46 If we are not the doers why are we held responsible – Gita 18.14

Hare Krishna. Thank you for your patience today. We are discussing today one of the philosophically critical as well as somewhat confusing concepts of the Gita, that is the concept of doership, which we may often have heard: we are not the doers. Then the next question comes up: why are we held responsible if we are not the doers? So we’ll be discussing that topic today. We’ll base it on 18.14 in the Bhagavad Gita: Adhishthanam tatha karta karanam che purthak vidam, vividhas che purthak cheshta, daivam chayvatra panchamam. Adhishthanam tatha karta. Here, five factors that contribute to action are described. Adhishthanam is the field of action, that is the body, specifically karta, which is the doer. Karanam is the senses, the instruments of action. Che purthak vidam, the different kinds of senses are there. Then vividhas che purthak cheshta and the different kinds of endeavours are there. Daivam chayvatra panchamam. The fifth is daiva, destiny.

So let’s look at this. I’ll be talking broadly today about five broad conceptions. I remember one of the first classes I heard, or one of the first classes I gave, was about verse 3.27 where it is said that to think that we are the doers is an illusion. I said that if we think we are the doers, it often leads to confusion. If we hear that we are not the doers, it raises many questions. So, what questions are raised? One devotee, who was known to be quite lethargic and always escaping responsibility, said, “If I’m not the doer, then why should I do anything at all?” I replied, “Okay, if you should not do anything, then why eat at all?” This is something that gives us pleasure, we do it, but that which requires effort or sacrifice is what we often don’t want to do.

So what exactly does it mean that we are not the doers? Some people are literally so lazy, or we could say figuratively so lazy, that if they were given the world championship award for laziness, they would ask, “Can it be home delivered?” But to say that we are not the doers, is that something which is meant to justify lethargy? Not at all. So let’s look at the session. We will start with discussing how work relates to bondage. The point of doership is very strongly related to bondage. So, how does work relate to bondage? Then we’ll analyze action in terms of the five factors that are mentioned in this verse. Then, what does being a doer or non-doer actually mean? Then we will talk about action in terms of the modes, and lastly, how the Gita recommends non-doership in the sense of giving up not action, but giving up the sense of attachment in action. So not renunciation of action, but renunciation in action.

Now, in today’s world, when we read the Vedic scriptures, the repeated emphasis on how we are entangled and how we need to be liberated can seem very strange because people ask, “Where are we bound? What is this whole idea of bondage?” And what is the idea of being entangled and wanting to be liberated? Is it a problem at all? We can start from a perspective that we can observe and then move forward.

Where are we all bound? Some of us, maybe some people, get trapped in abusive relationships. Some people may have an exploitative boss. If that’s the only job we have and we don’t have any alternative, we have to be there. Sometimes we have certain relationships where — now, abusive is a very broad word — but there may be unpleasant relationships, and we are there in those. What do we do? Sometimes we ourselves may be bound by addictive habits. So not only do some habits become addictive, but they may also be self-defeating. Now, what is the difference? Well, some people may be just addicted to caffeine, TV watching, or things that are not immediately harmful. But self-defeating behaviors are those that lead people into heavy drugs or alcoholism, which destroy their health and life. There are degrees of this.

Now, in today’s world, even if we don’t talk about bondage in terms of physical slavery — which was present in many parts of the world in the past — we are all experiencing around us a large amount of psychological entanglement, psychological bondage. Essentially, any kind of addictive habit or self-defeating behavior leads to this. Eventually, people who get addicted may succumb to criminal behavior and be imprisoned for their crimes. Being imprisoned is a very visible form of restriction or bondage, but when we are bound by our own behaviors, it may not be so easily visible. When we are in particular relationships, that may or may not be visible, depending on the relationship. The fact is, we all get bound at times, and we don’t want to be bound. At the same time, the nature of the world is such that it entraps us.

