Bhagavad Gita Chapter 18, Verse 28

English Translation

The agent who is unsteady, naive, unbending, deceitful, wicked, [A variant reading is naikrtikah.-Tr.] lazy, morose and procrastinating is said to be possessed of tamas.

Detailed Commentary

**Explanation —** **Ayuktaḥ** — *Tamoguṇa* makes a person foolish (Gītā 14.8). For this reason, he does not understand what task should be done at what time, how it will be beneficial, and how it will cause harm. Therefore, a *tāmas* person is called careless. **Prākṛtaḥ** — One who has not refined his life through *śāstra*, *satsaṅga*, or good education remains crude and devoid of understanding of what ought to be done (*kartavya*) and what ought not to be done (*akartavya*) – just as he was born. **Stabdhaḥ** — Under the influence of *tamoguṇa*, his mind, speech, and body remain stiff. He does not bow before his elders and behaves harshly. **Śaṭhaḥ** — Due to his stubbornness, he does not accept good advice from others. He considers only his own ideas to be good, hence he is called obstinate. **Anaiṣkṛtikaḥ** — A *tāmas* person, even after receiving kindness from others, does not return it; instead, he harms them. **Alasaḥ** — A *tāmas* person indulges in idle talk and laziness instead of his responsibilities, therefore he is called indolent. **Viṣādī** — Even though his powers and time are misused, a *tāmas* person remains unhappy and agitated without performing his duties. **Dīrghasūtrī** — He does not contemplate how a task can be done better and faster, and by working in a disorganized manner, he wastes more time. **Kartā tāmasa ucyate** — A *kartā* possessing the above eight characteristics is called *tāmas*. **Special Note:** The qualities mentioned in verses 26, 27, and 28 belong to the *kartā*, and *karma* is performed accordingly. The actions of the *kartā* are in congruence with the *guṇas* he adopts. The goal of a *sāttvic kartā* is the Supreme Self (*Paramātmā*). He rises above the sense of doership (*kartṛtva*) and enjoyership (*bhoktṛtva*) and becomes integrated with the nature of pure consciousness (*caitanya svarūpa*). The objective of *rājas* and *tāmas kartās* is not *Paramātmā*, hence they cannot become unified. If the inner disposition (*bhāva*) of the *kartā* is *sāttvic*, then the *karma* will be *sāttvic*. *Rajoguṇa* is considered active, but the Gītā regards it as rooted in attachment (*rāgātmaka*). It is attachment (*rāga*) that is the cause of bondage, not action itself. Actions (*karma*) are of three types – *sāttvic*, *rājas*, and *tāmas*. They are determined according to the *bhāva* of the *kartā*. **Connection:** All actions (*karma*) are performed with deliberation. Now, the significance of *buddhi* (intellect) and *dhṛti* (fortitude) in the consideration of *karma* will be explained further.