Summary:
Lesson 28 starts out by visually comparing Mind-Intellect-Ego of a samsari (life guided by binding desires), and of a self-actualized person (jīvanmuktaḥ). Then we correct common false notion of limiting Īśvara (God) to space-time. Finally, we discuss what it means to say “I am NOT the doer”. The real doer is Īśvara's laws-orders and the body-mind. This understanding is key to freedom.
TOPICS COVERED:
Terms used: sukshma-sharira OR antahkarana: SUBTLE BODY. Faculty in which all experiences are known, including Self-Knowledge. Subtle Body consists of: Mind (manas), Intellect (buddhi), Ego or “I-sense” (ahamkara), and cittam (memory/recall capacity).
1) Comparing the Mind of a Samsari (Worldly Person) and a Jnani (Self-Realized Person)
Mind of a Samsari (Worldly Person)
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- Entangled in the World: A samsari is deeply involved in worldly objects, giving them value and seeking happiness through them. This leads to a life of constant action, driven by the need to:
- (a) Avoid what they dislike,
- (b) Acquire what they like,
- (c) Maintain what they have.
- Binding Vāsanās: The saṁsārī’s mind is dominated by binding vāsanās (“I absolutely have to have this or do this for my wellbeing!”).
- Cycle of Action and Reaction: Every action (karma) produces a result, which in turn requires more action to address the consequences. This endless cycle keeps the samsari‘s mind extroverted, constantly chasing after desires and reacting to the world.
- Temporary Happiness: Any happiness experienced by a samsari is fleeting. Experience of happiness occurs when Rajas and Tamas are temporarily reduced, allowing the natural Sattva (clarity, peace) to shine through. This brief experience of fullness is a reflection of the Ātman (pure Consciousness), but it is quickly overshadowed by the return of desires and fears and insecurities.
- Entangled in the World: A samsari is deeply involved in worldly objects, giving them value and seeking happiness through them. This leads to a life of constant action, driven by the need to:
Mind of a Jñānī (Self-Realized Person)
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- Predominantly Sāttvic: A jnani‘s mind is predominantly sattvic, meaning it is clear, peaceful, and aligned with Truth. The proportion of Rajas and Tamas is minimal, indicating that the pull of desires and fears has been greatly reduced through years of Karma Yoga and self-discipline.
- Freedom from Binding Vāsanās: The jñānī is no longer controlled by binding vāsanās. While they may still have preferences, these are non-binding and do not disturb their inner peace. Their likes / dislikes are aligned to dharma, rather then to one's own subjectivities / fantasies (jiva-srsti).
Key Differences
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- Attachment to the World: The samsari is attached to the world and seeks happiness through external objects, while the jñānī is content, and actions are coming out of this contentment, rather then doing actions for sake of being content.
- Cycle of Action: The saṁsārī is trapped in a cycle of action and reaction. The jñānī, on the other hand, acts without attachment to specific results and is free from the cycle of karma (Causal Body).
- State of Mind: The samsari‘s mind is restless, extroverted, and mostly dominated by Rajas and Tamas. The jnani‘s mind is peaceful, introverted, and predominantly sattvic.
2) Anger and Ishvara
Anger is often seen as something negative to be avoided, but it is simply an emotion—part of the human experience. Like any other emotion, it has its place and function. For example, a parent may express anger to correct a child's unacceptable behavior.
Since anger is part of the world (jagat), and the world is a manifestation of Īśvara (all-knowledge, all-power), anger too is within the scope of Īśvara's creation. We are not saying that Īśvara is anger, but that anger is one of the many possibilities within the vast spectrum of human emotions, all of which are part of Īśvara's order.
3) Self is not a Doer
When we say, “I am not the doer,” it must be understood in the context of the distinction between the Body-Mind-Intellect (BMI) and the Self (Ātman).
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- If “I” refers to the Body-Mind-Intellect (BMI):
Then, yes, you are the doer. The body acts, the mind desires, and the intellect decides. This is the level of the jīva (individual being), which operates in the world of duality, driven by karma (action) and its results. - If “I” refers to the Self (Atman):
The Self is pure Existence-Awareness (sat-chit), beyond all action. It is the unchanging witness of all activities but does not engage in them. In this sense, the Self is not the doer. The actions of the body and mind occur within the realm of mithya (the relative, changing world), while the Self remains untouched and uninvolved.