Many people nowadays don’t want to get married because they feel that marriage is so entangling. But the reason is not that they are detached or want to pursue something spiritual; they just feel that marriage is entangling. But then what happens is, if they don’t marry, they get entangled in loneliness or superficial relationships where they pursue one thing after another, after another. So there is no easy way to escape the clutches of bondage in this world. The overall entanglement, as Bhagavad Gita explains, is the soul’s entanglement with the world. The soul is spiritual, but it gets bound in the world. The soul performs actions, and as a result of those actions, the soul gets reactions. By those reactions, the soul gets bound. This bondage of the soul to the world leads to the repetition…

It leads to old age, disease, death, rebirth, and that cycle goes on and on. So basically, when we perform actions, what drives us to do them? The soul desires to enjoy, and the desire to enjoy is what binds us. So, in this way, we are all entangled.

Now, all that I talked about earlier, such as exploitative bosses, abusive relatives, self-destructive or addictive habits, or even prison, are all entanglements in the world. We all get caught somewhere or the other in this world. But even if someone is living free from any of these specific attachments or entanglements, they are still bound simply by having a body that goes through inevitable sufferings.

So, when we talk about bondage, what do we really mean by it? Bondage or imprisonment or any kind of incarceration refers to a restriction in freedom. Even in prison, a person can move about, but within strict limits. We are all bound in terms of time. We would all like to remain young, healthy, and active. But as time passes, we are restricted more and more, and it’s an irreversible restriction. We can’t do much against it.

If we consider the last form of bondage, say, someone is in jail, the two most important questions that person will have are: What got me here? and How can I get out of here? These are the two driving questions in all spiritual philosophy, especially the philosophy spoken in the Vedic scriptures. Other religious traditions also talk about the world in similar terms. For example, the Bible says the world is a “veil of tears.” Their understanding is that we committed original sin, which is why we are trapped here and need salvation through Jesus’ grace.

But all spiritual traditions, especially the dharmic ones such as the Bhagavad Gita, focus on these two essential questions: What got me here? and How can I get out of this entanglement? These are the driving questions, and answering them is the fuel of philosophy.

Now, what is the cause of entanglement? This is the background that brings us to the Bhagavad Gita. In the 18th chapter of the Bhagavad Gita, Arjuna asks more or less the same question he asked at the beginning of the Gita: Should I fight or should I not fight? However, his question now is more nuanced, as his understanding has evolved. Sometimes we think that as we grow, all our questions will be answered. While yes, many questions are answered, as we evolve spiritually, our questions become subtler and more nuanced. We never become omniscient, so we never have no questions. Sometimes, we may not have questions that stir us deeply enough to ask them, but Arjuna, having heard the Gita, repeats the same question—though this time, his question is more refined. He asks, What is the difference between renunciation and the renounced order? This is the essence of his question, and Krishna will answer it using the concept of doership and non-doership.

What binds us? As I mentioned in the previous diagram, it is the action that gives rise to reactions that binds us. Arjuna’s understanding was that action itself binds us. Krishna’s clarification is that it is the intention behind the action that binds us. So, it is not the action itself that entangles us, but why we do it—our motivation. Understanding this difference is critical for understanding the solution to the problem. It’s like diagnosing a disease: knowing the cause of the disease is essential for providing the right treatment. Yes, we are entangled, and this is a disease, but what is the cause of the disease?

Now, why does intention matter? Let’s consider an action: someone is giving charity, which is generally a good thing. However, suppose someone gives money to an alcoholic. Why do they give money? Perhaps it’s because the alcoholic will become more drunk and commit domestic violence, or maybe they want to manipulate the alcoholic. In this case, the action of charity is good, but the motivation is harmful. The intention to make the person more addicted and manipulable makes the act of charity bad. So, even though charity is good, if the motivation is bad, the outcome is also bad.

On the other hand, suppose someone kills a serial killer. The action is cruel and brutal, but if the motive is to protect society from this harmful person, then is the killing really bad? No, if this action is required for establishing order in society, then it may not be bad.

These two examples show how actions that are apparently good may be ill-motivated, and actions that are apparently bad may be well-motivated. The key takeaway is that it is our intention that determines whether our action entangles us or not. So, our intention is crucial.

