads to a big mess. So, that's like a nightmare.

So, we can have dreams definitely. They will inspire us. But along with that, we should also take tangible steps to do things, to realize those dreams.

Some other questions? Yes, it is connected. So, the kind of jnana will lead to the corresponding buddhi and that will lead to the corresponding dhruti. Can sattvic jnana have a tamasic determination? Sometimes, because of some kandipasa conditions, it might be there.

For example, we may intellectually understand that beyond matter there is spirit. But still, we may have some lethargy. We may have some laziness.

We may have some sort of anxiety disorder. It is possible that some devotees may also have it. But that is the residue that is remaining.

A devotee will also, if a person is a devotee, so doing some sadhana, that means, there is some level of control of ditya, prana, indriya, kriya is there also. So, some residues might be remaining. But generally, it is a linear correspondence.

But there can be some contaminations coming from here to there. So, Hiranyakashipu determination, which category was it? Hiranyakashipu determination was largely, in a sense, he was having determination, but ultimately his goal was enjoyment in this world. So, because there might be some sense control, but his purpose of sense control was, eventually, greater sense enjoyment.

There was no yogin avibhicharanya. Eventually, the goal is to go beyond things, to do yoga, to go beyond matter. But in this case, it was not there.

So, it was a mix of passion and ignorance. Because there is artha and kama that is wanted, but often the way it is wanted is also by destroying others. So, Krishna talks about himsa and kshaya, all that when he talks about, he talks about it as characteristics of, in karta, he talks about himsa and kshaya, that is in the mode of ignorance.

So, it will be a combination of passion and ignorance. No, Hiranyakashipu did not have sattvic jnana. Actually, his jnana was also, it was just sort of self-serving.

See, he just had some knowledge, he had the concept of atma, but the concept of atma did not lead to any tangible change in his life. So, we could say that he has the jnana, but his jnana was not really, just like we say, I was talking about, Christians also know about the soul. But their concept of the soul is very different.

So, whether that led to any transformation or application, we see that that didn't happen. So, you can say that is the example of sattvic jnana, but there is rajasic, atamasic, dhriti and buddhi also. But it's like knowledge without, knowledge without realization is just a shadow of knowledge, actually.

It's not really knowledge. It's a determination in the mode of ignorance. We are imagining problems because of determination in the mode of ignorance.

What can we do about it? Basically, we have to retrain our mind to deal with things one step at a time. Whatever I have to deal with, let me deal with right now. Let me not worry about the future.

So, that's one aspect to it. Another thing is, clarifying issues either by talking with others or writing it down in our own personal diary, that helps a lot also. These are the problems that I have to deal with.

But these are the problems which are facing right now. These are the problems which may come in the future. So, basically, clarifying our thoughts does help us to go beyond the effects of ignorance.

So, clarifying our thoughts, for some of us, it may come by discussing with others. Some of us, it may just come by writing down and organizing our thoughts ourselves. So, a little clear thinking, basically, Tamoguna creates a lot of fog in the mind, so we can't see anything clearly.

All the problems seem to be just coming in grotesque shapes in all directions. But then, once we clear the fog, then we see, these are actual problems that are there. These are eventually things which will come up, let me see when they come, how I deal with them.

So, writing down or discussing to clarify our thoughts is what we need to do. So, certainly, if we pray to Krishna, and we chant Hare Krishna, there is clarification of thoughts which should naturally happen. But sometimes, we are not able to take shelter of Krishna directly so much, that's why that Niharamu Bhaskar, that clearing the fog may not happen.

So, this is also one way we are trying to show Krishna, that we want to clarify our thinking. So, by discussing, by writing, we show Krishna that I want to clarify my thoughts. And as we practice bhakti more and more, we will come more towards goodness.

So, we will not be so affected. One important point is to also understand that, the more we understand that we are not the body, we are the soul, to that extent, we will be not so troubled. See, a devotee, as I said, you know, be intense, not tense.

What does it mean? Intense means you are focused. This may go wrong, that may go wrong, that may go wrong. Just tense.

Tense is the retention. Whereas, intense means we are focusing on our service to Krishna, on our relationship with Krishna. And thinking, in this situation, how can I serve Krishna? So, another way of putting it is, you know, a devotee is concerned but not disturbed.

So, what is the difference between concerned but not disturbed? When we see something as a direct threat to ourselves, we become disturbed. But when we understand that, actually I am secure. No matter whatever happens, you know, Krishna is never going to leave my heart and go away.

You know, Krishna is always going to be a supersoul in my heart. It is not that if anything happens, goes wrong, tomorrow I am not going to be the soul, I am going to become the body. No, I am going to be the soul, I am eternal.

To the extent we stay rooted in our spiritual identity and in our relationship with Krishna, to the extent that we will understand that our core is inviolable. Our core is indestructible. And then, once we gain that security, that inner security, then the problems are issues of concern for us.