- If “I” refers to the Body-Mind-Intellect (BMI):
Clarity of Satya-Mithya Relationship
To truly understand “I am not the doer,” one must have total clarity of the relationship between:
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- Jīva (the individual),
- Jagat (the world, created by Īśvara),
- Sat-Chit (Existence-Awareness, the Self).
Without this clarity, the statement “I am not the doer” is superficial and can lead to confusion. In ignorance, the “I” is associated with the ego (the doer/enjoyer), and the person may mistakenly justify adharma (unrighteous actions) by claiming, “Īśvara is the real doer.”
The Danger of Misunderstanding
In ignorance, a person may fall into jiva srishti—projecting their own false ideas onto the world and mistaking them for reality. This leads to dangerous justifications for unethical behavior, as seen in various religious or philosophical distortions (e.g., priests committing immoral acts, religious violence, or spiritual teachers exploiting followers). These projections are rooted in incomplete understanding of the total reality.
Solution
When encountering someone trapped in jīva-sṛṣṭi, it is often best to politely disengage or change the subject. Understand that Īśvara (the total order) will eventually correct everyone in due time. Patience and non-injury (ahimsa) are key.
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Download visual mind map of this session.
Recorded 13 Nov, 2018
Too many contradictions in your article. By the way Isvara is part of ignorance. Read some Shankara and Gaudapada.
Secondly even ignorance is Brahman. There is nothing but Brahman.
Honestly speaking I could not get your final statement and understanding on anger.
Hi Sir Anurag Jain,
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There is only Brahman
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A teacher never mentions this in early stages. Bhagavad Gita has order to it’s teaching. Students hears the higher teachings unfolded in CH7, CH13+ of B.Gītā.
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Isvara is part of ignorance
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You haven’t understood Īśvara properly.
What is Īśvara? Everything.
That includes your intellect (where self-knowledge takes place).
That includes self-knowledge (which is supposed to free one from ignorance).
According to this logic, your intellect too is ignorance.
Then how can self-knowledge ever take place inside an instrument made out of ignorance.
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Read some Shankara and Gaudapada.
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Feels like this statement is unnecessarily coming from subtle superiority.
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Honestly speaking I could not get your final statement and understanding on anger.
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We admit article was quickly written only to support video. Simplified it now.
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Secondly even ignorance is Brahman.
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This is untrue. Show us one place where it says avidyā = Brahman?
It’s like saying even the snake-projection is the rope.
The snake is owning to superimposition of the jīva’s ignorance unto rope. Once the ignorance is destroyed, only rope (Brahman) remains.
If Brahman was ignorance, then it means nature of reality is ignorance.
Hello Andre,
Thanks for your reply.
You have segmented my response on Ishvara. I have said that Ishvara is part of ignorance and to understand this read some Shankara and Gaudapada. Ishvara is Brahman conditioned with sattva pradhan. This is what is mentioned by Shankara in all his commentaries.
The Intellect too is part of ignorance. Knowledge is also part of ignorance. It is the intellect which is in ignorance that requires knowledge, not Self which is never in ignorance. The Self shines equally on knowledge and ignorance. Since the status of intellect changes from ignorance to knowledge, it implies change of status. All changes occur only in Maya, not in Brahman.
I need to extend my last statement on Ignorance being Brahman a bit more. There is only Brahman. This is non-duality. It means even ignorance is Brahman but Brahman is not ignorance. Ignorance is a reality dependent on Brahman and therefore I said ignorance is Brahman. But Brahman is a reality which is not dependent on Ignorance hence I wrote Brahman is not ignorance. Ignorance cannot exist without the substrate of Brahman. The snake on the rope cannot exist without the rope. Even when the snake is perceived on the rope, it is nothing but the rope. There is no real snake existing on the rope. It’s untrue to say that once the ignorance of snake on rope is destroyed, only the rope remains. This is true from the vyavaharik viewpoint of an unenlightened being. From the ultimate viewpoint of an eblightened being, the rope never was the snake even when the snake was perceived on it.
