Bhagavad Gita Chapter 18, Verse 16

English Translation

This being the case, anyone, who, owing to the imperfection of his intellect, perceives the absolute Self as the agent, that man does not perceive (properly), and has a perverted intellect.

Detailed Commentary

Here it is stated that all actions (*karma*) arise from five causes: *adhiṣṭhāna* (the body/seat), *kartā* (the agent), *karaṇa* (the instruments), *ceṣṭā* (efforts/functions), and *daiva* (destiny/divine will). But the person who does not understand this and considers themselves the doer (*kartā*), their intellect (*buddhi*) is not pure. They have not utilized knowledge correctly. They have not comprehended the distinction between the inert (*jaḍa*) and the conscious (*cetan*), *Prakṛti* and *Puruṣa*. Therefore, there is a flaw in their intellect, and they consider themselves the doer. Here, *akṛtabuddhitvāt* and *durmatiḥ* are two words that appear similar in meaning but are slightly different. *Akṛtabuddhitvāt* denotes the reason or cause, while *durmatiḥ* is an adjective for the doer. By not purifying the intellect (*buddhi*), discrimination (*viveka*) does not awaken, and that person becomes a *durmati* (one with a perverted intellect). If *viveka* were awakened, they would not be called a *durmati*. The pure *Ātmā* (Self) does nothing, but due to identification (*tādātmya*), this realization does not occur. When the intellect is not pure, one considers oneself the doer, whereas the pure *Ātmā* has no doership (*kartṛtva*). The word *kevala* (alone/pure) has been used in both *Karma Yoga* and *Sāṅkhya Yoga*. In *Karma Yoga*, there is no possessiveness (*mamata*) in the activities of the body, mind, intellect, and senses. In the absence of *mamata*, one experiences unity with the world and realizes their true state. Therefore, in *Karma Yoga*, the word *kevala* is associated with the body, mind, intellect, and senses. In *Sāṅkhya Yoga*, discrimination (*viveka*) is important. All actions arise from the five causes, not from one's own nature (*svabhāva*). A person deluded by ego (*ahaṅkāra*) considers themselves the doer. Through *viveka*, delusion (*moha*) is removed, and one experiences their pure Self (*svarūpa*). In *Karma Yoga*, *kevala* is associated with the body, mind, etc., so that all these are utilized in the service of the world, and one's true nature (*svarūpa*) remains intact. In *Sāṅkhya Yoga*, *kevala* is associated with the true Self (*svarūpa*), by which the sense of ego (*ahaṃ*) gradually ceases, and the *Ātmā* becomes established in its original nature. Connection – In the previous verse, it was stated that one who considers their pure Self to be the doer is a *durmati*. In the next verse, the person with the correct perspective will be described.