Bg 18.33
dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī
Bg 18.34
yayā tu dharma-kāmārthān dhṛtyā dhārayate ’rjuna
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī
Bg 18.35
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva ca
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī
Translation
33. The unwavering "fortitude" by which, through YOGA, the functions of the mind, the PRANA and the senses are restrained, that "fortitude, " O Partha, is SATTWIC (pure) .
34. But the "fortitude, " O Arjuna, by which one holds fast to duty, pleasure and wealth, from attachment and craving for the fruits-of-actions, that "fortitude, " O Partha, is RAJASIC (passionate) .
35. The 'constancy' because of which a stupid man does not abandon sleep, fear, grief, depression, and also arrogance (conceit) , that "fortitude, " O Partha, is TAMASIC (dull) .
Commentary
In this section of three stanzas we get a description of the three types of "fortitude" (Dhriti).
Dhriti is that power within ourselves by which we constantly see the goal we want to achieve, and while striving towards it, Dhriti discovers for us the necessary constancy of purpose to pursue the path, in spite of all the mounting obstacles that rise on the way. Dhriti paints the idea, maintains it constantly in our vision, makes us steadily strive towards it, and when obstacles come, Dhriti mobilises secret powers within us to face them all courageously, heroically, and steadily. We shall use the term "fortitude" to indicate all the above-mentioned suggestions implied in the term Dhriti.
This secret fire in man that makes him glow in life and rockets him to spectacular achievements is not generally found in those who have no control over themselves and are voluptuously indulging in sensuous fields. A dissipated individual, who has drained off his energy through wrong-thinking and false-living, shall discover no Dhriti in himself. The subtle faculty of "fortitude" is being analysed and classified here, under the three main heads: the 'good' (Sattwic), the 'passionate' (Rajasic) and the 'dull' (Tamasic). But in all of them, it is interesting to note, Dhriti stands for "the constancy of purpose" with which every individual pursues his field of endeavour chosen for him, with his own "understanding" (Buddhi).
The constancy with which one steadily controls one's mind and sense-organs and their activities, through single-pointed attention and faithful concentration upon a given point-of-contemplation, is the Dhriti of the Sattwic type.
Mind alone can control the organs-of-action (Karma-Indriyas) and the organs-of-perception (Jnana-Indriyas). To dissuade the organs-of-action and perception from their false pursuits of the ephemeral joys and the consequent dissipations, the mind must have some fixed source to draw its energies and satisfactions from. Without fixing the mind upon something nobler and higher, we cannot detach it from its present pursuits. Therefore, Krishna insists that Yoga is unavoidable.
With faithful contemplation upon the Self, the mind gains in steadiness and equipoise, peace and satisfaction, and therefore, it develops a capacity to rule over the sense-organs. But all these achievements are possible only when the inward personality can constantly supply a steady stream of Dhriti. Constancy in endeavour and consistency of purpose or "fortitude" that is expressed in any field of activity, becomes Sattwic Dhriti when constituted as described above.
WHAT IS RAJASIC 'Dhriti'?
The constancy with which a person holds fast to duty (Dharma), wealth (Artha) and pleasure (Kama), encouraged by his growing desire to enjoy the fruit of each of them, is the steadiness or "fortitude" of the Rajasic type. It is interesting to note that in the enumeration Krishna avoids Moksha and only takes the first three of the "four ends of man" (Purushaartha), for, a Rajasic man is satisfied with the other fields of self-effort and has no demand for spiritual liberation.
The constancy of pursuit of such an individual will be in these three fields of duty, wealth and pleasure, and he will be pursuing one or the other of them with an extreme desire to enjoy the resultant satisfactions. He follows Dharma, only to gain the heavens; he pursues Artha so that he may have power in this life; and he pursues Kaama with a firm belief and faith that sensuous objects can give him all satisfactions in life.
The steadiness with which one with such an "understanding" would strive and work in these fields is classified as Rajasic Dhriti.
