Bhagavad Gita - Chapter 18 - Shloka (Verse) 29

[इसी अध्यायके अठारहवें श्लोकमें कर्मसंग्रहके तीन हेतु बताये गये हैं -- करण? कर्म और कर्ता। इनमेंसे कर्म करनेके जो इन्द्रियाँ आदि करण हैं? उनके सात्त्विक? राजस और तामस -- ये तीन भेद नहीं होते। उन इन्द्रियोंमें बुद्धिकी ही प्रधानता रहती है और सभी इन्द्रियाँ बुद्धिके अनुसार ही काम करती हैं। इसलिये यहाँ बुद्धिके भेदसे करणोंके भेद बता रहे हैं।बुद्धिके निश्चयको? विचारको दृढ़तासे ठीक तरह रखनेवाली और अपने लक्ष्यसे विचलित न होने देनेवाली धारणशक्तिका नाम धृति है। धारणशक्ति अर्थात् धृतिके बिना बुद्धि अपने निश्चयपर दृढ़ नहीं रह सकती। इसलिये बुद्धिके साथहीसाथ धृतिके भी तीन भेद बताने आवश्यक हो गये (टिप्पणी प0 911.1)।मनुष्य जो कुछ भी करता है? बुद्धिपूर्वक ही करता है अर्थात् ठीक सोचसमझकर ही किसी कार्यमें प्रवृत्त होता है। उस कार्यमें प्रवृत्त होनेपर भी उसको धैर्यकी बड़ी भारी आवश्यकता होती है। उसकी बुद्धिमें विचारशक्ति तेज है और उसे धारण करनेवाली शक्ति -- धृति श्रेष्ठ है? तो उसकी बुद्धि अपने निश्चित किये हुए लक्ष्यसे विचलित नहीं होती। जब बुद्धि अपने लक्ष्यपर दृढ़ रहती है? तब मनुष्यका कार्य सिद्ध हो जाता है।अभी साधकोंके लिये कर्मप्रेरक और कर्मसंग्रहका जो प्रकरण चला है? उसमें ज्ञान? कर्म और कर्ताकी ही खास आवश्यकता है। ऐसे ही साधक अपनी साधनामें दृढ़तापूर्वक लगा रहे? इसके लिये बुद्धि और धृतिके भेदको जाननेकी विशेष आवश्यकता है क्योंकि उनके भेदको ठीक जानकर ही वह संसारसे ऊँचा उठ सकता है। किस प्रकारकी बुद्धि और धृतिको धारण करके साधक संसारसे ऊँचा उठ सकता है और किस प्रकारकी बुद्धि और धृतिके रहनेसे उसे ऊँचा उठनेमें बाधा लग सकती है -- यह जानना साधकके लिये बहुत जरूरी है। इसलिये भगवान्ने उन दोनोंके भेद बताये हैं। भेद बतानेमें भगवान्का भाव यह है कि सात्त्विकी बुद्धि और धृतिसे ही साधक ऊँचा उठ सकता है? राजसीतामसी बुद्धि और धृतिसे नहीं।]धनञ्जय -- जब पाण्डवोंने राजसूय यज्ञ किया था? तब अर्जुन अनेक राजाओंको जीतकर बहुतसा धन लेकर आये थे। इसीसे उनका नाम धनञ्जय पड़ा था। अब भगवान् अर्जुनसे कहते हैं कि अपनी साधनामें सात्त्विकी बुद्धि और धृतिको ग्रहण करके गुणातीत तत्त्वकी प्राप्ति करना ही वास्तविक धन है इसलिये तुम इस वास्तविक धनको धारण करो? इसीमें तुम्हारे धनञ्जय नामकी सार्थकता है।बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु -- भगवान् कहते हैं कि बुद्धि भी एक है और धृति भी एक है परन्तु गुणोंकी प्रधानतासे उस बुद्धि और धृतिके भी सात्त्विक? राजस और तामस -- ये तीनतीन भेद हो जाते हैं। उनका मैं ठीकठीक विवेचन करूँगा और थोड़ेमें बहुत विशेष बात कहूँगा? उनको तुम मन लगाकर? ध्यान देकर ठीक तरहसे सुनो।धृति श्रोत्रादि करणोंमें नहीं आयी है। इसलिये भगवान् चैव पदका प्रयोग करके कह रहे हैं कि जैसे बुद्धिके तीन भेद बताऊँगा? ऐसे ही धृतिके भी तीन भेद बताऊँगा। साधारण दृष्टिसे देखनेपर तो धृति भी बुद्धिका ही एक गुण दीखती है। बुद्धिका एक गुण होते हुए भी धृति बुद्धिसे अलग और विलक्षण है क्योंकि धृति स्वयं अर्थात् कर्तामें रहती है। उस धृतिके कारण ही मनुष्य बुद्धिका ठीकठीक उपयोग कर सकता है। धृति जितनी श्रेष्ठ अर्थात् सात्त्विकी होगी? साधककी (साधनमें) बुद्धि उतनी ही स्थिर रहेगी। साधनमें बुद्धिकी स्थिरताकी जितनी आवश्यकता है? उतनी आवश्यकता मनकी स्थिरताकी नहीं है। हाँ? एक अंशमें अणिमा आदि सिद्धियोंकी प्राप्तिमें मनकी स्थिरताकी आवश्यकता है परन्तु पारमार्थिक उन्नतिमें तो बुद्धिके अपने उद्देश्यपर स्थिर रहनेकी ही ज्यादा आवश्यकता है (टिप्पणी प0 911.2)। साधककी बुद्धि भी सात्त्विकी हो और धृति भी सात्त्विकी हो? तभी साधक अपने साधनमें दृढ़तासे लगा रहेगा। इसलिये इन दोनोंके ही भेद जाननेकी आवश्यकता है।पृथक्त्वेन -- उनके भेद अलगअलग ठीक तरहसे कहूँगा अर्थात् बुद्धि और धृतिके विषयमें भी क्याक्या भेद होते हैं? उनको भी कहूँगा।प्रोच्यमानमशेषेण -- भगवान् कहते हैं कि बुद्धि और धृतिके विषयमें जाननेकी जोजो आवश्यक बाते हैं? उन सबको मैं पूरापूरा कहूँगा? जिसके बाद फिर जानना बाकी नहीं रहेगा।, सम्बन्ध -- अब भगवान् सात्त्विकी बुद्धिके लक्षण बताते हैं।

