Bhagwad Gita - Post 232

Verse 33

The unwavering firmness by which, through Yoga, the functions of the mind, the life-force and the senses are restrained—that firmness, O Arjuna, is Sattwic!

Although mind has many functions such as desire and aversion, it is buddhi intellect and dhriti determination which lead to righteousness and happiness whereas their absence leads to unrighteousness and despair. 

Of the various functions of the mind, buddhi and dhriti are the chief ones that determine the others and so the influence of the three gunas or modes of material nature have been specifically explained in this light by Lord Krishna.

The threefold influence of the three gunas or modes of material nature beginning with sattva guna mode of goodness on dhrita or determination is illustrated by unwavering concentration upon the goal to be achieved by the aid of yoga or the individual consciousness attaining communion with the ultimate consciousness by meditation and yoga by which the senses are brought under complete control and directed to focus fully upon the goal. Such dhrita possessed by a jiva or embodied being is situated in sattva guna.

Verse 34

But that firmness, O Arjuna, by which, on account of attachment and desire for reward, one holds fast to Dharma, enjoyment of pleasures and earning of wealth—that firmness, O Arjuna, is Rajasic!

Amongst the four purushartha, Dharma denotes the righteous way of living while pursuing anything whatsoever in life, in the personal, domestic or societal front. Devoid of dharma, human life is bound to degenerate woefully, and miss the goal of fulfillment.

In order to live in the world, we need many materials and facilities. To avail of these, requisite resources are called for. Artha refers to wealth and other resources, which are necessary to fulfill our material needs.

While proceeding to acquire wealth by means of regular efforts, it is important that one conforms to the dictates of dharma, righteousness. All the restraints and disciplines that righteousness enjoins have to be adhered to with care and caution. Only then, with the wealth thus acquired, one is free to fulfill his personal and familial desires (kama).

In desiring and also in gaining the desired object, one has to be fair and moderate. No hurt or harm should be caused to another in the haste or hurry of pursuing one’s needs. “Live and let live” should be the constant watchword. The blending of individual life with the welfare of the society as well as Nature is an indispensable demand of dharma.

Even when dharma, artha and kāma are gained in ample measure, human life will not prove fully meaningful or attain its destined fulfillment. Fulfillment can only be had when the inner personality becomes clean, free and light.

That will be possible only through the art and process of discrimination. 

Sufficient introspection and evaluation have to be done about what constitutes life and how it can be led to its fullness. Moksha literally means freedom. But it is not in respect of the body or its life-breath. It is with respect to the mind and intelligence. The inner freedom is what the fourth puruṣārtha, moksha, represents.

Whether it is a life of propriety and piety, affluence and luxury, with creditable familial and social extensions or otherwise, one thing is certain – everything and all are ultimately to be left. All these will get distanced, despite one’s wish or will. Even the body on which rest all relationships, by and for which we acquire everything, will have to be shed one day.

To perceive this truth and give due place for it as early as possible in one’s life is the call of the fourth puruṣhartha, mokṣa. The considerations and evaluation moksha instills form the very essence of all pursuits, their relevance and purpose.

But the mind given to rajasik tendencies will generally avoid this kind of a perception or evaluation, due to attachment and greed for immediate results. This delusion leads it to miss or fail to evaluate the last puruṣārtha. By that, the whole life becomes aimless, defective and disappointing. 

Verse 35

That by which a stupid man does not abandon sleep, fear, grief, despair and also conceit—that firmness, O Arjuna, is Tamasic!

Determination is seen in the unintelligent and ignorant too. But it is the obstinacy that arises from fear, despair, and pride. 

For instance, some people are victims of a fear-complex, and it is interesting to see how they hold on to it with great tenacity, as if it is an inseparable part of their personality. 

There are others who make their life a living hell because they cling to some past disappointment and refuse to let go of it, despite observing its ruinous impact upon them. 

Some insist upon quarreling with all who hurt their ego and its imagined conception of themselves. 

The firmness described in this verse, of beings with Tamsaic nature is by far the most dangerous / most devastating quality.

These are the human beings who have lacked self- confidence from the very beginning, leading a life of fear and inferiority complex. 

When, due to their past karma as well as due to lack of purushartha in present life, they have to undergo sufferings in the present birth, their basic lack of confidence coupled with sufferings in present birth leads to fear, despair and grief. 

They fall in love with their self-imposed fear and despair to such an extent that they never “let go” the past, never pardon those who caused them suffering, most unwilling to accept that those who caused sufferings were but instruments to cause them suffering, to clear their karma which they had accumulated in past / present birth which had to be cleared in the current birth.

These beings cannot be convinced with any amount of discourse, any extent of Love, any extent of empathy.

Sri Krishna states that determination based upon such stubborn clinging to unproductive thoughts is in the mode of ignorance.

Love.