यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्।।18.39।।
18.39 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.
18.39 That happiness which at first as well as in the seel deludes the self, and which arises from sleep, indolence and heedlessness that is declared to be Tamasic.
18.39. The happiness which, [both] at the beginning and subseently, is of the nature of deluding the Self; and which results from sleep, indolence and heedleness-that is stated to be of the Tamas (Strand).
18.39 यत् which? अग्रे at first? च and? अनुबन्धे in the seel? च and? सुखम् pleasure? मोहनम् delusive? आत्मनः of the self? निद्रालस्यप्रमादोत्थम् arising from sleep? indolence and heedlessness? तत् that? तामसम् Tamasic? उदाहृतम् is declared.Commentary Anubandhe In the conseence after the termination. The pleasure that is begotten by evil habits like drinking liors and eating worthless things is delusive of the self. The man becomes oblivious of the path he ought to tread. Such pleasure is verily of the nature of darkness.
18.39 That joy is udahrtam, said to be; tamasam, born of tamas; yat, which; both agre, in the beginning; ca, and; anubandhe, in the seel, after the end (of enjoyment); is mohanam, delusive; atmanah, to oneself; and nidra-alasya-pramada-uttham, arises from sleep, laziness and inadvertence. Therefore, now is begun a verse in order to conclude this section [The section showing that all things in the whole of creation are under the influence of the three gunas.].
18.36-39 Sukham etc. upto udahrtam. At its time : at the time of its practice (use). Like poison (1st) : Because it is extremely difficult to give up the attachment for sense-objects cultivated during hundreds of [previous] life-periods. That has been said in the revealed literature as : [The path of sprituality] is the edge of a razor, painful and difficult to cross over etc. The serenity of intellect (or mind) results from serenity in the Self, as there exists nothing else to be aspired for. The [Rajasic] happiness springs from the mutual contact between the sense-objects and senses, just as in the case of the eye due to its contact with colur. That happiness which is due to sleep, indolence and heedlessness, explained earlier, is of the Tamas (Strand).
18.39 Pleasure of the Tamasika type causes delusion to the self at the beginning and the end of enjoyment. Here delusion means the absence of knowledge about things as they are. Pleasure springing from sleep, sloth and error are the cause of it. Even at the time of experience, sleep etc., are the cause of delusion. It is clear how sleep causes delusion. Sloth is indolence in sensory operations. When sensory activities are slow, dimness of knowledge results. Error is heedlessness regarding what ought to be done. From this also occurs the dimness of knowledge. Thus, these two also cause delusion. Such pleasure is declared to be Tamasika. Therefore what is meant is this: subduing Rajas and Tamas, the Sattva alone should be allowed to develop by the aspirant for relase.
No commentary by Sri Visvanatha Cakravarti Thakur.
The sukham or happiness which in the beginning from the first moment is deluded and also at the end is deluded arising from slothfulness, lassitude, and foolishness and neglecting what needs to be done and accomplished, Lord Krishna asserts is situated in tama guna the mode of ignorance.
There is no commentary for this verse.
That sukham or happiness which enthrals the jiva or embodied being both at the beginning and as well at the end even after the habitual, repetitive experience exhibits its true nature of enslavement and bondage to samsara the perpetual cycle of birth and death is affirmed by Lord Krishna as tama guna the mode of ignorance. The word mohanam means delusion and is the obscuration of the true nature of reality. Nidra or slumber denotes unconsciousness which can transpire even while engaging in an act of enjoyment. Alasya is slothfulness, the lassitude which comes from habitually dulled senses and which certainly contributes to dullness of mind. Pramada is inattention to what is required and is connected to dullness of mind. So the delusive nature of nidra, alasya and pramada are all situated firmly in tama guna and along with the characteristics of raja guna are very detrimental to the aspiring jiva.
That sukham or happiness which enthrals the jiva or embodied being both at the beginning and as well at the end even after the habitual, repetitive experience exhibits its true nature of enslavement and bondage to samsara the perpetual cycle of birth and death is affirmed by Lord Krishna as tama guna the mode of ignorance. The word mohanam means delusion and is the obscuration of the true nature of reality. Nidra or slumber denotes unconsciousness which can transpire even while engaging in an act of enjoyment. Alasya is slothfulness, the lassitude which comes from habitually dulled senses and which certainly contributes to dullness of mind. Pramada is inattention to what is required and is connected to dullness of mind. So the delusive nature of nidra, alasya and pramada are all situated firmly in tama guna and along with the characteristics of raja guna are very detrimental to the aspiring jiva.
Yadagre chaanubandhe cha sukham mohanamaatmanah; Nidraalasyapramaadottham tattaamasamudaahritam.
yat—which; agre—from beginning; cha—and; anubandhe—to end; cha—and; sukham—happiness; mohanam—illusory; ātmanaḥ—of the self; nidrā—sleep; ālasya—indolence; pramāda—negligence; uttham—derived from; tat—that; tāmasam—in the mode of ignorance; udāhṛitam—is said to be
