Bhagavad Gita - Chapter 14 - Shloka (Verse) 8

व्याख्या -- तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् -- सत्त्वगुण और रजोगुण -- इन दोनोंसे तमोगुणको अत्यन्त निकृष्ट बतानेके लिये यहाँ तु पदका प्रयोग हुआ है।यह तमोगुण अज्ञानसे अर्थात् बेसमझीसे? मूर्खतासे पैदा होता है और सम्पूर्ण देहधारियोंको मोहित कर देता है अर्थात् सत्असत्? कर्तव्यअकर्तव्यका ज्ञान (विवेक) नहीं होने देता। इतना ही नहीं? यह सांसारिक सुखभोग,और संग्रहमें भी नहीं लगने देता अर्थात् राजस सुखमें भी नहीं जाने देता? फिर सात्त्विक सुखकी तो बात ही क्या हैवास्तवमें तमोगुणके द्वारा मोहित होनेकी बात केवल मनुष्योंके लिये ही है क्योंकि दूसरे प्राणी तो स्वाभाविक ही तमोगुणसे मोहित हैं। फिर भी यहाँ सर्वदेहिनाम् पद देनेका तात्पर्य है कि जिन मनुष्योंमें सत्असत्? कर्तव्यअकर्तव्यका ज्ञान (विवेक) नहीं है? वे मनुष्य होते हुए भी चौरासी लाख योनियोंवाले प्राणियोंके समान ही हैं अर्थात् जैसे पशुपक्षी आदि प्राणी खापी लेते हैं और सो जाते हैं? ऐसे ही वे मनुष्य भी हैं।प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत -- यह तमोगुण प्रमाद? आलस्य और निद्राके द्वारा सम्पूर्ण देहधारियोंको बाँध देता है।प्रमाद दो तरहका होता है -- (1) करनेलायक कामको न करना अर्थात् जिस कामसे अपना और दुनियाका? अभी और परिणाममें हित होता है? ऐसे कर्तव्यकर्मोंको प्रमादके कारण न करना और (2) न करनेलायक कामको करना अर्थात् जिस कामसे अपना और दुनियाका अभी और परिणाममें अहित होता है? ऐसे कर्मोंको करना।न करनेलायक काम भी दो तरहके होते हैं -- 1 -- व्यर्थ खर्च करना अर्थात् बीड़ीसिगरेट? भाँगगाँजा आदि पीनेमें और नाटकसिनेमा? खेल आदि देखनेमें धन खर्च करना और 2 -- व्यर्थ क्रिया करना अर्थात् ताशचौपड़ खेलना? खेलकूद करना? बिना किसी कारणके पशुपक्षी आदिको कष्ट देना? तंग करना? बिना किसी स्वार्थके छोटेछोटे पेड़पौधोंको नष्ट कर देना आदि व्यर्थ क्रियाएँ करना।आलस्य भी दो प्रकारका होता है -- (1) सोते रहना? निकम्मे बैठे रहना? आवश्यक काम न करना और ऐसा विचार रखना कि फिर कर लेंगे? अभी तो बैठे हैं -- इस तरहका आलस्य मनुष्यको बाँधता है और (2) निद्राके पहले शरीर भारी हो जाना? वृत्तियोंका भारी हो जाना? समझनेकी शक्ति न रहना -- इस तरहका आलस्य दोषी नहीं है क्योंकि यह आलस्य आता है? मनुष्य करता नहीं।निद्रा भी दो तरहकी होती है -- (1) आवश्यक निद्रा -- जो निद्रा शरीरके स्वास्थ्यके लिये नियमितरूपसे ली जाती है और जिससे शरीरमें हलकापन आता है? वृत्तियाँ स्वच्छ होती हैं? बुद्धिको विश्राम मिलता है? ऐसी आवश्यक निद्रा त्याज्य और दोषी नहीं है। भगवान्ने भी ऐसी नियमित निद्रोको दोषी नहीं माना है? प्रत्युत योगसाधनमें सहायक माना है -- युक्तस्वप्नावबोधस्य (6। 17) और (2) अनावश्यक निद्रा -- जो निद्रा निद्राके लिये ली जाती है? जिससे बेहोशी ज्यादा आती है? नींदसे उठनेपर भी शरीर भारी रहती है? वृत्तियाँ भारी रहती हैं? पुरानी स्मृति नहीं होती? ऐसी अनावश्यक निद्रा त्याज्य और दोषी है। इस अनावश्यक निद्राको भगवान्ने भी त्याज्य बताया है -- न चाति स्वप्नशीलस्य (6। 16)।इस तरह तमोगुण प्रमाद? आलस्य और निद्राके द्वारा मनुष्यको बाँध देता है अर्थात् उसकी सांसारिक और पारमार्थिक उन्नति नहीं होने देता।विशेष बातसत्त्व? रज और तम -- ये तीनों गुण मनुष्यको बाँधते हैं? पर इन तीनोंके बाँधनेके प्रकारमें फरक है। सत्त्वगुण और रजोगुण सङ्गसे बाँधते हैं अर्थात् सत्त्वगुण सुख और ज्ञानकी आसक्तिसे तथा रजोगुण कर्मोंकी आसक्तिसे बाँधता है। अतः सत्त्वगुणमें सुखसङ्ग और ज्ञानसङ्ग बताया तथा रजोगुणमें,कर्मसङ्ग बताया। परन्तु तमोगुणमें सङ्ग नहीं बताया क्योंकि तमोगुण मोहनात्मक है। इसमें,किसीका सङ्ग करनेकी जरूरत नहीं पड़ती। यह तो स्वरूपसे ही बाँधनेवाला है। तात्पर्य यह हुआ कि सत्त्वगुण और रजोगुण तो सङ्ग(सुखासक्ति) से बाँधते हैं? पर तमोगुण स्वरूपसे ही बाँधनेवाला है।अगर सुखकी आसक्ति न हो और ज्ञानका अभिमान न हो तो सुख और ज्ञान बाँधनेवाले नहीं होते? प्रत्युत गुणातीत करनेवाले होते हैं। ऐसे ही कर्म और कर्मफलमें आसक्ति न हो? तो वह कर्म परमात्मतत्त्वकी प्राप्ति करानेवाला होता है (गीता 3। 19)।उपर्युक्त तीनों गुण प्रकृतिके कार्य हैं और जीव स्वयं प्रकृति और उसके कार्य गुणोंसे सर्वथा रहित है। गुणोंके साथ सम्बन्ध जोड़नेके कारण ही वह स्वयं निर्लिप्त? गुणातीत होता हुआ भी गुणोंके द्वारा बँध जाता है। अतः अपने वास्तविक स्वरूपका लक्ष्य रखनेसे ही साधक गुणोंके बन्धनसे छूट सकता है। सम्बन्ध -- बाँधनेसे पहले तीनों गुण क्या करते हैं -- इसको आगेके श्लोकमें बताते हैं।