हे धनञ्जय बुद्धिके और धृतिके भी सत्त्वादि गुणोंके अनुसार तीनतीन प्रकारके भेद तू विभागपूर्वक सम्पूर्णतासे यथावत् कहे हुए सुन। यह सूत्ररूपसे कहना है। दिग्विजयके समय अर्जुनने मनुष्योंका और देवोंका बहुतसा धन जीता था? इसलिये उसका नाम धनञ्जय हुआ।

Having stated the threefold nature of each of knowledge etc., He indicates the threefold nature of the Intellect which possesses modification (Vritti), and of its modification named 'Dhriti' (fortitude) — 'Buddheḥ'.

He promises the explanation of the aphorism — 'Procyamānam'.

He derives the name Dhananjaya for Arjuna — 'Dig'.

Thus, having stated the threefold nature of Knowledge (the modification of intellect), of Action (activity), and of the Agent (conditioned by intellect); He begins to state the threefold nature of the Intellect (Buddhi - possessing modifications) and of its modification named 'Dhriti' (Fortitude).

Of the 'Buddhi' (Intellect) which possesses modifications, and of 'Dhriti' (Fortitude) which is its modification; the threefold division 'Gunatah' -- according to Gunas like Sattva etc.; 'Procyamanam' -- being spoken/declared by Me; 'Asheshena' -- fully/exhaustively; 'Prithaktvena' -- distinctly, with discrimination between the rejectable and acceptable; 'Shrunu' (Hear) -- be attentive to hear.

In the conquest of directions (Digvijaya), the abundant human and divine wealth which you conquered by which Buddhi and Dhriti; that is to be adopted by you and others as the cause of victory for the accomplishment of all human goals like the body etc.; to teach this, 'Hear the threefold division of Buddhi and Dhriti being spoken by Me' -- to indicate this, He addresses -- 'Dhananjaya' (O Conqueror of Wealth).

To explain Buddhi (intellect) and Dhriti (fortitude) in threefold manner, He says — 'Buddheḥ'. There, the reflection of consciousness qualified by intellect, the 'Agent', and 'Knowledge' were mentioned before.

