A Study of the Bhagavadgita :12.4 - Swami Krishnananda.

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Tuesday, June 28, 2022. 06:30. AM.

Chapter 12: Communing with the Absolute through the Cosmic Tree - 4.

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But that also is not possible. You have an excuse for that also; even love is not possible. What else is possible? "I will do work. I am very busy with all kinds of work, so I have no time to love anybody." If you say that, okay; if you do not want to love even God Himself, do your work. But whatever fruit accrues out of your work, offer it to God. If you get something as a fruit, as a consequence, as a result, a fructification of your deeds, do not enjoy those fruits. The phala tyaga, or the abandonment of the fruits of one's action and the dedication of these fruits as a consecration to God, that also is a Yoga, and God says He can be satisfied with it. 

Sarva-karma-phala-tyagam (Gita 12.11) is also a great Yoga.

athaitad apy ashakto ’si kartum mad-yogam ashritah
'sarva-karma-phala-tyagam' tatah kuru yatatmavan ( 12-11.)
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Translation :

BG 12.11: If you are unable to even work for Me in devotion, then try to renounce the fruits of your actions and be situated in the self.

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But the mind is such a mischievous imp that it will not permit you to do even that: "Why should I abandon the fruit? It is my tree and, therefore, the fruit also is mine only. How can the tree be mine and the fruit be somebody else's? If I do hard work, I will reap the fruit thereof. And if God takes the fruit, and I work hard, the mind will say that this is no good."

You have to expect something. The expecting of some result as a consequence of your deeds is to create a gulf between the fruit and the action because the action is confined to the present, while the fruit is in the future. The expectation of the fruit of an action is also a miscalculation. The fruit you accrue is not in your hands. Only the action is your prerogative. Work you must, but you cannot expect a particular result to follow from it. While you have the choice and the freedom to act according to the ability of your higher reason, you cannot know at that time what consequence will follow from that action because the result of an action is conditioned and determined by various other factors which are not always under your control.

First of all, the fruit is in the future, not in the present; therefore, your expectation of the future fruit will cause unnecessary distress in your mind: when will it come, when will it come, when will it come? And when it comes, it may not come in the way you expected. So many a time you find that your actions fail, as they do not bring you what you wanted. 

'sarvarambha hi doshena dhumenagnir ivavritah' (Gita 18.48), says the Bhagavadgita: 

saha-jam karma kaunteya sa-dosham api na tyajet
'sarvarambha hi doshena dhumenagnir ivavritah' (18-48)

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Translation :

BG 18.48: One should not abandon duties born of one’s nature, even if one sees defects in them, O son of Kunti. Indeed, all endeavors are veiled by some evil, as fire is by smoke.

Every action that one performs is infected with some defect. As no one can be omniscient, no one can know what kind of result will follow from a particular action. Unexpected result follows. Therefore, expecting a result of an action is not wise. Let anything come, and offer it to God. You have done your duty.

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Here also a caution has to be exercised that the work that you perform should be a duty, and not merely any kind of humdrum activity. Selfish action cannot be regarded as duty. A duty is an incumbent operation on your part for the welfare of a larger inclusiveness of your personality which comprehends other people also. Service of nation, service of people, service of humanity, does not actually mean service of somebody outside you. Outsideness also brings selfishness, together with it. The people outside, so-called – humanity in general whom you are serving – are not standing outside you as independent individuals. They are included as ingredients in a larger comprehensiveness of a vital selfhood you call the self of humanity. Actually, you are serving the larger self of your own individual self, you may say. In your service to people you have actually expanded the dimension of yourself, and you see yourself in the selves of other people. The otherness of people gets obliterated completely as soon as the Selfhood in them is recognised. You see people as ends, and not as means.

To be continued .....

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