In the material world, one who is vidvān . . . Vidvān means one who possesses knowledge. But one who possesses material knowledge, if he still makes the discrimination between "This is svīya-pārakya vibhinna-bhāvas," who makes the discrimination, vibhinna, a division between "This is mine, and this is yours . . ." He sees everything in society as a competition—"This belongs to me, this belongs to you," instead of having the conception of īśāvāsya, that everything belongs to Kṛṣṇa, everything is pervaded by Kṛṣṇa, everything is created by Kṛṣṇa, everything is controlled by Kṛṣṇa; therefore everything is to be enjoyed by Kṛṣṇa. This is the process of analysis, that because everything is created by God, everything is controlled by God, therefore everything should be enjoyed by God. But if he does not have that conception and he thinks that "I, by the sweat of my brow, have produced this," that "I am controlling it," that "I have it under my control, even for a limited time, and therefore I can enjoy it. And you are enjoying something and I am enjoying something, and I should be envious after what you have, and you should be envious after what I have," this conception of life . . . In this material world, even those who are apparently advanced in education have the propensity to consider "This is mine, and that is for others," and therefore individually and collectively, among ourselves having this conception and among nations having this conception . . . That the vidvān, or the learned people in society, which today are the scientists, using their knowledge, whatever their knowledge they have, using that for the same conception, instead of for realizing the glories of God, who is controlling everything, trying to realize the glories of me who am controlling a part of it and you who are controlling another part of it, and then making a division and a clash, competition, war, competition among ourselves individually—capitalism, communism—and among ourselves collectively—national wars, international wars—such a person is in an animal conception, vimūḍha. He's said to be bewildered.
So there are two things here: vidvān, educated, very intelligent; and vimūḍha, or very stupid, unintelligent. So even though one possesses all material knowledge, if his knowledge is used for the wrong end, if it is used to advance oneself in the material conception of life instead of the spiritual—divisive instead of unifying by understanding the supreme control of God over everything, Kṛṣṇa conscious, īśāvāsya—then he is said to be vimūḍha, stupid. They are unable to take to spiritual knowledge. Instead they are bewildered and overcome by tamaḥ prapadyeta yathā vidmūḍhaḥ. So providing with all necessities of life, using his education, kuṭumbam, for supplying the family members instead of tamaḥ prapadyeta yathā vimūḍhaḥ, he enters darkness just like an animal or a stupid person.