Bhagavad Gita Chapter 18, Verse 35

English Translation

That firmness is considered [Some editions read partha in place of mata (considered).-Tr.] to be born of tamas due to which a person with a corrupt intellect does not give up sleep, fear, sorrow, despondency as also sensuality.

Detailed Commentary

।।18.35।। Elucidation – Through Tamasic steadfastness (Dharana-shakti), a person sleeps excessively and does not relinquish external and internal fear, anxiety, sorrow, and arrogance. He is sometimes in excessive sleep, sometimes remains fearful due to the apprehension of death, illness, dishonor, insult, ill-health, loss of wealth, etc. He is sometimes immersed in grief and worry, sometimes absorbed in sorrow, and sometimes consumed by pride upon acquiring favorable things. Sleep (nidrā), fear (bhaya), grief (shoka), and heedlessness (pramāda); pride (abhimāna), ostentation (dambha), hatred (dvesha), envy (īrṣyā), and similar vices (durguṇa); and misdeeds (duṣkarma) such as violence (hiṁsā), harming others and causing them distress, misappropriating their wealth, etc., should also be considered included here. Thus, Tamasic steadfastness (dhṛti) lacks the power to abandon these vices and misdeeds. In verses thirty-three and thirty-four, Bhagavan referred to Sattvic and Rajasic steadfastness (dhṛti) using the word 'dhārayate' (sustains/holds), but Tamasic dhṛti was not mentioned in this manner. The reason for this is that the intellect of a Tamasic person is filled with ignorance (ajñāna) and delusion (mūḍhatā), and he does not relinquish sleep, fear, and sorrow. He is naturally steeped in them. Among these three types of steadfastness – Sattvic, Rajasic, and Tamasic – in Rajasic and Tamasic dhṛti, the doer (kartā) is mentioned by the terms 'phalākāṅkṣī' (desirous of fruit) and 'durmedhā' (of corrupt understanding) respectively. However, in Sattvic dhṛti, the doer is not mentioned. This is because in Sattvic dhṛti, the doer remains unattached (nirlipta), whereas in Rajasic and Tamasic dhṛtis, the doer is attached (lipta). The human body is predominated by discrimination (viveka). Whatever a human being does, he does thoughtfully. When he acts thoughtfully, discrimination becomes clear. In the steadfastness of a Sattvic person, this discrimination is clearly visible: that he must walk solely towards the Supreme Self (Paramatma). In Rajasic dhṛti, due to attachment (rāga) to sensual enjoyments (bhoga), discrimination is not as clear, but discrimination functions for happiness in this world and a good destiny in the next. However, in Tamasic dhṛti, discrimination is completely suppressed. He does not even need to sustain these Tamasic dispositions (bhāvas), because he is naturally steeped in them. On the spiritual path (pāramārthika mārga), the objective (uddeshya) holds more importance than the action (kriyā). Gross actions occur in the body, but the objective or goal (lakshya) resides in the conscious Self (cetan svarūpa). Bhagavan uses the address 'Pārtha' in six verses and admonishes Arjuna to firmly hold onto his goal, not worrying about worldly matters. Remaining constantly vigilant (sajag), do not let Rajasic and Tamasic dispositions (bhāvas) arise within you. Connection – Human beings are inclined to actions out of greed for pleasure (sukha), meaning, pleasure is the cause of action. In the following four verses, the distinctions of pleasure are described.