doubts on gita verses - On the word *dhIra*

[Guest guest]

Namaste all.

 

The word `dhIraH' in Sanskrit is a very important word in spiritual

literature. The ordinary meaning of the word is just, a brave soul.

But the etymological derivation gives *dhiyaM Irayati iti dhIraH*.

The verb *Irayati* means : agitates, excites, confirms. The

intelligence (*dhIH*) is convinced and confirmed about the real Truth

and this Truth Sankara says is the oneness of jIvAtman and

paramAtman. (This `Truth' may be different for Ramanuja or Madhwa.

But the definition of dhIra is the same for all three of them).

Therefore a dhIra is neutral and unattached to all duals: pleasure

and pain, favour and disfavour, cold and heat, blame and praise,

profit and loss, victory and defeat, happiness and suffering, joy and

sorrow, friend and foe, success and failure, good and bad, likes and

dislikes, honour and humiliation.

 

Another derivation for *dhIra* is: *dhiyaM rAti dadAti iti dhIraH*.

The meaning is not much different from the above. *rati*

means `gives, produces'.

 

Refer also to the definition of dhIra that Kalidasa gives in his epic

poem: *vikAra-hetau sati vikriyante yeshhAM na cetAmsi ta eva dhIrAH*

meaning, `Those whose minds are not perturbed even in the presence of

causes for such agitation, excitement or distraction – they are the

dhIras'!

 

SanatsujatiyaM I -11 gives a similar definition, going into a deeper

spiritual emphasis:

 

*abhidyA vai prathamaM hanti cainaM kAma krodhau gRhya cainaM tu

pashcAt; ete bAlAn mRtyave prApayanti dhIras-tu dhairyeNa taranti

mRtyuM*:

meaning, First the whole thing starts with *abhidyA*, that is,

contemplation on sense-objects. That kills you first. Then desire and

anger take hold of you. These take you, who are now a puppet in their

hands, down the alley of Death. But a self-composed man – dhIraH –

transcends death by his courage and composure.

 

IshavAsyopanishad, echoes the thought of Sanatsujata that the default

from the Consciousness of Unity is Death. So while working in the

multiplicity of the world, the consciousness of one-ness must be a

continuous undercurrent of awareness. That is how one faces Death and

attains Immortality. The Upanishad says that it is the dhIras who

are telling us about these truths and they are saying it after

experiencing it through their inner vision.

*iti sushruma dhIrANAM ye nas tad-vicacakshhire*.

The verb `vicacakshhire' that is used here means: see, experience and

then say. So what they say is first-hand information for us. They

are the *dhIras*!

 

The Kathopanishad uses *dhIra* as a crucial word in its statement

(II – 1 – 1):

*parAnci khAni vyatRNat svayambhUH tasmAt parAng pashyati

nAntarAtman; kashcit dhIraH pratyagAtmAnam-aikshhat AvRtta-cakshhur-

amRtatvam-icchan*

Meaning, The self-existent Lord made (afflicted) the senses turn

outward by nature. Therefore one sees the outer things and not the

Self. A rare discriminating man (dhIraH) , desiring immortality,

shuts his eyes to what is without and beholds the Self within.

Incidentally, the verb that the Upanishad uses here for `made' is

*vyatRNat*, which also means `punished'. Thus we get a beautiful

meaning that the senses were `punished' not to be able to look inward.

 

The only three times Krishna uses the word *dhIra* in his Gita He

uses them in the same connotation.

 

As the soul passes physically through childhood, youth and old age,

so also it passes on to another body; this does not blind and disturb

a dhIra. (II -13).

 

The man whom these material touches do not trouble or pain, that

dhIra who is equal in pleasure and suffering, is the one who is

earmarked for immortality. (II – 15).

 

Note that Sanatsujata also talks of *dhIra* in answer to the question

as to who attains immortality.

 

When talking of the great man who transcends the three guNas, Krishna

uses, in the 14th chapter, the epithet *dhIra* for him who regards

happiness and suffering alike, …etc. (XIV-24).

 

PraNAms to all advaitins.

profvk

[Guest guest]

Dear Sri Prof Ji,

Namaste. Thanks a lot for a detailed explanation.

 

> But the etymological derivation gives *dhiyaM Irayati iti dhIraH*.

> The verb *Irayati* means : agitates, excites, confirms.

 

> Another derivation for *dhIra* is: *dhiyaM rAti dadAti iti dhIraH*.

> The meaning is not much different from the above. *rati*

> means `gives, produces'.

 

Your explanation seems to be more appropriate.

 

With regards,

Anupam.