WHAT IS TAMASIC DHRITI?
In this stanza we have the description of the dull type of "fortitude," and it is not very difficult to understand it because a substantial majority of us belong to this type! The steadiness-of-purpose with which one DOES NOT give up one's dreams and imaginations, fears and agitations, griefs and sorrows, depressions and arrogance, is the Dhriti of the Tamasic type.
The term dream (Swapna) is used here to indicate fancied imaginations thrown up by a mind that is ALMOST drowned in sleep. To see things which are not there but are delusorily projected by one's own fancy, is called a dream. The dull personalities project upon the world of objects a dream-like value of reality and false joy, and then laboriously strive to gain them.
FEAR (Bhaya) --- Such men of delusion will have many a fancied fear of the future, which, of course, may never come to pass, but it can efficiently destroy the equilibrium and balance, poise and peace in the individual's life. There are many among us who have experienced such fears by the hundred in the past. Some fear that they are going to die, but each following day a healthy man wakes up to face the world! Psychologically, they are victims of a fear-complex. And it is interesting to note with what great tenacity these men hug on to such complexes.
GRIEF, DEPRESSION AND ARROGANCE (Shokam, Vishaadam, Madam) --- These again are great channels through which human vitality gets dissipated. A man of extreme 'dullness' will constantly keep these three within his bosom and thereby suffer a sense of self-depletion and inner exhaustion. "Grief" (Shokam) is, in general, the painful feeling of disappointment at something that has already happened in the PAST; while "depression" (Vishaadam) generally reaches our bosom as a result of our despair regarding the FUTURE; and "arrogance" (Madam) is the sense of lusty conceit with which a foolish man lives his immoral, low life in the PRESENT.
He who follows these five values of life is called by Krishna a fool (Durmedhaa), and the constancy with which such a fool follows his life of dreams and fears, griefs and despondencies, arrogance and passion, is indicated as the Dhriti of the Tamasic type.
Sources: vedabase.com; The Holy Geeta
dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī
Bg 18.34
yayā tu dharma-kāmārthān dhṛtyā dhārayate ’rjuna
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī
Bg 18.35
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva ca
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī
Translation
33. The unwavering "fortitude" by which, through YOGA, the functions of the mind, the PRANA and the senses are restrained, that "fortitude, " O Partha, is SATTWIC (pure) .
34. But the "fortitude, " O Arjuna, by which one holds fast to duty, pleasure and wealth, from attachment and craving for the fruits-of-actions, that "fortitude, " O Partha, is RAJASIC (passionate) .
35. The 'constancy' because of which a stupid man does not abandon sleep, fear, grief, depression, and also arrogance (conceit) , that "fortitude, " O Partha, is TAMASIC (dull) .
Commentary
In this section of three stanzas we get a description of the three types of "fortitude" (Dhriti).
Dhriti is that power within ourselves by which we constantly see the goal we want to achieve, and while striving towards it, Dhriti discovers for us the necessary constancy of purpose to pursue the path, in spite of all the mounting obstacles that rise on the way. Dhriti paints the idea, maintains it constantly in our vision, makes us steadily strive towards it, and when obstacles come, Dhriti mobilises secret powers within us to face them all courageously, heroically, and steadily. We shall use the term "fortitude" to indicate all the above-mentioned suggestions implied in the term Dhriti.
This secret fire in man that makes him glow in life and rockets him to spectacular achievements is not generally found in those who have no control over themselves and are voluptuously indulging in sensuous fields. A dissipated individual, who has drained off his energy through wrong-thinking and false-living, shall discover no Dhriti in himself. The subtle faculty of "fortitude" is being analysed and classified here, under the three main heads: the 'good' (Sattwic), the 'passionate' (Rajasic) and the 'dull' (Tamasic). But in all of them, it is interesting to note, Dhriti stands for "the constancy of purpose" with which every individual pursues his field of endeavour chosen for him, with his own "understanding" (Buddhi).
