薄伽梵歌 18.16

「自性」（Self）始終是無為的。祂像虛空一樣無執著。祂始終是寂靜的見證者，是活動的旁觀者。只有那些理解力不足的自我中心之人，才會認為自己是真正的行為者，因此被行為所束縛。他一次又一次地出生，以收穫其行為的果報。對於那些將身體視為意識、神或「自性」的人來說，自然會認為「自性」是行為者或執行者。將自己與身體認同，將身體視為純粹「自性」的人，已為自己設下羅網，過著完全無明的迷惑生活。他被「業」（Karma）的枷鎖或束縛所捆綁，永遠被囚禁在這個身體的牢獄中。那些未與「般若」（Buddhi）結合，理解力不純淨或未經訓練，將「自性」視為行為者或執行者的人，確實是心智顛倒之人。他被迷惑了，他實際上是個盲人。他有眼睛卻看不見，他看不到事物的本質。他對至高原則（「自性」）一無所知，這個原則本身是無為的，永遠作為所有眾生所有心意和所有感官活動的寂靜見證者，祂驅動心意、感官、生命力及身體去行動，就像磁鐵使鐵片移動一樣。他看不到關於「自性」和行為的真相。「惡慧者」（Durmati）指心智顛倒之人，或理解力未發展之人。他認為自己是唯一的執行者或行為者。他什麼都不懂，對無為、純粹、自發光的「自性」一無所知。無知且理解力未經訓練的人，將自己與五種原因認同，並將純粹無為的「自性」視為行為者或執行者，而這些行為實際上是由這五種原因所做的。這是什麼原因呢？他為什麼會這樣認為？因為他沒有純淨而微妙的理解力，他的理解力（般若）未經「吠檀多」（Vedanta）的實踐訓練，他沒有具備四種解脫之道，他的理解力未經「上師」（preceptor）或靈性導師的教導，缺乏邏輯推理的方法。將純粹無為的「自性」視為行為者或執行者的人，確實是理解力未經訓練之人。他對無為的「自性」和行為一無所知。因此，他是個心智顛倒之人。他的理解力朝錯誤的方向運作或移動，它在感官的軌道或途徑中運行，像一匹惡馬，導致生與死。《薄伽梵歌》中教導的「般若瑜伽」（Buddhi Yoga）技術能有效地防止這種情況。他雖然有眼睛，卻看不見或不認識真理。他雖然看見，卻只看見外在、粗糙、虛幻、不斷變化、易逝的對象。他看不到那唯一不朽、不變、充滿喜樂的本質，那是一切事物的基礎或基質。他就像一個黃疸病患者，看見所有物體都染上黃色；或者像一個複視患者，看見許多月亮；或者像一個認為雲移動時月亮也在移動的人；或者像一個坐在火車上，想像樹木在移動，而實際上是火車在移動的人。（參閱《薄薄伽梵歌》第五章第十五節、第十三章第三十節）

The Self is always actionless. He is unattached like ether. He is always the silent witness. He is the spectator of activity. The egoistic man of little understanding only thinks that he is the real agent? and so he is bound by actions. He takes birth again and again to reap the fruits of his actions. For him who considers the body as consciousness? God or the Self? it naturally follows that the Self is the agent or the doer. He who identifies himself with the body? who has taken the body as the pure Self? has cast a net over himself? and he leads a deluded life of utter ignorance. He is bound by the fetters or bonds of Karma. He is ever shut up in the prisonhouse of this body.He who has not united himself with the Buddhi? who has got an impure or untrained understanding? who regards the Self as the actor or the agent is certainly a man of perverted intelligence. He is deluded. He is really a blind man. He sees not though he has eyes. He does not behold the essence of things. He has no idea of the supreme Principle (the Self) Which is Itself actionless? Which ever stands as a silent witness of the activities of all minds and all organs of all beings? Which moves the minds? organs and the lifeforce and the bodies to action? just as the magnet makes the iron pieces move. He does not behold the truth about the Self and action.Durmati Evilminded person A man of perverted intellect or undeveloped reason. He thinks that he alone is the doer or agent. He does not understand anything. He has no knowledge of the,actionless? pure? selfluminous Self.The ignorant man of untrained understanding identifies himself with the five causes and regards the pure actionless Self as the agent or doer of the actions which are really done by these five causes. What is the reason for this Why does he regard them so Because he is not endowed with a pure and subtle intellect his understanding (Buddhi) has not been trained in the practice of Vedanta he is not eipped with the four means of salvation his intellect has not been trained by the teachings of the preceptor or the spiritual teacher in the methods of logical reasoning.He who considers that the pure actionless Self is the agent or the doer is certainly a man of untrained understanding. He has no knowledge of the actionless Self and action. Therefore? he is a man of perverted intelligence. His intellect works or moves in the wrong direction. His intellect moves in the sensual grooves or avenues. It runs like the vicious horse and leads to birth and death. The technie of Buddhi Yoga taught in the Gita enables one effectively to prevent this.He does not perceive or cognise the Truth though he has eyes. Though he sees? he sees the external? gross? illusory? everchanging? perishable objects only. He does not behold the one immortal? unchanging? allblissful essence? which is the basis or substratum of everything. He is like the man with jaundiced eyes? who sees all objects tinged with yellow colur? or like the man suffering from diplopia who beholds many moons? or like the man who thinks that the moon moves when the clouds move? or like the man who? seated in a train? imagines that the trees are moving when it is the train that is really moving. (Cf.V.15XIII.30)