Bhagavad Gita - Chapter 18 - Shloka (Verse) 34

यया तु धर्मकामार्थान्धृत्या ৷৷. सा पार्थ राजसी -- राजसी धारणशक्तिसे मनुष्य अपनी कामनापूर्तिके लिये धर्मका अनुष्ठान करता है? काम अर्थात् भोगपदार्थोंको भोगता है और अर्थ अर्थात् धनका संग्रह करता है।अमावस्या? पूर्णिमा? व्यतिपात आदि अवसरोंपर दान करना? तीर्थोंमें अन्नदान करना पर्वोंपर उत्सव मनाना तीर्थयात्रा करना धार्मिक संस्थाओंमें चन्दाचिट्ठाके रूपमें कुछ चढ़ा देना कभी कथाकीर्तन? भगवतसप्ताह आदि करवा लेना -- यह सब केवल कामनापूर्तिके लिये करना ही धर्म को धारण करना है (टिप्पणी प0 916)।सांसारिक भोगपदार्थ तो प्राप्त होने ही चाहिये क्योंकि भोगपदार्थोंसे ही सुख मिलता है? संसारमें कोई भी प्राणी ऐसा नहीं है? जो भोगपदार्थोंकी कामना न करता हो यदि मनुष्य भोगोंकी कामना न करे तो उसका जीवन ही व्यर्थ है -- ऐसी धारणके साथ भोगपदार्थोंकी कामनापूर्तिमें ही लगे रहना काम को धारण करना है।धनके बिना दुनियामें किसीका भी काम नहीं चलता धनसे ही धर्म होता है यदि पासमें धन न हो तो आदमी धर्म कर ही नहीं सकता जितने आयोजन किये जाते हैं? वे सब धनसे ही तो होते हैं आज जितने आदमी बड़े कहलाते हैं? वे सब धनके कारण ही तो बड़े बने हैं धन होनेसे ही लोग आदरसम्मान करते हैं जिसके पास धन नहीं होता? उसको संसारमें कोई पूछता ही नहीं अतः धनका खूब संग्रह करना चाहिये -- इस प्रकार धनमें ही रचेपचे रहना अर्थ को धारण करना है। संसारमें अत्यन्त राग (आसक्ति) होनेके कारण राजस पुरुष शास्त्रकी मर्यादाके अनुसार जो कुछ भी शुभ काम करता है? उसमें उसकी यही कामना रहती है कि इस कर्मका मुझे इस लोकमें सुख? आराम? मान? सत्कार आदि मिले और परलोकमें सुखभोग? मिले। ऐसे फलकी कामनावाले तथा संसारमें अत्यन्त आसक्त मनुष्यकी धारणशक्ति राजसी होती है। सम्बन्ध -- अब तामसी धृतिके लक्षण बताते हैं।

हे अर्जुन जिस धृतिके द्वारा मनुष्य धर्म? काम और अर्थोंको धारण करता है? अर्थात् जिस धृतिद्वारा मनुष्य इन सबको मनमें अवश्यकर्तव्यरूपसे निश्चय किया करता है। तथा जिसजिस धर्म? अर्थ आदिके धारण करनेका प्रसङ्ग आता है? उसउस प्रसङ्गसे ही जो मनुष्य फल चाहनेवाला है? हे पार्थ उसकी जो धृति है वह राजसी होती है।

He shows the Rajasic Dhriti — 'Yayā tu'.

He acts out the mode of their holding — 'Manasā'.

'Phalākāṅkṣī' is adjective of whom, to that he says — 'Yaḥ puruṣaḥ' (The person who).

Having stated the Sattvic fortitude, He states the Rajasic one -- 'Yaya tu' (But by which...). By which fortitude he 'dharayate' (holds) -- determines in the mind as having the nature of eternal duty -- Dharma, Artha, and Kama; but not the Pure Brahman named Liberation; implying this He says -- 'He Arjuna' (O Arjuna).

'Prasangena' -- whatever occasion arises for holding Dharma etc., by that respective occasion he is desirous of fruit. 'Prakarshena sangah' (Intense attachment) means insistence on doership, by that -- thus say some. 'Prasangena' means by the connection with Dharma etc. -- thus say others. But the Acharya (Shankara), intending the absence of a reason to abandon the famous meaning, did not interpret it thus.

The person who, being desirous of fruit 'prasangena' (by occasion/attachment), holds Dharma etc. by which fortitude; that fortitude of his, O Partha, is Rajasic.

By which fortitude he 'dharayate' (holds) -- determines Dharma etc. as things to be followed/complied with; and 'prasangena' -- by the connection with Dharma etc. -- the person becomes desirous of fruit;

that fortitude, O Partha, is Rajasic.

The person desirous of fruit holds Dharma, Kama, and Artha with intense attachment (prakrishta-sanga) by which fortitude, that is Rajasic.

By the words Dharma, Kama, and Artha, the activities of the mind, vital airs, and senses which are the means to them are implied. 'Phalakankshi' (Desirous of fruit) -- here too by the word 'fruit', due to being Rajasic, Dharma, Kama, and Artha alone are intended.

Therefore, by which fortitude he holds the activities of mind etc. with regard to (for the sake of) Dharma, Kama, and Artha; that is Rajasic; this is what is said.

