Sāttvika will (dhṛtiḥ)
After having explained the nature of (i) knowledge (ii) the knowable and (iii) the knower, and then of (iv) action (v) the instruments of action and (vi) the doer, Krishna began expounding the three categories of “intelligence (buddhi)” as well as the “will (dhṛti)” of man. In the previous verses he has covered “intelligence”. He is now discussing the three types of “will” or “resolution”:
The unflinching will that supports or enables the activities of the mind, prāṇa and senses through the practice of yoga, is called sāttvika dhṛti.
On this earth exists a huge variety of creatures in countless numbers. In physical size and strength, some surpass human beings. But, the humans alone are endowed with the superior inner potentials and powers, by virtue of the mind and intelligence. Neither mind nor intelligence is visible like the body. Yet, these inner faculties alone activate and employ the body and its parts. Hence, the importance of mind and intelligence is far greater.
The mind’s workings are not visible, but their effects are quite tangible. In fact, all the conscious sensory and bodily activities follow mind’s dictates. To develop the mind is thus to beget the power of thought, will and decision.
Culturing will-power
Generally people do not understand the subject of mind-development, simply because of a basic delusion in them. Thoughts and deliberations triggered by the mind are far subtler and more complex as well as effective than various forms of material energy and force. It is the mind that employs the senses and interacts with the world, gaining knowledge, skill and allied benefits.
Krishna says that there is something called “culturing and developing the will” – a qualitative enrichment relating to the mind. Selectively employing the mind and thought will greatly enrich and empower one’s life in the world. To do so is a distinct art, a rare fortune by itself. In fact, the success of spiritual life, to a very large extent, depends on this.
Fulfillment of human life is not alone in the development of external comforts and luxuries brought about by economic and technological advancement. The more desirable and lasting enrichment of life is the refinement and expansion of the mind. Throughout the discourse, Bhagavad Gita discusses this inner treasure, showing how it fulfills human life.
In this concluding chapter, Krishna lists a summary of many of the inner attainments, which will lead to sustained growth and fulfillment. It is in such a context that he is discussing “will and its development”, presenting a three-fold classification in the matter.
Mind’s potential has to be employed to refine and enrich its own working to enable spiritual restfulness and poise. This is possible, says Krishna. To culture the will is a dedicated effort the young and the old alike should take up earnestly. The subject is a distinct contribution of Indian spirituality and philosophical thought to human society.
In Yogavāsiṣṭha Rāmāyaṇa, which presents the 18-day dialogue between Sage Vasiṣṭha and young Rāma, “will-power” is a distinct subject of discussion. Vasiṣṭha emphasizes that, in the human world, everything is pursued and attained only by the well-directed and well-employed will-power of the human mind. His words are clear and strong:
In this world, O Raghunandana, always, everything is achieved through well-directed human effort alone.
Generally, devotees blindly repose their faith in God and His powers, overlooking the potential He has already bestowed on the humans. It is true that the very creation abounds in variety, which includes the weak, deluded and the lazy. But this plight is not without any redress. As intelligent human beings, possessing ample potential and option, we do have our scope and choice in the matter of striving and achievement.
Will is the display of Consciousness, the inner power of animation. Hence the process of developing the will is also an inner one, resting with our mind and intelligence. Krishna says that the will is of three kinds – sāttvika, rājasika and tāmasika. The first consists in applying the will inwardly to restrain the mental, prāṇic and sensory activities.
The means for doing this is also something quite spiritual and devotional in character. Krishna describes this inner process of regulation or moderation as yoga practised with the help of avyabhicāriṇī dhṛti – the unswerving will. What does this mean?
It is the mind that activates and prompts the senses. Without such inner prompting, no sensory organ like the eyes and hands can function or work. In order to provide the necessary activation and regulation to the senses, the mind should itself be directed effectively by the intelligence. The intelligence must be disciplined by unswerving will. This means, the entire three-fold restraint should be essentially attempted and gained through a yogic process imbued with a well-resolved will-power.
What does this verily mean in actual practice? In the 6th chapter, while discussing the second phase of meditation, Krishna states that it (meditation) is an accomplishment of the mind and the intelligence. His words are: “Abandon all imaginations and assessments, together with the desires arising from them. With the mind, keep all the senses under check. Thereupon, slowly and steadily, withdraw the mind from the senses, by dint of the intelligence, which has its hold over the mind. Lead the mind then to the Self, and do not think of anything at all.” (6.24, 25)
The effort is exclusively inner, with the body sitting in a place and none other than the inner instruments – the mind and the intelligence – being employed for the purpose. This is in contrast to what Krishna said earlier: “Spread an āsan on the ground, sit on it, hold the body, neck and head erect, think of the Ultimate Reality, considering it to be Supreme in every way.”