Now, this brings us to the second section of our discussion: action analyzed in terms of the five factors. What are the five factors?

1. Adhishthanam tatha karta: The place of action, the body, or the field of action.
2. Karanam cha pruthak vidha: The instruments or senses.
3. Vividhasha pruthak cesta: The various endeavors or efforts.
4. Daivam caivatra panchayamam: The destiny, or the higher beings under the supreme being.

Let’s take a simple example to understand these five factors: Suppose there’s a cricket match going on, and there’s a batsman. The field of action is the Adhishthanam. It refers to the body of the batsman or the cricket pitch where the action is happening. Why does it matter? If the body is injured or the pitch is waterlogged, the batsman can’t perform. So, when we discuss these five factors, Krishna means that these are the factors that contribute to the action and its result.

In this case, the soul is the karta, the batsman. Imagine if a person dies on the cricket field. Even if the batsman is in good form and the fielder is alert, if the soul leaves the body, nothing can be done. There are also the instruments of action, like the senses. The difference between the field of action and instruments of action is that for particular activities, certain senses are especially important. For a singer, the throat is crucial; for a surgeon, the fingers; and for a batsman, the arms are key.

For different people and activities, certain senses are essential, and when those senses are not functioning properly, actions can’t be completed. For example, a batsman may be physically fit, but if their hand is sprained, they cannot bat. In such cases, the necessary action cannot take place.

Beyond physical ability, endeavor is also required. The batsman must practice, undergo training, and work out for years with coaching before reaching a high level of skill. Why is all this effort necessary? Because it improves the person. An average batsman can become a decent one with practice, while a talented batsman can become excellent. Talent refers to potential, while excellence is the transformation of that potential into reality.

Beyond talent and practice, destiny also plays a role in shaping outcomes. It refers to external factors that are beyond our control, like the pandemic, which halted sports, air travel, and tourism for months. Even when everything else is favorable, things may still break down unexpectedly.

For any action to yield results, multiple factors must align. I’m now linking this to the first point, which suggests that being bound by motivation and intention is crucial. We are only one factor in the process. To illustrate, if we consider the five factors of action — the soul, the body, the senses, endeavor, and destiny — it’s clear that while we can exert effort, we cannot always control the outcome.

Even when we are fully prepared, sometimes the result doesn’t come. For instance, the batsman may have a fit body, trained senses, and ample talent, but if destiny doesn’t align, the desired result may not materialize. There are famous stories of artists or poets who became celebrated only after their death, as their works never gained recognition during their lifetime. Similarly, a batsman might perform well but be thwarted by an unforeseen storm or injury, preventing the action from even taking place.

So, while it’s true that we must act for results to occur, even our best efforts don’t always guarantee success. The balance is understanding that we are doers, but not the sole doers. We contribute to the process, but we do not have total control.

Regarding the concept of doership, we can look to the Bhagavad Gita for insight. The Gita suggests that we are not the sole doers, but it also recognizes our role in actions. In one well-known verse (Bhagavad Gita 3.27), Krishna explains that actions are performed by the three gunas (modes of material nature), and the soul, due to its ego, mistakenly believes itself to be the doer.

However, this doesn’t mean we are completely detached from action. In Gita 18.63, Krishna tells Arjuna, “Do as you desire,” affirming that Arjuna does have a choice in the matter. Arjuna’s response, “Karishe vachanam tava” (“I will do your will”), shows his acceptance of his role in action. This demonstrates that while we are not the sole doers, we still participate in the process.

The Bhagavad Gita reconciles this apparent contradiction in Chapter 18, Verse 16, which states that those who believe they are the sole doers are deluded. Their perception is superficial because they fail to see that their actions are influenced by external factors beyond their control.

Understanding that we are not the sole doers brings humility and detachment. We can put in our best effort, but the result is not always guaranteed. Our role is contributive, not decisive. We can do our part, but we must recognize that destiny and other factors also play a role.