और समस्त देहधारियोंको मोहित करनेवाले तमोगुणको? यानी जीवोंके अन्तःकरणमें मोह -- अविवेक उत्पन्न करनेवाले तम नामक तीसरे गुणको? तू अज्ञानसे उत्पन्न हुआ जान। हे भारत वह तमोगुण? ( जीवोंको ) प्रमाद? आलस्य और निद्राके द्वारा बाँधा करता है।

Then what is the definition of Tamas or how does it bind the Person? To that He says -- "Tamastu" etc.

Even though being born of Prakriti is common to the Gunas, the qualification of Tamas as being born of ignorance is because it does not attain a nature opposite to that; thinking thus He says -- "Ajnanat" (from ignorance).

"By which one is deluded" is "Mohanam" (deluding), meaning obstructing discrimination; He indicates Tamas through its effect -- "Mohanam" etc.

Having stated the definition, He shows the binding nature of Tamas -- "Pramada" etc. Non-performance of a duty desired to be done due to attachment to another action is "Pramada" (negligence). Obstruction of enthusiasm due to inactivity is "Alasya" (laziness). "Svapa" (Sleep) is "Nidra"; by these, Tamas too modifies the Self who is indeed immutable; this is the meaning.

Then what is the definition of Tamas or how does it bind the Person? Upon this expectancy, He states its definition and binding nature -- "Tamastu" etc. The word "tu" (but) is to indicate a distinction. "Ajnanajam" means born from ignorance. Although being born from ignorance is common to all three, the qualification of Tamas as born from ignorance is because it does not attain a nature opposite to that; "Viddhi", know.