The first phase of meditation is mostly based upon external factors and disciplines. But the second phase completely rests upon the intelligence and its hold on the mind and senses. In this inward pursuit, what is employed is the sāttvika will.
In all matters where sattva-guṇa comes into play, the effort will be inner, bearing upon intelligence, the wisdom-gaining faculty, and its assistant, the mind, both of which are expressions of Consciousness. This is a point to be specially remembered.
In learning and reciting the Vedas, doing japa and meditation, the sāttvika will alone is employed. In all the religious austerities lasting for hours, days and weeks, what primarily works is the sāttvika will, based on intelligence and mind.
In the 2nd chapter, Krishna states that vyavasāyātmikā buddhiḥ (resoluteness of the intelligence) constitutes the core of karma-yoga. What does this mean? By knowing about the greatness and the benefit of karma-yoga, the intelligence (buddhiḥ) has to become resolute in pursuing it. Such resoluteness is a gift of knowledge.
In this particular verse, Krishna emphasizes that the effort to discipline first the mental activity, and then the prāṇic (life forces like breathing, etc.) as well as the sensory activities, is the main role of sāttvika will. The intelligence must initiate and guide the whole process. By dwelling upon the merits, needs, benefits, etc. of spiritual pursuit, the intelligence should effectively regulate the pattern of thoughts and emotions. And the effects must be reflected in the breathing process and the like.
Breathing is generally uneven and heavy. By intelligent effort, it can be made to flow inward and outward in an even manner. Whenever such evenness and lightness of breath prevails, that will make the mind’s working also light and balanced. Conversely, emotional turbulence has the effect of making the breathing process also heavy and tense. Once the inner sublimation is had, its impact will automatically be had on the sensory activities.
To be truthful and humble, to be given to religious and spiritual practices, to relish the company of spiritually inclined people, to include spiritual thoughts and ideas in conversation – all these come under sensory restraint and refinement.
Thus, to strive to bring about inner purity and resoluteness, thereby regulating sensory activities, is the unique role of sāttvika will. The enlightened and determinate character of the intelligence is what accomplishes this two-fold refinement. The seeker should aim at this first and last. Scriptural study, listening, association with the Guru, getting initiated by him, pursuing with assiduousness the sādhanā instilled by him – all these tend to fortify sāttvika will.
To summarize, the sāttvika dhṛti (will) is applied in the inner level, to restrain the activities of the manaḥ-prāṇa-indriya trio effectively. Knowledge, with the assessment and discretion it builds up, is the tool employed here. Intelligence is the instrument wielding it for the purpose. And the effect sought is in the mind first, over its thoughts and responses, and then in the prāṇa and senses. Mind denotes the invisible within. The other two are gross and in a way visible, palpable.
Sāttvika will works in a subtle manner centrally, but thereby aims at an all-fold application and accomplishment. The effects alone, instilled in the inner personality of man will become profound, wholesome.
The force that brings about this inner application is the “unflinching or unswerving quality” of the intelligence. Krishna has used this word “unflinching” (avyabhicāriṇī) in the 13th and 14th chapters also, but there it qualifies bhakti, in place of dhṛti here.
When the intelligence imbibes the rare excellence of unflinchingness or unswervingness, it generates tremendous power of application. It is like the sun’s rays, when passed through a convex lens, imbibing the quality of fire, burning dry leaves. Such inward sentient power brings all the necessary restraint and regulation. It is a question of what the seeker wants, where and when. The mind and senses will follow effortlessly such unswerving intelligence and its resolve.
Rājasika will
Krishna now describes the rājasika will and its application:
O Pārtha, that “will” by which dharma, artha and kāma are diligently pursued, but resorting to attachment and greed for results, is called rājasika dhṛti.
Puruṣārthas (objects of human pursuit) are of four stages, like the steps of a ladder. They are called dharma, artha, kāma and mokṣa. Each step leads to the next – the four together marking the completion and fulfillment of human life. Thus anyone of them cannot be thought of as unrelated to the rest and neglected.
Dharma denotes the righteous way of living while pursuing anything whatsoever in life, in the personal, domestic or societal front. Devoid of dharma, human life is bound to degenerate woefully, and miss the goal of fulfillment.
