Verse 14.8

Verse 14.8: “The Tamas, however, understand as born of nescience, and causing infatuation to all body-owners. Through heedlessness, indolence, and slumber does it fetter-down, O Scion of Bharata.

Commentary called Jnaneshwari by Jnaneshwar:

(174)

That which dims the vision of commonsense, that which is the dark cloud of the night of infatuation, that which makes one feel strong attachment for nescience and has deluded the universe and made it dance (active), that which is the great mystic formula of thoughtlessness and is a jug of the wine in the form of stupidity—nay which is a missile (in the form of) infatuation (mohanāstra) for the being-all that, Oh Partha, is Tamas, and with its skill, it entangles the egoistic body-owner. Once it begins to grow up in all created things, there remains no scope for anyone else (to grow). It renders the organs dull, the mind foolish, and strengthens indolence. Then the being begins to turn and twist his body, feels aversion for any sort of work and then there ensues abundance of yawning. He cannot then, Oh Kirtiti, see anything with his eyes even though (they are) open, and gets up and responds to a call even though there is actually none.

A stone slab falling on one of its sides, does not move to any other; in that way, once rolled up in drowsiness he cannot unroll himself. The earth might sink low into the lower region (pātāla) or heavens might crash down upon him, yet he does not feel like getting up. He, feeling drowsy and sleepy, cannot recollect what is proper or improper, but only feels great liking for remaining in a rolling position. He raises his palms and rests his cheeks on them, and uses his legs as supporting cushions, and he is so very fond of slumber that he considers it superior to heavenly bliss, were he to have a good slumber. He has no other addiction but that of having the longevity of God Brahmadev [Brahmadeva], and of passing it in slumber. Were he casually to rest while wending his way he feels sleepy, and were he to feel drowsy he would not wake up even for taking a sip of nectar (if it is offered to him). If on occasions he is forced to work, he gets blind with rage. He does not even know how to behave himself, and with whom to talk and what, and cannot know if a certain action is possible or impossible.

Just as a moth should entertain the ambition of putting out, with the help of its wings, a wild fire, in that way he becomes prepared to run risks and audaciously puts his hand to things that could not (or should not) be done; in short he likes to do wrong (thoughtless) actions. In this way, the Tamas quality fetters the attributeless and pure soul with a bondage of triple plait in the form of slumber, indolence and wrongful actions. When fire pervades an entire piece of wood, it appears to have the shape of that piece, or the sky gets the name of Ghatakash [Ghatakasha] (ghaṭākāśa—earthen-pot-shaped sky), when contained (seen) in the earthen pot: or when a lake is full of water, then there appears reflected in it the Moon; in all these ways the soul appears to be modified (bound) by the semblance of the Gunas.