For support of my assertion above please find the following quotes,
“All this is Brahman. Everything comes from Brahman, everything goes back to Brahman, and everything is sustained by Brahman. ”
Chandogya Upanishad, verse 3.14.1
Lastly, to a knower of Brahman, everythig is Brahman
“Wise people are indeed those who see the same (Brahman) in a brahmana, who is endowed with knowledge and humility, in a cow, in an elephant, in a dog, and even in a dog eater.”
Bhagavad Gita, Verse 5.18
So there is no question of me assuming any form of superiority.
My answer to your post is that Anger too is Brahman because there is nothing but Brahman. (Refer to Chandogya Upanishad and Bhagavad Gita Verses quoted above)
Thank you for wise words Sir Anurag. Agree on the further elaboration. Sincerely.
Thank you so much Andre. Wise words are only acknowledged by wise people 🙂
Warm wishes,
Anurag
This is a truly valuable exchange to witness for a seeker like me.
Neither person allows the ahankara to identify with a mental position.
Both work towards a greater understanding and clarity of the others expression of the truth.
What started out looking like a conflict became a mutual understanding, recognition and expression of appreciation towards an ‘ apparently other’ Jiva.
Quite inspiring as I hardly ever see this in daily life.
Appreciate the observation.
Hi Andre,
Greetings !!
am still confused by Freewill, what is freewill , if everything is given and controlled by Iswarya !
what is freewill of Jiva ? In which body it come from (CB,SB,GB)
Thanks
Tarun
Hi Tarun,
Isvara supplies capacity for free will. Supplies capacity for body to grow. Supplies capacity for mind to expand. Etc.
Just as sun supplies us light. Person A can use that light to give a motivational speech. Person B uses it to rob someone in broad day light.
So person A and Person B both need light to undertake. The light is not responsible for either’s actions. But what is definitive, person A/B will receive consequences according to their actions.
Similarly, it’s still up to you to exercise your supplied free-will. Hopefully to exercise it intelligently by assessing whether your decisions led to progression or regression.
Thanks Andre for your response!!
But you told in your session that thought also created or supplied by Isvarya !!
So person A has thoughts for motivation speech but these thoughts also created by isvara according to past tendencies .and person b has different thought according to his past vasana !! So how freewill help here ..so do person B need
to break his tendencies of robing by his freewil ? But if past tendencies is so strong how it will break ?
Yes, the whole point is to slowly, slowly pull away from unconscious habits (old vasanas).
Because unconscious reactions actually strip our free will. Thus it seems like free will is non-existent. That’s the whole point of mindfulness training. To become alert to our words, to the way we greet, way we sit, way we eat, way we walk, etc.
SUMMARY: The stronger the Vasanas (past habits), the less free will. The weaker Vasanas, the more one is able to make deliberate choices in the present.
Man can use sunlight to read a book and get educated. Another man uses sunlight to see faces he can curse. 5 years later, the former is enjoying ease and pease. The later, still complaining.
Similarly, free-will is there for all, just like sunlight. It’s still up to us to EXERCISE IT LIKE A MUSCLE, but being mindful of our thoughts, words and actions.
Hi Andre,
I hope you are doing well. I have a question. What does it mean by Zero Sum Game. You have used this phrase in this video. Please explain.
Suppose after much hard work, one is finally promoted to president of company. Being president, all media and blame are on him for any misfortune in company. While enjoy president, he’s burdened by responsibilities.
Suppose one recognizes the reality after years of hard work, inquiry, prayer and spiritual practices. Then has a spontaneous urge to share the knowledge without any agenda. Soon he/she discovers it’s not as rosy as imagined. Most won’t even recognize your brilliance, and project the most nasty nonsense.
Person wins lotto. Starts spending indiscriminately. Develops low self-esteem complex. Falls into debt. Etc.
In other words, “zero-sum game” means in the world of relativity, I can neither lose nor win. That’s why dispassion (assessing pleasant or unpleasant situations from different standpoints before reacting) is emphasized in Gita.