Bhagavad Gita Explained | IISc Scientist Reveals Hidden Science Before Janmashtami

Bhagavad Gita Explained | IISc Scientist Reveals Hidden Science Before Janmashtami

Author Name:Vedic Wellness - English

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Youtube Video URL:https://www.youtube.com/watch?v=SxwCg2IeGTs



Transcript:
(00:00) If people exchange job, right? Such nice designers and engineers. If you think that a MacBook is a good design, what makes you think what good a design this entire universe is? So, this stomach cell should not get mixed with the liver cell, right? Because they are two every completely different functions.
(00:16) Where is Where is all this knowledge coming from? You start with only two cells. Then you want to understand what we often refer to as the Big Bang, right? So, nothing banged. That's basically the entropy of the universe is increasing. So, if we reverse track that entire thing, uh whatever universe that you see today, uh a few billion years before, this universe was compressed into an atomic size.
(00:39) And that point is what is referred to referred to as the singularity point. We actually say that uh prakriti is anu. Mula prakriti is atomic in size. Oh, yeah. Ajam ekam lohita shukla krishnam bahvih prajah srijaman sarupam. So, the causal the material cause for this entire universe uh was uh in a atomic form. You keep saying this, uh we understand yoga as some some bodily exercises, right? That's not yoga.
(01:09) The definition of yoga according to Rishi Patanjali is yoga chitta vritti nirodhah. So, eka vishayaka satata dhyana pravahah dhyanam. So, it has to be uh you should you should get a series of cognitions, and all those cognitions have to point to the exact same object. So, this is the definition of dhyanam. Daivi hyesha guna mayi mama maya duratyaya.
(01:31) He's praising his wife here, actually. You think it's easy to transcend prakriti mama maya duratyaya, it's really hard. He's very stubborn. Four kind of people approach me, that's what Krishna says. Chaturvidha bhajante mam. Uh janahah sukritino arjuna. All of them are good people, sukritinah, because they are at least coming to me.
(01:47) They are coming to me with four different purposes. What are those? Artahah, jignasuhu, artharthi, gyani cha bharatarshabha. I am there inside uh uh all of the jivas, but uh nobody controls me. This is the general overview of what
(02:31) he's going to say later. He says there is prakriti. We have gone through it gone through this multiple times. There is this jada prakriti and there is this chetana prakriti which is Lakshmi. And there is the the Purushottama. Right? The ksharam at it all aksharad api chottama. He says that bhumi apa anala vayu kham manaha buddhi ahankara.
(02:50) These are the eight different offshoots of prakriti. This is the fundamental material cause that that the world is made of. And then every all of this is controlled by Shri apara prakritim viddhi me param jiva bhutam mahabhava. That is the jiva bhuta prakriti which is Lakshmi. And yetad yonini bhutani sarvani nibadhaya.
(03:11) All the offshoots that you see in this universe have come from this. What about you? Aham kritsnasya jagatah prabhavah pralayas tatha mattah parataram nanyat kinchid asti dhananjaya. I'm the one who has put all this in motion. I told you the other day itself, right? All these physical quantities etc. It is very well designed, right? So, that is what Krishna is referring himself to.
(03:30) Mattah parataram nanyat kinchid asti dhananjaya. Now, I'm an engineer as well, right? I build things. Now, I get attached to people who build a lot of things. Right? Nice builders, people have come up with products. People like Steve Jobs, right? Such nice designers and engineers. If you think that a MacBook is a good design, what makes you think you know, what good a design this entire universe is? Right? we are looking at a small computer and we say, "Oh, what a what what a beautiful design is.
(03:58) " Now, people say that they are fans of Steve Jobs. Steve Jobs. Right? Because he designed beautiful things. Look at a flower. Not one. I mean, there are so multiple of them. Look at a Look at an animal, right? Look at our own I was talking to a biologist just 2 days back, one of my colleagues at IISc. He says completely awestruck by what sort of biological nuances go into human body.
(04:28) It's amazing. So, I mean, every student of biology knows this. So, we start with two cells. Human body starts with two cells. >> Cells, correct. >> And it keeps growing and growing. When it grows, the cells that become a part of let's say liver, and the cells that become a part of stomach, two different organs.
(04:50) Essentially, they are the same because they have the same structure, the same kind of protein, the same kind of thing that happen inside. But they do completely different type of functions. So, the stomach cell should not get mixed with a liver cell, right? Because they're two every completely different functions.
