I AM NOT THE DOER

The concept "I am not the doer" relates to how actions are perceived within the Upanishadic philosophical framework of what Adi Shankaracharya asserts, oneness of Atman (Self) and Brahman (Cosmic Self, or Absolute Existence). The Mandukya Upanishad (1.2) states unequivocally, Ayam Atma Brahma, or meaning, This Self is Brahman. It signifies that the true Self (Atman) does not perform actions. Instead, it is a witness – consciousness, uninvolved in the actions and the consequent results thereof. Actions are considered being carried out by the ego, evolving from the elements of Prakriti (nature's field of activities) intertwined with the body-mind-intellect complex and trayi-gunas (Sattva-purity, or goodness; Rajas-passion, or activity; and Tamas-ignorance, or darkness). Non-doership is not about ceasing action but about changing one's identification from the transitory body-mind-intellect complex of Prakriti to Atman, the imperishable, infinite, unmoving, unchanging, and eternal one. Karma Yoga, in Vedantic literature, is all about sacrifices based on detachment, equanimity, and forbearance . It involves performing actions without attachment to results, surrendering them to the Cosmic Self. It catalyses negating the sense of doership and prepares one for self-inquiry, leading to liberation (Moksha). This facilitates reducing Vasanas (subtle state of desire) and the pressure of doership, preparing the mind for self-enquiry. Self-enquiry involves asking, "Who am I?" to realise that the self cannot be the ego or the doer. This one from the cycle of birth and rebirth (Samsara). Adi Shankaracharya (Brahma Jnanavali Mala) categorically says this self is unattached, ever free from attachment of any kind, and its nature is existence-consciousness-bliss. I am the very Self, indestructible and ever unchanging. He asserts that this self is of the nature of infinite bliss, eternal, pure (free from the control of Maya), liberated, formless, indestructible, changeless, and indestructible.

1. Outline

Actions, reactions, emotions, and consequences are in an illusionary conclave. Through the veil of the trayi-gunas, or three qualities (Sattva-purity or enlightenment, Rajas-activity or passion, and Tamas-ignorance or darkness), everyone engages in the pursuit of sensual delectation, experiencing opposites such as pleasure-pain, happiness-distress, hot-cold, opulence-penury, etc. It moves with the presumption that the physical or material body is the instrument through which actions occur. Secondly, the ego (Ahamkara) or "I" that mistakenly identifies as the doer. Thirdly, the subtle body includes mind, intellect, and memory facilitating action. Fourthly, Prana, the life force or vital energy that sustains bodily functions and actions. Finally, Brahman, or the Cosmic Self or divine will, influencing actions. None of these factors are regarded as the ultimate doer, which reinforces the idea that the self remains a witness—consciousness that is unaffected by apparent activities. Often, people attribute actions to Prakriti and the trayi-gunas, or three qualities (Sattva-purity or enlightenment, Rajas-activity or passion, and Tamas-ignorance or darkness). These elements drive actions, with the Jiva, or the individual self, mistakenly identifying as the doer due to Avidya, or ignorance. However, the concept of doership is connected to the idea of sacrifice: 'I am not the doer.' It gives thrust to the idea that all efforts and sacrifices are to realise Atman, or the Self, which is eternal, imperishable, infinite, non-relative, undefined, uncaused, unmoved, unshaped, and unattached. Karmas (sacrifices, or duties) are efforts and sacrifices based on detachment, dispassion, equanimity and forbearance to realise the oneness of Self. That way, it unshackles oneself from the removal of the veil of ignorance that covers the self like smoke to fire or dust to mirror, hypnotising one to believe that I am the doer, rising the I from the body-mind-intellect complex. The concept of "I", situated within the body-mind-intellect complex, actively pursues the unquenchable desires emanating from the objective dimensions.

