|Chapter V - 23||Home | Index | Previous | Next|
If you have an eye on the fruits of your actions, you are liable to be affected by worry, anxiety and restlessness. The question may arise: if the fruits have to be given up, how can one manage to live? But why this weakness of heart, this nervousness? He who has assured, 'Yogakshemam vahamyaham,' will certainly look after that. He will give the wherewithal and the means. All you have to consider is where a happy life is important or is liberation from the cycle of life and death more important? Happy living is only of short duration; the joy of liberation is eternal, unshakable.
On this point many commentators have exercised their intelligence and written differently. Many have said that the giving up of Phala or fruit is advised because there is no right or authority for the doer to desire for the fruit.
This is a great blunder. The Lord has said in the Geetha, 'refuse the fruit' (maa phaleshu), that is to say: the deed yields results, but the doer should not desire the result, or do it with the result in view. If Krishna's intention was to say that the doer has no right for the fruit, He would have said, 'It is fruitless', 'na phaleshu,' (na, meaning no). So if you desist from Karma, you will be transgressing the Lord's command. That will be a serious mistake.
When man has a right for engaging in Karma, he has a right also for the fruit; no one can deny this or refuse his right. But the doer can, out of his own free will and determination, refuse to be affected by the result, whether favourable or unfavourable. The Geetha shows the way: "Do... and deny the consequence." The desire for the result of your action is a sign of Rajoguna: the giving up of action since you cannot benefit by the fruit is a sign of Thamoguna. To engage oneself in Karma, to know that the result will follow; and yet not to be attached to it or getting concerned with it - that is the sign of Sathwaguna.
The Karmayogi who has learnt this secret of "Karma combined with Phalathyaga" should have Samabuddhi, more than Sangabuddhi. For the Sangabuddhi draws him into attachments and entanglements. "This Karma is mine; its results are due to my endeavours. I am the person entitled to it," such are the thoughts which bind the doer. Krishna advises that one should rise above this Sangabuddhi. He declares that Samathwam is the genuine Yoga. (Samathwam yogamuchyathe).