Bhagavad Gita Chapter 18, Verse 29

English Translation

O Dhananjaya, listen to the classification of the intellect as also of fortitude, which is threefold according to the gunas, while it is being stated elaborately and severally.

Detailed Commentary

In the eighteenth verse of this chapter, three causes for the accumulation of *karma* are stated: *karaṇa* (instrument), *karma* (action), and *kartā* (doer). Among these, the *indriyas* (senses) and other *karaṇas* (instruments) that perform actions do not have the three distinctions of *sāttvika* (goodness), *rājasika* (passion), and *tāmasika* (ignorance). Among these senses, *buddhi* (intellect) holds primary importance, and all senses function according to *buddhi*. Therefore, here, the distinctions of *karaṇas* are explained through the distinctions of *buddhi*. The power of holding (or sustaining) that firmly and correctly maintains the intellect's resolve and thoughts, and prevents deviation from its goal, is called *dhṛti* (fortitude or steadfastness). Without the power of holding, i.e., *dhṛti*, the intellect cannot remain firm in its resolve. Hence, it has become necessary to explain the three distinctions of *dhṛti* along with those of *buddhi*. Whatever a human being does, they do it intelligently, meaning they engage in action after proper deliberation. Even when engaged in that action, great fortitude is required. If their intellect possesses sharp thinking power and the sustaining power – *dhṛti* – is excellent, then their intellect does not deviate from its set goal. When the intellect remains firm in its goal, a person's work is accomplished. In the ongoing discourse concerning the inciter of action (*karma-preraka*) and the accumulation of action (*karma-sangraha*) for spiritual aspirants (*sādhakas*), *jñāna* (knowledge), *karma* (action), and *kartā* (the doer) are of particular importance. For such *sādhakas* to remain firmly engaged in their *sādhanā* (spiritual practice), there is a special need to understand the distinctions of *buddhi* and *dhṛti*, because only by rightly understanding their distinctions can one rise above *saṁsāra* (the cycle of birth and death). It is very important for a *sādhaka* to know what kind of *buddhi* and *dhṛti* one should possess to rise above *saṁsāra*, and what kind of *buddhi* and *dhṛti* can hinder one's upliftment. Therefore, the Lord has explained the distinctions of both. In explaining these distinctions, the Lord's intent is that a *sādhaka* can rise only through *sāttvika buddhi* and *dhṛti*, and not through *rājasika* or *tāmasika buddhi* and *dhṛti*. Now the Lord tells Arjuna that attaining the *guṇātīta tattva* (the principle beyond the *guṇas*) by embracing *sāttvika buddhi* and *dhṛti* in one's *sādhanā* is the true wealth. Therefore, you should possess this true wealth; this is where the meaningfulness of your name, Dhanañjaya, lies. *Buddhi* and *dhṛti* are one, but due to the predominance of *guṇas*, they too acquire three distinctions: *sāttvika*, *rājasika*, and *tāmasika*. I will explain them accurately and state the essential points concisely; listen to them carefully. *Dhṛti* has not been included among the *karaṇas* like hearing, etc. Therefore, the Lord is saying that just as I will explain the three distinctions of *buddhi*, so too will I explain the three distinctions of *dhṛti*. From a common perspective, *dhṛti* also appears to be a quality of *buddhi*. Even though *dhṛti* is a quality of *buddhi*, it is distinct and unique from *buddhi* because *dhṛti* resides in the *kartā* (the doer) itself. It is due to that *dhṛti* that a person can make proper use of their *buddhi*. The more excellent, i.e., *sāttvika*, *dhṛti* is, the more stable the *sādhaka*'s *buddhi* will remain. In spiritual practice (*sādhanā*), the stability of *buddhi* is required to a greater extent than the stability of the mind. Yes, to some extent, the stability of the mind is necessary for the attainment of *siddhis* like *aṇimā*, etc., but for spiritual progress (*paramārthika unnatī*), the stability of the *buddhi* on its objective is more crucial. Only when the *sādhaka*'s *buddhi* is *sāttvika* and their *dhṛti* is also *sāttvika* will the *sādhaka* remain steadfast in their *sādhanā*. Therefore, it is necessary to know the distinctions of both. The Lord states that all the essential things to know about *buddhi* and *dhṛti* will be fully explained by Him, after which nothing will remain unknown. Now the Lord explains the characteristics of *sāttvika buddhi*.