(05:08) Where is Where is all this knowledge coming from? You start with only two cells. So, this If If this is not good design, then what is, right? >> What exactly Krishna talks about this about our body and how what is his role? >> All the material things that we see in this universe are offshoots of prakriti. Prakriti has three compositions, sattva, rajas, and tamas.
(05:31) And these are three material compositions of prakriti, and body is also a deformation of those three, sattva, rajas, and tamas. Now, um Krishna says that uh prakriti has these many offshoots. So, now okay, now we know that body is composed of Prakriti. He lists what are there in Prakriti. So in our scriptures, the way we have understood Prakriti is that we have the mahat-tattva, ahankara-tattva, the indriyas, okay, and the pancha-bhutas, and all these derivatives of Prakriti.
(06:09) So in fact it it's as we are drawing parallels between our modern-day understanding and this uh the shastric understanding, right? Uh we actually say that Prakriti is anu. Mula Prakriti is atomic in size. >> Oh. >> Yeah. lohita-shukla-krishnam bahvim prajam janayantim sarupam. So the causal the material cause for this entire universe uh was uh in a atomic form, right? So that is that corroborates with our modern-day understanding because in the modern-day understanding, what we often refer to as the Big Bang, right? So
(06:46) nothing banged. So it's basically the entropy of the universe is increasing. So if we reverse tracked that entire thing, uh whatever universe that you see today, uh a few billion years before, this universe was compressed into an atomic size. And that point is what is referred to referred to as the singularity point.
(07:06) Okay? And that is what we call as Mula Prakriti here, perhaps. >> Okay. >> Right? So the Mula Prakriti is uh the atomic-sized uh uh see it has atomic size but infinite energy. >> Okay. >> Uh that's what starts expanding. Now that's the moment which is called as bang. >> Okay. >> Uh so the I mean when we think of Big Bang, we think that something you know there was >> There is a loud noise and there is a >> I think of that explosion.
(07:30) Yeah, it's it's not a See even in a What is an explosion after all? Compressed energy getting uh decompressed is what we call as explosion anyway, right? That's a bomb. >> Oh. >> Right? So there is a humongous compression of energy was there and it started exploding it started expanding in the form of universe that we see today.
(07:58) So he says prakriti and its offshoots all together are called as the ksetra. See again another distinction between the modern way of looking at things and our sastras is sastras are mostly focused uh towards the internal uh things that we have. So now they look at what concerns us directly. Right? But the modern-day approach is that you know they study the outer prakriti more than the internal stuff.
(08:29) That is that is a clear distinction. So here they say Krishna says that uh out of all the ksetra items that are there we are interested in what concerns us. Which are the buddhi, ahankara, iccha, dvesha, sukha, all these. So all these are understood. See what we call as human emotions are understood as the deformations of the prakrita manas.
(08:55) The mind as we know of is actually an offshoot of prakriti. And the iccha, dvesha, bhaya, sukha, dukha, all of these are understood as the deformations of the mind. >> Okay. >> Okay. So now Krishna says that this is what ksetra is all about. Right? So what concerns you directly amongst the infinite ksetra that is there.
(09:17) Of course I mean there is there are trees, there are there are animals, there are there are other things as well. But what concerns us directly? So because Bhagavad Gita is focused towards what we have to be how we have to live and think about ourselves. >> For human excellence and our human >> Correct. So that's why out of all the ksetra and he generally lists okay all of these are called ksetras.
(09:35) Within that what's of importance is all the offshoots and derivatives of the mind that we deal with on a daily basis. Okay? In fact, the mind is the, you know, most powerful tool that we have with us. And if you control that, then the rest of the adhyaya, that's why he says in amanitvam, adambhitvam, ahimsa, kshanti, arjavam, acharyopasanam, shaucham, sthairyam, atmavinigrahah.
(10:00) So, he lists uh what are what are the things uh that you should practice so that this part of kshetra becomes sharper. >> Okay. >> Right? So, indriyartheshu vairagyam, anahankara eva cha, janmamrtyujaravyadhi, duhkha dosha anudarshanam, asaktir anabhishvangah, putradaragrihadishu, nityam cha samachittatvam ishtanishtopapattishu.
