Is soul a doer or not?

Hare Krishna.

The Bhagavad Gita (3.27) says:

The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

And it's also discussed in other verses.

But I found this in SB 10.87.25 purport:

Śrīla Vyāsadeva refutes this idea in the section of the Vedānta-sūtra (2.3.31-39) that begins, kartā śāstrārtha-vattvāt: “The jīva soul must be a performer of actions, because the injunctions of scripture must have some purpose.” Ācārya Baladeva Vidyābhūṣaṇa, in his Govinda-bhāṣya, explains: “The jīva, not the modes of nature, is the doer. Why? Because the injunctions of scripture must have some purpose (śāstrārtha-vattvāt). For example, such scriptural injunctions as svarga-kāmo yajeta (‘One who desires to attain to heaven should perform ritual sacrifice’) and ātmānam eva lokam upāsīta (Bṛhad-āraṇyaka Upaniṣad 1.4.15: ‘One should worship with the aim of attaining the spiritual kingdom’) are meaningful only if a conscious doer exists. If the modes of nature were the doer, these statements would serve no purpose. After all, scriptural injunctions engage the living entity in performing prescribed actions by convincing him that he can act to bring about certain enjoyable results. Such a mentality cannot be aroused in the inert modes of nature.”

I'm confused. Aren't these statements directly opposite?

Hare Krsna

Aren't these statements directly opposite?

Great question. They certainly appear to be contradictory. But they are not.

What we need to understand is that the soul is not the only factor in accomplishing the acitivity.

First let us understand the context in which the Vedānta-sūtra (2.3.31-39) is mentioned in the purport.

Śrīla Vyāsadeva refutes this idea in the section of the Vedānta-sūtra (2.3.31-39) (Purport SB 10.87.25)

What is this idea ?

the proponents of Sāṅkhya philosophy wrongly separate these two functions of the living force (ātmani ye ca bhidām), ascribing consciousness to the soul (puruṣa) and activity to material nature (prakṛti). The puruṣa’s true status is proven to be that of a witness, characterized by his separateness, his passive indifference, his status of being an observer, and his inactivity.” (Purport SB 10.87.25)

The above idea suggests that the soul is inative and ultimately not involved in the action. This idea is refuted by Srila Vyasadeva in the Vedānta-sūtra (2.3.31-39) which ascribes action to the soul. But this sutra does not say that the soul is the only factor involved to perform action.

Secondly lets us understand the context of BG 3.27

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature. (BG 3.27)

The person in material consciousness is convinced by false ego that he is the doer of everything. He does not know that the mechanism of the body is produced by material nature, which works under the supervision of the Supreme Lord. The materialistic person has no knowledge that ultimately he is under the control of Kṛṣṇa. The person in false ego takes all credit for doing everything independently, and that is the symptom of his nescience.(Purport BG 3.27)

So in this shloka, Lord Sri Krsna says that the conditioned living entity under the ahankara thinks himself as a doer, without understanding the role of other factors such as material nature and the Supersoul. Because the conditioned living entity is fully under the control of the three mdoes of material nature , the material nature is certainly involved in all the activities of the conditioned soul, which is practically invisible to the conditioned soul, hence whatever is carried out by material nature, the conditioned soul attributes it to himself due to false ego.

Here Sri Krsna is saying that the conditioned living entity does not see the role of modes of material nature.

So there are two wrong ideas -

1. Soul is not necessary for action or Soul is not capable of action, hence the soul is not involved in the action. This is refuted by Srila Vyasa deva in Vedānta-sūtra (2.3.31-39)

2. The soul alone is sufficient for accomplishing action. There is no need/involvement of material natureor Supersoul. This is refuted by Lord Sri Krsnain Bg 3.27

Both the above ideas are incorrect. So what is the correct understanding ?

Let us refer to the shloka BG 18.14

adhiṣṭhānaṁ tathā kartā
karaṇaṁ ca pṛthag-vidham
vividhāś ca pṛthak ceṣṭā
daivaṁ caivātra pañcamam

The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul – these are the five factors of action. (BG 18.14)

The word adhiṣṭhānam refers to the body. The soul within the body is acting to bring about the results of activity and is therefore known as kartā, “the doer.” That the soul is the knower and the doer is stated in the śruti. That the soul is the knower and the doer is stated in the śruti. Eṣa hi draṣṭā sraṣṭā (Praśna Upaniṣad 4.9). It is also confirmed in the Vedānta-sūtra by the verses jño ’ta eva (2.3.18) and kartā śāstrārthavattvāt (2.3.33).