2. Scriptures

"I am not the doer" (or aham na karata in Sanskrit) is a central tenet, particularly within the framework of the Isavasya Upanishad, the Bhagavad Gita, and the Ashtavakra Gita. They emphasise that the true self, or Atman, is not an agent of action but rather a witness to the actions of the body, mind, and senses, which are influenced by the three gunas (Sattva, Rajas, and Tamas). "I am not the doer" in the Upanishads, the Ashtavakra Gita and the Srimad Bhagavad Gita refers to an understanding that actions are not solely driven by one's own ego or individual will but rather by a higher power or nature and ultimately by the Supreme Being. This way they promote detachment from the results of one's actions and a focus on performing duties without attachment to results. The Ishavasya Upanishad  (Ishavasya, verse-1) says that everything on earth is seen as different names, shapes, and actions; this mix of differences is mistakenly placed on the Atman because of ignorance and creates a false sense of separation, including roles like doer and enjoyer, which will be let go of when one truly understands the Atman. One who contemplates the self as the Paramatman is bound to renounce the threefold desires, such as those for a son, and to refrain from performing Karma. Do not covet. Why? ‘Whose is wealth?’ is used in the sense of an objection, for nobody has any wealth which could be coveted. The contemplation of Brahman renounced all this, recognising that the Atman is all that exists. All this, therefore, belongs to the Atman, and the Atman is all. Do not, therefore, covet what is unreal.” 

The Ashtavakra Gita (1.2-8) asserts that self-opinion has overtaken you, claiming that 'I am the doer'. Therefore, embrace the knowledge that 'I am not the doer' and find happiness. It (Ashtavakra Gita, 1.2-8) goes on to claim that for liberation, shun the objects of the senses like poison. For liberation, know that one is consisting of consciousness, the witness of these. Practice tolerance, sincerity, compassion, contentment, and truthfulness, like nectar. One is neither earth, water, fire, air, nor ether. If only one will remain resting in consciousness, seeing yourself as distinct from the body, then even now you will become happy, peaceful and free from bonds. You do not exist in any form, proclaims the Ashtavakra Gita (1.2-8), you are not visible. You are unattached and formless; you are a witness to everything – so be happy. Righteousness and unrighteousness, pleasure and pain are purely of the mind and are no concern of yours. You are neither the doer nor the reaper of the consequences, so you are always free. You are the only witness to everything, and you are always totally free. The cause of your bondage is that you see the witness as something apart from this.

Those who are steadfast and in Atman, or Self and Self-aligned Karma Yoga, as the Srimad Bhagavad Gita (5.8–9) teaches, always think, "I am not the doer," even while engaged in seeing, hearing, touching, smelling, moving, sleeping, breathing, speaking, excreting, grasping, and opening or closing the eyes. With the light of divine knowledge, they see that it is only the material senses that are moving among their objects. The Bhagavad Gita (9.18) explains that Atman does not perform actions. Atman is the witness – consciousness observing the actions performed by the body-mind-intellect complex, which are driven by the Trayi-gunas (three qualities) of nature. The Bhagavad Gita affirms that the Self serves as the supreme goal for all living beings, acting as their sustainer, master, witness, abode, shelter, and friend. Self is the Origin, End, and Resting Place of creation; it is the Repository and Eternal Seed. The Bhagavad Gita (2.47) suggests one has a right to perform one's prescribed duties, but one is not entitled to the fruits of his actions. Never attribute the results of one's activities to oneself, nor attach yourself to inaction.The idea of "I am not the doer" encourages detachment from the results of one's actions. By understanding that actions are not solely determined by oneself, one can perform their Dharma (righteous ways of life) without being attached to the outcomes or personal gain. The Jiva, or individual self, according to the Srimad Bhagavad Gita (3.27), bewildered by the influence of false ego, thinks himself the doer of activities that are in actuality carried out by the Trayi-gunas, or three modes of material nature. The 13th chapter of the Bhagavad Gita (13.30) reiterates this emphasis. One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually observes.

3. Remarks

 "I am not the doer" in Vedantic literature addresses common misconceptions, clarifying that it does not imply shirking responsibility. Instead, it underscores the importance of aligning oneself to Self-knowledge, Self-consciousness, and Self-awareness through unveiling the veil of ignorance. It emphasises the understanding that actions are part of a larger cosmic order, and personal responsibility is still acknowledged within the framework of Prarabdha Karma, or predestined actions. It underscores the non-dual nature of reality, where the true Self is beyond action, acting as witness-consciousness. Actions are seen as the interplay of various factors, driven by Prakriti and the Trayi-gunas, with practices like Karma Yoga and self-enquiry facilitating the realisation of self as cosmic reality, leading to liberation.

-Asutosh Satpathy