यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ १८.२२ ॥

yat-tu kṛtsnavad-ekasmin-kārye saktam-ahaitukam |
atattvārthavad-alpam ca tat-tāmasam-udāhṛtam || 18.22 ||

Knowledge – the tāmasika kind

That which clings to a single entity as though it is the whole, is unreasonable and trivial, having no basis on Truth, is said to be tāmasika.

One under the grip of tāmasika nature will not be amenable to reason or introspection. Refusing any place for further knowledge, clinging to whatever he likes, he denounces all lofty and graceful thoughts aimed at purity, elevation and expansion. He remains steadfast in this. This impervious habit is applicable to secular as well as religious life.

Under the influence of tāmasika traits, one given to mere idol worship will hold on to that alone, refusing to even hear about any higher level of worship and devotion. Similarly, a religionist will cling to his ideal and argue that all other religions are wrong and harmful.

In fact, all forms of worship revolve around the same God. However logical and self-proven this Truth is, the tāmasika nature will resent any such proposition. Thus it gives rise to so many strong cults and creeds. Many of them even take to fighting between themselves.

Are not all human beings alike, with their body consisting of the same basic elements? They possess the same kind of mind, with the same personal, familial and social feelings and emotions. The intelligence is equally common, though its degree may differ. The pivot of this all, namely the Soul, also is the same.

The same is the truth of the world. The world consists everywhere of the five elements. All things are made of these five alone. Is not sameness and similarity a sure feature of the entire creation? Yet, one with tāmasika tendency will not be ready to recognize this fact. Instead, he will only refuse all thoughts of sobriety and expansion.

Likewise, in individual matters, small or big, the same plight takes over. The epic instance of Sītā, suddenly getting fascinated by the golden deer, despite Lakshmana’s warning that it could well be a product of witchcraft, and Rama agreeing with Sītā to chase the animal, is a striking illustration of how a tāmasika spell can delude men and women of even great wisdom and virtues.

The safeguard against this plight is to be ready to consider other points of view patiently to find out whether any re-evaluation is necessary in one’s own thinking and choice. The readiness to be flexible and consider what others say or hold, is the golden test for freedom from the influence of tamas. By this, the pitfalls of tāmasika traits can be avoided.