Because they are not going to threaten us. They are going to threaten things which are of concern to us. Therefore, we are concerned.

But we are not disturbed. So, that means, clarifying our thoughts, so that we can understand, as I said, what are real problems, what are imaginary problems, or what is peripheral and what is central. When I understand I am spiritual, then these issues don't trouble us so much.

Material issues don't trouble us so much. So healthy fear we should have, yes. Healthy fear is so that we don't do wrong things.

We don't do things which will bring us to trouble. That is fine. But that also includes the point that we should be enthusiastic about doing the right things.

It's not that, for example, a child should have healthy fear of not touching the hand to the fire. But that's not what is constantly occupying the thought, I should not touch fire, I should not touch fire, I should not touch fire. No, the child should be doing other activities, studying, playing, and doing various constructive activities.

And there is also the awareness that I should not touch fire. So, the fear is healthy in the sense that it protects us from trouble. But if that healthy fear also starts dominating our thoughts, then it is not a healthy fear anymore.

Healthy fear can also become unhealthy when it dominates our thoughts. For example, if somebody is a brahmachari and is thinking that what if I get tempted by some woman and then I have some problem and I fall down. That's a good healthy fear to have.

But if that healthy fear starts dominating our mind and we can't do any service only properly, what will happen in the future, what will happen in the future, what will happen in the future? Then the healthy fear can also become unhealthy. What else? Yes. Actually, we are not in particular one mode.

We will be fluctuating from one mode to another mode. So, which is most affecting us? Actually, how we need to understand where we have to… All these things we are discussing, knowledge, action, understanding, determination, all these things. How do we apply all this analysis? We will go through different modes.

Where we have to first tackle these things and how to understand. So, we ourselves go through different modes. How do we apply this whole concept of knowledge, determination or intelligence? See, the fundamental principle for all bhakti practices, anukulyasya sankalva pratikulyasya varjanam.

Whatever is favorable, accept it. Whatever is unfavorable, reject it. So, this scriptural knowledge, in many ways, is favorable for us to understand how we are functioning.

So, you know, scriptures often act like a mirror for us. So, as a mirror, just as a mirror shows us ourselves. But similarly, these verses show us, okay, this is the way I am acting.

And I may see some other devotee, you know, who is relatively acting in goodness. Okay, this is how this devotee is acting. So, once we see the mirror, and I have a whole seminar on this, the four roles that scripture play in our life.

So, scripture acts as a mirror, as a map, as a model and as a muscle. So, mirror is, I will just explain this. Mirror is, shows where we are or how we are.

Then, model means, shows how we should become. For example, scripture will tell us, you know, there are devotees who have so much humility. Haridas Thakur had so much sense control.

So, this gives us models. So, mirror is, this is where I am. Model is, that is how I should be.

Then, after that, scripture gives us a map. How we can get there. This is the pathway, the path of sadhana bhakti.

That is how I will get there. And then, after that, when I have to go there, it's like, say, I am at the bottom of a mountain. I have to go on top of a mountain.

I have to climb up. I have to exert. So, I need energy.

I need muscles for that. So, scripture also gives us the strength to move on the journey. So, mirror basically is related with the concept of self-awareness.

Scriptures make us self-aware. Then, after that, when there is a model, then they give us a conscience. This is how I can be.

This is how I am. This is right. This is wrong.

So, then, after that, they give us a map, means they give us a vision or imagination. This is how I can get there. And then, finally, muscle means they give us willpower.

So, understand where I am, where I can go, how I can get there, and to get the strength to go there. So, in this way, scriptures bring about transformation in our lives. So, right now, what we do is, we use scripture as a mirror to understand where we are.

And then, look at those scriptural principles, which will help us move upwards. So, it's not that all this knowledge, we have to constantly keep it in our mind. But, there is so much knowledge in scripture, whichever knowledge helps us to move forward, helps us go towards Krishna, that we use it.

So, certain modes of studying scripture, certain methods of studying scripture, certain frameworks of analysis, they may inspire us more. So, we use them. So, always, because generally, whenever we have classes, you know, different speakers will be there.

They will speak different things. Every speaker will emphasize certain things based on his understanding, his realization. So, if we try to apply everything, you know, we will just get crushed under all that burden.

So, whenever we hear scripture, we'll have to see what in it is anukul to our bhakti and apply that. So, even in the classes that we hear, there is much that we will hear which is relevant to us, but not all of them will be immediately applicable for us. So, we have to select what is applicable and then apply that.

So, we'll stop here. We'll continue in the afternoon. So, we completed how many verses now? 28 to 36.

29 to 35. Six or seven verses. So, afternoon we have to complete 36 to 78.

So, we'll meet in three o'clock. Thank you very much.