Bhagavad Gita Chapter 18, Verse 39

English Translation

That joy is said to be born of tams which, both in the beginning and in the seel, is delusive to oneself and arises from sleep, laziness and inadvertence.

Detailed Commentary

**18.39.** Explanation – *Nidrālasya Pramādottham* (arising from sleep, sloth, and heedlessness): When *Raga* (attachment or passion) greatly increases, it takes the form of *Tamoguna*. This is called *Moha* (delusion). Due to *Moha*, a person enjoys sleeping excessively. Those who sleep too much do not attain deep sleep, leading to more *Tandra* (drowsiness or slight sleep) and *Svapna* (dreams). In *Tandra* and *Svapna*, the *Tamasic* individual's time is wasted, yet they find pleasure in it. Therefore, this pleasure is said to originate from *Nidra* (sleep). When *Tamoguna* increases, a person starts spending time in *Alasya* (laziness or sloth). When important tasks arise, they postpone them. They find pleasure in the state of *Alasya*. However, due to *Alasya*, their *Indriyas* (senses) and mind become sluggish, leading to constant restlessness, anxiety, and sorrow in the mind. When *Tamoguna* further increases, the person begins to indulge in *Pramada* (heedlessness, delusion, or recklessness). *Pramada* is of two types: *Akriya Pramada* (inactive heedlessness) and *Sakriya Pramada* (active heedlessness). Not performing essential tasks is *Akriya Pramada*. Engaging in useless activities like addiction to *Bidi*, cigarettes, alcohol, tobacco, etc., and behaving improperly, is *Sakriya Pramada*. Due to *Pramada*, the *Tamasic* individual finds pleasure in falsehoods, dishonesty, and the like. For example, some people take full salaries but do not work properly. Due to such wrong practices, they attain *Naraka* (hell). With the advent of *Tamasic* tendencies, the discriminating wisdom (*Viveka Jnana*) of *Sattva Guna* is veiled, and upon the arrival of *Alasya*, light is obscured. The *Tamasic* person finds pleasure in *Nidra*, *Alasya*, and *Pramada*. Therefore, this pleasure is described as arising from these states. **Special point:** *Nidra* is of two types: *Yukta Nidra* and *Ati Nidra*. (1) *Yukta Nidra* (moderate sleep) – In this sleep, the body gets rest, which brings freshness to the mind and intellect. This is useful in *sadhana-bhajan* (spiritual practice) and worldly work. Therefore, *Yukta Nidra* is not faulty but essential. The Lord has also called *Yukta Nidra* essential: "One whose sleep and wakefulness are regulated, their *Yoga* becomes a destroyer of sorrow" (*Gita* 6.17). (2) *Ati Nidra* (excessive sleep) – Sleeping and waking at the right time is *Yukta Nidra*, whereas sleeping excessively is *Ati Nidra*. This keeps the body in a state of sloth and heaviness. In the eighth verse of the fourteenth chapter, *Pramada* is mentioned, followed by *Alasya* and *Nidra*. But here, bliss (*ananda*) is described as deluding. Whether or not *Viveka* (discrimination) exists at the beginning and end of this pleasure, this pleasure does not allow *Viveka* to awaken. The overall aim is that *Sattva Guni* individuals find happiness by being absorbed in *Tattva* (truth or essence), *Rajasic* individuals find happiness due to *Raga* (attachment), and *Tamasic* individuals find happiness by forgetting the world in *Nidra*. Thus, this pleasure is generally a semblance of eternal happiness, which is only attained by discerningly separating oneself from the unreal (*asat*). For those aspiring for ultimate real progress, it is considered absolutely essential to transcend these pleasures. **Context:** In these verses, the Lord, by explaining the distinctions of *Jnana* (knowledge) and *Karma* (action) according to the *Gunas*, also indicates the distinctions of the objects of creation. Thus, all objects of creation are elucidated herein.