Bhagavad Gita - Chapter 18 - Shloka (Verse) 33

धृत्या यया धारयते ৷৷. योगेनाव्यभिचारिण्या -- सांसारिक लाभहानि? जयपराजय? सुखदुःख? आदरनिरादर? सिद्धिअसिद्धिमें सम रहनेका नाम योग (समता) है।परमात्माको चाहनेके साथसाथ इस लोकमें सिद्धि? असिद्धि? वस्तु? पदार्थ? सत्कार? पूजा आदि और परलोकमें सुखभोगको चाहना व्यभिचार है और इस लोक तथा परलोकके सुख? भोग? वस्तु? पदार्थ आदिकी किञ्चिन्मात्र भी इच्छा न रखकर केवल परमात्माको चाहना अव्यभिचार है। यह अव्यभिचार जिसमें होता है? वह धृति अव्यभिचारिणी कहलाती है।अपनी मान्यता? सिद्धान्त? लक्ष्य? भाव? क्रिया? वृत्ति? विचार आदिको दृढ़? अटल रखनेकी शक्तिका नाम धृति है। योग अर्थात् समतासे युक्त इस अव्यभिचारिणी धृतिके द्वारा मनुष्य मन? प्राण और इन्द्रियोंकी क्रियाओँको धारण करता है।मनमें रागद्वेषको लेकर होनेवाले चिन्तनसे रहित होना? मनको जहाँ लगाना चाहें? वहाँ लग जाना और जहाँसे हटाना चाहें? वहाँसे हट जाना आदि मनकी क्रियाओंको धृतिके द्वारा धारण करना है।प्राणायाम करते हुए रेचकमें पूरक न होना? पूरकमें रेचक न होना और बाह्य कुम्भकमें पूरक न होना तथा आभ्यन्तर कुम्भकमें रेचक न होना अर्थात् प्राणायामके नियमसे विरुद्ध श्वासप्रश्वासोंका न होना ही धृतिके द्वारा प्राणोंकी क्रियाओँको धारण करना है।शब्द? स्पर्श? रूप? रस और गन्ध -- इन विषयोंको लेकर इन्द्रियोंका उच्छृङ्खल न होना? जिस विषयमें जैसे प्रवृत्त होना चाहें? उसमें प्रवृत्त होना और जिस विषयसे निवृत्त होना चाहें? उसमें निवृत्त होना ही धृतिके द्वारा इन्द्रियोंकी क्रियाओंको धारण करना है।धृतिः सा पार्थ सात्त्विकी -- जिस धृतिसे मन? प्राण और इन्द्रियोंकी क्रियाओँपर आधिपत्य हो जाता है? हे पार्थ वह धृति सात्त्विकी है। सम्बन्ध -- अब राजसी धृतिके लक्षण बताते हैं।

धृति शब्दके साथ दूर पड़े हुए अव्यभिचारिणी शब्दका सम्बन्ध है। जिस अव्यभिचारिणी धृतिके द्वारा? अर्थात् सदा समाधिमें लगी हुईजिस धारणाके द्वारा? समाधियोगसे मन? प्राण और इन्द्रियोंकी सब क्रियाएँ धारण की जाती हैं? अर्थात् मन? प्राण और इन्द्रियोंकी सब चेष्टाएँ जिसके द्वारा शास्त्रविरुद्ध प्रवृत्तिसे रोकी जाती हैं? ( वह धृति सात्त्विकी है )। ( सात्त्विकी ) धृतिद्वारा धारण की हुई ( इन्द्रियाँ ) ही शास्त्रविरुद्ध विषयमें प्रवृत्त नहीं होतीं। कहनेका तात्पर्य यह है कि धारण करनेवाला मनुष्य? जिस अव्यभिचारिणी धृतिके द्वारा समाधियोगसे मन? प्राण और इन्द्रियोंकी चेष्टाओंको धारण किया करता है? हे पार्थ वह इस प्रकारकी धृति सात्त्विकी है।

Now wishing to explain the threefold nature of Dhriti, first he explains the Sattvic Dhriti — 'Dhṛtyā'. How is there holding of the specified efforts by Dhriti? To that he says — 'Tāḥ'. He establishes that very thing by experience — 'Dhṛtyā hi'. By which it is held is 'Dhṛti' — a specific effort; held by that Dhriti, the efforts as instructed do not transgress scripture and enter into other objects, this is the meaning.

