अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।मोहादारभ्यते कर्म यत्तत्तामसमुच्यते।।18.25।।
anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam. mohād ārabhate karma yat tat tāmasam ucyate.
Translation
That action is declared to be in the mode of ignorance, which is begun out of delusion, without regard to loss, injury to others, and without consideration of one’s own ability.
Word Meanings
anubandham — of future bondage; kṣayam — destruction; hiṁsām — injury to others; anapekṣya — without considering the consequences; ca — also; pauruṣam — self‑sanctioned; mohāt — by illusion; ārabhyate — is begun; karma — action; yat — which; tat — that; tāmasam — in the mode of ignorance; ucyate — is said to be.
Understanding the Verse
In the eighteenth chapter of the Bhagavad Gita, Lord Krishna classifies actions into three primary qualities – sattvic, rajasic, and tamasic – based on their motives and outcomes. Verse 18.25 specifically identifies a category of activity that belongs to the tamas, the mode of ignorance. This classification is crucial because it delineates conduct that not only harms the individual spiritually but also creates detrimental effects in the world around them.
The Sanskrit terms in this verse each contribute to a precise moral diagnosis. ‘Anubandham’ (future bondage) implies that the action entangles the doer in further obligations and karmic debts, making liberation more distant. ‘Kṣayam’ (destruction) denotes the loss of material, mental, or spiritual assets, suggesting that the activity erodes what is beneficial. ‘Hiṁsām’ (injury to others) points to direct harm inflicted upon fellow beings, highlighting the social irresponsibility of the deed. The qualifier ‘anapekṣya’ (without considering the consequences) underscores a reckless mindset, where the actor ignores the ripple effects of his or her behavior. The conjunction ‘ca’ simply adds the next quality, ‘pauruṣam’, indicating self‑sanctioned or selfishness – a motive rooted in personal gain rather than collective welfare.
The verse then attributes the origin of such conduct to ‘mohād’ (delusion). When a person is clouded by ignorance, clarity of purpose dissolves, and actions arise from a distorted perception of reality. The phrase ‘ārabhate karma’ (action is begun) emphasizes that the very initiation of such deeds is tainted from the start. The final clause, ‘yat tat tāmasam ucyate’, affirms that any work fitting this description is rightfully termed tamasic. Tamasic actions are driven by inertia, darkness, and falsehood, and they perpetuate the cycle of samsara rather than facilitating liberation.
Understanding this verse provides a practical ethical compass for seekers. It urges introspection: before undertaking any task, one should examine whether the motive is self‑serving, whether there is a risk of causing harm, and whether the potential consequences have been thoughtfully considered. Even seemingly innocuous actions can belong to this category if they are performed blindly, out of pride or without regard for the well‑being of others. By recognizing and rejecting such tamasic tendencies, a practitioner aligns more closely with sattvic principles, fostering purity, wisdom, and compassionate service.
Ultimately, Krishna’s warning serves a dual purpose: it protects the individual from accruing negative karma and it preserves societal harmony. When individuals refrain from actions that are rooted in delusion, selfishness, and negligence, the collective consciousness gradually shifts away from darkness toward light. This transformation is the essence of Krishna’s teaching in Chapter 18 – a call to mindful action that upholds dharma and facilitates spiritual evolution.
