कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ।।
karmaṇyevādhikāraste mā phaleṣu kadācana ।
mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi ।।
कर्मणि एव - ordained karma-s, ते - you अधिकार: - have rights, फलेषु - those fruits, कदाचन - at any time, मा - don’t have (attachment), कर्मफलहेतु: - thinking you as karta (doer) of karma-s and enjoyer of it’s fruits, मा भू: - don’t become,
अकर्मणि - without doing ordained karma-s, ते - you, सङ्ग: - attachment, मा अस्तु - don’t have
(V)
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Nitya, Naimittika & kamya karma-s have different phala-s. Whatever be the nature of outcome, submit the fruits of actions to Him. Don't ever imagine that "I am doing this karma". Instead always think of you as an instrument used by Bhagwan to do it
Think of Him as the pradhana (main) karta of all your karma-s. Even simple acts of eating etc.. are submitted at His lotus feet. Karma-s are always Bhagavad-preethi & is definitely not for our preethi
Also, do not avoid doing your ordained karma-s. Even though you are not enjoying it's phala-s, the bigger & most beneficial outcome is that Bhagwan is satisfied by it (Bhagwat Preeti)
Additionally do not submit wasteful/bad karma-s (not specified by shastras) to Him!
(A)
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You have adhikara only in karma-s. Not in jnana-nishta. Also, you never assume to have adhikara in karma-phala. Don't develop preethi in non-action..
(V)
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You only have adhikara for doing yaga etc.. as ordained in shastras. You don't have adhikara over phala-s like svarga-praapti etc..
Donate the phala-s to Me. By doing so, you'll gain bhagavad-jnana, bhakti, vairagya & all other qualities that help you to attain Moksha
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असक्त्या - without desires on any other phala, except bhagavad-preeti, लोकरक्षायै - on the need for protecting the world, कर्तृतां - His all-creating powers, गुणेषु - in tri-guna of satya, rajas & tamas, आरोप्य - be directed, सर्वेश्वरे वा - Unto sarva-vastu-niyanta Narayana,
न्यस्य - with the aforetold creating powers, कर्मकार्यता - the importance of observing karma-s, तृतीये प्रोक्ता - is explained in 3rd adhyaya
There lived a brahmana by name Devasharma in the south. He lived an ideal life following his household duties (tretagni upasana, bhagavad aradhana, helping atithi etc..). He also performed many yajna-s with utmost shraddha
Even after leading an ideal life, his mind was at great unease. He was very disturbed & wanted a solution to it
He went to a nearby forest where tapasvi-s were meditating. He did all kind of sushrusha (service) to them & finally one managed to tell his problem to one of them
That rishi suggested him to meet a cow-herder by name Mitravan in a place called Punya near Godavari Banks.
Devasharma met him at a grazing land in Punya-nagari. His face was absolutely shining & radiating with great calm.
உடலம் அழிந்திடும் உள்ளுயிர் அழியாது எனைப் போல்
விடுமது பற்று விடாததடைத்த கிரிசைகளே
கடுக உனக்குயிர் காட்டு நினைவு அதனால் உளதாம்
விடு மயல் என்று விசயனைத் தேற்றினன் வித்தகனே
வித்தகன் - acharya sarvabhouma Sri Krishna, உடலம் - sharira, அழிந்திடும் - will be destroyed, ஒன்று - One, உள்ளுயிர் - jivatma inside that sharira, எனைப் போல் - Like Me (Krishna), அழியாது - won't be destroyed, பற்று - attachment, விடுமது - is to be shunned,
அடைந்த கிரிசைகளே - Karma as ordained by shastra, விடாதது - is not to be shunned, உனக்கு - for gaining Atma-svarupa jnana by doing karma-yoga, உயிர் - jivatma, காட்டு - cause of pratyaksha-phala, நினைவு - sthitha-prajna, அதனால் - by karma-yoga, கடுக - quickly, உளதாம் - begotten,
एषा - that propounded mula-karana of, स्थितिः - rooted in karma-anushtana along with buddhi-yoga, ब्राह्मी - will beget Atmasakshatkara, एनां - this, प्राप्य - if attained, न विमुह्यति - there’s no moha about samsara,
अन्तकालेऽपि - at-least in dying years, अस्यां थित्वा - if this is observed, निर्वाणं - sukha-roopa, ब्रह्म - Atma, ऋच्छति - will be attained