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I am the Soul
inanimate mind does not have the ability to feel. As such, however much it may wander, it does not gain anything at all.
I would even say that if the inanimate mind understands and gives up the company of the wandering transition of knowledge, it would not have to bear the vagaries of the world. In truth the inanimate mind can not pull away the transitional knowledge to anywhere. But when the knowledge itself ventures out without remaining in the atma, it cannot absorb any subject without a medium. It is therefore, that it uses the senses and the mind as a medium and wanders freely.
When such a wandering occurs, it becomes the doer of karmas. It creates all those flaws which do not exist within itself. Therefore, Gurudev has said that the atma loses its self consciousness and becomes impure due to the blemishes of karma.
Thus the status of karma as a doer has been proved through vyavahara naya. At the same time, various beliefs of other faiths, such as - ‘atma is totally free of bondage and it is nature that binds it, karmas flow in naturally, doing karmas is the natural disposition of a jiva, karmas get bonded at the inspiration of Eshwar’, and so on, have been clarified with irrefutable logic. Similarly, according to niscaya naya, atma can do nothing at all in the world, it is not even capable of doing. The world is inanimate, and the atma is chetan - animate, they both can do nothing for each other. But when the atma loses its sense and tries to enter an affected disposition like the inanimate along with the inanimate, then it becomes the doer of karma. But according to niscaya naya, if it remains immersed in its own true form, it becomes the doer of only its own natural disposition and of nothing else.
With these explanations offered by the Gurudev, the disciple's doubts were all dispelled. The atma's stature as a doer
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