धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ १८.३३ ॥

dhṛtyā yayā dhārayate mana:-prāṇendriya-kriyā: |
yogenāvyabhicāriṇyā dhṛti: sā pārtha sāttvikī || 18.33 ||

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.