(10:25) Right? So, these things mayi chananyayogena bhaktir avyabhicharani, viviktadesha sevitvam, aratir janasamsadi. So, all these things, adhyatma, adhyatma jnana, adhyatma jnana nityatvam, tattva jnana artha darshanam, etaj jnanam iti proktam, ajnanam yad ato anyatha. See, as I said, no, one has to look at the entire shastra in one single view, okay? So, all these connects to the the very famous Patanjali Yoga Sutra also.
(10:57) Right? So, I keep saying this, uh we understand yoga as some some bodily exercises, right? That's not yoga. The definition of yoga according to Rishi Patanjali is yogah chitta vritti nirodhah. So, that's the definition that Maharishi Patanjali in its Yoga Sutra gives. >> So, it is a mind control, basically. >> Nothing but that.
(11:15) Chitta vritti nirodhah. Right? Is the control of the chitta vritti is what is called as yoga. >> Some people actually interpret as not having thoughts, being thoughtless. But basically, what you're saying is control the mind and all that qualities. >> So, all the I mean, how does that connect to the ksetra and ksetrajna here is that because we are talking about the the vrittis of manas as ksetra, so Krishna lists all of the things that one should be practiced to ensure that the the mental capacities that we have are under
(11:48) control. Yugapat jnana anutpattih manasah anutve lingam is what shastra says. What happens is at every at any given microsecond, you will have the cognition of multiple things, meaning the cognition will keep roaming around. So, that's what Krishna also says. So, this moment I have one particular cognition thought.
(12:12) And the next moment I have a different thought. The next moment I have a different thought and so on. So, it is said in shastras that at any given point of time unit, the mind can only get deformed into one particular cognition, one particular thought. And simultaneously, I mean, we think that we have simultaneous thinking of two things simultaneously, but you cannot distinguish between the split seconds.
(12:35) But what is actually happening is every smallest unit of time that uh that that that is taken to the deformity of mind, the mind can only have one thought at a at a moment. Okay? So, now the object for the for this particular thought, the thought the chain of thoughts that we will get, will keep varying. Right? So, this this moment I I think of this.
(12:57) The next moment I think of something else and so on. Uh actually, Arjuna says this, "Chanchalam hi manah Krishna." He says later. So, chanchala the manas the chitta is said to be chanchala in the sense that uh in fact, the word chanchala uh means something that wanders a lot. So, the mind get wanders a lot in the mind wanders a lot in the sense that the uh subject to the cognitions that we that we get uh uh say instantaneously, keeps changing.
(13:27) Okay? Now, what is dhyana? Dhyana is again chitta vritti nirodha only, just like Patanjali says, dhyana is again chitta vritti nirodha. So, what is that is that if you can control the subject to your cognition, not one, many of them. So, because every point in time you will have a different thought is what we just established.
(13:53) Now, if you have a series of thoughts having the exact same subject to this to that cognition, that series of thought of cognitions is referred to as dhyana. So, eka vishayaka satata jnana pravaha dhyanam. So, it has to be you should you should get a series of cognitions and all those cognitions have to point to the exact same object.
(14:18) So, this is the definition of dhyana. >> So, tell me whether I've understood correctly because this is it should not be pretty abstract or just with an example. Let us say I'm talking thinking about music or I want to sing or I want to listen or I'm thinking about music. So, if I'm thinking about music is the music is the subject, so all my thoughts, which raga, which tala, the rhythm, everything that I'm thinking and also singing along with it, I'm listening to a reference music.
(14:47) Let us say it's how much avaragamana I'm listening and I'm trying to repeat the same. So, this entire post process of me only thinking about one particular music, understanding the meaning of those words, understanding the laya, whatever the components of it and together that I am involved in this for 10 minutes or 15 minutes, does this amount to dhyana? >> Absolutely.
(15:12) So, you are doing a dhyana of sangita, right? Sangita dhyana. See, in fact, you made a very important point. Acharya in his other works where he comments on Brahma Sutra Bhashya, he actually makes this very nice observation that of course one needs to do Dhyana and he says that if you do Brahma Jijnasa or Adhyayana, see that is equivalent to Dhyana is what he says.
(15:39) So why is that equivalent to Dhyana? See it is many people's experience including me that see suppose I sit down for doing some Dhyana let's say Bhagavad Dhyana, it's very hard to have that Satata Eka Eka Vishayaka Satata Jnana Pravaha we will not have. In fact the chain of cognition even if it breaks at one point in time the Dhyana is broken.
