Verse 33
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
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
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.
