Lecture 09

Added: 2026-05-06

[00:00:20]Uh hello viewers, welcome to this uh new lecture on the topic on your screen key principles Indian knowledge traditions.

[00:00:28]uh this uh particular lecture is divided into two parts. So in the part part one we will discuss certain uh principles in the form of terminology that is related to Indian knowledge traditions. So uh let's have a look on the agenda. We are going to discuss exploring different terms associated as key principles to Indian knowledge traditions. Then understanding their meanings and sources of origin. Then we will discuss about uh the critical analysis and their interpretation and their relevance the terms uh in what context they are used in Indian knowledge traditions and then how these terms act as principles in the context of Indian ethos. So uh these are the things uh now we uh look at the idea of terminology.

[00:01:14]Why terminology and what is terminology and why it is important any knowledge tradition as you know uh depends normally on terminology to articulate abstract concepts ethical frameworks and logical reasoning and without well-defined terms knowledge debates would be ambiguous and prone to misinterpretation. So often it is required to have certain kinds of vocabulary in order to enter into any kind of knowledge traditions whether it's science whether it is uh geography whether it is economics. So in common paralance and general paralance we often confront with certain kinds of terminology like if you uh chance to hear the words inflation or reflation or sometimes you see capital market or the share market. So these terms are specific to the discipline of economics.

[00:02:01]In the same way if you just listen about the certain like monsoon it's a word the term that is used in geography. In the same way siras cumulus nimbus these are the names of the different clouds. In the same way equator latitude longitude and uh you see the topic of cancer topic of capricorn. So these are the specific terminologies given to certain geographical concepts. So in that way in physics and chemistry we often have certain terminology like you see cell the cell has a different meaning in biology in the life sciences but the same cell has a different meaning in the uh criminology. So uh that's why every every every discipline every subject has its own terminology and this termology defines the way it uh it it discusses further. So again terms like ontology, epistemology and metaphysics in the west or dharma, karma or moka in Indian traditions serve as key conceptual makers. So in that context you see what are the functions of terminology. Uh first of all they provide the conceptual definitions. then they facilitate logical argumentation because terminology define the way uh you have to uh start your argument and you have to reach to a conclusion. So that's why they facilitate the logical argumentation that in but in which particular discipline we are going to discuss the things then uh preserving philosophical thought with the help of certain terminology uh you preserve uh a particular thought in a particular category. For example, in epistemology, all the things which are related to the knowledge, its theory, its validation or so many other things. In the same way in ontology or in exiology or in the in the in the ethics. So certain terminology define that what is the category of knowledge. Then again cross-cultural and comparative analysis application in ethics and spirituality. This fourth point cross-cultural and comparative analysis here uh the implication is that sometimes the same term has a different meaning in another culture. Uh whether it is because of the uh local differences because of the pronunciation or sometimes with the passage of time the meaning changes it adapts the new meanings. For example in English vocabulary so many terms from the Hindi language from Udu language they are being used. For example, bazar. Bazar is a term that has been adopted from udu and it is used in English as a term in place of the market. In the same way, uh many terminologies which are used in one language in a different sense but in another language in another sense. For example, in Bangla, you use the term dada. Dada refers to elder brother. But the same term if you use in north India that implies the grandfather. So in that sense the same terminology has a cross-cultural variations that's why the com while comparative analysis often uh uh we have a confusion that we know the meaning in our language of that particular term but in another's language the same term has a different meaning that's why cross-cultural analysis and competitive analysis for that p purpose functions of terminology is very important then bridging different schools of thought and then facilitating debate and analysis you know and uh defining the concepts and ideas because terminology define uh the idea and the concepts because we use certain kinds of terminology in order to define a particular concept. Each philosophy has its own terminology and its parental language. If a uh philosophy emerges in Arabic language so obviously it will use the uh terms from the Arabic language. In the same way the same uh philosophy is transferred to another culture the idea would be transferred but language would be uh of that particular place. For example the if we study the western philosophy in Indian context what does it mean? We will try to translate it the terminology of the west would be translated into the Indian languages.

[00:06:08]For example, uh if you have a term dharma, uh in Sanskrit, dharma has uh its own meaning interpretation.