In order to live in the world, we need many materials and facilities. To avail of these, requisite resources are called for. Artha refers to wealth and other resources, which are necessary to fulfill our material needs.
While proceeding to acquire wealth by means of regular efforts, it is important that one conforms to the dictates of dharma, righteousness. All the restraints and disciplines that righteousness enjoins have to be adhered to with care and caution. Only then, with the wealth thus acquired, one is free to fulfill his personal and familial desires (kāma).
In desiring and also in gaining the desired object, one has to be fair and moderate. No hurt or harm should be caused to another in the haste or hurry of pursuing one’s needs. “Live and let live” should be the constant watchword. The blending of individual life with the welfare of the society as well as Nature is an indispensable demand of dharma.
Even when dharma, artha and kāma are gained in ample measure, human life will not prove fully meaningful or attain its destined fulfillment. Fulfillment can only be had when the inner personality becomes clean, free and light.
That will be possible only through the art and process of discrimination. Sufficient introspection and evaluation have to be done about what constitutes life and how it can be led to its fullness. Mokṣa literally means freedom. But it is not in respect of the body or its life-breath. It is with respect to the mind and intelligence. The inner freedom is what the fourth puruṣārtha, mokṣa, represents.
Whether it is a life of propriety and piety, affluence and luxury, with creditable familial and social extensions or otherwise, one thing is certain – everything and all are ultimately to be left. All these will get distanced, despite one’s wish or will. Even the body on which rest all relationships, by and for which we acquire everything, will have to be shed one day.
To perceive this truth and give due place for it as early as possible in one’s life is the call of the fourth puruṣārtha, mokṣa. It constitutes the backbone of human evolution. To deny this will be virtually to render the protracted journey of life without a destination – a complex struggle without any worthy goal or attainment. The considerations and evaluation mokṣa instills form the very essence of all pursuits, their relevance and purpose.
But the mind given to rājasika tendencies will generally avoid this kind of a perception or evaluation, due to attachment (prasaṅga) and greed for immediate results (phalākāṅkṣā). This delusion leads it to miss or fail to evaluate the last puruṣārtha. By that, the whole life becomes aimless, defective and disappointing. Nevertheless, that the rājasika nature gives a place for dharma, righteousness, is laudable.
Tāmasika will
Krishna now goes on to the tāmasika will and its functional notes:
The will, led by which, one – making himself a misguided fool – does not eschew dream, fear, grief, despondency, pride and infatuation, is called tāmasika dhṛti.
The will governed by tamas is not only retrogressive, but harmful, dangerous and wasteful in character. It seeks to indulge in dreams. It clings to false delights, overwhelmed by diverse scenes. That the whole dream is illusory and wasteful is neither cared for, nor understood by the mind steeped in tamas.
Instead of seeking benign, elevating emotions, the tāmasika will takes to fear, grief, despondency, pride and infatuation. However much cautioned and persuaded, it does not tend to eschew them. It makes one a misguided fool. But even this tāmasika will, the worst of the three, has a place in the complex human mind. To identify it properly and strive to discard its effects is the primary duty of the seeker, the discriminating soul.
Three-fold classification of joy
The eighteenth chapter had begun with Arjuna’s question on tyāga and sannyāsa, both of which denote abandonment and renunciation. Krishna discussed the subject in an altogether new light, exposing the three-fold classification of human characteristics based on the three guṇas – sattva, rajas and tamas – which constitute entire nature. Thus, depending on these constituents, mind, intelligence, will and ego of every individual will be different, and will irresistibly reflect different perceptions and evaluations. It is the guṇas that make one’s understanding low, mediocre or high.
The sāttvika state, needless to say, is the best. It facilitates the blossoming of knowledge and wisdom unhinderedly in ample measure. In the rājasika state, the person will inevitably display a strong undercurrent of sensory overtones. In the tāmasika, the mind and intelligence will be totally clouded and distorted, making the person behave in the worst manner. The impartial and impersonal Soul reigns as the core, equidistant from all these variations. Inculcating and enhancing the sāttvika character will alone facilitate Soul-enlightenment.
As in the bodily constitution and blood chemistry, variety prevails in the inner constitution too. In humans, the inner complexity is most pronounced. Animals and birds may not change or improve their ways; but humans are different – they alone have the potential and possibility to attempt with discretion, the desirable improvement in themselves. In fact, this inner evolution and enrichment is indispensable for everyone.