"Mohanam" of "Sarvadehinam", of all embodied beings, meaning obstructing the discrimination between beneficial and harmful etc. Non-performance of a duty desired to be done due to attachment to another action is "Pramada" (negligence). As for the view that negligence is the inability to discriminate objects, that should be ignored. Because that meaning can be included in "Mohanam". Obstruction of enthusiasm due to inactivity is "Alasya" (laziness). "Svapa" is "Nidra" (sleep).

By negligence, laziness, and sleep, that Tamas binds; meaning it modifies the Self who is indeed immutable. But you, being born in the lineage of Bharata, are unfit for the bondage caused by Tamas; indicating this, He addresses -- "Bharata".

That from which ignorance is born is "Ajnanajam".

Because of the supplementary statement "Negligence and delusion [arise] from Tamas" [14.17].

The quality of Tamas is distinct from the previous two. "Ajnana" is the veiling power of Maya; know "Ajnanajam" to be born from that. Therefore, "Mohanam" of all embodied beings, the cause of delusion.

"Pramada" is inattention, and it is opposed to illumination, the effect of Sattva. "Alasya" is inertness, and it is opposed to activity, the effect of Rajas.

"Nidra" (Sleep) is the modification resting on the quality of Tamas which obstructs the effects of both. By these, that Tamas binds tightly. O Bharata? "Dehinam" (the embodied one) follows [from previous verses].

Here "Ajnana" is intended as other than "Jnana"; "Jnana" is the understanding of the true nature of things? Other than that is inverted knowledge; "Tamastu" is "Ajnanajam", born of knowledge of objects contrary to the true nature of things; "Mohanam Sarvadehinam" (deluding all embodied beings);

"Moha" is inverted knowledge? Meaning the cause of inverted knowledge.

That Tamas, being the cause of negligence, laziness, and sleep, binds the embodied one through them.

"Pramada" (Negligence) is inattention which is the cause of engagement elsewhere than the duty to be done. "Alasya" (Laziness) is the nature of not commencing actions? Meaning stiffness. "Nidra" (Sleep) is the cessation of the activity of all senses due to fatigue from the activity of the senses of the person; there, the cessation of the activity of external senses is dream; the cessation of the mind also is deep sleep.

He states the principal ones among the gateways to bondage of Sattva etc. --

He states the definition of Tamas and its binding nature -- "Tamah" etc. "Tamastu born of Ajnana", meaning know it to be born from the part of Prakriti where the power of veiling is predominant; this is the meaning.

Therefore, "Mohanam" of all embodied beings, generating delusion. Therefore, by negligence, by laziness, and by sleep, that Tamas binds the embodied one.

There, "Pramada" is inattention? "Alasya" is lack of effort? "Nidra" is the depression, dissolution, of the mind.

The word "tu" (but) in "Tamastu" is to indicate the distinction characterized by being extremely to be avoided.

Since the word "Ajnana" is used for actions of the nature of merit and sin and for absence of knowledge etc., here He states a specific cause distinct from those and corresponding to the nature of generating delusion -- "Other than Jnana". To reject the exclusion of all knowledge, he says -- "Jnana is the understanding of the true nature of things".

The generation of Tamas by inverted knowledge is through the performance of sins etc. The knowledge of inversion of Dharma, which will be described as the effect of Tamas, is intended here by the word "Moha", he says -- "Moha is inverted knowledge". He states that the suffix (in Mohanam) here implies merely being a cause -- "Meaning the cause of inverted knowledge".

"Inattention"—this much is the meaning of the word "Pramada". By "from duty" etc., the causality of bondage of negligence is explained. For engagement in what ought not to be done becomes the cause of sinful births etc.? Similarly, non-commencement of prescribed duties also; for they remember -- "Not doing prescribed action and doing the condemned. And attached to sense objects, a man becomes liable for penance" [Manu 11.44].

He states that the word "Alasya" here refers to the nature opposing activity even in a purposeful matter -- "Stiffness".

Why does sleep occur only sometimes even though Tamas is always present? To this he says -- "Due to fatigue from the activity of senses".

To remove the doubt of non-mention of dream, he shows dream and deep sleep as varieties of Nidra -- "There" etc. The binding nature of sleep should be seen through untimely performance opposed to prescribed practice, through non-performance at the [right] time, and through sinful dreams. And it is said -- "Of one whose sleep and waking are appropriate" [6.17].