[00:06:17]But if you take uh equal term which is used to interpret the meaning of dharma in west that is the religion.

[00:06:26]But if you just take the meaning of religion in western context, it is entirely different from that of the same term in Indian context. In Indian context, dharma cannot be used uh in the same meaning as religion says because the implication of the term religion is different in the western context. But the implication of the religion cannot be transferred to the implication of the term dharma. So that's why uh uh the each philosophy has its own terminology in its parental language where the philosophy began. For example, uh u again u Socrates and Plateau, they presented their philosophy not in English but in the language of the day at that time whether it's Latin or Latin or some other kinds of languages or local dialects was there. Now if you translate the apology of Plateau or uh Aristotal's work in English or in another languages you will have to find out the equal terms which Plateau has used in his own works in his native language or parental language. So it's very difficult to find the same word or the similar word. So that's why sometimes we use for example udemania or ethos or the pathos or the logos. These are the terms which were used by the aristotal in his in his rhetoric. But the similar terms in English language or in Hindi language are very difficult to find out. So that's why it's very important to understand the essence of those terms in the parental language and then try to interpret the meaning of that word or terminology.

[00:08:05]So uh in this uh particular session we are going to discuss these terms uh normally para and apara vidya uh para and apara then these are the two kinds of the knowledge and vidya and avidya four purushas tironas and three dukas.

[00:08:25]So these are the six terms we are going to discuss in this particular session and from where these uh these terms are there uh in ancient India during the time of uh uh Changup Vikramadity the Guptan period at that time Ammer Singh was one of the nine courters of Changup Vikma amongst the navatnas. He composed this book on your screen. Amar Kosha I think it is one of the uh foremost books foremost books that may be categorized as a as a thesarus or as a uh encyclopedia or the dictionary whatever you wish to give the term. In this uh book, Ammer Singh accumulated or compiled a number of terms at that time which were very uh very popular in Sanskrit language so that the writers in working in those languages Sanskrit pali prait particularly in Sanskrit language the terms the meanings are there interpreted. So Amar Kosh is the first book first encyclopedia but these terms they themselves are defined in certain other uh books known as the Vedangas.

[00:09:38]There are six Vangas in Indian uh traditions. Vedangas are the uh books.

[00:09:45]They are the supporting books which were written later on during the Vic period in order to understand and interpret the meaning of the particular term, particular mantra or particular uh idea given in the Vedas. They talk about the pronunciation. They talk about the origin of the terminology. They talk about the uh uh the grammar or the uh poetic diction and so on and the time and karmakanda that is something related to the rituals. That's why uh six categories are there of the Vedangas.

[00:10:16]Shika, kalpa vakara, nukta and jotesh.

[00:10:20]So here shika doesn't mean education rather shika refers to the art of pronunciation. In the same way kalpa vyakar grammar nukta that is the atmology the origin of the terms. So we will discuss all these things in some forthcoming lecture. So here these are the sources vidanga and amarosh of this terminology and apart from these books some terms have been taken directly from the vic sources like vidya vidya para apara four pusharas three dukas they have been directly taken from the text itself and we will try to explore the meaning of these terms like if you see para and apara so uh the opanishads mention two kinds of knowledge Shaaka was a rishi, a man of reputation.

[00:11:08]Uh approached Sir Angiras. He met another rishi Angiras and Angasa was also the guru of Lord Krishna. So when Shaaka reached Wangiras and he prepared for learning from him and asked what sir is that thing by knowing which all this becomes known then he explained it. So Shaaka asked the rishiangas that if uh just tell me that kind of knowledge after which we don't need any further knowledge. So uh he wanted to know the ultimate knowledge in that sense. Then uh the the appears that this discussion appears in Munda some symbolic picture is on your screen.

[00:11:50]Uh and another uh in another instance in Chandoganishad Nared approached to Sanatkumar and requested here Narat is the seeker of knowledge and Satkumar is a very renowned rishi. He requested him to show the right path of knowledge.

