The sense of I: the making of an 'I', the imagining of a distinguished self with the cognition 'I' through qualities, present or absent, superimposed on the Self; that sense of I, named ignorance, is the most grievous, the root of all faults and of all engagements in harm. Likewise force, the occasion of overpowering others, joined with desire and passion. Insolence is a particular fault, resting in the inner instrument, on whose arising one transgresses dharma. Desire, whose object is woman and the rest. Anger, whose object is the unwished-for. Holding to these and other great faults, they hate Me, the Lord, present in their own bodies and in others' bodies, the witness of their cognitions and actions; hatred being the transgressing of My command, doing that, they are fault-finders, those who cannot bear the qualities of those who stand on the good path.

Having resorted to egotism of such a form, the thought 'I, depending on no other, do everything'; and likewise to power, the thought 'my power alone is enough for the doing of everything, so there is none equal to me'; and to pride, of the form 'for one of such a kind everything will come about by my mere wish'; and to anger, of the form 'all those who do me harm I shall slay'; resorting thus to these, cavilling at Me, the highest Person, present in their own bodies and the bodies of others, the causer of all to do their work, hating Me, by crooked arguments setting forth a fault in My standing, unable to bear Me, having resorted to egotism and the rest, they carry out the whole brood of acts, sacrifice and the rest. This is the meaning.

Krishna speaks with 'Me, in their own bodies and in others''. It is not that Vishnu is the instigator of no one. To one who argues, 'if He were the instigator, then let Him make even me act now', and the like, the Yaska scripture in the Samaveda says one should reply: to the disputant who says 'if the Lord is the doer of all, let Him make me act today', one should say, 'you will go ever downward'.