(16:03) >> The subject changes. >> Exactly. However, if I'm teaching let's say if I'm doing Adhyayana or Adhyapana, I am involved in that with with much more force. I mean when I talk to you it's very seldom that my thought goes somewhere else. Because if if that happens then I cannot collect my thoughts and just present it.
(16:23) >> Correct. >> So Acharya actually says that if you doing rigorous Shastra Adhyayana is equivalent to Dhyana. Because by definition they are both the same. Lot of people talk about Nirvikalpa Samadhi and thoughtlessness and so on. So Acharya very clearly says that that is not well defined at all. So you cannot have a thoughtless state.
(16:50) >> Oh. >> Yeah. What you can have is a state where you are thinking of one and only one thing. >> So there's nothing like silencing your inner talk. >> Silencing is definitely there. Silencing what do you mean by silence? See >> There's an inner talk that we have. >> to again goes back to science. >> Okay. >> Now you can you can make the frequency of your background noise have a monotone.
(17:17) The the that okay so this is again goes to some audio engineering stuff. So when we speak or any music or any noise that you see, if you look at the spectrogram of that particular uh noise or whatever the signal, it will span it will have peaks at multiple frequencies when we speak. So what separates ah from e is the kind of spectrogram spectrographic signature that ah has and e has.
(17:40) They are both this They are both different. Okay? So what do you mean by silencing is that you make the background chatter that you have in your mind peak at a particular frequency. We call this the Dirac delta function. So you make it like a Dirac delta in the sense that you focus it. So you make it uh razor focused and there's only one thing that you think of.
(18:01) That is why no satatam jnana pravahah. In fact, there is a very nice uh analogy in in electrical engineering or signal processing for to this particular concept. It is called the white noise. See, white noise is something that has that has a Dirac delta signature in time domain and it has all frequencies in the frequency domain and the other way around.
(18:25) So what we are looking at is the white noise in time domain so that in frequency domain you only have one Dirac delta. Maybe too technical. What I'm saying is that you make your cogni- series of thoughts of cognitions point to exactly one particular object. That is what the dhyana is all about. >> So if this is on the positive side, what you said lot of people they keep on remembering the old I know difficult moments in their life.
(18:50) And they keep recollecting and keep thinking of somebody insulted me. I keep on thinking about about the same thing. He insulted me. He insulted me and I feel that misery. So whether respective of good or bad, what you say is it is the same dhyana. >> Exactly. Exactly. So the are you See, that is what Krishna also says.
(19:09) Now, if you if you if If do positive dhyana, then it'll it'll help you in positive direction. If you do negative dhana, it will take you to the negative spiral. That's it. >> Ultimately to suicidal thoughts and all. >> Yeah. Mhm. So, now okay, you're saying that you're inside everything and all that, right? Why is it we don't see? We started with 15th adhyana antaha nacha adi nacha samapravista.
(19:44) Ashwathama nam swiru. We don't see it this way. Krishna says Devi kshesha gunamayi. Mama Maya duratyaya. So, this is a this this this has to be remembered always. Okay? He's saying that you are I've been saying that that we are all bound by prakriti. And prakriti is controlled by the Sri tattva. That's what is called as Maya also, by the way.
(20:08) And Krishna is saying that Devi kshesha gunamayi mama Maya duratyaya. This this Sri will ensure that because she controls prakriti, she'll ensure that you are covered intactly with by prakriti. It's very hard to see all this. The idea is it's actually an interplay. There is Ishwara who is the controller of prakriti and there is or rather who has transcended prakriti and there is Sri who controls prakriti.
(20:37) So, ordered by Ishwara himself, Sri will ensure that all these jivas are tightly intacted tightly bound by prakriti because that is what her job is. So, what we should do is nama mama eva ye prapadyante maya metan taranti te. The only way to transcend prakriti is to ask the the prakriti Ishwara to to order his prakriti to order his his consort to yeah yeah to remove her influence on you.
(21:11) Devi hyesha gunamayi mama maya duratyaya he's praising his wife here actually. You think it's easy to transcend prakruti mama maya duratyaya it's very hard. It's very stubborn. And the only way is mameva ye prapadyante mayam etam taranti te. So if you come to me I will ensure that you know you stay away from prakruti.
(21:28) Na mam duskrtino mudhah prapadyante naradhamah mayayapahrtajnana asuram bhavam ashritah chaturvidha bhajante mam janah sukrtino 'rjuna arto jijnasur artharthi jnani cha bharatarsabha. Uh then he's saying okay now If somebody knows that all that that you exist everywhere and all that even then it's very hard to come to me in the right frame of mind is what he's saying.
