Bhagavad Gita Chapter 14, Verse 13

English Translation

O descendant of the Kuru dynasty, when tamas predominates these surely [i.e. without exception.-M.S.] come into being: non-discrimination and inactivity, inadvertence and delusion.

Detailed Commentary

Explanation: Aprakāśaḥ (Non-illumination): When Tamoguṇa increases, the clarity of Sattvaguṇa is suppressed. In this state, the senses and mind lack lucidity. Past events are not recalled, and new understanding does not arise. This is referred to here as Aprakāśa and stands in opposition to the illuminating tendency (Prakāśa-vṛtti) of Sattvaguṇa. Apravṛttiḥ (Inactivity): When Tamoguṇa increases, an individual feels no inclination to act. One desires to sit or lie without purpose. There is no interest even in essential tasks. This is called Apravṛtti. Pramādaḥ (Heedlessness): Becoming entangled in activities that bring neither spiritual (Pāramārthika) nor worldly (Sāṁsārika) progress is called Pramāda. For example, smoking bidis/cigarettes, playing cards/dice, etc. This is the activity of the Pramāda tendency (vṛtti). Mohaḥ (Delusion): With the increase of Tamoguṇa, a lack of discrimination (vivekahīnatā) arises. There is no consideration of right or wrong, and foolishness (mūḍhatā) prevails, which reduces the capacity to perform necessary tasks. Eva Cha (And also): By all these terms, tendencies like excessive sleep and the senseless waste of time and wealth are also understood. "Tamasyetāni jāyante vivṛddhe Kurunandana" (These arise when Tamas increases, O Kurunandana) — These are the symptoms of increased Tamoguṇa. When these symptoms appear, one should understand that Tamoguṇa has increased due to the suppression of Sattvaguṇa and Rajoguṇa. Sattva, Rajas, and Tamas — these three Guṇas are subtle (sūkṣma). They cannot be directly perceived by the senses or the mind. However, their effects are understood through their tendencies (vṛttis). The Lord has described the tendencies of these Guṇas so that the seeker (sādhaka) may abandon Rajoguṇa and Tamoguṇa and enhance Sattvaguṇa. Profound Point: The tendencies (vṛttis) of Sattva, Rajas, and Tamas Guṇas naturally arise, cease, and are subject to change. The sādhaka should know that these keep changing in their life. This fact proves that the perceivable (dṛśya) is transient, and the perceiver (draṣṭā) is immutable. Therefore, it is essential to understand that the perceived is distinct from the perceiver. Desires (Kāma), anger (Krodha), and other impurities (vikāras) subside when one does not identify them as part of oneself. When they are not regarded as one's own, liberation from them will automatically be attained. For instance, when anger arises, the sādhaka should think, "I am that Self, and this anger is not connected to me." When this thought becomes firm, the effect of anger will diminish. The Lord, by describing the characteristics of the tendencies (vṛttis) of Sattvaguṇa, Rajoguṇa, and Tamoguṇa, has warned the sādhaka that these tendencies manifest within oneself only by assuming a relationship with the Guṇas. In reality, the sādhaka has no connection with them. Even Sattvaguṇa, due to the presence of the desire for enjoyment (bhogabuddhi), can obstruct the attainment of the Guṇātīta (transcendent of Guṇas) state. Therefore, the sādhaka should not indulge in the happiness of Sattvaguṇa, as it is a part of Rajoguṇa. When attachment (rāga) increases in Rajoguṇa, anger (krodha) and delusion (moha) arise, and the individual slips into Tamoguṇa. Connection: In the subsequent verses, the results (phala) of the tendencies (vṛttis) of the momentarily predominant Guṇas are described.