IDENTITY OF THE ACTOR AND ACT

Reality is ultimate, Truth is one, Existence is Absolute and Brahmān or Cosmic Self is the cause of all causes and the sublime reality of all that is perceptible and imperceptible, visible and invisible actuality and experiences.  Brahmān is Satyam-Jñānam-Anantam Brahma, which means Truth-Knowledge-Infinity. This is an aphoristic statement by Taittirya Upaniṣad (2.1.1). Realisation of Brahmān is really nothing but identity with the Self of all. Because the attainment or non-attainment of Brahmān is contingent on Its realisation or non-realisation. Human beings encompass themselves in a psycho-physical framework. He forgets his sentient essence and moves toward the insentient dimension to satiate his psychophysical needs. Humans perpetually crave security in the present state of nature. He feels insecure about the world's potential for chameleon-like transformations, which could occur at any moment, dimension and  context. Latency and a feeling of insecurity are the predominant facets of mortality. The psycho-physical fear of death persists at a subliminal level for everyone. This has been elucidated in the Srimad Bhagavad Gita (8.16), In all the worlds of this material creation, up to the highest abode of Brahma, you will be subject to rebirth. But on attaining My Abode, there is no further rebirth. It is irrelevant to state about the position of a person as the weakest or the strongest . No degree of physical reinforcement can eliminate the inevitability of death. Indeed, we exist within a cycle of birth and death. Birth invariably precedes death. The Ātman (inner spirit or self) is fundamentally the same as Brahmān, but it identifies with and attaches itself to the sheaths made of food, etc., which are limited, external, and made of subtle elements. This means that it can only say, "I am none other than those non-Selves composed of food, etc." This is the way ignorance keeps Brahmān, which is the Self, out of reach. Human beings encompass themselves in a psycho-physical framework. He forgets his sentient essence and moves toward the insentient dimension to satiate his psychophysical needs. Humans perpetually crave security in the present state of nature. He feels insecure about the world's potential for chameleon-like transformations, which could occur at any moment and in any context. Latency and a feeling of insecurity are the predominant facets of mortality. The fear of death persists at a subliminal level for everyone. His position as the weakest or the strongest is irrelevant. No degree of physical reinforcement can eliminate the inevitability of death. Indeed, we exist within a cycle of birth and death. Birth invariably precedes death. Familial, cultural, social, political, and economic values or networks influence a human person's psychophysical relational environment, which provides apparent strength, security, recognition, and identity. At the heart of our sense of "I" is the systemic framework, which develops the idea of "I" as ego and connects it with the body-mind-intellect complex. The systemic fabric forces the entity to expand in order to satisfy the insatiable desires that stem from it. The human being perceives the body-mind-intellect complex as the ultimate reality, considering all associated elements as equally real. Sensual reception and perception are equally valid. Avidya, or ignorance stemming from the body-mind-intellect system, engenders a sensuous allure and heightened perception of security. Consequently, the entity undergoes the cycles of birth and death as integral components of the reincarnation process. The notion that we are our physical bodies is but one facet of the belief in reincarnation and soul transmigration. That is how one surrenders to the life and death that constitute the perpetual cycles of the ocean of material existence. Reincarnation, conversely, functions to enlighten the soul regarding the ephemeral essence of material identification with the body-mind-intellect complex, or incarnation, allowing the Ātman (inner essence, or spirit, another name of Brahmān) to recognise it by dispelling the veil of ignorance and perceiving it as a manifestation of Brahmān, the Cosmic Self, or Absolute Existence.

