It was shown that the doership of actions was that of the Indriyas and not that of the Atma. We had stopped at the question 'What are Indriyas? What are their functions?' Let us now continue that discussion.

Indriyas
There is a method of classifying the Indriyas depending upon the nature of action. Such a classification is not relevant to our present discussion. It is enough if we classify them as Manas-Vak-Kaya (the triad of Mind-Speech-Body). Each one of these can perform actions of merit as well as actions of sin. They can also perform mixed actions. Among the actions of the mind, Dhyana (both Saguna type and Nirguna type), thinking about the other world, thinking about topics such as Bhakti, Jnana and Vairagya - all these are considered as meritorious actions.

As opposed to this, thinking about the sense organs and their gratification, thoughts of causing harm to others, opposing the words of the Vedas and other sacred scriptures, to think that Dharma and Adharma are only imaginary concepts - all these constitute sinful mental actions.

Performing Dhyana and also indulging in sense gratification, practising Bhakti and also thinking of harming others - such dual practises constitute mixed mental actions.
About actions of speech. Reading holy scriptures, singing the divine names of the Lord, chanting Mantras, speaking usefully and helpfully. Speaking the truth without causing harsh feelings - these are meritorious acts of speech.

Denigrating the Vedas and other scriptures, gods and Gurus, speaking untruth, talking harshly, teasing others, spreading bad news and rumours - such acts are considered as sinful acts of speech.

Performing religious rites and at the same time engaging in lowly talk, reading scriptures and at the same time insulting others, talking about worldly things while engaged in spiritual discussion - all these constitute mixed acts of speech.
Now about physical actions. Undertaking pilgrimage, prostrating before elders, parents and teachers, worshipping, having the darshan of Guru, practising renunciation, undertaking travel for the sake of the good of fellow beings etc., constitute meritorious physical actions.

Harming others, stealing the property of others, engaging in bad company etc., constitute sinful physical actions.

Harassing people of one town to help the people of the other town, forcibly collecting donation to build a temple, harming a person to help another person etc., constitute mixed physical actions.

From this it can be understood that even though the actions are innumerable, they can be classified as physical, verbal and mental activities.
Fruits of action

We must always analyse to which of the above three category a particular action belongs. There are two advantages in it. 1. Main fruit 2. Intermediate fruit.
Main fruit : It was established that Atma does not adhere to anything (Asanga), it has no parts (Niramsha), it pervades everywhere (Paripoorna) and that it is of the nature of pure consciousness (Shuddha Chaitanya). It can therefore be said with certainty that such an Atma can not be the performer (of actions of the three kinds). Thus, to remain thoroughly resolved - "No karma can touch me because I am of the nature of Atma" and "doership does not belong to me" is the main fruit of the above discussion. Such strong conviction itself is Brahma Jnana.

Intermediate fruit : Although there is such strong conviction, as long as there are thought processes in the mind, one should strive to perform meritorious actions only. If it is not possible, one should atleast try to perform mixed type actions. Never, never should one engage in sinful actions.

In a way, the above discussion helps an individual to refrain from sinful actions and to undertake mixed or meritorious actions. This is the intermediate fruit of such discussion.

A cow gives both milk and dung. Its owner makes use of both. He uses the dung as either manure or uses the dried dung cake as fuel. Between the two, milk is the main fruit; dung is the intermediate (subsidiary) fruit.

Question. Agreed. Atma is not a Karta. Just as water drop does not stick to the lotus leaf, karma also does not adhere to a Atma Jnani (self-realised person). Neither sin nor merit affects him. He is not a doer - he is only a witness to the actions performed by the Indriyas. Till this point, there is no problem in accepting the argument. After having said so much, why is there a rule that an Atma Jnani should undertake only meritorious acts? If the rule is really a valid one, it means that by following that rule he will get good fruits and by not following he will get bad fruits. Is it possible for such a person to remain a non-doer if it is agreed that he enjoys the fruits of his action?
Answer. A very good question indeed. A Brahma Jnani ceases to become a Karta. But, by becoming a Brahma Jnani, he does not automatically assume the form of Brahma completely.

Brahmavidvarishta : Brahma Jnana is of two kinds. One is the proper contemplation about Brahman. Such contemplation is also called as 'Vritti'. Thus, this first kind of Jnana is an activity of the mind which contemplates about Brahman. Such a mental activity is possible only when the Chaitanya reflects in the Antahkarana. This kind of Brahma Jnana is called as 'Brahma Vishayaka Vritti'.

If such practice is carried out continuously, ultimately, there will be no Vritti (activity) in the Antahkarana and Chaitanya alone remains. This is the ultimate Vritti. The knowledge of such an ultimate Vritti is not a Vritti about Brahman. It is a Vritti which is itself of the nature of Brahman. This is called as Brahmaakaara Vritti.

Consider the example of a forest fire. From where did this fire come? It came from the two branches of a tree when they rubbed against one another. The fire which was caused by the branches finally destroys the branches. Similarly, the special type of thinking - inquiry - will finally annul the thought process itself.

After the forest fire rages for some time, when there is no more fuel left to burn, the fire also subsides. Similarly, the second type of Brahma Jnana first burns the other thought processes and when it reaches a certain point, it will also cease to exist. This state is called Brahmakara Jnana. This is the superior type of Brahma Jnana. One who is in the first type of Brahma Jnana is called as "Brahmavit". One who is slightly ahead is called "Brahmavidwara". One who is even more ahead is called as "Brahmavidvareeyaan". In all these three stages, there will be some sort of mental activity left. One who is beyond these three states is called as "Brahmavid Varishtha", who does not have any kind of mental activity.

Only for such a Brahmavid Varishtha, in whom all mental activities have ceased there are no do's and don'ts. It is not the same with the other three types of Brahma Jnanis. Because there is residual mental activities in them, do's and don'ts automatically follow. By virtue of their supreme knowledge, they may remain unharmed even if they do not follow the rules. Still, because they are not completely actionless in mind, and because laymen treat them as role models, they are obliged to follow the rules.

The idea is now clear. When a Brahma Jnani is amidst common men, he should follow the rules just as a layman is obliged to follow the rules. While doing so, he must recognise people who are desirous of spiritual inquiry. To such interested persons, they should preach the principles of Brahma Tattva and should inculcate the concept of detachment in them.

All this discussion came from the question - "what is the use of inquiry?" It is now clear that the doership is of the Indriyas and that Kartritva does not belong to the Atma at all.

Question. Surely the Atma can be a Karayita (instigator), can't it be?
Answer. Let us see.

(to be continued)