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1190
GITA-RAHASYA OR KARMA-YOGA
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$$ धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ ३३ ॥ यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन । प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ ३४॥
यया स्वप्नं भयं शोकं विषादं मदमेव च।। · न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ ३५ ॥
(33) That "a-vyabhicãri' (that is, not swerving this side or that side) Steadfastness, with which the various activities of the Mind, life, and of the various senses are carried on by Yoga (in the shape of the Abandonment of the Fruit of Action) is sättvika. (34) O Arjuna! that Steadfastness by which dharma, kama and artha (these puruşārtha-s) are carried on, and which entertains the desire for the fruit (of that dharma, artha or kāma) as occasion arises, that Steadfastness, O Pārtha ! is rājasa ; (35) that Steadfastness, by which a person becoming evil-minded, does not abandon -sleep, fear, lamentation, dislike, and pride, such a SteadfastDess or perseverance, O Pārtha ! is tāmasa.
[The word 'dhrti' literally means 'courage'; but, what is meant here is not physical courage, but mental determination. Coming to a decision is something to be done by the Reason. But, even if the Reason has come to a proper decision, such decision must remain steady. Giving, in this way, strength to the determination, is a quality of the Mind. It is, therefore, said that Steadfastness or moral courage is a quality, which arises by the co-operation of Mind and Reason. But, the description of sättvika Steadfastness is not complete by merely saying that a man must carry on the activities of the Mind, life, and the organs by a courage', which is 'a-vyabhicāri', that is, which does not run here and there. One must also be told with reference to what these activities are to be performed, or what the Karma of this activity is; and that Karma has been described by the word "Yoga'. Needless to say, it is not enough to define the word Yoga' as meaning merely concentrated Mind'. Therefore, I have