1. Outline

The agent's actions are indistinguishable because they originate from the same source as their creator; they represent the concurrent development of nature, akin to flowers and their fragrance, proclaims Sage Vasistha (Yoga-Vasistha 3.95.1-3.95.38). When human souls are liberated from their cravings, they become one with the highest soul of Brahma, akin to the blueness of the sky, which seems separate to the uninformed but is intrinsically connected to the clear firmament. The human soul is a reflection of the divine, much like how blueness represents a hue of emptiness. Uninformed people mistakenly believe that Lord Brahma originated living souls, despite the fact that they are merely reflections of him. It is not appropriate for the wise to say that certain things happen because of Lord Brahma, since nothing exists apart from him, because all existences are one, and the actor and the act are the same. It's just a rhetorical trick to talk about the world as if it were a creation or production, because that makes it harder to explain what the subject and object of the discourse are, forcing people to use false words like "actor" and "act" and "creator" and "created." Therefore, monotheistic beliefs incorporate the language of dualists and pluralists. Phrases like "this one is Brahma" or "divine soul" are examples, while "these others are the living souls" is more everyday language. The real world came from the separate Brahma, because the creation of an entity is inextricably linked to its material cause, even though it seems different from how things normally work. Numerous organisms ascend, akin to the peaks of the Meru and Mandara mountains, interconnected with the principal range from which they extend. Countless organisms are continuously generated from a shared origin, like the myriad branches of forest trees that adorn the woodland canopy with their diverse leaves. An infinite number of organisms will perpetually emerge from the same source, akin to blades of grass emerging from the soil; they will similarly be diminished to the same state, reminiscent of seasonal plants of spring that wither in the heat of summer. There is no count of live organisms or the number born and dying at any given time. Men fulfil their responsibilities from the same divine source, akin to flowers emanating their fragrance from a common stem; ultimately, they all return to the same origin from which they emerged. We observe the various tribes of demons, beasts, humans, and deities in this universe, emerging from non-existence, and this cycle is perpetual. We can't think of any other reason for their constant changes other than the fact that they have lost their memories, which makes them forget what they were like before and forces them to change into new forms at each stage of their metempsychosis. If not, keeping track of its original state and past impressions would keep it in a state of primordial purity, which would keep it from transmigrating in any way. For those seeking salvation, the Yoga-Vasistha (3.95.15–3.95.20) says that following the rules set by the sages and based on the authority of the Vedas is the most reliable way to get there. It regards those individuals as sacred and exemplary who possess the virtue of being esteemed, exhibit magnanimity and equanimity in their souls, and have internalised the illumination of the ineffable Brahma. I see two elements as the dual perspectives of the uninformed on their understanding of the way to salvation. The first pertains to their exemplary conduct, while the second relates to their understanding of the Sastras, which is contingent upon the former. The Veda disregards and renders insignificant and miserable the one who is merely righteous in conduct, without incorporating knowledge into it. This agreement between men and the Veda shows that actions and the people who carry them out happen in a certain order, which is different from what you said about how they all come from a divine source at the same time. The morals set by wise people and the virtues described in the holy books are what guide people to do good things; they don't just happen by themselves because they want to or because they are good people. The act defines the actor, and the actor does the work. Consequently, they succeed one another in a manner analogous to the relationship between the seed and the tree, which generate each other. The practices of men and the commandments of the Veda demonstrate the reciprocity of both. According to Yoga-Vasistha (3.95.21), actions are the catalysts for animal births, the seed generates the sprouts of plants, and similarly, acts arise from living creatures as the sprouts yield the seeds. The aspiration that drives an individual towards a specific endeavour within the confines of this world produces equivalent outcomes and nothing else. In the course of discussions, Yoga-Vasistha (3.95.24-3.95.27), Sri Rama presents specific enquiries to Sage Vasistha. Given this context, how is it that you asserts the emergence of animals from the seed of Brahma, independent of their preceding actions, which you claim occur concurrently with the creation of animal entities? He contends that you have disregarded the principles of antecedence and the sequence of birth and action by asserting their simultaneity. Secondly, Lord Brahma is not the source of deeds, and the assertion that Brahma and other sentient creatures are subject to their own actions is self-contradictory and contrary to common sense. This inquiry challenges the principle of Free Will. Third, as if by design, living things are born with their activities and are inextricably linked to them. This is like fish getting caught in baits they can't eat, which kills them. In response to the questions asked in Yoga-Vasistha (3.95.29–3.95.38), Sage Vasistha says that the mind's activity creates thoughts and intentions, which are the roots or seeds of actions. On the other hand, when the mind is inactive, it experiences the results of these actions. Because of this, when the mind principle came out of Brahma, it brought its own thoughts and actions with it into the bodies that living things took on based on their past good deeds and natural wants. The mind and its actions are inherently identical, like a flower and its smell. It is the application of physical effort, referred to as an action; however, it is clearly understood by the knowledgeable that it is preceded by a cognitive process known as thought. While it is possible to argue against the reality of things like air, water, and hills, it is impossible to argue against the functions of our cognitive powers, which we can see for ourselves. Sage Vasistha asserts (Yoga-Vasistha 3.95.34–3.95.37) that no intentional activities from the current or former life are without consequence; all human endeavours provide appropriate consequences for which they are rightly orientated. Similar to the relationship between fire and heat, the mind perpetually connects to its function. Similarly, the mind ceases to exist without the execution of its cognitive functions. Cognition and mind stillness indicate mental activity cessation, which is linked to action cessation. The liberated are free from both, whereas the unemancipated are bound by neither; that is, they lack inherently linked thoughts and behaviours. There is an indissoluble link between the mind and behaviours, where each influences the other through reciprocal interactions.