He states the Rajasic fortitude -- 'Yaya tu' (But by which...).

By which fortitude he holds Dharma, Artha, and Kamas principally, does not give them up; and 'tat-prasangena' (by the occasion of that / by attachment to that) becomes desirous of fruit; that is Rajasic fortitude.

The word 'Prasaṅga' here is not in the sense of incidental connection? Because of its uselessness.

For Dhriti to have its own operation as object and to follow the contextual process, by words Dharma etc. the characteristics of respective means are stated.

Although the word 'Phala' is general, here to restrict (distinguish) it from the Sattvic fruit 'Apavarga' (liberation), he says — 'Phalākāṅkṣī ityatrāpi'.

Explaining what is intended by metaphorical usage, he states the resultant by word and meaning — 'Ataḥ'.

मनुष्य जीवन के चार पुरुषार्थ हैं अर्थात् प्रयत्नों के द्वारा प्राप्त करने योग्य लक्ष्यधर्म (पुण्य)? अर्थ? काम और मोक्ष। जिस सातत्य के साथ मनुष्य धर्म? अर्थ और काम को धारण करता है? वह राजसी धृति कहलाती है। यहाँ मोक्ष का अनुल्लेख ध्यान देने योग्य है। राजसी पुरुष को संसार बन्धनों से सदैव के लिए मुक्त होने की इच्छा नहीं होती।राजसी पुरुष का धर्माचरण भी पुण्यप्राप्ति के द्वारा स्वर्गादि लोकों के सुख भोग के लिए ही होता है। अर्थ से तात्पर्य धन? सत्ता? अधिकार आदि से है? तथा काम का अर्थ विषयोपभोग है। रजोगुणी पुरुष की यह दृढ़ धारणा होती है कि इन्द्रियों के विषय ही सुख का साधन हैं।

'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/occasion) -- means not so much by deep adherence (abhinivesha).

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

'Yaya tu' (But by which...) -- thus. 'Tu' (But) distinguishes it from the Sattvic.

'Prasangena' -- meaning by insistence on doership etc.; being desirous of fruit, by which fortitude he holds Dharma, Kama, and Artha -- determines them as eternal duties; but never Liberation.

That fortitude, O Partha, is Rajasic.

He states the Rajasic (fortitude) — 'Yaya' (By which).

'Tu' (But) again; O Arjuna — qualified for liberation by name itself; by which fortitude, being 'Phalakankshi' — endowed with desire for fruit; 'Prasangena' — by the occasion of fruit — and not as being useful for My worship — he 'Dharayate' — nourishes/sustains — Dharma, Artha, and Kamas,

by the means stated by that intellect; O Partha, that fortitude is called Rajasic — having fruit in the form of one's own enjoyment etc. related to Rajas; this is the meaning.

'Yaya tu' (But by which) -- Dharma, Kama, and Artha -- 'Dharma and Kama and Artha' are Dharmakamarthas; those Dharmakamarthas; 'Dhritya yaya' (by which fortitude) one 'Dharayate' (holds) -- determines in the mind as being of the nature of obligatory duties eternally indeed; O Arjuna;

'Prasangena' (by the occasion) -- whatever occasion for holding Dharma etc. arises, by that respective occasion; 'Phalakankshi' (desirous of fruit) 'ca' (and/also) becomes the person who;

his fortitude which is there; that, O Partha, is Rajasic.

By which fortitude one holds the Trivarga (Three goals: Dharma, Artha, Kama); 'Prasangena' (by occasion/context) -- meaning by the insistence on doership; being desirous of fruit; that is Rajasic.

यया (by) which? तु but? धर्मकामार्थान् Dharma (duty)? desire and wealth? धृत्या by firmness? धारयते holds? अर्जुन O Arjuna? प्रसङ्गेन on account of attachment? फलाकाङ्क्षी desirous of the fruit of action? धृतिः firmness? सा that? पार्थ O Arjuna? राजसी Rajasic (passionate).Commentary The man of Rajasic firmness imagines that he will achieve the threefold aim of life and clings to it passionately. He is desirous of getting the rewards of his actions. He endeavours to attain Dharma? wealth and pleasure. The firmness of such a person is Rajasic or passionate.Now listen? O Arjuna? to the third kind of firmness -- the Tamasic type.

Tu, but, O Partha; the dhrtya, firmness; yaya, with which; a person dharayate, holds on to; dharma-kama-arthan, righteousness, covetable things and wealth-entertains the conviction in the mind that these ought to be pursued always; and becomes phala-akanksi, desirous of their fruits; prasangena, as the occasion for each arises, according as the situation arises for holding on to any one of dharma etc.; sa, that; dhrtih, firmness; is rajasi, born of rajas.

That Dhrti by which a person who, desirous of fruits, i.e., through intense attachment holds fast to duty, desires, and wealth, is of the nature of Rajas. By the terms 'Dharma-kam'artha,' the activities of the mind, vital force and senses as a means for the attainment of Dharma (duty) Kama (pleasure) and Artha (wealth) are signified. Even in the expression, 'One desirous of fruits,' that term indicates duty, desire and wealth, on account of the Rajasika nature of the aspirant. Therefore, what is said amounts to this: the Dhrti by which one maintains activities of the mind etc., with the purpose of attaining duty; desire and wealth, is of the nature of Rajas.