(21:53) Four kind of people approach me is what Krishna is saying. Chaturvidha bhajante mam. Uh janaha sukrtino 'rjuna all of them are good people sukrtinah because they are at least coming to me. They are coming to me with four different purposes. What are those? Arto jijnasur artharthi jnani cha bharatarsabha arto.
(22:12) Most of us are like that. Arto is somebody who is who is in a who is in a lot of problems and sorrows. Miseries. You know go to Krishna because you know there is some misery that you need to get rid of and then you go. Jijnasur somebody who is curious. You want to understand what is the what is the the karna right? What is the how how is this universe is actually designed? Who's the designer of universe? How was this universe actually created and so on? That's jijnasu.
(22:41) Somebody who would want to understand the entire world and Krishna. So those people also approach. Arto jijnasur artharthi. The other thing is I have everything but I need I need that I need this. Arto is not money. Arto is anything that you want. You know I need I need this thing I need that thing. The fourth one is somebody who is a jnani.
(23:04) So what is a gyani? Gyani is the one who has an attachment which is which has come out of mahat magnana. Right? >> One whose idea is to understand bhagavanta. >> No, that is the gyani asu. >> That is the gyani asu. >> Ah, so this gyani will naturally get attracted to Krishna because he has seen he has gotten the mahat magnana. >> After getting mahat magnana is gyani or >> Yes. Yes.
(23:26) >> Before before he is a gyani. >> Before he is the gyani asu. Okay? Taysham gyani nitya yukta eka bhakti vishishyate. Look at this very little shloka. >> Okay. >> Within all those four four people, gyani is the one who is nitya yukta. Nitya yukta is somebody who is attached all the time. Why? Eka bhaktihi.
(23:44) Because he has gotten the bhakti. >> What is our behavior? What is the reason for our behavior? And how should we correct our behavior? And how do we understand what this mind, you know, gets makes us do lot of these things. So, in this aspect, the daivi sampattu and the asuri sampattu in the 16th chapter, does it connect to our the way we understand our behavior? Is it more about for us to know about ourselves or people around us? What does actually Lord Krishna communicate to us in this? >> The core nature of the prakriti and the purusha
(24:21) are not they are immutable. They they only get They they only undergo transformations, right? So, prakriti more so in the sense that it always undergoes transformation. In fact, we refer to the universe by the word jagat in Sanskritam, right? The word jagat means something that continuously transform. In fact, the law of thermodynamics also says that the entropy keeps on increasing, something that gets changed always.
(24:50) So, prakriti gets transformed, but this purusha, the jiva, is immutable. Okay? But what can happen is that uh a good jiva because uh here he's entangled with the prakriti uh can describe you know the the uh qualities of prakriti which is not his or her qualities. Krishna says that the entire point of sadhana is to ward off the prakriti that is influencing on our cells and try to be what we are.
(25:21) Okay? So in this in this adhyaya he lists all the uh qualities of what a good purusha is and of and the bad purusha so that if there is a uh a purusha or a jiva who is innately good, okay? But has come under the influence of prakriti and want to correct themselves. So one needs to know, right? What are the uh the good qualities and what are the bad qualities and slowly start uh getting rid of the bad ones that are that that that are apparently seen on the purusha.
(25:59) They are seen because he comes under the contact of prakriti. So that's why Krishna lists. In fact, he also says at the end of this adhyaya that despite all this, as you rightly said, if the innate quality of the jiva itself is that, you know, they are not open to listen then you can't do anything about it. That's what they are.
(26:18) Okay? So he also lists who are these kinds of people. Okay? Like who are who are innately like that. So that's the uh the summary of this adhyaya. So he lists all the qualities of uh a good person and a bad person. Abhayam sattva samshuddhih jnana yoga vyavasthitih danam damash cha yajnas cha svadhyayas tapa arjavam ahimsa satyam akrodha tyagah shantih apaishunam daya bhuteshu uh alolupatvam mardavam hrih achapalam.
(26:50) All of these are qualities, you know, one can very deep into all of them individually. Uh Abhaya satva samshuddhi see There's one shloka that comes in Mahabharata also. Shlokardhena pravakshyami yaduktam grantha kotishu. Uh I will tell you I will narrate everything that is said in crores of books in half a shloka. What is that half a shloka is paropakaram punyaya papaya para pidanam.
