Our general understanding about karma (action) is that there is one karta (doer) and there will be karma-phal (consequences of action or fruits of action). In the iconic verse 2.47 of the Gita, Krishna says that we have the right to do karma (action) but have no right over the karma-phal (fruits of action). He further says that karma-phal shouldn’t be the motivating factor for any of our actions. At the same time, we should not lean towards akarma (inaction). This is the most quoted verse from the Gita as it touches upon multiple aspects of life.

Focus on Karma not Karma-phal

The simple principle is that focusing on karma-phal of our actions will make us lose sight of the karma itself. Consequently, we will be denied of the karma-phal itself. A poorly executed karma such as studying by a student, can never yield the desired karma-phal like good exam results. The verse emphasises that we should focus on doing our best in any situation that we face.

Krishna gives a clarification and says, “With devotion to swa-karma (One’s deed or duty one attains siddhi (perfection or freedom) as this devotion is nothing but worshipping Him from whom all beings rise and by whom all this is pervaded” (18.45-18.46). Essentially, we should keep doing what we are doing to the best of our abilities. It should be done by dropping hatred; without getting trapped into the alluringly described karmas of others; without attachment to our past regrets and expectations from the future. This devotion to swa-karma is nothing but worshipping Him and each karma we perform has the potential to lead us toward siddhi.

Karma-Phal may be Deceptive

We are usually not prescient enough to understand whether the karma-phal (fruits of action) we now desire will be good for us in future. As in a failed relationship, at one moment, the karma-phal a couple wanted was to be together but after some time they want to separate or file divorce petition. Many regrets that people have today is on account of receiving the karma-phal which they desperately desired and which, over time, proved disastrous.

On the contrary, based on general experience, many feel that the best thing that happened to them was not receiving the karma-phal coveted by them at some point of time in the past.

That’s the reason why Krishna clarifies that he is a sannyasi (renunciant) and yogi who does his bounden duty without depending on the karma-phal; not the one without karma (6.1). This runs contrary to our belief that, to be a sannyasi we need to renounce all our karmas, leave our family and possessions. This verse enables each one of us to be a sannyasi without resorting to escapism. Regardless of external circumstances, one is entitled to the joy of a sannyasi the moment one drops the expectation of fruits of action as karma-phal can be deceptive.

Causes of Karma

Krishna elaborates on karma and says, “The seat, karta (doer), various instruments, divergent functions and daivam (divinity) are the five causes for accomplishment of all actions. Whatever action a man performs by body, speech or mind, whether right or wrong, these five are its causes (18.14). This verse explains relationship between karma and karma-phal where ‘daivam’ is one of the factors that contributes to the fulfillment of karma. ‘Daivam’ is a kind of ‘X’ factor and is unknown from a manifested (physical) world point of view.

Daivam or intervention of divine force, is the fifth cause of karma. This is certainly a mysterious cause, beyond the comprehension of our senses. Daivam is the reason that karmas performed in similar circumstances yield different results, creating confusion. That’s the reason why Krishna says that you have right over karma but not over karma-phal.

Karma Yoga is a Way of Life

If one of our loved ones required surgery, we would look for a competent surgeon with character. His competence would ensure the success of the surgery and his character would ensure that he wouldn’t undertake any unnecessary surgery. In short, we are scouting for a surgeon who is a karma yogi.

We expect all our service providers to be karma yogis and that they should give us the best results that we can hope for. On the other hand, we too should be karma yogis while providing service to other people in our daily life. When we provide our best service to someone, we are unlikely to meet again, we are firmly on the path of becoming a karma yogi.

Gunas and Karma-phal

Krishna describes various karma-phal (fruits of action), the three gunas of satva, tamo and rajo bestow and says, “The fruit of satvik is harmony and purity. The fruit of rajas is sorrow. The fruit of tamasik actions is ignorance (14.16). Knowledge arises from satva; greed from rajas; delusion and ignorance from tamas” (14.17). An example of reading a book will help us understand karma-phal in the context of gunas. When we are dominated by satva guna, we read a book to attain knowledge and understanding. While in rajo guna, we read it to get marks leading to tension. In tamo guna we will fall asleep while reading a book.

The aforementioned verses give glimpses of various aspects of our lives in terms of karma-phal we seek based on the dominant guna in us at a given point of time during our lifetimes. The ultimate goal is to be a guna-ateeth where the attachment to karma-phal gets dropped.

Ways of Liberated Souls

Krishna says that actions do not taint Him nor does He have a longing for the karma-phal. He also says that whoever realises Him is thus not bound by actions (4.14). This reinforces Krishna’s words that we have right over karmas (actions) but not over karma-phal (fruits of action) (2.47). As Paramatma, even He follows the same. He further said that liberated souls in ancient times acted with this understanding of His transcendental nature. He suggests that we perform our duty, following their footsteps (4.15).

Krishna further says, “Actions based upon yajna (sacrifice), daan (charity), and tapah (penance) should never be abandoned; they must certainly be performed. Indeed, acts of yajna, daan and tapah sanctify even the wise (18.5). These activities must be performed without attachment and expectation for rewards or karma-phal. This is My definite and supreme verdict” (18.6).

( The writer K. Siva Prasad is a senior IAS officer in the Punjab Government.)