The qualities of Prakriti are Sattva, Rajas, and Tamas. But those qualities are not directly enjoyable. Because they are beyond the senses. How can a Jiva enjoy that which is beyond the senses? Enjoyment is only possible through the body, senses, and Antahkarana. But those are the effects of the qualities. But the effects of those qualities are happiness, misery, and delusion. From their functioning, the functioning of the qualities is inferred. Their enjoyment is possible, and experiencing them is indeed the enjoyment of the qualities. Just as the experience of happiness and misery is enjoyment, similarly, the experience of delusion is also enjoyment. One finds great pleasure in delusion. The experience of delusion is also enjoyment. The experience of happiness, the experience of misery, and the experience of delusion. Delusion is double the enjoyment compared to the other. How is there a difference between the experience of happiness and the experience of delusion? 'I' and 'mine' is delusion. The experience of happiness is compatibility. If a person has a balance of ten million rupees in their bank, then what is its enjoyment? How did it help him? It was of no use. Then? holds it. He, holds it. Holds it. And the pleasure derived from that cannot be found in all the household items. Even if there is AC, the best car, even if all these items are gathered together, that pleasure is not found. So that is delusion. In reality, having ten million does not feed him bites of food. Gunatitanand Swami said to contemplate, even if a person has ten million or a hundred thousand rupees, what is its fruit? What is the fruit? One cannot eat more than a loaf of bread. One cannot eat more than a loaf of bread. But its fruit gives him great pleasure. That 'I am holding this.' So all such objects, one is the happiness of holding them, and the other is, of every enjoyment. the happiness of compatibility. One is the happiness of compatibility and the other is the happiness of holding, right? Suppose one has five sons, if he is a householder and has five sons, he feels in his mind, 'I have five sons.' Now, how many of them will feed him bread is not certain. How many will feed him bread? So when is that happiness of delusion present? When they are young. Then when they grow up and do not feed him bread, it becomes exposed, and then that happiness does not remain, thinking 'all five turned out to be bad sons.' So the happiness of delusion is what people have imagined beforehand, that 'this will bring great happiness.' Great happiness, and that 'mine' and 'I', arises from those two. So the happiness of delusion and the happiness of its use, the use of the object. For example, Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → So he had vairagya, and he used that vairagya in Maharaj's service and in other ways. He wrote such wonderful scriptures, like Nishkulanand Kavya, which is indeed a great service to Maharaj, right? He wrote them. So he is said to have experienced the happiness of its use. And if someone feels, 'there is no vairagi like me, no vairagi like me,' then he is said to have experienced the happiness of delusion. It is the same with virtues too. One is the happiness of delusion and the other is, so Tamoguna is the instigator of delusion. And Rajoguna increases activity. And Sattvaguna increases knowledge, so the happiness of knowledge also comes. 'Jnana-sangena badhnati' (binds through attachment to knowledge). Binds, yes. 'Jnana-sangena chana-gha, sukha-sangena badhnati' (binds through attachment to knowledge and happiness, O sinless one). Through knowledge, one derives great happiness from having much knowledge, but only if there is delusion. And otherwise, what does knowledge do? It is used. It liberates. And if he becomes aware and thinks, 'I have a lot of knowledge,' then it deludes him. And otherwise, if knowledge is attained, it liberates him. Who wants to remain in bondage? No one wants to. So there is a happiness of delusion. Just as the experience of happiness and misery is enjoyment, when deep attachment occurs, just the imagination of it brings peace. Just the imagination of it brings peace. Deep attachment has occurred, thinking 'you will get this.' Suppose we have developed a deep attachment to the position of Mahant, for example, may God not do this to anyone, but, but mostly it happens. Then if someone tells him, 'there is a possibility of this for you,' then how much happiness it brings. Shastriji Maharaj used to talk about this very nicely. That 'these boys,' at that time it was the eleventh grade, they were older. They were older, and then these boys would go home, whether studying in the tenth grade or the ninth grade, when the boys go home, they chat, right? In the evening, when everyone gathers, they chat in the house. There was family life. Nowadays, what is it? Everyone goes to their own TV, and boys do less of this. At that time, there was nothing like that. So everyone would sit in the house. They would talk about happiness and misery, talk about betrothals. At that time, what would parents talk about? 