Chapter 13 Shloka 29

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वश:।

य: पश्यति तथात्मानमकर्तारं स पश्यति।।२९।।

He who perceives all actions

as performed by Prakriti in all ways

and knows the Atma to be the non-doer,

that one sees truly.

Chapter 13 Shloka 29

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वश:।

य: पश्यति तथात्मानमकर्तारं स पश्यति।।२९।।

The Lord now describes the true seer:

He who perceives all actions as performed by Prakriti in all ways and knows the Atma to be the non-doer, that one sees truly.

The Lord has reiterated time and again that it is the qualities that interact with other qualities.

The interaction of qualities

1. The individual is compelled to act in accordance with the qualities of Prakriti.

2. This interaction of qualities with other qualities is spontaneous.

3. All actions are executed by the qualities of Prakriti; it is only the foolish who take pride in doership.

4. These very qualities constitute the cause of creation.

5. The individual, deluded by the qualities of Prakriti, becomes enslaved by them and their actions.

6. Prakriti causes modifications and changes in attributes and qualities.

Thus the Lord says, “Be Thou a gunatit! Do not become deluded by attributes. Be uninfluenced by all qualities.”

The man of wisdom

a) He who understands the enigma of the qualities;

b) He who sees all objects as constituted of qualities;

c) He who knows all beings to comprise of these same qualities;

d) He who knows that these qualities are an endowment of Prakriti;

– such a one knows that these qualities are the factual doers and that the mortal being is ever a non-doer.

All qualities are inert and thus impartial, blameless, uninfluenceable. How does it matter to the quality:

a) what befalls you as a consequence?

b) whether you receive credit or insult?

c) whether you receive death or immortality as a consequence of that quality?

All individuals of this entire universe are bound by qualities. All these qualities attract and enslave a person.

The individual does not even make an effort to understand his positive and negative qualities. His attachment makes him identify with all the qualities. In actual fact he does not realise that all his accomplishments were spontaneous and he had no hand in them.

If you understand the enigma of the qualities:

a) you will realise that it does not behove you to bear any anger or grudge against anyone;

b) you will realise that it does not behove you to nurture hatred or affinity for anyone;

c) you will recognise that your aim is to transcend all qualities and to remain uninfluenced by them. If you truly understand the mystery of the qualities, you will become a gunatit;

d) you will not pay heed to another’s fault;

e) you will spontaneously forgive, because you will not be able to point a finger at others;

f) knowing that the other is actually blameless you will not be able to accuse anyone;

g) you will understand the helplessness of the other; then how can you blame such a one?

h) you will remain uninfluenced by all qualities.

Generally, you blame another because you cannot understand why he behaves the way he does; you think the other can change.

This is the play of the qualities. It is the qualities themselves which can bring about a change in other qualities; therefore if your qualities do not bring about a change in the other person, know that you do not have the necessary qualities to induce that change. The fault lies neither with you nor with the other. He who knows this truth, is truly a seer.

The other believes himself to be the doer; you will know him to be a non-doer. Then divine qualities will flow forth automatically from your being.

Kamla! Now understand why these qualities of divinity will flow from you. It is the knowledge of qualities and their interaction which can change your outlook and your nature. Such an individual perceives each one to be essentially a non-doer.

Such a seer, who knows the truth about the qualities, will point out the other’s lacunae. If the other protests or is enraged, the seer will remain silent and not even consider any punishment. He will not indulge in criticism. When the other falls silent after an outburst of rage, he may even be able to perceive the truth about himself. Perhaps after seeing himself and understanding his own qualities, his qualities may take on a new hue and that individual may change.

The gunatit, on the other hand, is an ocean of compassion and magnanimity. Knowing the helplessness of others, he looks upon them with forgiveness for their tirades upon him. Thus such a seer is a repository of divine attributes.