He qualifies Dhriti itself as being invariably concomitant with Samadhi — 'Yogena'. Objection: How is the regular following of Samadhi by Dhriti useful in holding the stated actions? Doubting thus he says — 'Etat'. Holding the stated action, by Yoga — by concentration on Brahman, by one-pointedness — by unfailing — invariably concomitant — Dhriti he holds; otherwise in the absence of that invariable concomitance, holding that regularly would not be established, this is the meaning.

Thus having divided the threefold nature of the intellect, dividing the threefold nature of fortitude (Dhriti), He first states the Sattvic fortitude

-- 'Dhritya yaya' (by which fortitude); 'yogena' means by Samadhi (concentration); 'avyabhicarinya' means followed by constant Samadhi; he holds the 'kriyas' (activities) -- movements -- of the mind, vital airs, and senses from tendencies towards paths opposed to scripture. For, being held by fortitude, they do not become objects of anti-scriptural paths.

This is what is meant -- The stated activities being held, he holds by the fortitude which is unswerving through 'Yoga' -- through concentration on Brahman, through one-pointedness; the fortitude which has such a characteristic, that, O Partha, is Sattvic.

By which 'Dhritya' (fortitude) -- 'avyabhicarinya' (unswerving) -- accompanied by Samadhi; the activities -- movements -- of the mind, vital airs, and senses -- (i.e.) resolve, inhalation and exhalation, and grasping of sound etc.; 'yogena' -- by the restraint of mental modifications or by one-pointedness; having controlled them, he 'dharayate' (holds) -- keeps them for a long time exactly in that state of restraint or in the state of one-pointedness;

that fortitude, O Partha, is Sattvic.

By which 'Dhritya' (fortitude), unswerving 'through Yoga', a person holds the activities of the mind, vital airs, and senses;

'Yoga' is the worship of the Lord which is the means to liberation;

unswerving 'through Yoga' which is the purpose; meaning, by which fortitude he holds the activities of the mind etc. which have proceeded with the aim of Yoga and constitute the means to that; that is Sattvic, this is the meaning.

Now He states the threefold nature of fortitude -- with 'Dhritya' in three verses.

'Yogena' -- by the cause of one-pointedness of mind; 'avyabhicarinya' -- not holding any other object; by which fortitude he holds -- restrains -- the activities of the mind, the vital air, and the senses; that fortitude is Sattvic.

Since Trivarga (Dharma, Artha, Kama) is mentioned in Rajasic Dhriti, Yoga which is the means to liberation (Apavarga) is intended here? And that is exclusive worship alone taught before, he says — 'Yoga is worship of the Lord which is the means to liberation'.

Attachment to other fruits is deviation (Vyabhichara) here; Yoga is the prevention of that, being of the nature of great bliss by nature and by fruit, he says — 'Yogena prayojanabhūtena' (By Yoga which is the purpose). By the force of statement of non-deviation of Yoga, intending help as much as possible — 'Proceeded with the aim of Yoga; being means to that' is said.

Mental activity is indeed direct means; Prana activity also, due to mutual embrace 'Where mind there wind, where wind there mind'; as it is said 'Again reaching the path of wind, mind wanders like wind', and by the process of Pranayama, because it is the cause of conquering afflictions, sins etc. opposed to Yoga.

External sense activity however — 'From Svadhyaya one should sit for Yoga, from Yoga one should practice Svadhyaya. By the wealth of Svadhyaya and Yoga, the Supreme Self shines' [Vi. Pu. 6.6.2] etc. — in the form of practicing limbs of Yoga occurring at the time of rising (from meditation), or in the form of being restrained in Pratyahara [is means].