But here, the mere intellect possessing modification, and to imply its other modifications, its specific modification 'Dhriti' is described in threefold manner, this is the meaning.

'Buddhi' — determinative knowledge preceded by discrimination;

'Dhṛti' — the capacity to sustain the started action even when obstacles fall;

their threefold distinction according to Gunas like Sattva etc. being spoken separately, listen as it is.

Now He promises the threefold nature of Buddhi and Dhriti also — 'Buddhiḥ'. The meaning is clear.

Threefold nature of knowledge was stated, again threefold nature of Buddhi will be stated; there to remove the doubt of redundancy due to being synonyms, he restates the specific subject-matter of what was said — 'Thus knowledge regarding action to be done'. What is useful in context is presented immediately after, with this intention of connection he says — 'Idānīm' (Now).

Threefold nature of knowledge was stated before, then why statement of threefold nature here again — in this doubt, distinct from the contemplation occurring at the time of performance, being its cause and thus occurring before it, the determination generated by scripture etc. is the meaning of the word Buddhi here, he says — 'Of the form of determination of all truths and all human goals'. By this 'Knowledge is modification of Buddhi, and Buddhi possesses modification' — this statement of others (Shankara) is refuted.

He clarifies that very thing — 'Buddhi is determinative knowledge preceded by discrimination'. Preceded by discrimination means preceded by inquiry up to the refutation of the alternative view, this is the meaning.

He states the general form of the threefold Dhriti in a manner useful for the presented threefold performance — 'Ārabdhāyāḥ' (Of the started). This too is indeed a specific nature of Buddhi in the form of firmness of resolve etc.

In the expressible meaning divided by Gunas, and in the speech connected with unmixed nature, he states the non-redundancy of words 'trividha' (threefold) and 'pṛthaktva' (separateness) — 'Threefold distinction being spoken separately'.

Thus regarding the entirety of effects of Buddhi etc., by the connection of 'aśeṣeṇa' (fully) with hearing, non-redundancy is shown by 'yathāvac chṛṇu' (listen as it is). Listen attentively, without doubt and error, this is the meaning.

In the conquest of directions, just as human and divine wealth, the wealth of Shama (control of mind) etc. is also to be conquered, this is the idea of the address.

कर्म संपादन के तीन संघटक तत्त्व हैं ज्ञान? कर्म और कर्ता। पूर्व के नौ श्लोंको में इन तीनों के त्रिविध वर्गीकरण का वर्णन किया गया था। ज्ञान से प्रेरित होकर जब कर्ता जगत् में कर्म करता है तब? निसन्देह? एक कार्य विशेष सम्पन्न होता है। परन्तु कार्य सम्पादन के लिए प्रयत्नों के सातत्य की जो आवश्यकता होती है? उसकी पूर्ति दो तत्त्वों के द्वारा होती हैं? और वे तत्त्व हैं बुद्धि और धृति। ये दोनों तत्त्व मानो ईन्धन और प्रेरक बल हैं।बुद्धि से तात्पर्य मनुष्य की उस क्षमता से है? जिसके द्वारा वह कर्म की कर्तव्यता तथा बाह्य घटनाओं के अर्थ आदि को समझता है। धृति का अर्थ है धारणशक्ति। लक्ष्य प्राप्ति में अनेक विघ्न आते हैं? जिनको पार करके लक्ष्य को पाने के लिए धृति की आवश्यकता होती है। इन दोनों बुद्धि और धृति के अभाव में तो मनुष्य केवल शुष्क पर्ण के समान इतस्तत भटकता रहेगा।प्रथम? बुद्धि के त्रिविध भेद को बताते हैं

'Buddheh' (Of the intellect...), etc. 'Buddhi' is determination (nishcaya). 'Dhriti' is contentment (santosha).

For everyone, having done good or bad deeds, in the end necessarily adopts the thought 'What ought to be done is done, what is the use of another (act)?'. Otherwise, what would be the cause for cessation from activities? Therefore, everyone indeed possesses 'Dhriti'; this is the purport.

The meanings of the words, being not well-known, will indeed be explained.

