🪷 Bhagavad-Gītā · 14.8

14.8 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.

14.8 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:

14.8 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.

14.6-8 Tatra etc. upto Bharata. The Sattva is dirtless. [Source of craving-attachment] : that from which the attachment of craving springs up. Negligence : wasting the human birth which is difficult to get, but got by means of hundreds of merits accumulated for a very long period, and which is the sole means for attaining emancipation. That has been also said- 'Not even a single moment of life is gained by (spending] all the gems. [Hence], he, who wastes it, is a man of negligence and is the lowest of men'. Laziness : i.e., in doing good deeds. Sleep : being poor totally i.e. a contemptible course.

।।14.8।। 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?