,विचाराधीन खण्ड में तीन प्रकार की धृतियों का वर्णन किया गया है। मनुष्य की वह क्षमता धृति कहलाती है? जिसके द्वारा वह अपने इच्छित और निर्धारित लक्ष्य को अपनी दृष्टि से ओझल नहीं होने देता। इसी धारणाशक्ति की सहायता से वह? लक्ष्य प्राप्ति के पथ पर पर्वताकार विघ्नों के आने पर भी अपने प्रयोजन का सातत्य बनाये रखता है। धृति हमारे लक्ष्य को चित्रित करती है? उसे दृष्टि से ओझल नहीं होने देती? हमें प्रयत्नशील बनाती है तथा बाधाओं के उत्पन्न होने पर हममें वह ऐसी गुप्त शक्तियों का संगठन करती है? जिससे कि हम साहस? शौर्य और दृढ़ता के साथ उन बाधाओं का सामना कर सकें। धृति शब्द के द्वारा उपर्युक्त समस्त आशयों को इंगित समझना चाहिए।मनुष्य को जीवन में? चेतना? गौरव और अभूतपूर्व सफलता प्रदान करने में समर्थ यह धारणाशक्ति (धृति) उन विलासी लोगों में नहीं पायी जाती? जो सदैव विषयोपभोग में रमते हैं और जिनमें आत्मसंयम का सर्वथा अभाव होता है। विपरीत विचार तथा मिथ्या जीवन जीने वाले विघटित व्यक्तित्व के पुरुषों में धृति संभव नहीं है। त्रिगुणों के भेद से यहाँ धृति का तीन भागों सात्विक? राजसिक और तामसिक में वर्गीकरण किया गया है। परन्तु सब में? ध्यान देने योग्य बात यह है कि धृति का अर्थ धारणा ही है? जिसके कारण विभिन्न व्यक्ति अपनी बुद्धि के द्वारा निश्चित किये गये लक्ष्य को दृढ़ता से धारण किये रहते हैं।जिस धृति द्वारा एक साधक अपने मन? इन्द्रियों तथा उनकी क्रियाओं को योगाभ्यास तथा एक लक्ष्यानुसंधान की सहायता से संयमित करता है? वह सात्त्विक धृति है।कर्मेन्द्रियाँ तथा ज्ञानेन्द्रियाँ स्वभावत विषयाभिमुखी होती हैं। केवल मन ही उनका संयमन कर सकता है। परन्तु संयमन के इस कार्य के लिए मन को आवश्यक शक्ति और उत्साह प्राप्त करने हेतु एक लक्ष्य का होना अनिवार्य हो जाता है। निम्नस्तरीय भोगों से निवृत्त होने के लिए लक्ष्य का उच्च और श्रेष्ठ होना भी आवश्यक है? अन्यथा इन्द्रियसंयम असंभव है। इसलिए? भगवान् श्रीकृष्ण यहाँ ध्यान योग की अपरिहार्यता पर विशेष बल देते हैं।अखण्ड आत्मानुसंधान की साधना से साधक को स्थिरता और संतुलन? शान्ति और सन्तोष प्राप्त होता है। इनकी सार्मथ्य से ही वह इन्द्रियसंयम में सफल हो सकता है। परन्तु इन समस्त उपलब्धियों का मूल है? धृति अर्थात् धारणा शक्ति या धैर्य। श्रेष्ठ लक्ष्य की प्राप्ति में सहायक होने वाली धृति सात्त्विकी कहलाती है।

'Dhritya' (With fortitude) etc. up to 'Tamasi mata' (is considered Tamasic). He holds the activities of the mind, vital airs, and senses through Yoga, thinking thus -- 'What use do I have for enjoyments etc.? May I be rejoicing in the Self in every way'.

'Prasangena' (By attachment) -- means not so much by deep adherence.

By which he binds contentment only in sleep, quarrel etc. due to being intent on that; that is Tamasic fortitude.

Now He states the threefold nature of fortitude in three verses -- with 'Dhritya' (With fortitude) etc.