तमोगुण अज्ञानजनित है तमोगुण के प्रभाव से सत्य और असत्य का विवेक करने की मनुष्य की बौद्धित क्षमता आच्छादित हो जाती है और फिर वह किसी संभ्रमित या मूर्ख व्यक्ति के समान व्यवहार करने लगता है। भगवान् श्रीकृष्ण कहते हैं कि यह तमोगुण जीवन के सत्य और दिव्य लक्ष्य के प्रति अनेक मिथ्या धारणाओं एवं मिथ्या आग्रहों को जन्म देकर मनुष्य को निम्न स्तर का जीवन जीने को बाध्य करता है। इसके वशीभूत होकर मनुष्य प्रमाद (असावधानी) और आलस्य (कार्य को टालते रहने की प्रवृत्ति) का शिकार बन जाता है। जीवनादर्शों और दिव्य महात्वाकांक्षाओं के प्रति मानो वह सुप्त रहता है। तमोगुणी पुरुष में न लक्ष्य की स्थिरता होती है और न बुद्धि की प्रतिभा उसमें न भावनाओं की कोमलता होती है और न कर्मों की कुशलता।अब तक भगवान् श्रीकृष्ण ने क्रमवार सत्त्व? रज और तमोगुण के उन लक्षणों का वर्णन किया है? जो हमारे मानसिक जीवन में देखे जाते हैं। ये हमारे मन की शान्ति को भंग कर देने वाले होते हैं। इन तीनों गुणों के कारण विभिन्न व्यक्तियों में दिव्यता की अभिव्यक्ति में भी तारतम्य होता है और ये गुण नित्य? अनन्तस्वरूप आत्मा को मानो अनित्य और परिच्छिन्न बना देते हैं।संक्षेपत?

The nature of these (qualities) is stated in sequence -- from tatra (there) up to bhāratetyantam (ending with the word Bharata). Sattva is pure. That from which the arising of craving and attachment occurs.

The futile passing away of human life, which is difficult to obtain, achieved by hundreds of merits accumulated for a very long time, and is the sole cause for attaining liberation, is pramāda (carelessness/negligence).

And thus it is said (?), -- Even one moment of life is not obtained by all jewels. He by whom it is spent in vain, that negligent one is the lowest of men. 14. Thus.

(S in the margin? and ?N in the text itself add the following: Just as in the Śrīmad Bhāgavata, -- The night is lost by sleep, or by copulation. And the day, O King, by the desire for wealth or by the maintenance of the family. 1. Though the body, children, wife, etc., are unreal, (they are considered) like the army of the self. Even seeing their destruction, the negligent one does not see. 2. -- The Bhāgavata Purāṇa (Gorakhpur Ed.) II? i? verse 34)

And -- What is the use of many remote years here for the negligent one. Better is a known moment, from which well-being may arise. 3. -- ibid? 12.

This very pramāda is designated by the word ātmahatyā (self-slaughter) and decided upon by the Lord there in the Eleventh Skandha, as -- The human body, which is the beginning (root), easy to attain (for the highest goal), very difficult to obtain (by merits), is like a strong boat, with the Guru as the helmsman. Driven by the favorable wind of Me (God), the man who does not cross the ocean of existence, he is a self-slayer. 4. Thus. -- ibid. XI? xx? 17.

Ālasya (laziness) is in regard to doing auspicious work. Nidrā (sleep) is a contemptible state, complete sinking.

To refute the wrong explanation, 'arisen from ignorance (Shankara),' of the (statement) 'Tamas, however, is born of ignorance,' he says -- ajñānam (ignorance).

And this is obtained by the power of the inclusion of dṛśi (the verb 'to see') in 'is seen in others also [Aṣṭā.3.2.101]'.

Why is the perceived meaning itself not (the case)? On this he says -- pramāda etc. The meaning is that in the remainder of the sentence, ignorance is stated as the effect of Tamas.

The word tu (but) is for indicating a distinction in relation to Sattva and Rajas.

Know Tamas, 'born of ignorance,' as arising from ignorance, which is in the form of the power of covering. Therefore, it deludes all embodied beings, creating illusion due to its nature as non-discrimination.

That Tamas binds the embodied being by pramāda (carelessness), ālasya (laziness), and nidrā (sleep), this is understood.