[00:12:05]Again the same question but in a different favor. The discussion ends into the realization about two kinds of vidyas para and apara. So uh these two terms have their references in mundakupishad and the chandognishad. So out of the discussion between Shaunak and Angiras and as well as Narat and Sanatkumar we came to know about these two categories of knowledge. What is apara? What is the subject matter of apara? A kind of knowledge to understand the apparent phenomena of existence through the senses and the intellect.

[00:12:39]conventional ritualistic and scriptural knowledge that deal with the material world or it is lower as it pertains to empirical and transient matters. It it includes 10 Vedyas all four Vedas and the six Vedangas what we have just discussed shika kalpyakarat niruk chan jotish these are the six vedangas and four veedas you all know rigid azure sam and so in all there are the 10 vidyas they are the part of the lower knowledge in that sense because if you use that knowledge for the material world same knowledge will be the source of paravididhyda also but it depends on the methology and the usage of the knowledge. So in that sense you see the four vedas and six vedangas on your screen. Then uh again you see uh paravidya that is beyond wisdom.

[00:13:31]Whatever you can you can learn with the help of the sense organs or the by the utilization of your intellect. Out of that if you just apply your uh uh some other sources here in a hierarchy out of the discussion as mentioned in the chandognishad and mundakopnishad uh the knowledge in words these are the categories of knowledge how you uh move forward from uh and the physical form of knowledge or from the uh what you called in Islamic philosophy of education the zahir and batin the hidden knowledge from concrete to abstract in that way.

[00:14:05]So knowledge in words this is the first category then power of speech and then power of will then consciousness then meditation then physical power then uh energy by food and then water heat akash and then atma and spirit. So these are the different categories of knowledge and this is the outcome of the discussion uh based on narat sanatkumar sbad in chandognishad. So uh if you go through uh this content what is available in Chandhuknishhat out of the sambad between Narad and Sanatumar you will come to know these categories of discussions how the discussion moves from the lower level to the highest level and they reach to the knowledge of the atma and spirit. So what is paravidya? It is the knowledge which seeks to know the truth of existence from within inside not from uh normally the worldly knowledge is whatever is already available outside and you use the sense organs and the intellect in order to acquire whatever is already available and your sense organs are the medium or the means to acquire those kinds of knowledge. So the knowledge which is acquired by the sense organs are normally uh categorized as the aparavidya that is the worldly knowledge about the world and its objects. What you can see you can perceive you can smell you can taste and so on. But parameidya uh it is a knowledge which is already in sight. That's why on the basis of this definition or this interpretation Swami Viveanand also says that education is the manifestation of the perfection already in man. The perfection is already there inside human mind in human heart concigns and through education it is to be manifested. So it depends on the skills of the teacher that how as a teacher you are able to dig out the best in body mind out body mind and spirit what Mahatma Gandhi says and Tagore also talks about the same thing. So in that way the knowledge is within. This kind of knowledge is within and it is to be uh hidden uh it is to be uh found out.

[00:16:19]Then by processes of intuition by inspiration by revelation and profoundest realization. So various means are there apart from the sense organs. This is the transcendental knowledge of Brahma the ultimate reality. It is experiential direct and transformative. No mediation in between.

[00:16:39]Sources are not sense organs rather beyond them. A clean and pure mind can concentrate upon upon upon truth. That's why mind should be very clean. Heart should be very clean. Consign should be very clean and so on. So truth shines in the heart of the heart. That's why every heart has its own heart. That is the purest form. So these are the implications for paravidya. That's why they are the beyond wisdom. They are beyond the wisdom. Then second second category second terminology uh is vidya and avidya.

[00:17:10]Avidya is the knowledge of multiplicity and it's diversified. It is avidya is available in multi-dimensional forms.

[00:17:18]Birdly knowledge obviously but in multi-dimensional forms you see in and around the physics, chemistry, geography, sciences, social sciences. So avidya is available in the different forms. But why it is called avidya?

[00:17:32]Vidya is the knowledge of unity and oneness and avidya is the knowledge of multiplicity and it's diversified. So in this particular sense you come to know the meaning of avida. That's why in the very beginning I told you that the implications of the terms are best interpreted in the same language. If you just convert the general meaning of avidya and vidya. So avidya means ignorance and vidya means knowledge. But this is not the meaning in the actual native language. Avidya here refers to the multiplicity and it's diversified.

