Bhagavad Gita - Chapter 18 - Shloka (Verse) 25

अनुबन्धम् -- जिसको फलकी कामना होती है? वह मनुष्य तो फलप्राप्तिके लिये विचारपूर्वक कर्म करता है? परन्तु तामस मनुष्यमें मूढ़ताकी प्रधानता होनेसे वह कर्म करनेमें विचार करता ही नहीं। इस कार्यको करनेसे मेरा तथा दूसरे प्राणियोंका अभी और परिणाममें कितना नुकसान होगा? कितना अहित होगा -- इस अनुबन्ध अर्थात् परिणामको न देखकर वह कार्य आरम्भ कर देता है।क्षयम् -- इस कार्यको करनेसे अपने और दूसरोंके शरीरोंकी कितनी हानि होगी धन और समयका कितना खर्चा होगा इससे दुनियामें मेरा कितना अपमान? निन्दा? तिरस्कार आदि होगा? मेरा लोकपरलोक बिगड़ जायगा आदि नुकसानको न देखकर ही वह कार्य आरम्भ कर देता है।हिंसाम् -- इस कर्मसे कितने जीवोंकी हत्या होगी कितने श्रेष्ठ व्यक्तियोंके सिद्धान्तों और मान्यताओंकी हत्या हो जायगी दूसरे मनुष्योंकी मनुष्यताकी कितनी भारी हिंसा हो जायगी अभीके और भावी जीवोंके शुद्ध भाव? आचरण? वेशभूषा? खानपान आदिकी कितनी भारी हिंसा हो जायगी इससे मेरा और दुनियाका कितना अधःपतन होगा आदि हिंसाको न देखकर ही वह कार्य आरम्भ कर देता है।अनवेक्ष्य च पौरुषम् -- इस कामको करनेकी मेरेमें कितनी योग्यता है? कितना बल? सामर्थ्य है मेरे पास कितना समय है? कितनी बुद्धि है? कितनी कला है? कितना ज्ञान है आदि अपने पौरुष(पुरुषार्थ) को न,देखकर ही वह कार्य आरम्भ कर देता है।मोहादारभ्यते कर्म यत्तत्तामसमुच्यते -- तामस मनुष्य कर्म करते समय उसके परिणाम? उससे होनेवाले नुकसान? हिंसा और अपनी सामर्थ्यका कुछ भी विचार न करके? जब जैसा मनमें भाव आया? उसी समय बिना विवेकविचारके वैसा ही कर बैठता है। इस प्रकार किया गया कर्म तामस कहलाता है। सम्बन्ध -- अब भगवान् सात्त्विक कर्ताके लक्षण बताते हैं।

अनुबन्धको -- अन्तमें होनेवाला जो परिणाम है उसे अनुबन्ध कहते हैं? उसको? क्षयकोकर्मके करनेमें जो शक्तिका या धनका क्षय होता है उसको? हिंसाकोप्राणियोंकी पीड़ाको और पौरुषको -- अमुक कर्मको मैं समाप्त कर सकता हूँ ऐसी अपनी सामर्थ्यको? इस प्रकार अनुबन्धसे लेकर पौरुषतकके इन समस्त भावोंकी अपेक्षा न करके -- इनकी परवा न करके? जो धर्म मोहसे -- अज्ञानसे आरम्भ किया जाता है? वह तामस -- तमोगुणपूर्वक किया हुआ कहा जाता है।

Now He illustrates Tamasic action — by 'Anubandham' etc.

Having illustrated Rajasic action, He states the Tamasic — 'Anubandham'.

'Anubadhyate' (follows/binds) thus Anubandha — the future result, that; 'Kṣayam' — destruction of power, wealth etc.; 'Hiṃsām' — and pain to beings; 'Pauruṣam' — human effort, capacity to complete what is started; 'anavekṣya' — without considering these Anubandha etc., 'mohāt' — from non-discrimination whatever action is started, that is declared Tamasic.

'Anubadhyate anena' (is bound by this) thus Anubandha — fruit.

'Kṣayam' — destruction of power and wealth. 'Hiṃsām' — pain to others. 'Pauruṣam' — own capacity.

'Anavekṣya' — not considering, merely 'mohāt' — from non-discrimination whatever action is started; that is declared Tamasic.

The suffering 'anubadhyamānam' (following) in the performed action is 'Anubandha'; 'Kṣayaḥ' — destruction of wealth while action is being done; 'Hiṃsā' — pain to beings therein; 'Pauruṣam' — one's own capacity to complete the action;

'anavekṣya' — not considering, not deliberating on these, 'mohāt' — from ignorance of the agency of the Supreme Person, whatever action is started — done; that is called Tamasic.

He states Tamasic action — 'Anubandham'. 'Anubadhyate' (follows) thus Anubandha — future good and bad; 'Kṣayam' — expenditure of wealth; and 'Hiṃsām' — pain to others; 'Pauruṣam' — or own capacity;

'anavekṣya' — without considering, merely from delusion whatever action is started; that is called Tamasic.

Since by the word 'Kṣaya' the fault of immediate expenditure of wealth is intended, and by the force of the prefix, the word 'Anubandha' refers to the subsequent suffering related to this, he says — 'Kṛte karmaṇi' (Upon action being done).

Violence is regarding oneself and regarding others, with this intention — 'Tatra prāṇipīḍā' — it is stated generally.

He states that 'Pauruṣa', the correlate of Daiva (fate), consists of the gathering of seen materials related to the person — 'Ātmanaḥ karmasamāpanasāmarthyam' (One's capacity to complete action).