So thus 'Knowledge, action, and agent are threefold only by difference of Gunas' — this has been explained. Now, the threefold nature of Buddhi and Dhriti indicated in 'Endowed with Dhriti and Utsaha' is promised — 'Buddheḥ'.

Of Buddhi — possessing modifications like determination etc., and of Dhriti — its modification, the threefold distinction by Gunas like Sattva etc., being spoken by Me — the supreme well-wisher devoid of laziness — towards you, 'aśeṣeṇa' — entirely, 'pṛthaktvena' — with discrimination of rejectable and acceptable, listen — be attentive to hear. 'O Dhananjaya' — indicating the fame well known in conquest of directions, He encourages.

Here this is to be considered — Is mere modification intended here by the word Buddhi or the Antahkarana possessing modification? In the first, Knowledge should not be stated separately. In the second, Agent should not be stated separately. Because agency belongs to the Antahkarana possessing modification only, and separate statement of Knowledge and Dhriti would be futile. Nor is it for enumeration of desire etc.? Because by stating the threefold nature of Antahkarana possessing modification, the threefold nature of all its modifications is intended.

It is said — The reflection of consciousness conditioned by Antahkarana is the Agent. But here, extracting from the conditioned, the adjunct alone is intended as Instrument (Karana), because everywhere agency belongs to the one conditioned by the instrument. And although the threefold nature of all modifications restated in the Shruti 'Desire, resolve, doubt, faith, lack of faith, fortitude, lack of fortitude, shame, intelligence, fear — all this is Mind indeed' is intended, still the threefold nature of Dhi (intellect) and Dhriti is stated separately to imply Power of Knowledge (Jnana-shakti) and Power of Action (Kriya-shakti), not for enumeration — this is the secret.

In 'Jñānaṃ jñeyam' [18.18] knowable and knower were mentioned? That [is covered here]: entry of knower is in threefold agent, and of knowable in threefold action.

For describing the instrument (Karana), He promises the threefold nature of Buddhi and Dhriti — 'Buddheḥ'.

Of Buddhi — of the nature of instrument, and of Dhriti indeed, the threefold distinction according to Gunas, 'pṛthaktvena' — by difference — being spoken — by Me (is remaining) — 'aśeṣeṇa' — entirely, O Dhananjaya — endowed with excellence everywhere — listen.

Listen to the distinction of Buddhi and the distinction of Dhriti indeed according to Gunas — according to Sattva etc. Gunas — as threefold, this is the statement of the aphorism.

'Procyamānam' — being spoken; 'aśeṣeṇa' — entirely; 'yathāvat pṛthaktvena' — with discrimination; Dhananjaya?

In conquest of directions he won abundant human and divine wealth, therefore he is Dhananjaya, Arjuna.

Now by the threefold nature of agent itself the threefold nature of knower was stated, and in the place of action by the threefold nature of action the threefold nature of knowable, by the threefold nature of Buddhi the threefold nature of instrument also [will be] stated, thus promising the threefold nature according to Gunas of determinative Buddhi and of Dhriti He says — 'Buddheḥ'.

Listen to the threefold distinction according to Gunas. There too listen to the distinction of both separately.

बुद्धेः of intellect? भेदम् division? धृतेः of firmness? च and? एव even? गुणतः according to alities? त्रिविधम् threefold? श्रृणु hear? प्रोच्यमानम् as I declare? अशेषेण fully? पृथक्त्वेन distinctly? धनञ्जय O Dhananjaya.Commentary Dhananjaya The coneror of wealth Arjuna is so called because he acired much material and spiritual wealth during his tours of conest (Digvijaya) to the four arters of the earth.

O Dhananjaya, srnu, listen; bhedam, to the classification; buddheh, of the intellect; ca eva, as also; the classification dhrteh, of fortitude; trividham, which is threefold; gunatah, according to the gunas, sattva etc. -this much is an apporistic statement-; procyamanam, while it is being stated; asesena, elaborately, just as it is, without omitting anything; and prthaktvena, severally.
Arjuna is called Dhananjaya because, in the course of his expedition to coner all the qaurters. he won immense human and divine wealth (dhana).

'Buddhi' is the knowledge in the form of discriminative determination. 'Dhrti' is the resolution to hold on with perseverance to what has been undertaken even against all obstacles. Of these two, hear now the threefold division according to Sattva and other Gunas.