प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ २७ ॥
prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ
ahankāra-vimūḍhātmā kartāham iti manyate
श्लोक २७: सभी गतिविधियाँ भौतिक प्रकृति के तीन गुणों द्वारा सम्पन्न होती हैं। परंतु अहंकार से भ्रमित मनुष्य स्वयं को ही एकमात्र कर्ता मानता है।
Shloka 27: All activities are performed by the three qualities of material nature. But one illusioned by ego thinks oneself as the only doer.
In this verse of the Bhagavad Gita, Krishna reveals a subtle but powerful truth about human action and self-perception. The Sanskrit shloka states that all activities in the world are accomplished by the "gunas"—the three modes of material nature (sattva, rajas, and tamas). Yet, those who are deluded by ego, with minds clouded by false identification with their bodies and intellects, believe themselves to be the sole doers of every deed. This distinction between reality and perception is at the heart of the verse’s teaching.
When Krishna refers to the gunas of prakriti, he highlights the unseen forces and conditions that are always at play behind every action. Every thought, movement, decision, and outcome in the world arises, fundamentally, because of the interplay of these modes of nature. Material nature, through its qualities, orchestrates the play of life: promoting clarity and goodness (sattva), passion and activity (rajas), or inertia and ignorance (tamas). Human beings, inserted into this cosmic machinery, are deeply influenced—often unconsciously—by these underlying forces.
Despite this, those who are under the sway of ahankara—ego or self-centeredness—become “vimudha,” meaning “bewildered” or “exceptionally foolish.” Such persons genuinely believe they are in complete control. Every success, achievement, or even failure is attributed to their own independent effort, with little or no recognition of the wider context in which those results occur. It is as if someone, sitting in a boat carried by the river’s current, claims they alone are responsible for reaching the destination, without acknowledging the power of the flowing water beneath them.
This attitude is not merely a miscalculation, but a basic misunderstanding of reality. Those gripped by ego overlook the multitude of factors that contribute to outcomes in any situation. For instance, a student proud of exam success might ignore the role played by family, teachers, environment, opportunity, or even their own innate intelligence—all of which were themselves not created by the student. This blindness to the network of influences makes one's view of the world narrow and individualistic, disconnecting the person from the larger, interdependent tapestry of life.
The verse uses the phrase "ahankara-vimudhatma"—one deluded by egotism—to emphasize how the mind is clouded when it identifies only with the ego and not with deeper truths. The ego, in its delusion, appropriates the role of the creator and orchestrator, failing to see that, in reality, it is simply one instrument among many in the hands of material nature. The spirit soul, engrossed in this illusion, assumes, “I am the doer,” and gets entangled in the ups and downs of life, sometimes proudly boasting about achievements, other times brooding over failures.
A key insight here is the realization that every action is the composite outcome of innumerable tangible and intangible forces. The verse does not deny the place of individual effort or initiative, but it places them within a broader context. It maintains that the sense of exclusive authorship—“I alone did this”—is a sign of ignorance. This misunderstanding leads to attachment, pride, disappointment, and, eventually, to bondage within the cycle of action and reaction, or karma.
The Gita reveals through this teaching a layered reality. On the surface, a person acts, chooses, and strives—but beneath, it is the gunas of prakriti that are operating through them, shaping their thoughts, emotions, and deeds. This insight requires a shift in awareness: from a self-centric perspective to one that recognizes the grand play of nature and, ultimately, the divine that underlies and orchestrates all events.
Thus, verse 3.27 serves as a mirror—inviting everyone to examine their self-perception. Are we seeing ourselves as the solitary doers, or do we acknowledge the deeper, interconnected play of nature and circumstance? By pointing out this delusion, Krishna sets the stage for Arjuna (and all readers of the Gita) to cultivate a wiser, broader, and ultimately more peaceful way of being in the world. The journey from “I am the doer” to understanding one’s real place in the cosmic order is one of the foundational lessons in the path of karma yoga and spiritual awakening.
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