**3.27** All actions are performed in all respects by the modes (gunas) of material nature. But one whose mind is deluded by egoism thinks, "I am the doer."
**Commentary:** 'By the modes of material nature are all activities performed' – The collective power from which bodies, trees, etc., are born, grow, and decay; from which rivers like the Ganga flow; in which transformations occur in objects like houses – that very same collective power is responsible for all activities of a human being, such as seeing, hearing, eating, drinking, etc. However, deluded by egoism and due to ignorance, man divides the activities arising from that one collective power into two categories: one, automatic activities, such as the formation of the body, digestion of food, etc.; and the other, activities performed with awareness, such as seeing, speaking, eating, etc. Due to ignorance, man considers the activities performed with awareness to be done by himself.
Since they are the products of material nature, the gunas (sattva, rajas, and tamas) give rise to intellect, ego, mind, the five great elements, the ten senses, and the five sense objects (sound, etc.) – these are also said to be the gunas of material nature. In the above words, the Lord clearly states that all activities (whether collective or individual) are performed only by the gunas of material nature, not by the Self.
'One whose mind is deluded by egoism' – 'Egoism' is a modification of the inner instrument (antahkarana). The 'Self' (svarupa) is the knower of that modification. However, due to error, when one identifies the Self with that modification, i.e., mistakes that modification itself to be one's own nature, such a person is called 'one whose mind is deluded'.
Just as the body is 'this' (idam), so too is egoism 'this' (idam). 'This' can never be 'I' (aham) – this is the principle. When a person, due to error, mistakes 'this' for 'I', i.e., takes 'this' to be 'I', then he is called 'one whose mind is deluded by egoism'. This assumed egoism does not vanish by making efforts; because egoism persists even in making efforts. The assumed egoism vanishes – by non-acceptance, i.e., by 'not considering it so'.
**Special Point:** 'I' is of two kinds: (1) The real (substantial) 'I' (e.g., I am – mere existence). (2) The unreal (assumed) 'I' (e.g., I am the body). The 'real I' is natural and eternal, and the 'unreal I' is unnatural and non-eternal. Therefore, the 'real I' can be forgotten, but cannot be destroyed; and the 'unreal I' can be perceived, but cannot endure. The error man commits is that he forgets the 'real I' (his own nature) and accepts the 'unreal I' (I am the body) as true.
'Thinks, "I am the doer"' – Although all actions are performed in all respects only by the gunas born of material nature, still, the ignorant person whose mind is deluded by egoism considers himself to be the doer of some actions. The reason is that he takes egoism itself to be his nature. It is because of egoism that man imposes 'I-ness' upon the body, senses, mind, etc., and considers himself to be the doer of their activities. This erroneous notion has been assumed by man himself; therefore, he alone can remove it. The means to remove it is – to not accept it, after due discrimination and reflection; because a notion is cut only by a notion.
There is 'doing', and there is 'not doing'. Just as 'doing' is an action, so too is 'not doing' an action. Sleeping, waking, sitting, walking, being in samadhi – all are actions. Action as such occurs in material nature. In the 'Self' (the conscious nature), there is neither doing nor not doing; because It is beyond both. It is actionless and the illuminator of all. If there were action in the 'Self' too, how could It be the knower of action (actions which are modifications in the body, etc.)? Doing and not doing occur where 'I' (aham) resides. When 'I' is not present, no connection with action remains. The natural state of all human beings is in that actionless principle (one's own nature), by which both doing and not doing are illumined. However, due to 'I', man assumes a connection with the actions occurring in material nature. The assumed connection with material nature (the inert) is what is called 'I'.
**Special Point:** Just as, because the wave is a part of the ocean, there is generic identity between the wave and the ocean – i.e., the ocean belongs to the same class as the wave – similarly, because the body is a part of the world, there is generic identity between the body and the world. Man does not consider the world as 'I', but due to error, he considers the body as 'I'.
Just as without the ocean, the wave has no independent existence of its own, similarly, without the world, the body has no existence of its own. However, when a person whose mind is deluded by egoism takes the body to be 'I' (his own nature), then various kinds of desires begin to arise in him; such as – may I obtain objects like wife, son, wealth, etc.; may people think well of me, respect me, act according to my wishes, etc. It does not even occur to him that by taking the body to be his nature, he is already bound; now, by harboring desires, he is increasing the bondage – plunging himself into further adversity.
During the period of spiritual practice, even when the practitioner does not have the experience that 'I (the Self) am completely beyond the gunas born of material nature', if he accepts it as true, then he attains that very experience. Thus, just as he was bound by accepting a false notion, similarly, by accepting the correct notion, he becomes liberated; because an accepted notion is destroyed by not accepting it – this is the principle. This very point has been revealed by the Lord in the eighth verse of the fifth chapter, through the word 'manyeta' (should think) in the words 'naiva kiñcit karomīti yukto manyeta tattvavit' – meaning, to destroy this unreal notion of 'I am the doer', one must accept the real notion that 'I do nothing at all'. False notions like 'I am the body; I am the doer' also become so firm that they seem difficult to relinquish; then, how will true notions like 'I am not the body; I am non-doer' not become firm? And once they become firm, how will they ever be lost?
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