Bhagavad Gita Verse 3.27

Self-Realisation – In Gita Verse 3.27 The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

The Bhagavad Gita, an ancient Indian scripture, provides profound insights into the nature of the self and the concept of ego. Bhagavad Gita Verse 3.27 highlights a fundamental misunderstanding that many individuals possess: the belief that they are the doers of actions, when in reality, these actions are driven by the modes of material nature. This verse serves as a reminder of the illusory nature of ego and its impact on human perception and behaviour.

All actions are manifestations of the qualities inherent in nature. Yet, individuals, clouded by ego, often perceive themselves as the primary agents of these actions. This misconception arises from a lack of awareness and understanding of the true dynamics at play. Nature orchestrates events, and human beings, influenced by ego, mistakenly assume ownership and control over these occurrences.

Consider the choices we make – what we like or dislike, whom we choose to associate with, or what we find appealing. These preferences are not entirely ours; they are shaped by the interplay of natural elements. For instance, why does a particular face seem attractive? It is not merely a personal choice but a coordination between one’s nature and the attributes of that face. Similarly, the taste of food is not universally constant; it varies with changes in our physical state, such as illness. This is a testament to the fact that our perceptions and experiences are guided by natural forces, not solely by personal volition.

The ego, however, creates an illusion of personal agency, leading individuals to believe that they are the architects of their destinies. This illusion is akin to a passenger on a stationary train who perceives movement when another train departs. The stationary soul identifies with the dynamic nature of prakṛiti (Mother Nature), thus fostering the illusion of doership.

Krishna, in his discourse with Arjuna, emphasises the importance of transcending this ego-driven illusion. He advises recognising that nature is the true doer, and by doing so, one can attain a state of detachment and inner peace. This realisation dispels the dualities of joy and sorrow, victory and defeat, and allows for a deeper understanding of one’s role in the cosmic order.

The ego, much like darkness, is an absence rather than a presence. It is an absence of awareness, and attempting to surrender it is akin to battling darkness without introducing light. Just as darkness vanishes with the introduction of light, the ego dissolves with the advent of awareness. Therefore, the focus should not be on surrendering the ego but on cultivating consciousness.

This journey towards self-awareness requires letting go of preconceived notions, judgments, and ideologies. It involves embracing a state of alertness and consciousness, which naturally dispels the ego. When one attains self-realisation, the ego, which is a mere mirage, ceases to exist.

Krishna’s teachings underscore the ease with which individuals can fall prey to ego, especially when societal validations reinforce it. However, true self-awareness is a solitary journey, one that requires trust in oneself and an understanding of one’s interconnectedness with the whole. Through this realisation, the burdens of ego-induced misery and anxiety dissipate, paving the way for a life of fulfilment and harmony.

The wisdom of the Bhagavad Gita invites us to reevaluate our understanding of self and ego. By acknowledging the role of nature as the true doer and cultivating awareness, we can transcend the limitations imposed by the ego. This journey towards self-realisation is not only liberating but also essential for attaining the ultimate truth and peace in life.