The constancy with which one steadily controls one's mind and sense-organs and their activities, through single-pointed attention and faithful concentration upon a given point-of-contemplation, is the Dhriti of the Sattwic type.
Mind alone can control the organs-of-action (Karma-Indriyas) and the organs-of-perception (Jnana-Indriyas). To dissuade the organs-of-action and perception from their false pursuits of the ephemeral joys and the consequent dissipations, the mind must have some fixed source to draw its energies and satisfactions from. Without fixing the mind upon something nobler and higher, we cannot detach it from its present pursuits. Therefore, Krishna insists that Yoga is unavoidable.
With faithful contemplation upon the Self, the mind gains in steadiness and equipoise, peace and satisfaction, and therefore, it develops a capacity to rule over the sense-organs. But all these achievements are possible only when the inward personality can constantly supply a steady stream of Dhriti. Constancy in endeavour and consistency of purpose or "fortitude" that is expressed in any field of activity, becomes Sattwic Dhriti when constituted as described above.
WHAT IS RAJASIC 'Dhriti'?
The constancy with which a person holds fast to duty (Dharma), wealth (Artha) and pleasure (Kama), encouraged by his growing desire to enjoy the fruit of each of them, is the steadiness or "fortitude" of the Rajasic type. It is interesting to note that in the enumeration Krishna avoids Moksha and only takes the first three of the "four ends of man" (Purushaartha), for, a Rajasic man is satisfied with the other fields of self-effort and has no demand for spiritual liberation.
The constancy of pursuit of such an individual will be in these three fields of duty, wealth and pleasure, and he will be pursuing one or the other of them with an extreme desire to enjoy the resultant satisfactions. He follows Dharma, only to gain the heavens; he pursues Artha so that he may have power in this life; and he pursues Kaama with a firm belief and faith that sensuous objects can give him all satisfactions in life.
The steadiness with which one with such an "understanding" would strive and work in these fields is classified as Rajasic Dhriti.
WHAT IS TAMASIC DHRITI?
In this stanza we have the description of the dull type of "fortitude," and it is not very difficult to understand it because a substantial majority of us belong to this type! The steadiness-of-purpose with which one DOES NOT give up one's dreams and imaginations, fears and agitations, griefs and sorrows, depressions and arrogance, is the Dhriti of the Tamasic type.
The term dream (Swapna) is used here to indicate fancied imaginations thrown up by a mind that is ALMOST drowned in sleep. To see things which are not there but are delusorily projected by one's own fancy, is called a dream. The dull personalities project upon the world of objects a dream-like value of reality and false joy, and then laboriously strive to gain them.
FEAR (Bhaya) --- Such men of delusion will have many a fancied fear of the future, which, of course, may never come to pass, but it can efficiently destroy the equilibrium and balance, poise and peace in the individual's life. There are many among us who have experienced such fears by the hundred in the past. Some fear that they are going to die, but each following day a healthy man wakes up to face the world! Psychologically, they are victims of a fear-complex. And it is interesting to note with what great tenacity these men hug on to such complexes.
GRIEF, DEPRESSION AND ARROGANCE (Shokam, Vishaadam, Madam) --- These again are great channels through which human vitality gets dissipated. A man of extreme 'dullness' will constantly keep these three within his bosom and thereby suffer a sense of self-depletion and inner exhaustion. "Grief" (Shokam) is, in general, the painful feeling of disappointment at something that has already happened in the PAST; while "depression" (Vishaadam) generally reaches our bosom as a result of our despair regarding the FUTURE; and "arrogance" (Madam) is the sense of lusty conceit with which a foolish man lives his immoral, low life in the PRESENT.
He who follows these five values of life is called by Krishna a fool (Durmedhaa), and the constancy with which such a fool follows his life of dreams and fears, griefs and despondencies, arrogance and passion, is indicated as the Dhriti of the Tamasic type.
Sources: vedabase.com; The Holy Geeta