O Bharata, pramāda is the inability to discern reality, which is opposed to prakāśa (illumination), the effect of Sattva; ālasya is the inability to act, which is opposed to pravṛtti (activity), the effect of Rajas; and the mental state dependent on the quality of Tamas which opposes both (illumination and activity) is nidrā (sleep), this is the distinction.

The characteristic of Tamas, along with its binding nature, is stated -- tamastu (Tamas, however). Know Tamas, born from the ignorance of the aforementioned divine sport (lila) etc., being of the nature of dissolution, (thus) in the form of forgetting God, deluding all embodied beings, and causing illusion.

It binds him (the embodied being) by pramāda, ālasya, and nidrā, which are of three types constituting obstacles to the service of God, through contrary knowledge.

Pramāda is lack of attention to God. Ālasya is lack of effort in the service of God. Nidrā is the destruction of knowledge in the mind.

Tamas is the third quality, ajñānajam (born of ignorance) is born from ignorance, know it as ajñānajam (born of ignorance), mohanam (deluding), causing non-discrimination for all embodied beings, for all those possessing a body.

By pramāda, ālasya, and nidrā -- pramāda and ālasya and nidrā -- pramādālasyanidrāḥ, by them, by prāmādālasyanidrābhiḥ (by carelessness, laziness, and sleep) that Tamas binds, O Bharata.

Again, the operation (function) of the qualities is stated briefly --

And he speaks of Tamas -- tama iti (Tamas).

Born of contrary knowledge, or born of nescience (avidyā).

तमः inertia? तु but? अज्ञानजम् born of ignorance? विद्धि know? मोहनम् deluding? सर्वदेहिनाम् to all,embodied beings? प्रमादालस्यनिद्राभिः by heedlessness? indolence and sleep? तत् that? निबध्नाति binds fast? भारत O descendant of Bharata (Arjuna).Commentary Tamas is that binding force with a tendency to lethargy? sloth and foolish actions. It causes delusion or nondiscrimination. It binds him who associates the Self with the body. A Tamasic man acts under the compulsion of the wants of the body. He has no power of judgment. Troubled by the wants of the body he acts under pressure to keep himself alive. His actions are not guided by reason. They are on the plane of instinct. His senses are dull. He becomes infatuated and stupefied. He has no inclination to work. He yawns much. He sleeps too much. He always wants to sleep. He nevr knows when and how to act? what? to whom and how to talk. He takes delight in following the wrong path. He does not know how to behave or how to address others. He is thoughtless and ignorant. He forgets everything. He is negligent and indolent. He is just in a stage higher than lifeless matter.He who is under the grip of heedlessness (Pramada) is not able to discriminate between the eternal and the noneternal. This is an enemy of illumination? the effect of Sattva. He who is overpowered by laziness (Alasya) is not able to exert. This is an enemy of Pravritti? the effect of Rajas. Sleep (Nidra) is LayaVritti? (a state of absorption into ignorance) which is dependent on Tamas. This is the enemy of the works done by Sattva and Rajas.

Viddhi, know; tamas, the third alitty; mahanam, which deludes, which is a cause of indiscrimination; sarva-dehinam, of all embodied beings; to be ajnanajam, born of ignorance. O scion of the Bharata dynasty, tat, that tamas; nibadhnati, binds; pramada-alasya-nidrabhih, through inadvertence, laziness and sleep.
The activities of the alities are again being briefly stated:

By 'false knowledge' is here to be understood as what is other than knowledge. What is called knowledge is right perception of things. What is other than this is false knowledge. And Tamas springs from knowledge contrary to the true nature of thinngs. It deludes all embodied selves. Delusion is erroneous knowledge. The meaning is that Tamas is the cause of erroneous knowledge. Being the cause of negligence, indolence and sleep, it binds the embodied self through them. 'Negligence' is inattentiveness, which causes one to perform works other than what ought to be done. 'Indolence' is the tendency to avoid work; it may even develop into absolute inaction. 'Sleep.' is the state in which the external organs stop working due to exhaustion and seek to recover from the same. In sleep when only the outgoing actionof the senses stop, it is called dream state. When even the mind (Manas) ceases to function, it is called dreamless sleep.
He states the cardinal feature forming the ways of bondage through Sattva etc.