As If – In Gita Verse 18.16 Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.
In Bhagavad Gita Verse 18.16, it is stated that one who considers himself the sole doer, without acknowledging the five contributing factors, lacks true intelligence and fails to perceive reality accurately. This principle highlights the importance of understanding the interplay of various elements in any given situation.
A person with an impure intellect who sees only the pure soul as the doer does not grasp the true nature of events. There are five essential factors that contribute to any incident: the body, the senses, the mind, the efforts, and the inherent tendencies (pre-sanskar). These elements collectively facilitate the occurrence of any event. However, the individual remains distinct from these factors, acting as a witness and observer.
For instance, when one feels hungry, it is the body that becomes the basis for this sensation. Hunger is recognised because of past experiences. If it were a first-time experience, one might not even identify it as hunger. Even a newborn instinctively seeks its mother’s breast, driven by pre-sanskar, which indicates the influence of past impressions.
The recognition of hunger, the body’s response, and the subsequent efforts to satisfy this hunger involve the mind and various actions. The mind deliberates on the means to obtain food, whether through begging, purchasing, stealing, or earning. The tools and methods used in this process are the instruments (Karana). Despite these activities, the individual remains a witness, watching the entire process from a detached standpoint. These five elements are integral to the process; you are the sixth. Krishna elucidates that among these five, the one who considers himself overwhelmed is Durmati. You, however, stand apart from these five; you are the Watcher of these five.
When a person, due to impure intellect, perceives the pure soul as the doer, they fail to see the reality of the situation. This misidentification leads to ignorance. One must recognise that the true self is the observer, separate from the body, mind, and actions.
A philosopher once wrote a book titled “The Philosophy of As-If,” which aptly describes how people often behave. We act as if we are our bodies, as if we are material beings. This identification with the body and material pleasures creates a false sense of self. The logic behind this identification is simple: we associate with what brings us pleasure, as it enhances our experience of pleasure.
For example, a parent may identify with their child’s achievements, feeling a sense of success through them. Conversely, if the child fails or acts against the parent’s expectations, the parent may disown the child to protect their ego. This identification is based on the pleasure derived from the child’s success and the pain from their failure.
This identification extends to our bodies, which we perceive as sources of pleasure. However, pain and suffering are often attributed to external factors. This selective identification creates a deep involvement with the body and material pleasures, leading to a distorted perception of reality.
In truth, the body is the source of both pleasure and pain. Recognising this duality negates the extremes and renders the body neutral. When one perceives both pleasure and pain as external influences, the identification with the body diminishes, allowing the true self to emerge.
The conditioned soul, bound by identification with the body, experiences spiritual bondage. Breaking this identification is essential for spiritual liberation. The “As If” must be shattered to realise the true nature of the self, which is distinct from the body and its experiences.
Krishna emphasises understanding the interplay of the five factors and recognising the true self as the observer is crucial for perceiving reality accurately. This awareness leads to spiritual liberation, freeing one from the bondage of false identification with the body and material pleasures.
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