18.28 - Bhagavad Gita - Chapter 18, Verse 28

In this verse, the Bhagavad Gita paints a vivid picture of the doer who is governed by tamas, the mode of ignorance. Unlike the doer in goodness or passion who may be motivated by discipline or desire, the tamasic doer is pulled down by a cloud of negativity, inertia, and confusion. Their actions are not inspired by a higher understanding or a sense of duty, but instead emerge from confusion, carelessness, and lack of purpose.

The verse uses several descriptive terms to explain the qualities of such a person. “Ayuktaḥ” signifies someone who is unruly, lacking discipline, and disconnected from higher guidance or scriptural values. This person acts without consideration for right and wrong, often ignoring established principles and ethical standards. “Prākṛtaḥ” denotes a materialistic mindset, rooted firmly in the physical world, oblivious to subtler spiritual realities. Their vision is narrow, seeking only instant gratification and basic comforts, rather than anything lasting or meaningful.

Stubbornness or “stabdhaḥ” is another hallmark. Such individuals resist advice or correction, holding rigidly to their opinions even when proven otherwise. This stubbornness is not born from confidence or knowledge, but from a refusal to learn or adapt. The characteristic of “śaṭhaḥ”—deceitful or cunning—further colors their actions. Instead of integrity, they often choose manipulation or dishonesty to fulfill their desires, unconcerned with the harm or confusion they cause to others.

Naiṣkṛtikaḥ, translated as “insulting” or “hurtful,” reveals another layer of the tamasic doer. They can be sharp with their words, often resorting to blame or criticism, sometimes even enjoying putting others down. Such behavior may arise from inner emptiness, insecurity, or a desire to deflect attention from their own flaws. Alasaḥ means lazy—this person avoids work, procrastinates, and generally shirks responsibilities. Their lack of energy is palpable, as if a heavy blanket of lethargy covers every action they attempt.

One of the most noticeable moods of the tamasic doer is “viṣādī,” or morose. This sense of gloom hangs over them, irrespective of their circumstances. Even small tasks seem daunting, and the world appears a difficult and unfriendly place. Unlike the rajasic doer, who is animated by desire and disappointment, or the sattvic doer, who is composed and joyful, the tamasic doer seems enveloped in sadness and reluctance.

The term “dīrgha-sūtrī” is especially telling—it describes someone who continually postpones actions, making excuses or creating delays at every step. Tasks remain unfinished, and responsibilities are often left to others. This tendency exacerbates the sense of stagnation and further entraps the person in a web of inaction and regret.

The tamasic doer’s approach to life is thus marked not just by what they do, but by a deeper attitude of avoidance, resistance, and pessimism. They may be physically present but emotionally and mentally disengaged, often blaming others for their own lack of progress. The combined effect of these traits is to keep the individual stuck, unable to break free from cycles of disappointment and helplessness. The verse is a powerful reminder that how we approach action—our mindset and inner disposition—can be the very thing that shapes our happiness or sorrow, progress or stagnation.

In essence, verse 18.28 offers a penetrating psychological portrait of inaction and self-sabotage. It urges the reader to recognize these tendencies within, not with blame, but with clarity. By understanding the qualities that pull us downward—lack of discipline, materialism, stubbornness, deceit, laziness, sadness, and procrastination—we gain the self-awareness needed to begin moving toward a more uplifted, balanced, and empowered way of living. The verse serves as both a diagnosis and a starting point for transformation, inviting each individual to examine their patterns and consciously choose a higher, clearer path.