'Yogena' -- by Samadhi; 'Avyabhicarinya' -- inseparable, pervaded by Samadhi; by which 'Dhritya' -- effort -- he holds -- restrains from anti-scriptural tendency -- the activities, movements, of the mind, vital air, and senses; existing which (fortitude), Samadhi necessarily occurs; and being held by which, the activities of mind etc. do not transgress scripture and enter into other objects; that fortitude, O Partha, is Sattvic.

Now He states the threefold nature of fortitude -- with 'Dhritya'.

By which 'Avyabhicarinya' -- devoid of desire for other objects -- 'Dhritya' (fortitude); 'Yogena' -- by the mind devoted solely to the Lord preceded by the withdrawal of attachment of the mind from everywhere;

he holds -- controls -- the 'manahpranendriyakriyah' -- the activities of the mind in the form of restlessness, of the vital air in the form of awakening hunger, of the senses in the form of desire for objects;

O Partha, that fortitude is called Sattvic; this is the meaning.

'Dhritya yaya' (By which fortitude) -- the connection is with 'avyabhicarinya' (unswerving) which is separated (by the word Yogena); holds what? 'Manahpranendriyakriyah' -- Mind and Vital airs and Senses are Manahpranendriyani; their 'kriyah' -- movements; holds them from tendency towards paths opposed to scripture, restrains them -- for indeed, being held by fortitude, they do not become objects of anti-scriptural paths --

'yogena' -- by Samadhi; 'avyabhicarinya' -- accompanied by constant Samadhi; this is the meaning.

This is what is said -- by unswerving fortitude, the activities of mind, vital airs, and senses being held, he holds them through Yoga.

The fortitude which has such characteristics, that, O Partha, is Sattvic.

He states the threefold nature of fortitude (Dhriti).

'Dhriti' is the name for the action of sustaining the body etc.;

there, the Sattvic Dhriti is that by which, through Yoga, through the unswerving (fortitude), possessed of the nature of enduring the three miseries belonging to the limbs of the path of Yoga, facing towards Liberation (he holds the body etc.).

धृत्या by firmness? यया (by) which? धारयते holds? मनःप्राणेन्द्रियक्रियाः the functions of the mind? the Prana and the senses? योगेन by Yoga? अव्यभिचारिण्या unswerving? धृतिः firmness? सा that? पार्थ O Arjuna? सात्त्विकी Sattvic (pure).Commentary When firmness is awakened in the mind? the activities of the mind? the lifeforce and the senses are brought under control. The senses are withdrawn into the mind. The Prana and the Apana pass into the Sushumna Nadi.Yoga Samadhi or concentration of the mind. You cannot restrain the mind? the lifeforce and the senses by mere firmness. You can control them only by firmness which is ever accompanied by concentration of the mind.When the mind? the lifeforce and the senses are curbed by unwarvering firmness? they cannot run towards external sensual objects? they cannot do any mischief? they cannot move in ways which are opposed to the scriptures? they will be absorbed into their respective causes and their outgoing tendencies will be totally checked.This firmness is not repression or suppression? but an intelligent sublimation and inner transformation.

O Partha, dhrtya, the firmness; (-is connected with the remote word) avyabhicarinya, that is unfailing; yogena, through concentration, i.e. (the firmness that is) ever associated with samadhi (absorption in Brahman); yaya, with which; dharayate, one restrains;-what?-manah-prana-indriya-kriyah, the functions of the mind, vital forces and organs-restrains them from tending towards the path opposed to the scriptures-. Indeed, when restrained with firmness, they do not incline towards objects prohibited by the scriptures. Sa, that; dhrtih, firmness, which is of this kind; is sattviki, born of sattva.
What is mean is that when one restrains the functions of the mind, vital forces and organs with unfailing firmness, one does so through yoga, concentration.

That Dhrti by which one through unswerving Yoga sustains the activities of the mind and the vital force and the sense-organs is said to be of the nature of Sattva. 'Yoga is worship of the Lord which forms the means for release. The meaning is that the Dhrti or fortitude by means of which one sustains the activities of the mind and other organs in the practice of Yoga (worship) until one's object is accomplished, is of the nature of Sattva.