Since direct perception of future Anubandha etc. is impossible, lack of consideration through reasoning and scriptures is 'Anavekṣaṇa' here, he says — 'Avimṛśya' (Without deliberating).

Since ignorance of Anubandha etc. was stated before, the opposite of the contextual knowledge of non-agency is the meaning of the word 'Moha' here, he says — 'Paramapuruṣa'.

तमोगुणी पुरुष कर्म प्रारम्भ करने के पूर्व इस बात का विचार ही नहीं करता कि उस कर्म का परिणाम (अनुबन्ध) क्या होगा तथा उसके करने में कितनी शारीरिक? आर्थिक आदि शक्तियों का क्षय अर्थात् ह्रास होगा। उसे इस बात की भी कोई चिन्ता नहीं होती कि उसके कर्म के कारण कितनी हिंसा हो रही है अथवा लोगों को कष्ट हो रहा है। ऐसे प्रमादी और उत्तरदायित्वहीन लोगों के कर्म मोहवश अर्थात् किसी भ्रान्त धारणा और हीन उद्देश्य से प्रेरित होते हैं। उदाहरणार्थ? मद्यपान? दुसाहसपूर्ण द्यूत? भ्रष्टाचार आदि ये सब तामस कर्म हैं। ऐसे कर्मों के कर्ता केवल क्षणभर के वैषयिक सुख की संवेदना ही चाहते हैं।राजस कर्म के निराशा और दुखरूप फल को प्राप्त होने में कुछ काल की आवश्यकता होती है? परन्तु तामस कर्म का दुखरूप फल तत्काल ही प्राप्त होता है। जबकि सात्त्विक कर्म का फल सदैव आनन्द ही होता है।आगामी श्लोकों में? भगवान् श्रीकृष्ण तीन प्रकार के कर्ताओं का वर्णन करते हैं

From 'Niyatam' etc. up to 'is called Tamasic'.

'Niyatam' — [thinking] it is to be done.

'Kleśaiḥ' (with afflictions) — with ignorance etc.; 'bahulam' (much/abundant) — pervaded.

'Mohāt' (from delusion) — from that which consists of adherence/insistence.

'Anubandhena'. 'Anubandha' — future inauspicious result; 'Kṣaya' — destruction of bodily strength, wealth, and army; 'Hiṃsā' — pain to beings; 'Pauruṣa' — own capacity; and 'anavekṣya' — without considering [these];

'mohāt' — from mere non-discrimination only; whatever action is started, like the war by Duryodhana; that is called Tamasic.

He states the Tamasic action — 'Anubandham'.

'Anubandham' — 'Anu' i.e. after doing action, 'Bandha' (binding), the nature of good and bad fruit generated by it; 'Kṣayam' — expenditure of the means of liberation which is of the nature of the body, in vain; 'Hiṃsām' — one's own [violence] of the form of falling into Samsara; 'Pauruṣam' — the human goal, liberation; by 'ca', Dharma also; 'anavekṣya' — not considering,

'mohāt' — from delusion of enjoyment of own pleasure; action is declared Tamasic — of contrary fruit.

'Anubandham' — the thing which is subsequent is called Anubandha, that Anubandha; 'Kṣayam' — in doing which action loss of power or loss of wealth might occur, that loss; 'Hiṃsām' — pain to beings and; 'anapekṣya' (disregarding/not considering); 'ca pauruṣaṃ' — human effort, 'I am capable of completing this action' such self-capacity;

disregarding these starting from Anubandha up to Paurusha; 'mohāt' — from non-discrimination; whatever action is started; that is called 'tāmasam' — accomplished by Tamas.

Now the difference of agent is stated —

'Anubandha' is suffering; not considering that, whatever action is started 'mohāt' (from delusion), that is declared Tamasic.

अनुबन्धम् conseence? क्षयम् loss? हिंसाम् injury? अनपेक्ष्य without regard? च and? पौरुषम् (ones own) ability? मोहात् from delusion? आरभ्यते is undertaken? कर्म action? यत् which? तत् that? तामसम् Tamasic (dark)? उच्यते is said.Commentary Tamasic acts cause harm to others. A Tamasic man reflects not at all whether he has the capacity to perform these useless actions? but continues to act blindly. With utter thoughtlessness he sets aside any reflection as to the difficulty of performing the action and what the result of it would be. He carries it on in his own egoistical manner. He does not discriminate between the good and the bad? or what is ones own and what belongs to another.Kshayam Loss of power and of wealth? resulting from the performance of an action.Himsa Injury to living beings.Paurusham Ones own ability or capacity to complete the work.Now listen to the characteristics that pertain to the pure agent. The Lord proceeds to deal with the distinction among the agents.

Tat, that; karma, action; yat, which; is arabhyate, undertaken; mohat, out of delusion, non-discrimination; anapeksya, without consideration of; its anubandham, conseence, the result which accrues later; ksayam, loss-that losss which is incurred in the form of loss of energy or loss of wealth in the course of any action; himsam, harm, suffering to creatures; and paurusam, ability, prowess-one's own ability fest as, 'I shall be able to complete this task';-without consideration of these, from 'conseence' to 'ability', ucyate, is said to be; tamasam, born of tamas.

'Anubandha' or conseence is here the pain which follows when a work is performed. 'Loss' means loss of wealth involved in doing that act. 'Injury' is the pain caused to living beings when the work is carried out. 'Capacity' is the ability of completing the act. Whenever an act is begun without consideration of these and from delusion, viz., due to ignoring the agency of the Supreme Person - that act is said to be Tamasika.