[00:18:03]The diversified knowledge in different forms but vidya is the knowledge of unity and oneness and that is the knowledge of the brah. So in Indian philosophy vidya refers to true knowledge that leads to liberation and moka. Central theme of the term vidya is knowledge that helps individuals transcend ignorance and attain self-realization. Avidya is absence of not only knowledge.

[00:18:30]Uh uh yeah here avidya is absence of not only knowledge but also what does it refer? Avidya means knowledge is there.

[00:18:40]It is not the absence of knowledge rather its implication in the worldly form. A vidya cannot be used for the realization of the ultimate truth that is the brah. That is the vidya. So the knowledge which leads you towards the ultimate towards the manifestation of the ultimate truth only that is vidya apart it the knowledge which does not lead to the ultimate truth that is not vidya but it is knowledge and it is put in the category of a vidya that's why it is called a vidya. So what is vidya again we can discuss vidya refers to true knowledge leading to liberation that is moka. It is knowledge to transcend ignorance and attain self-realization. Vidya in different philosophical traditions are interpreted in different forms. Like in Vanta, Vidya is the realization of Brahma. That is absolute truth. Oponyisha says apara and paravidya. Two categories are there.

[00:19:37]Nata shastra and other traditions says vidya means professional skills, arts and sciences. In the same way you see the different kinds of categories of vidya. We'll discuss further. Sanka philosophy says understanding of purusha that is the consciousness and pruki that is the nature here purusha doesn't refer to the male form purusha here refers to the consciousness that is by which you you become aware about the object about your own existence that is the purusha the consciousness awareness and the prkiti whatever you can see in the physical form that is the nature this entire nature whether outside or inside then yoga philosophy says vidya is attained through meditation and self-discipline. Then Buddhism says highest form of wisdom that is pragya.

[00:20:22]He uses that that Buddhism uses the term pragya. Then Janism says one of the three ratnas samyagan essential for cavalry. Samy gyan samyak shraha samyakishi and so on. So samyagan is the vidya. The samyak why? Because right knowledge the knowledge which leads towards salvation is the right knowledge. Otherwise all else is knowledge but it is not in the category of right knowledge. That's why in there's a prayer that is just oh god please bring me from uh uh the asset towards the sat that is the uh purity or the truth from the falsehood and in in the sense this is a very famous prayer you all have recited these prayers the from the opanishas in your school is then four popular Vidyas in ancient India were basically uh uh thray Vidya the knowledge of the three Vedas rigid Yajure and Samid sometimes atarveda was also included later because Atarveda was composed uh of all four Vedas then anshiki anvikshiki included the science of reasoning logic and philosophy uh including nai that is logic and sananka analytical knowledge and then varta That term it is used by the cautilia in his art shast. The practical knowledge of agriculture, commerce and animal husbandry and animal rearing and so on, dairy farming that all come into the va that is agriculture and then dandi the knowledge of governance, public administration, laws, estate craft also called the ara ara shastra. So uh these four kinds of vidyas were there in ancient India. Now we come to the another word that is uh what is vidya.

[00:22:16]Avidya avidya means ignorance, illusion, maya or false knowledge. It is the root cause of suffering that is duka and bondage sanssar in Indian philosophical traditions. So this entire world is a maya. Maya here doesn't refer to that any which is false. Maya means what has been constructed by your mind. That's maya. But God cannot be constructed by the ef by the efforts of the mind.

[00:22:43]That's why that the knowledge of the god is pure true knowledge pure knowledge that comes uh uh that you can achieve only through vidya because god's existence is the true existence. World may be created by your own imagination.

[00:22:59]If you see in your general uh experiences in life, day-to-day life, you see that every man, every person has his or her her own world where he imagines, where he takes the decision, where he lives by himself, where he takes uh the certain delight or he feels himself alone. So everyone is having his or her own world. Means you can create your own world, your world of imagination, your world of joy, your world of sorrow. But the real world is different from the worlds of thousands and thousands of the people. So in that way if you have created your own world for yourself that is maya for you. This is not the reality of the world. But if you create the idea of God that idea of God is also the illusion. If you have created by yourself, the real idea of the god cannot be created by anyone.