'We have looked for a betrothal for him here.' So the boy listens with eager ears. It is pleasing, right? This is while he is lying down, of course. So what happiness did he get from that? Of delusion. He got the happiness of delusion. That 'my betrothal is going to happen.' He got the happiness of delusion. Nothing has happened yet, no betrothal has taken place, the wife has not come home yet. Otherwise, she might give happiness with a rolling pin. Either she makes rotis or she beats him, both can happen with a rolling pin, both tasks are done. So the happiness derived from hearing is of delusion. So we have developed a deep attachment to it, thinking 'if I get this, then I am fine.' Wasn't a sadhu saying, 'I want to establish an institution, and if I cannot establish the institution, then you will have to perform my post-death rites as an unmarried person.' Boys who die unmarried have those rites performed, right? He says, 'you will have to perform those rites for me.' So that deep attachment has occurred, and then he does it. Just as the experience of happiness and misery is enjoyment, similarly, the experience of delusion is also enjoyment. That is very powerful. It does not leave under any circumstance. And great happiness comes from it. But the peculiarity in this is that during the experience of happiness and misery, the Jivatma is aware that 'I am experiencing happiness,' 'I am experiencing misery.' Such an experience, that 'I am experiencing delusion,' is not realized by him. 'I am experiencing happiness.' Like, coming from outside in the heat, and if there is an AC room, then 'ah, I have cooled down.' It happens like that. And if it is very hot, he feels, 'I cannot find peace anywhere.' But there is no awareness of the experience of delusion, that 'I am experiencing delusion.' But the peculiarity in this is that during the experience of happiness and misery, the Jivatma is aware that 'I am experiencing happiness, I am experiencing misery.' Such an experience does not occur during the experience of delusion. Only after the delusion is removed does one realize that 'I was deluded.' Which Arjuna showed: 'Nashto mohah' (my delusion is destroyed). 'Smritirlabdha' (memory is regained). He realized that later. Earlier, when God said 'you are deluded,' he did not realize it then. 'Could I be deluded?' 'I am Arjuna.' 'I am Saral Swami, could I have any?' 'I am Arjuna.' So 'could I have delusion? If anyone has it, it must be you.' Such an experience does not occur during the experience of delusion. Only after the delusion is removed does one realize that 'I was deluded.' Which Arjuna showed: 'Nashto mohah'. O Lord, my delusion is now destroyed. Meaning, I was deluded then. Therefore, even your word could not be accepted. Now that it is destroyed, I will accept your word, I will act according to your word alone. Meaning, during the experience of delusion, the Jiva is not aware that 'I am in delusion' or 'I am enjoying delusion.' Just as there is awareness that 'I am currently enjoying happiness, I am enjoying misery,' there is no awareness of delusion. During life, the experience of happiness and misery is very short-lived. Most of life's time is spent in the experience of delusion. Therefore, God has shown, even when enjoying happiness, the experience of delusion is certainly present. It is happiness accompanied by the experience of delusion. And there is misery accompanied by the experience of delusion, which is continuous. Happiness and misery keep coming and going. Keep coming and going. Let us make both continuous. Just as there is awareness that 'I am currently enjoying happiness, I am enjoying misery,' there is no awareness of delusion. During life, the experience of happiness and misery is very short-lived. Most of life's time is spent in the experience of delusion. Therefore, God has shown: 'Ya nisha sarva-bhutanam tasyam jagarti samyami, yasyam jagrati bhutani sa nisha pashyato muneh' (What is night for all beings, in that the self-controlled man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → That is also shown in the chapter of Sankhya, and this chapter is also a remaining part of Sankhya itself. Therefore, the summary is that 'prakritijan gunan', meaning 'dukhan bhunkte' (enjoys the miseries born of Prakriti), the Jiva, remaining in Prakriti, forever enjoys only miseries from Prakriti. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details