Incidentally Srila Prabhupada also quotes the same Sutra from Vedanta to acknowledge that the soul is karta.

There are five factors involved in accomplishing the action. The soul is one of them.

Soul is a necessary but not sufficient factor to accompish the action.

Hare Krsna

Replies

Sevak

Bharat January 8, 2024 at 7:40pm

Hare Krsna

Aren't these statements directly opposite?

Great question. They certainly appear to be contradictory. But they are not.

What we need to understand is that the soul is not the only factor in accomplishing the acitivity.

First let us understand the context in which the Vedānta-sūtra (2.3.31-39) is mentioned in the purport.

Śrīla Vyāsadeva refutes this idea in the section of the Vedānta-sūtra (2.3.31-39) (Purport SB 10.87.25)

What is this idea ?

the proponents of Sāṅkhya philosophy wrongly separate these two functions of the living force (ātmani ye ca bhidām), ascribing consciousness to the soul (puruṣa) and activity to material nature (prakṛti). The puruṣa’s true status is proven to be that of a witness, characterized by his separateness, his passive indifference, his status of being an observer, and his inactivity.” (Purport SB 10.87.25)

The above idea suggests that the soul is inative and ultimately not involved in the action. This idea is refuted by Srila Vyasadeva in the Vedānta-sūtra (2.3.31-39) which ascribes action to the soul. But this sutra does not say that the soul is the only factor involved to perform action.

Secondly lets us understand the context of BG 3.27

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature. (BG 3.27)

The person in material consciousness is convinced by false ego that he is the doer of everything. He does not know that the mechanism of the body is produced by material nature, which works under the supervision of the Supreme Lord. The materialistic person has no knowledge that ultimately he is under the control of Kṛṣṇa. The person in false ego takes all credit for doing everything independently, and that is the symptom of his nescience.(Purport BG 3.27)

So in this shloka, Lord Sri Krsna says that the conditioned living entity under the ahankara thinks himself as a doer, without understanding the role of other factors such as material nature and the Supersoul. Because the conditioned living entity is fully under the control of the three mdoes of material nature , the material nature is certainly involved in all the activities of the conditioned soul, which is practically invisible to the conditioned soul, hence whatever is carried out by material nature, the conditioned soul attributes it to himself due to false ego.

Here Sri Krsna is saying that the conditioned living entity does not see the role of modes of material nature.

So there are two wrong ideas -

1. Soul is not necessary for action or Soul is not capable of action, hence the soul is not involved in the action. This is refuted by Srila Vyasa deva in Vedānta-sūtra (2.3.31-39)

2. The soul alone is sufficient for accomplishing action. There is no need/involvement of material natureor Supersoul. This is refuted by Lord Sri Krsnain Bg 3.27

Both the above ideas are incorrect. So what is the correct understanding ?

Let us refer to the shloka BG 18.14

adhiṣṭhānaṁ tathā kartā
karaṇaṁ ca pṛthag-vidham
vividhāś ca pṛthak ceṣṭā
daivaṁ caivātra pañcamam

The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul – these are the five factors of action. (BG 18.14)

The word adhiṣṭhānam refers to the body. The soul within the body is acting to bring about the results of activity and is therefore known as kartā, “the doer.” That the soul is the knower and the doer is stated in the śruti. That the soul is the knower and the doer is stated in the śruti. Eṣa hi draṣṭā sraṣṭā (Praśna Upaniṣad 4.9). It is also confirmed in the Vedānta-sūtra by the verses jño ’ta eva (2.3.18) and kartā śāstrārthavattvāt (2.3.33).

Incidentally Srila Prabhupada also quotes the same Sutra from Vedanta to acknowledge that the soul is karta.

There are five factors involved in accomplishing the action. The soul is one of them.

Soul is a necessary but not sufficient factor to accompish the action.

Hare Krsna
- Sevak
  
  Bharat > Bharat January 8, 2024 at 7:46pm
  
  Hare Krsna
  
  The highest understanding is that the soul is the eternal servant of the Supersoul or Sri Krsna. When the conditioned living entity understands this true position and surrenders unto Sri Krsna, and is ready to do and perform all that is desired by Sri Krsna, then all perfection is achieved. This we can see in lives of Hanuman and Arjuna
  
  yatra yogeśvaraḥ kṛṣṇo
  yatra pārtho dhanur-dharaḥ
  tatra śrīr vijayo bhūtir
  dhruvā nītir matir mama
  
  Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer(ready act as Krsna says) , there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.
  
  Hare Krsna

This reply was deleted.