[00:23:54]That's why it is vidya. So a vidya here doesn't mean that illusion or uh something which is false knowledge or something which is uh which is not existing. It is existing but it is in the hands of human being. That's why Shankrara says that brah satyam jagata that jagat mitya here doesn't mean that illusion mitya doesn't mean that it is useless mythya means that is the creation of your mind that's why the creation of your mind has no relevancy has no uh has no authenticity any time it may perish that's why the word is perishable but the concept of god the idea of god is not perishable because man cannot create it man has not created and that's why the uh the the path towards the god or the brah is uh the the path of the vidya. So in that in that context you may understand the meaning what implications of avidya opanishas indicate symbolically and with analogy at various points. Avidya is another name for illuser that is maya in prashnot nishad aidya is ass not being tamas darkness death. So I have just recited the mantras from the vedas.

[00:25:20]So assat tamas and mitu are the characteristics of aidya because it is not being it is darkness it is death.

[00:25:27]Symbolically they are defined but what is vidya sg that is truth the knowledge is symbolized as a light and amrat is the implications for knowledge that's why vidya that is another very important addages from opishads avidya is illusion that veils the truth chandokum says A vidya is knot which a man has to untie for realizing the truth.

[00:26:04]So in order to understand the truth you have to open the knot of the avidya brahy jagata jhay the world is illusory like a dream. When we dream everything seems real people events emotions but when we wake up we realize that it was an illusion. This is the nature of the god. What nature of the world what shankraraa defines. Now uh in other philosophies like in janism man is trapped by four kashayas. Passion due to avidya. What are these four kashayas? They are the bondages. Cro man maya and lobe anger pride deceit and the greed. So these are the things which uh are like the fatters in the in the way of human being that hamper uh towards uh leading towards the real knowledge. These kashayas bind the soul to the cycle of birth and rebirth. The ultimate goal in janism is to overcome all kashayas through right knowledge syagan right faith syak dan and right conduct syak charitra and they all lead to liberation. Avidya other philosophies like in Buddhism avidya refers to the ignorance of the four noble truths and the illusion of the permanent independent self. So duka the truth of suffering. Duk samudaya the truth of cause of suffering. Dukanodha the truth of session of suffering and the ashtanga the truth of the path to the end of suffering. So uh in order to overcome this state of avidya Buddhism also suggest certain ways and avidya is because of uh the the uh because we cannot realize the reality of this world because of our avidya. So that is ignorance. So duk duk samudai noo and manga these are the four and then Buddhism suggests the ashtang mark in order to overcome it. Then in Patangjali Yog sutra you see five clas afflictions or the obstacles are the root causes of human sufferings and ignorance. Why avidya is there? Because of these four that is that is called the five klesas in our common language. We also say use the word kalesh. So that is actually the klesas. They are what? Agyan, Ahankar, Akancha, Garna, Mituab, Ajivan, Kiprati Mo that is Avidya, Amita, Ra, Dish and Abinha. So these are the hampering elements. Now again we can compare true knowledge, wisdom is Vidya, ignorance, illusion is a Vidya leads to Vidya leads to enlightenment and liberation and avidya causes bondage and suffering. Uh the goal of Vidya is help helping in self-realization that is atma and avidya's goal is keeps on trapped in maya that is illusion philosophical view knowledge of the ultimate reality that is associated with vidya and mistaking the temporary for the permanent that is avidya and result is for vidya freedom or moka and results of avidya is cycle of birth and death and for example the example for vidya is understanding that the soul atma is eternal and example of avidya is thinking the physical body is the self. Then what is the vantic view?

[00:29:17]Uh vidya removes ignorance and reveals brahma and avidya root cause of maya or illusion. Then what is the role of vidya and avida and the life vidya leads to righteous living and detachment and avidya causes attachment and suffering.

