Bhagavad Gita · 14.8 · Yoga through Understanding the Three Modes of Material Nature·8 of 27
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्।प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥
tamas tv ajñāna-jaṁ viddhi mohanaṁ
sarva-dehinām pramādālasya-nidrābhis tan nibadhnāti bhārata
Sanskrit recitation
Three moods of nature · 14.1–14.18 · Teaching
Translation
But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, through heedlessness, indolence, and sleep.
Meaning
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.
After Swami Sivananda
Three moods of nature· 14.1–14.18→
Teachers usually read this idea across several verses together, one shared reflection covers the whole unit.
- 14.1The Blessed Lord said, "I will again declare to thee that supreme knowledge, the best of all knowledge, having known which all the sages have gone to supreme perfection after this life."
- 14.2Those who, having taken refuge in this knowledge, have attained unity with Me, are neither born at the time of creation nor disturbed at the time of dissolution.
- 14.3My womb is the great Brahma; in it I place the germ; thence, O Arjuna, is the birth of all beings.
- 14.4Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb, and I am the seed-giving father.
- 14.5These qualities, O Arjuna, born of Nature, bind fast in the body of the embodied, the indestructible: purity, passion, and inertia.
- 14.6Of these, sattva, which is luminous and healthy due to its stainlessness, binds one by attachment to happiness and knowledge, O sinless one.
- 14.7Know, O Arjuna, that Rajas is of the nature of passion, the source of thirst and attachment; it binds fast the embodied one by attachment to action.
14.8But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, through heedlessness, indolence, and sleep.
- 14.9Sattva attaches to happiness, Rajas to action, O Arjuna, while Tamas, verily shrouding knowledge, attaches to heedlessness.
- 14.10Now, O Arjuna, Sattva prevails, having overpowered Rajas and Tamas; then Rajas, having overpowered Sattva and Tamas; and then Tamas, having overpowered Sattva and Rajas.
- 14.11When the wisdom-light shines through every gate of this body, then it may be known that Sattva is predominant.
- 14.12Greed, activity, the undertaking of actions, restlessness, and longing—these arise when Rajas is predominant, O Arjuna.
- 14.13Darkness, inertia, carelessness, and delusion—these arise when Tamas is predominant, O Arjuna.
- 14.14If the embodied one meets death when Sattva is predominant, then they attain the spotless worlds of the knowers of the Highest.
- 14.15Meeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the thoughtless.
- 14.16They say that the fruit of good action is Sattvic and pure; indeed, the fruit of Rajas is pain, and the fruit of Tamas is ignorance.
- 14.17From Sattva arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and also ignorance.
- 14.18Those seated in Sattva ascend; those of Rajasic nature dwell in the middle; and those of Tamasic nature, abiding in the function of the lowest Guna, descend.
Word-by-word→
- tu
- but
- tat
- that
- viddhi
- know
- mohanam
- illusion
- tamaḥ
- mode of ignorance
- ālasya
- laziness
- bhārata
- Arjun, the son of Bharat
- pramāda
- negligence
- nibadhnāti
- binds
- ajñāna-jam
- born of ignorance
- nidrābhiḥ
- and sleep
- sarva-dehinām
- for all the embodied souls
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