(27:17) So this is what is said in crores of works. Whatever leads to the the goodness of a broader society is punya. And whatever causes harm to the other is papa. That's it. So everything you know should be uh fit in that that broad framework, right? That's what he says abhaya satva samshuddhi. Um People should not fear one. It's okay.
(27:43) It's Some people are feared, right? Your existence is fearful. Interactions are fearful. One should not fear you. That is abhaya. Jnana yoga vyavasthiti one should always uh be oriented towards the knowledge. So one should be curious about uh what is there and what the understanding of the inner workings of everything.
(28:05) Danam damash cha yagyash cha. So dama is extremely important which is dama is indriya nigraha that you you can control your senses. So basically you if you see you know all these lead to getting rid of the prakriti entanglement. So how do you do that? You practice. So all the rituals and the the fastings etc.
(28:28) that are prescribed in shastras are in this light. That you practice staying away from prakriti as much as possible. So everything every interaction that we do with prakriti it makes our entanglement stronger and stronger. >> So basically when I fast that food is prakriti so I am staying away. >> Absolutely.
(28:48) There is no question about it. Yeah, see the that is why rishis used to live food forever, no? They used to survive with very less food. Everything is minimizing the contact with the property. The more you indulge in the property, the more you get entangled. Right, and get away from what your true nature is.
(29:11) All shastras the prescribed only this. So every ritual if you see every ritual that we that is prescribed in our shastras is towards this. So they say that that you know you should not you should not go behind luxury. So what is the fundamental idea behind it is that you should not get indulged into property. You stay away from property as much as possible.
(29:33) That is why all the rishis used to live in a forest etc. because frugal living. Already explained all this. So he's talking the essence of all good qualities that you see in the world. So I those qualities are there in me. So
(30:17) one thing is he says I am the rasa and then within the and then within the and I am the prabha there. I am the effulgence that you see there. This is actually a poetic expression. He's saying two meanings to this. One is whatever see what is rasa? Again Acharya gives a very good very beautiful explanation to this.
(30:48) What is rasa is that um when you drink water there is one thing that is there in water which is not there in any other liquid in this world. It's ability to quench the thirst. No other liquid liquid would do this. When you are thirsty, no matter what you do, you you will you only the water can quench your thirst.
(31:10) No other That is called rasa. >> The tripti what we get is the >> That is called rasa. That is called rasa. And Krishna says I'm the one who is giving the water that that that kind of an ability. >> Okay. >> Never think of these kinds of things. And so we drink water and never thank the creator of water. And the the ability of the water to quench your thirst is what rasa is.
(31:31) He's saying I'm the rasa. Now we expand this idea. If you have the the thirst for anything, thirst for knowledge or anything, it's it's it's the infinite amount of knowledge or scholarship is Krishna himself. So that is how you have to relate to all of these. All this will lead to bhakti. So you look at intellect uh so I'm I'm the greatest intellect.
(31:55) And you look at scholarship, I'm the greatest scholarship. >> Oh. >> That's what he's saying everywhere. Tejas Tejas Tejas Tejas Tejasvinam. So you look at the effulgence, I'm I'm the highest effulgence that is there. The reason I I talked that I gave you that long preface was because of this. The entire adhyaya talks about that.
(32:13) So you think that this is what intellect is, look at me. Right? So that's infinite intellect. So that that's that's that's how you should interpret this. One nice thing is dharma viruddho bhuteshu kamo'smi bharatarshabha. So kama, right? Kama is the desire. Now some people get attracted to uh this this quality called being ambitious.
(32:40) Today being ambitious is celebrated. So one needs to be ambition ambitious, right? Otherwise, what is there? It's very dull. Life is dull. You need to be ambitious. Think more, think big and all that. Very very nicely said. So the desire that you see you think being ambitious is is a good thing.
(32:58) So I am the epitome of that is what Krishna is saying but then with a caveat. Dharma viruddho kamosmi. Dharma viruddho bhuteshu kamosmi bharatashubha. The desire has to be in alignment with dharma. Dharma aviruddha kamaha. Right? You should not have an ambition towards adharma. Your ambitions have to be in alignment with dharma. So dharma viruddha kamaha.
(33:23) It's very important that all your ambitions are aligned with the dharma. Ete eva sattvika bhava rajasa stamasash te matta eveti tan viddhi natva ham teshu te mayi. I am there inside all of the jivas but nobody controls me.