2. Scriptures

Swami Sivananda, in his commentary on Brahma Sutras claims that the sun shines not there, nor the moon and the stars. Neither do these lights shine. How could this fire? All shine after Him who shines. His radiance illuminates all this. Brahma Sutras (1.3.22-23), according to Swami Sivananda, tersely states that everything shines after Brahmān (the Cosmic Self, the Absolute Existence). The 'shining after' mentioned in the text "After Him, when He shines, everything shines" is possible only if the Supreme Self or Brahman is understood. The clause "On account of the acting after" points to the 'shining after' mentioned in the text under discussion. That the light of the Sun, etc., should shine by some other material light is not known. Saying that one light illuminates another is absurd. We do not know of any physical light, except the sun, that can light Brahmān. The existence of Brahmān's light is the cause of the universe's manifestation, just as the sun's light causes all forms and colours. Brahmān is self-luminous. It remains in Its own glory. It illumines the sun, the moon, the stars, the lightning, the fire, the senses, the mind and the intellect, and all objects. It does not need any other light to illumine it. Sruti (Vedas and Upanishads) texts like "Brahmān is the light of lights (Jyotisham Jyotih)" clearly intimate that Brahmān is Self-effulgent. It is quite possible to deny the shining of sun, moon etc., with reference to Brahmān, because whatever is seen is seen by the light of Brahmān only. As Brahmān is Self-effulgent, it is not seen by means of any other light.

Another Sruti declares of that Brahmān, or Supreme Self, "His form is light, his thoughts are true. The mind controls him. He has a subtle body, and he is luminous. If He wants something, He never fails to get it. His Self is spotless like the sky. The whole world is His creation. All those desires are His desires. All odours are His; similarly, all tastes are His. He is everywhere in the world. He has no sense organs, and He is free from desires (Chandogya Upanishad 3-14-2). Brihadaranyaka Upanishad (4.4.16) says that below which the year with its days rotates, upon that immortal Light of all lights the gods meditate as longevity. Also, below which Lord, i.e., in a different category from it, the year, representing time, which limits everything that is born, with its own parts, the days and nights, rotates, occupying a lower position without being able to limit It—upon that immortal Light of all lights, which is the revealer of even such luminaries as the sun, the gods meditate as longevity. Things other than that perish, but not this Light, for it is the longevity of all. Because the gods meditate upon this Light through its attribute of longevity, therefore they are long-lived. Hence, one who desires a long life should meditate upon Brahmān through its attribute of longevity. In his commentary on this Upanishad, Swami Vivekananda says that other things perish, but this light eternalises them all. Because the gods meditate upon this Light through its attribute of longevity, therefore they are long-lived. Hence, one who desires a long life should meditate upon Brahmān through its attribute of longevity. The Mundaka Upanishad (2-2-10) and the Katha Upanisad (2-2-15) bluntly declare that "The Sun does not shine there, nor the moon and the stars, nor these lightnings, much less the fire. When He shines, everything follows suit, illuminated by His light. Swami Vivekananda, in his commentary on the  (Katha Upanishad 1.2.15), states that the goal that all the Vedas declare, which all austerities aim at, and which men desire when they lead the life of continence, I will tell you briefly: it is Om. The Katha Upanisad (2.2.15) further contends that the sun does not shine there; nor do the moon and the stars, nor do these lightnings shine. How could this fire? He shines; all shine after. All this shines with his light. The sun, though the enlightener of all, does not shine in the Brahmān, being his Ātman; i.e., the sun does not illumine the Brahmān. Similarly, the moon and the stars do not; nor do these lightnings illumine. How could this fire be perceivable by us? Why say much? The sun and the rest who shine shine only after Him, the Lord of all; water, firebrands, etc., burn after the burning fire, not by their own virtue. It is only by His light that all this—the sun and the rest—shine. This being so, that Brahmān alone shines and shines variously. We infer the self-luminosity of Brahmān from the various kinds of light that its effects possess.

