Verse 18.22

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 18.22:

यत् तु कृत्स्न-वद् एकस्मिन् कार्ये सक्तम् अहैतुकम् ।
अतत्त्वार्थ-वद् अल्पं च तत् तामसम् उदाहृतम् ॥ २२ ॥

yat tu kṛtsna-vad ekasmin kārye saktam ahaitukam |
atattvārtha-vad alpaṃ ca tat tāmasam udāhṛtam || 22 ||

yat–by which; tu–but; kṛtsna-vat–completely; ekasmin–to one; kārye–activity (bodily maintenance such as bathing and eating, etc.); saktam–attached; ahaitukam–without any cause (naturally occurring); atattva-artha-vat–which is without a factual understanding of the goal of life; alpam–meagre (like that of an animal); ca–and; tat–that knowledge; tāmasam–knowledge governed by the quality of darkness; udāhṛtam–is said to be.

And knowledge in the mode of darkness is that knowledge by which one becomes absorbed in activities related exclusively to the temporary material body, such as bathing and eating, considering such activities to be the ultimate perfection. That knowledge is irrational, devoid of any understanding of spiritual reality, and meagre like that of the animals.

Commentary: Sārārtha-Varṣiṇī Ṭīkā

(By Śrīla Viśvanātha Cakravartī Ṭhākura; the innermost intention of the commentary named ‘the shower of essential meanings’)

Now Śrī Bhagavān is explaining knowledge governed by the mode of ignorance, tāmasika jñāna. Such knowledge is devoid of any spiritual basis and it only fosters attachment to the natural acts of the body, such as bathing, eating, drinking and enjoying with women, as well as to the various ways of attaining such enjoyment. It does not foster attachment to Vedic activities such as performance of sacrifice and giving in charity. Knowledge in the mode of ignorance also lacks any substantial philosophical understanding, that is, it lacks an understanding in relation to tattva, and it is insubstantial and unimportant, like the knowledge or instinct of animals.

In brief, knowledge of the Absolute Reality, which is beyond the body, is in the mode of goodness; knowledge of nyāya-śāstras, for example, which are full of various arguments and counter-arguments, is in the mode of passion; and materialistic knowledge, which is simply related to the demands of the body such as bathing and eating is in the mode of ignorance.

Commentary: Sārārtha-Varṣiṇī Prakāśikā-vṛtti

(By Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja; the explanation that illuminates the commentary named Sārārtha-varṣiṇī)

Śrīla Bhaktivinoda Ṭhākura says, “The knowledge of those who consider bodily activities such as bathing and eating to be most important, and which encourages attachment to such activities, is meagre and is called knowledge in the mode of ignorance. Although this knowledge is improper, it appears to be natural, but in fact, it is meaningless.

“In conclusion, knowledge of the Absolute Reality, which is separate from the body, is called knowledge in the mode of goodness. Knowledge of various scriptures such as nyāya, the science of logic, which establish different contentious philosophies, is called knowledge in the mode of passion. And knowledge that deals with bodily activities, such as bathing and eating, is called knowledge in the mode of ignorance.”