यथा धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ १८.३१ ॥

yayā dharmam-adharmam ca kāryam cākāryam-eva ca |
ayathāvat-prajānāti buddhi: sā pārtha rājasī || 18.31 ||

Rājasika buddhiḥ

Krishna lists the sāttvika category first and then speaks about the rājasika and tāmasika ones:

That intelligence which misconstrues the ‘right’ with the ‘wrong’, the ‘to be done’ with the ‘not to be done’, is rājasika.

As prakṛti consists of sattva, rajas and tamas, its creations also cannot but contain traits of all three. Thus the minds, thoughts, feelings and motivations in the human society will be widely different. It is wrong to expect the whole world always to be good, great and noble or bad, narrow and ignoble. Every time it will no doubt be an abundance of striking differences, which will embody even grave incongruities. Viewed from a wider perspective, all these are necessary to make a complete whole.

See what Krishna speaks about the rājasika intelligence. It is not something that anyone creates in himself or herself. Though imbued with it, none can be held to be its author. Each is displaying what he irresistibly contains. At the same time, the distinction of the human is that everyone has the freedom and potential to disapprove of whatever undesirable and demoting he or she has, and opt for whatever is desirable and elevating. This potential will have its relevance and purpose only when the undesirable elements are first there and recognized as such. This understanding is important.

Thus, in the very understanding of right and wrong, there will be personal differences. One endowed with the sāttvika intelligence always appreciates goodness in others; but the rājasika counterpart will be highlighting defects in others. Both are driven by their own variant natures and instigations.

While the sāttvika intelligence discriminates matters properly and is able to see clearly what represents the good and the bad, the rājasika gets mixed up and even creates havoc all around. In the very concept and acceptance of dharma, righteousness, the rājasika intelligence brings about cardinal distortion, perversion.

It is a fact that the perverted do not know that they are perverted. So too the deluded will not know that they are deluded. If the plight were known to its victims, they could perhaps correct and redress it. But the pity is that one is unable to detect one’s own basic disorder, even when told about it. There can be great resistance in admitting one’s defects and even resentment when pointed out. All this is due to the differing inner qualities, brought about by the guṇas. It is in such a context that Krishna’s guṇa-traya analysis becomes a great source of guidance and correction. Arjuna’s case itself is a typical illustration.

He first asked Krishna to drive his chariot, for surveying the armies and deciding his strategy for fighting. Krishna did as told. As soon as the chariot was stopped in front of Bheeshma, Drona and the rest, Arjuna’s intelligence created untold havoc. He construed everything as wrong. To fight, he felt, was sinful. Duryodhanas, he argued, might have missed to see the wrong and sinfulness of the war, but why should he (Arjuna) and his team do so (1.38 & 39). The whole fighting venture was a colossal sin, he said.

He vociferously argued that the war would lead to prolonged hell (1.44). He summarized his stand: “Krishna, we are out to perpetrate a heinous sin. And what is our motivation for it? Sheer greed for kingdom and royal luxury!” (1.45)

Was Arjuna’s assessment correct? Blaming Duryodhana, he wanted to be unlike him. But, did he not actually confuse between impropriety and propriety, greed and moral compulsion? This is the way rājasika intelligence causes danger.

Krishna took ample pains to make Arjuna realize the wrong in his vision and lead him to the realm of right perception. Rājasika intelligence can precipitate crisis. The instance also reveals that, when properly instructed and if the recipient heeds the message, he can surely rise above the plight, gaining the right vision to save himself.

But understand that Nature has provided for such innate confusion and impropriety as well. It is in this light that Krishna’s analysis becomes significant by revealing how the world is constituted. At the same time, it compels one to assess his plight and rise above it with discernment and resoluteness.