The Srimad Bhagavad Gita (3.27-3.29) tersely asserts that illumined persons distinguish the soul as distinct from guṇas and karmas. They believe that only the guṇas (of the senses, mind, and others) move among the objects of perception, preventing them from becoming entangled. Those who are deluded by the operation of the guṇas become attached to the results of their actions. But the wise who understand these truths should not unsettle such ignorant people who know very little. The Srimad Bhagavad Gita (7.6) states that I am the origin and dissolution of all material and spiritual things in the world. Know that all living beings are manifested by these two energies (spiritual and material) Mine. I am the source of the entire creation, and within me it again dissolves. The Bhagavad Gita (7.7) continues to assert that there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread. There is nothing higher than Myself. Everything rests in Me, as beads strung on a thread. It (7.29) says intelligent persons who are endeavouring for liberation from old age and death take refuge in Me in devotional service. They are actually Brahman because they entirely know everything about transcendental and fruitive activities. Those who take shelter in Me, striving for liberation from old age and death, come to know the Brahman, the individual self, and the entire field of karmic action. Those who know Me as the Supreme Lord, Gita (7.30) proclaims as the governing principle of the material manifestation, know Me as the one underlying all. The demigods, who sustain all sacrifices, can do so with steadfastness. Even at the time of death, they can remember, comprehend, and know Me.

3. Remarks

The nectar of faith must subsume the self-opinion that 'I am the doer' in the fact that 'I am not the doer,' and be happy, an aphoristic statement by Ashtavakra Gita (1.8). One must break free from duality, as their true essence is perfect and free. The all-pervading witness's actionless consciousness remains detached from everything, desireless, and at peace. The illusion is what one perceives. Sage Ashtavakra (Ashtavakra Gita 1.12) declares that the samsara chakra, also known as the wheel of birth and death, is involved. The Ashtavakra Gita (2.7-8) says from ignorance of oneself, the world appears, and by knowledge of oneself, it appears no longer. From ignorance of the rope, a snake appears, and by knowledge of it, it appears no longer. Shining is my essential nature, and I am nothing more than that. When the world shines forth, it is simply me that is shining forth. It is so; the Ashtavakra Gita (3.4-6) contends that, after hearing of oneself as pure consciousness and supremely beautiful, is one to go on lusting after sordid sexual objects? When the sage realises that he is in all beings and all beings are in him, it's amazing that individuality can survive. It is astounding that a man has reached the pinnacle of perfection. The non-dual state, which is focused on the benefits of liberation, should still be Sexual activity subjects us to lust and holds us back. Liberation is distaste for the objects of the senses. Bondage is love of the senses. This is knowledge. Now do as you please, proclaims the Ashtavakra Gita (15.2). The Ashtavakra Gita (15.4–15.7) persists in emphasising discrimination. The body is both eternal and ephemeral. It says that you are not the body, nor is it. You are neither the doer of actions nor the reaper of their consequences. You are eternally pure consciousness; the witness is in need of nothing. Desire and anger are objects of the mind, but the mind is not yours, nor has it ever been. You are choice-less, and awareness itself is unchanging. Recognising oneself in all beings, and all beings in oneself, be happy, free from the sense of responsibility and free from preoccupation with 'me.' Your essence is the awareness that envelops the entire world, akin to the waves of the ocean. That is who you are, without any doubt, so be free of disturbances and live happily. So, shouldn't we be taking responsibility for what we are doing instead of saying that we are not the doer? Here's what Sage Vasistha has to say in the Yog Vasistha (2.6.27-2.6.29): Anyone who thinks he can go to heaven or hell by God's will is a slave to destiny and a beast. A man with a noble mind, engaged in acts of goodness, separates from the world's errors as a lion escapes its cage. Those who naively believe they are guided by others and neglect their essential responsibilities should be viewed as mean and base.

-Asutosh Satpathy