[00:29:32]Then again next term is shika. It implies to learn to acquire a skill to teach and to to also uh and also to train. Shik sha is a general term what we normally use in our day-to-day uh discussions like shika shik shak shik shak das is also there and shik vakti ashik shiki shik shak kendra in that way. So it is also one of the six vedangas in ancient Indian traditions we have just discussed shik kalpyakar. So there in one of the vdangas shika means art of pronunciation. But here shika also means in our kosha shika means to learn to train or to teach. Shika as vedanga refers to the art of pronunciation. In modern context shika is a synonymous of education. It also defines a portfolio of education in modern political system as shik shamantri or the shik sha mantra. So in that sense we also use the term. Uh the term also refers to define the democratic rights of education or uh unions for educational rights at shik shakadikar or shikshak sanagha. We also celebrate shikshak das. Ravina Tagore founded two schools for children and shikhasra. In Bangla it is called the shikha otherwise in northern India it is called the shiksha in Hindi language. So uh in Shanti Nikitan this is one of the names of the two schools Patabhawan and Shikha sulta in he established in 19001.

[00:30:54]Then another term is four pusharas.

[00:30:57]Purusartha refers to the four chief aims of objectives of human life uh as prescribed in Vedas and extended to other streams of knowledge traditions in India and there in India and thereafter in later philosophies they were also adopted. So these pushartas refers to the four basic aims of life and they are associated to the life of everyone irrespective of your idea with antic or not that doesn't matter but these aims refer to all dharma arakama and moka these four are the basic aims of life and they are associated to the life of everyone dharma righteousness or the moral duty the meaning of dharma is the ethical foundation of life it stands for righteousness moral values and one's duties in accordance with cosmic law.

[00:31:45]For example, a teacher imparting knowledge honestly, a king ruling justly or a student obeying the teacher. They are all following their the dharma. The dharma is the root duty and righteousness. We discussed in the very beginning that dharma religion is not the right translation of the term dharma. Philosophical essence is dharma sustains the order of the world that is dharati dharma. That which upholds is dharma. So dharma is the essence sometimes and it upholds something. The entire universe is existing because of the dharma. And then you see the bhagat gita emphasizes performing one's swadharma that is own duty sincerely when Bhagat Gita says so. What does it mean that Gita says that swad dharma is more important is here. Then meaning of dharma is upholding and sustaining order. At its core, dharma is that which upholds, supports and sustains the created universe, ensuring it doesn't fall apart. Then righteousness and moral law, duty and social responsibility, natural order or natural return. Dharma also denotes the inherent nature of things or their nature state such as the water being liquid and cool. So it also refers to the essence. For example, the the dharma of water is shittala. Dharma of agni that's the fire is uh uh the heat or light in the same way the dharma of uh the uh a human being is what is humanity.

[00:33:18]So in that way dharma is the essence of any object a way of life dharma is also a way of life. Dharma can describe a complete way of life or an ethical code of practice that promotes harmony that is shikshak dharm or the sadhu dharm. In the same way spiritual path it can refer to the spiritual path or a process of aligning oneself with one's true natural state leading to a spiritual liberation or dharma in one sense in a specific sense also refers to the religion the way of worshiing the way of associating oneself with a particular faith and its rituals that also defines in the meaning of dharma. While distinct from regular uh singular religion, it it is not the actual translation of the term religion.

[00:34:03]In certain context, dharma can be used to refer to the eternal way of life known as the sanatan dharma. That is means the dharma which has been the the ways of life has been uh initiated means which was initiated in time in memorial.

[00:34:18]There was no beginning and no end. That is if you don't know the beginning of a point where it was started that is called the sanatan. Just like a perennial river that is flowing continuously and you don't know the source of that river. So that is known as the sanatana. So in that way which is continuous perennial in nature it has no beginning that is just like a circular motion that is called sanatana. So a particular way of uh living that also comes in that category which is the foundation of particularly the Hinduism.

[00:34:50]And then four push arthas. Another is the ara material prosperity or wealth.

[00:34:54]Uh meaning is ara represents the pursuit of economic well-being, livelihood and social security and so on. Then certain examples are there. Then uh karma, desire or pleasure. Meaning is kama includes all forms of desire, pleasure and aesthetics, enjoyments or both physical and emotional such as the love, art, beauty and cultural refinement and so on. And then moka is the liberation or the uh uh spiritual freedom. The meaning of moka is the ultimate goal.