Individuals constitute the society. So the changes in individuals alone will be the means to bring about societal improvement too. Thus, individual options and pursuits are important. Spiritual values and perceptions, aiming at all-fold development of human personality, are hence paramount.
Everything that one does is with a view to have happiness, comfort and delight. All these are denoted by the word sukham. By sensory activity, by articulation, by mentation and intellection (thinking and understanding) what is verily sought for oneself is contentment and happiness. The net result of all that we do physically, orally and inwardly, is to beget and derive happiness. Without contentment life will be in vain. Thus, contentment becomes the sole objective of human life.
Sāttvika delight
Krishna’s treatment of the subject is very revealing. He says that this happiness, sukham, also falls into three categories. It implies that a discreet individual must make sure that the experience of happiness has a progressive and refining note, so as to make the experiencer, the individual concerned, evolve and gain the desired fulfillment. With this in view, he discusses sukham as three-fold, presenting the sāttvika kind first:
O chief of Bharatas, listen to me now about the three kinds of delight, happiness. That, wherein one finds happiness through consistent spiritual practice, which has the power to terminate all misery, which is seemingly poison-like to start with but is nectarine in the end, which emerges from the mind’s placidity resulting from the contemplation on the supreme Self, is considered sāttvika.
Of the three kinds of happiness, the sāttvika one, says Krishna, is derived by spiritual and religious pursuit. In other words, the sāttvika delight has its origin in oneself, totally independent of the external sensory objects of the world.
Worship, austerity and meditation come under this category. Viewed properly, every one of these is aimed at bringing about a change or influence not in the objects outside, but in the very subject of the performer.
While discussing meditation, Krishna described the spiritual happiness as atīndriyam, transcending the sensory range. However, it is buddhigrāhyam, reachable by the intelligence (6.21). He also said that it is the ultimate delight. Being atīndriyam, it is clear that sense-object interaction is neither involved nor necessary for it. It is the Subject-based delight, emerging solely from within. At the same time, our buddhi, intelligence, is competent enough to get at it, and also generate it abundantly. In fact, the sole purpose of meditation is to reveal and experience such inner Self-based happiness.
It is an utter delusion to think that either the body or an external object can be a source of happiness. Body is but inert. So are the objects of the world. Devoid of any power to sense, feel or think, how can the material world or its objects, including our body, pose as a seat or source of experience at all, not to speak of sukham?
This is how Krishna says that the sāttvika kind of sukham is that which emerges from practice (abhyāsa) and from the enlightened intelligence (ātma-buddhi prasādajam). The right sukha is that which the mind and intelligence together engender by becoming pure, refined and introspective.
Krishna says further that the sāttvika sukha has the power to redress all kinds of afflictions and torments. Earlier also he explained that it is completely bereft of any kind of contact or association with duḥkha, duḥkha-samyoga-viyogam (6.23). When the fountain of happiness is discovered as inner, there is no question of any barter for it. It is never lost for the seeker.
To explain the concept further, the inner consciousness alone initiates all sensory interactions. During and after the interactions, that alone remains the sole base for them. Thus, happiness does not belong to either the objects one interacts with or the senses. Only those who are unable to understand the mind to be different from the body, will think that the body and senses are capable of bestowing sukha.
The sāttvika sukha is generated and experienced from within. Apart from the fact that it is solely inner, it has the additional power to bring an end to all duḥkhas in life (duḥkhāntam). All sensory delights, interactional thrills are kṛtrima, artificial. But the inner contentment, ātma-sukha is sovereign, wholesome. The difference is very significant. Krishna adds that because of the discreet effort required to get at sāttvika sukha, it may seem to be “poisonous”, meaning distasteful, in the beginning. The effort for sāttvika sukha consists in adopting and pursuing spiritual disciplines, moderation and refinement. It primarily means a retreat from the craze for sensory indulgences.
To the ordinary people, due to their lack of knowledge about the mind – how, being different from the body, the mind is verily the source of all experiences – any restraint or regimentation becomes unacceptable. Austerity is looked upon as a disadvantage, a denial of the conventional avenues of pleasure and comfort in life.
The truth is that austerity has the sole aim of empowering the mind, intelligence and will of the individual. It sharpens all faculties and instills patience, tolerance, endurance and the like, which are inevitable for sustained performance and achievement.
Ever since one wakes up, he plunges into the daily interactions of various kinds, often devoid of rest or retreat. In the background of such excessive indulgence and interactions, to spend some time austerely will be to make a distinct self-based, ‘proto-active’ effort at inner refinement.
