यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी।।18.34।।
18.34 But, O Partha, the firmness with which one holds on to righteousness, covetable things and wealth, being desirous of their fruits as the occasion for each arises, that firmness is born of rajas.
18.34 But that, O Arjuna, by which, on account of attachment and desire for reward, one holds fast to Dharma (duty), enjoyment of pleasures and earning of wealth that firmness, O Arjuna, is Rajasic (passionate).
18.34. O Arjuna ! The content by which one restrains ones bounden duty, pleasure and wealth, and conseently desiring the fruits [of action]-that content is of the Rajas (Strand), O son of Prtha !
18.34 यया (by) which? तु but? धर्मकामार्थान् Dharma (duty)? desire and wealth? धृत्या by firmness? धारयते holds? अर्जुन O Arjuna? प्रसङ्गेन on account of attachment? फलाकाङ्क्षी desirous of the fruit of action? धृतिः firmness? सा that? पार्थ O Arjuna? राजसी Rajasic (passionate).Commentary The man of Rajasic firmness imagines that he will achieve the threefold aim of life and clings to it passionately. He is desirous of getting the rewards of his actions. He endeavours to attain Dharma? wealth and pleasure. The firmness of such a person is Rajasic or passionate.Now listen? O Arjuna? to the third kind of firmness -- the Tamasic type.
18.34 Tu, but, O Partha; the dhrtya, firmness; yaya, with which; a person dharayate, holds on to; dharma-kama-arthan, righteousness, covetable things and wealth-entertains the conviction in the mind that these ought to be pursued always; and becomes phala-akanksi, desirous of their fruits; prasangena, as the occasion for each arises, according as the situation arises for holding on to any one of dharma etc.; sa, that; dhrtih, firmness; is rajasi, born of rajas.
18.34 See Comment under 18.35
18.34 That Dhrti by which a person who, desirous of fruits, i.e., through intense attachment holds fast to duty, desires, and wealth, is of the nature of Rajas. By the terms Dharma-kamartha, the activities of the mind, vital force and senses as a means for the attainment of Dharma (duty) Kama (pleasure) and Artha (wealth) are signified. Even in the expression, One desirous of fruits, that term indicates duty, desire and wealth, on account of the Rajasika nature of the aspirant. Therefore, what is said amounts to this: the Dhrti by which one maintains activities of the mind etc., with the purpose of attaining duty; desire and wealth, is of the nature of Rajas.
No commentary by Sri Visvanatha Cakravarti Thakur.
The dhrita or determination whereby a jiva or embodied being is attached to actions in a stable and steady manner only due to desires for rewards of pleasure and hopes for recompense of wealth is designated by Lord Krishna as dhrita situated in raja guna the mode of passion.
There is no commentary for this verse.
The dhrita or determination that is influenced by raja guna the mode of passion is motivated by desire for rewards and desires for kama or enjoyment and artha or wealth and hopes for dharma or righteousness keeps the impetus activated. For these are the means by which one interacts in life using the mind, senses and physical body; but the rewards that are reaped are only material and temporary. Moksa or liberation form material existence is never able to be achieved if one is motivated for rewards for their actions. So Lord Krishna has confirmed that activities which engage the mind, senses and body for the purpose of recompense and rewards is situated totally in raja guna and although may achieve kama, artha and dharma such activities can never bestow moksa.
The dhrita or determination that is influenced by raja guna the mode of passion is motivated by desire for rewards and desires for kama or enjoyment and artha or wealth and hopes for dharma or righteousness keeps the impetus activated. For these are the means by which one interacts in life using the mind, senses and physical body; but the rewards that are reaped are only material and temporary. Moksa or liberation form material existence is never able to be achieved if one is motivated for rewards for their actions. So Lord Krishna has confirmed that activities which engage the mind, senses and body for the purpose of recompense and rewards is situated totally in raja guna and although may achieve kama, artha and dharma such activities can never bestow moksa.
Yayaa tu dharmakaamaarthaan dhrityaa dhaarayate’rjuna; Prasangena phalaakaangkshee dhritih saa paartha raajasee.
yayā—by which; tu—but; dharma-kāma-arthān—duty, pleasures, and wealth; dhṛityā—through steadfast will; dhārayate—holds; arjuna—Arjun; prasaṅgena—due of attachment; phala-ākāṅkṣhī—desire for rewards; dhṛitiḥ—determination; sā—that; pārtha—Arjun, the son of Pritha; rājasī—in the mode of passion