[00:35:22]Liberation from the cycle of birth and death. It is the realization of the self that is atma as identical with the ultimate reality brahma. For example, a sage or seeker who realizes self-nowledge at meditation and renunciation.

[00:35:37]Then comes the another term that is truna. They come from the sananka philosophy. uh meaning the the prkiti is composed of the three qualities three virtues. Gona means a quality or constitution of nature that is prari. In sana philosophy the uh concept is like that that this entire universe is divided into two broad categories. One is the purush and another is prari.

[00:36:01]Purush is the consciousness and prkurti is whatever you see in the vstical form.

[00:36:06]So prkerti manifest itself in the three three go three cate three three three virtues or three qualities. So these three qualities are known as the threeas. So these three are the nature uh quality of the nature. This nature is associated with the human being then human being is manifested in that nature also in that category also. So here what what what does it mean? We see here uh gona means a quality or constituent uh uh constitutants of nature. According to the sananka philosophy, the entire cosmos and all human personalities are composed of three gonas that determine one's behavior, temperament and spiritual progress. Prerti manifests itself in three qualities. These three go are satwa, purity, harmony or goodness. The nature of s good is light, balance, wisdom and serenity.

[00:36:56]Psychological qualities, knowledge, truth, compassion and uh uh contentment.

[00:37:01]For example, a teacher motivates by motivated by love for truth and service.

[00:37:06]A calm mind devoted to study or meditation. In the same way, another another virtue of nature, another quality of nature is the rajas that is passion, the activity or energy. The nature of uh rajas is dynamism, motion and desire. Psychological quality is ambition, restlessness and attachment and action and results. So much movement is there. For example, a businessman is striving to earn wealth or a politician working for power. In the same way, another one of the three qualities is tamas, inertia, ignorance or darkness.

[00:37:38]The nature of tamas is inactivity, delusion, ignorance and confusion.

[00:37:42]Psychological quality, laziness, negligence and dulliness. So, uh these three qualities are also symbolized by these pictures. Satwagur.

[00:37:52]You can see the serenity on the face of Lord uh Buddha Mahatma Buddha. Purity, knowledge, balance, joy, peace, intelligence. And Indian philosophy, the color is also used to manifest this particular kind of quality. The color of sgur is subtle and the color is white.

[00:38:08]Another is the rajas that depicts the activity, action, change, movement, passion, desire. So here a sportsman you can see and uh the stimulating color is red. And again you see in the last picture the tamus that reflects the inertia, darkness, inactivity, laziness, tiredness, ignorance. So the color of tamus is black or it is not a subtle element it's heavy element. So you feel accordingly. If these qualities are manifested in your personality you also feel. If you are full of the sgur then you feel subtle lighter. And if you are uh uh full of the Rajascort then all time you are full of energy you just wish to work something you don't sit idle and if you are full of the tamask then you feel all the time heavy and uh idleness and laziness and so on then last term is the three kinds of duka that come from the Buddhist philosophy duka internal or uh personal suffering pain originating with the body or mind physical example ill uh illness injury hunger or fatigue. So uh in Indian philosophy there are three kinds of duka. That is what we have to discuss it. Adiatic duk and adhibik duk and the adhidavic duk. These three are the categories of the duka or the sorrows.

[00:39:34]Adhiatic duka refers to the physical pain or suffering. They come from the illness, injury, hunger, fatigue or mental examples the anxiety, anger, jealousy, fear. They are all related to your physical body. Then comes the adihik duka. They are from because of the environmental sufferings external or environmental. Your own physical body is not responsible for that. uh for example suffering caused by the other beings human animals or the natural calamities which are not in your hand like violence, theft, insect bites, natural disasters, harm by others or the flood and so on. Then adhikaduka that is supernatural the cosmic sufferings which are not in the hands of in the control of uh a human being suffering due to unseen or the divine forces like Davi. So uh here's the end of the first part of this lecture. Uh see you in the second part of this lecture. Thank you. God bless. [music]