The Self is already blissful. But, due to unbridled interactions and their multiple effects on the mind, this inner bliss is not felt. Overpowered by ignorance and delusion, sensory indulgences dominate our life, subduing the possibility for inward quietitude and poise. Empowering the mind with true reflection and contemplation on the Self, the seeker can gain and master the sāttvika sukha that comes from the evenness (samatva) of the mind.
Arjuna began to shed tears of affliction, because of the threat posed by his mind of possible sin the Kurukṣetra battlefield posed. But when Krishna exposed him to the truths of the mind, intelligence and the immortal Soul, instilling the right evaluation and perception of life and the world, his affliction disappeared. How could this be? Arjuna was able to feel the sāttvika notes of inner delight (sukha), which his receptive mind and intelligence generated, on listening to Krishna’s words of spiritual wisdom.
By taking up the practice of Yoga and sublimating the mind with evenness (samatva), by reinforcing the pursuit by proper reflection and contemplation on the Self, the seeker is trying to gain and master sāttvika sukha. Purity and placidity of the mind are the factors needed for this kind of refined, self-enriching contemplation and absorption.
Rājasika delight
The delight born of contact with the sense-objects, that seems nectar-like to begin with, but turns to be poisonous in the end, is held to be rājasika.
Rājasika sukha, Krishna says, is verily corroding and degenerative, but it may seem to be like nectar in the beginning. Any kind of sensory indulgence, which acts powerfully on the senses, falls under this category. Looking unduly at the cinema or television screen, listening to loud music or even magnified sound display, chewing tobacco or such other narcotics – all have damaging effects on the senses. So too intoxicants have a powerful hold on many. Yet, people have a craze and allurement for these.
But what is their abiding effect on the body and inner organs? The intoxication they provide deludes the mind so much, that it becomes hard to avoid or win over them. All rājasika practices are deleterious like this, destructive and degenerative.
Krishna has already emphasized this point earlier. His words were: Pleasures born of contact with senses are verily the womb of affliction. They have a beginning and an end. The wise one does not take to them at all (5.22). What more is needed to illustrate their rājasika nature?
Kaṭhopaniṣad’s words are even more poignant. Yama tempts young Nachiketas, with a selection of damsels, song, dance, horses, chariots, land, unrivalled kingship and the like, prevailing upon him to accept them all and forsake his quest for Immortality.
But knowing well that spiritual wisdom is far more delightful than sensory gains, Nachiketas stood his ground. His response was unambiguous: “All these enjoyments will only corrode the senses, making them weak and weaker. I have no taste for these pleasantries. Let the damsels, song, dance, land and kingship remain safely with you. I want something eternal, not the transitory pleasures. Will you rip open that supreme treasure for me?” (Kaṭhopaniṣad I. i. 26-29)
Bhagavad Gita’s tone is similar. Throughout, the emphasis on sensory restraint is quite distinct. In every chapter, the exhortation is to strive to cultivate discretion, discrimination and prudence in the reader or the listener.
True, we have a body, hosting five senses, each of which has a variety of objects to interact with and derive resultant pleasures. But none of these has a healthy effect on the mind and intelligence. Nor do the mind and intelligence need them for generating lasting contentment. None can afford to miss this great lesson of transitoriness.
Tāmasika delight
The delight that proceeds from and results in delusion, and is born of sleep, lethargy and inattention, is defined as tāmasika.
Tāmasika sukham is such that it keeps the individual under delusion throughout. Under its influence, one becomes averse to wisdom, knowledge. Inducing sleep, lethargy and inattention, tāmasika sukham works its havoc, permitting no spiritual growth, purity or refinement. It dupes spiritual seekers, by making them addicted to such practices and expediencies that lead to laya, stupor. Some under its spell remain absorbed, unconscious and inert for hours, even for months, contrary to the nature and purpose of spiritual life.
Seduced by it, some court jaḍa-samādhi, regarding it as the real goal of the spiritual pursuit. Drawing the mind to laya does not lead to true spiritual absorption within. Spiritual life must give rise to abundant alertness, fervour, efficiency, clarity, wisdom and all that these engender. Tāmasika sukham is fully opposed to this.
Krishna has already declared the spiritual effects of tamo-guṇa as ignorance and delusion. It binds one by inattention (pramāda), lethargy (ālasya) and sleep (nidra) (14.8,9 & 13). The same words find mention here too.
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(From Essential Concepts in Bhagavad Gita - Volume 6)
