यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी।।18.34।।
yayā tu dharmakāmārthān dhṛtyā dhāraye't arjuna prasangenā phalaākāṅkṣī dhṛtiḥ sā pārtha rājasī
Translation
The steadfast willpower by which one holds on to duty, pleasures, and wealth, out of attachment and desire for rewards, O Arjun, is determination in the mode of passion.
Word Meanings
yayā — by which; tu — but; dharma — religiosity; kāma — sense gratification; arthān — and economic development; dhṛtyā — by determination; dhārayate — one sustains; arjuna — O Arjuna; prasṅgena — because of attachment; phala‑ākāṅkṣī — desiring fruitive results; dhṛtiḥ — determination; sā — that; pārtha — O son of Pṛthā; rājasī — in the mode of passion.
Understanding the Verse
In this concise statement, Lord Krishna delineates the nature of a specific type of determination (dhṛtiḥ) that characterizes the rājasic, or passionate, mode of material existence. The verse begins with the demonstrative pronoun yayā – ‘by which’ – indicating the instrument or means of sustaining the three primary pursuits of human life: dharma (righteous duty), kāma (sense‑gratification), and arth (material prosperity). By coupling these objectives with the term dhṛtyā – ‘by determination’ – the text underscores that it is the unwavering resolve that binds an individual to these pursuits.
However, this determination is not neutral. The qualifier prasṅgena – ‘out of attachment’ – clarifies that the motivation behind this resolve is rooted in desire for personal gain. It is not a self‑less adherence to duty, but a self‑oriented clinging to outcomes. This is reinforced by the epithet phala‑ākāṅkṣī – ‘desiring fruitive results’ – which denotes a mind preoccupied with the rewards that follow action. Such a mindset is characteristic of the rājasic quality, which seeks pleasure, power, and profit, and is driven by egoistic ambition rather than disinterested devotion.
Krishna addresses Arjuna directly, using the familiar epithet pārtha (son of Pṛthā), reminding him that this form of determination is still a form of dhṛtiḥ, but it is tainted by rājasic influence. The rājasic mode, while energetic and productive, is fundamentally bound by attachment and desire. It propels individuals into action, but the actions are colored by personal expectations and the pursuit of material success. Thus, the verse warns that such determination, though it may appear strong, is ultimately limited because it remains anchored in the ever‑changing realm of wants and outcomes.
In the broader context of the Gita, this definition serves as a contrast to the sattvic (pure) and tāmasa (deluded) qualities of determination. Sattvic dhṛtiḥ is guided by knowledge of the Self and the welfare of all, while tāmasa dhṛtiḥ is marked by inertia and ignorance. The rājasic dhṛtiḥ, as described here, is energetic but still bound to personal gain, leading the practitioner to perpetual cycles of desire and dissatisfaction.
Understanding this nuance helps a seeker evaluate their own motivations. When one acts out of a desire for personal reward, even if the action appears noble, the underlying rājasic dhṛtiḥ can perpetuate attachment and hinder true spiritual progress. Recognizing this subtlety enables the aspirant to refine their resolve, transitioning from rājasic determination towards sattvic determination, which ultimately aligns action with the higher purpose of self‑realization and universal welfare.