In conclusion, while our actions matter and we must take responsibility for them, we should not believe that we are the only ones shaping the outcome. Recognizing this truth helps us approach life with balance, humility, and understanding.

One reason people have recognized the value of religion is that many thinkers understand it serves certain fundamental needs. These needs are important for human beings. We are not merely rational creatures; we are also meaning-seeking beings. While rationality may provide a small sense of meaning—such as explaining why a fruit falls from a tree or why plants grow in certain ways—it doesn’t answer the bigger questions of life, like “What is the purpose of life?” Rationality falls short in answering these profound questions.

Interestingly, even atheists have begun to recognize the utility of religion. Some atheists have written books arguing why religion matters, not because they believe in a deity, but because they understand that religion offers a social value. For instance, there are atheists who claim, “I don’t believe in God, but I believe in belief in God.” In other words, belief in God—whether or not God exists—benefits people, especially in terms of physical and mental health. Studies, such as those compiled in the Oxford Handbook of Science and Religion, support this idea, showing that those who express belief in God through actions tend to be healthier, recover faster from illnesses, and have more stable mental health.

The point I’m making here is that faith doesn’t necessarily have to be directly in scripture or God. Faith can take many forms, and it is often tied to a person’s worldview. Our motivations for actions are deeply influenced by this worldview, which is rooted in our faith.

To understand someone’s driving motivation in life, we must look at their actions, particularly the key actions they take. The 17th chapter of the Bhagavad Gita addresses this idea by examining what a person eats, what kind of austerity they practice, what kind of charity they give, and what sacrifices they make. These actions are shaped by the three cosmic cycles we exist within: the physical, the social, and the spiritual.

For the body, some austerity is necessary. The body may crave excessive sleep, indulgence, or sensual pleasures, but some self-discipline is needed. For society, charity is required. For the higher reality, cooperation and sacrifice are necessary. Thus, the way we interact with the world reflects our level of faith.

In the Gita, Krishna categorizes actions according to the three modes of material nature: goodness, passion, and ignorance. He explains how actions, food, austerities, charity, and sacrifices can be influenced by these modes. Krishna tells Arjuna that the true problem lies in our motivation. It is not just our actions that matter; it’s why we are doing them. The key to liberation is understanding the underlying motivations and changing them accordingly.

Arjuna asks Krishna about the renounced order (tyaga) and sannyasa, terms often translated differently by various commentators. Krishna explains that even renunciation can be influenced by the three modes. This is a powerful insight: giving up action itself can be done in different ways, according to the modes of nature.

Renunciation in ignorance is when someone gives up responsibilities because of illusion or irresponsibility. In passion, renunciation occurs when a person avoids duty because it causes them trouble or discomfort. And in goodness, renunciation involves giving up worldly attachments and associations, which leads to freedom from bondage.

Krishna teaches that if Arjuna truly wants to renounce, he must not only give up action but also renounce attachment to worldly things. It’s not merely about abandoning responsibilities; it’s about transcending attachment to the fruits of those actions. By doing this, a person can remain active in the world without being entangled by it.

Thus, Krishna’s message to Arjuna is that true renunciation comes from understanding the deeper motivations behind our actions and making choices that lead to spiritual growth, detachment, and liberation.

The entire Bhagavad Gita is aimed at helping us reach a higher level of understanding. Of course, there are even higher levels beyond this, but the Gita provides a solid foundation for further progress. It’s like a 100-story building: if someone is already on the 10th floor, they are on their way to higher floors. Renunciation in the mode of goodness, as described by Krishna, is like being on the 10th floor—it’s an important step, but there is always more to ascend.

Renunciation can also be understood in terms of the three modes, as can many other things in life. In the 18th chapter, Krishna analyzes action and its factors in greater detail. In the 17th chapter, we explored how faith can be analyzed through the three modes, and now Krishna begins to examine action more closely. He addresses various components involved when we act, such as knowledge, action, the actor, intelligence, determination, and happiness. All of these can be influenced by the three modes.

Take knowledge, for example. When faced with decisions, such as whether to take the COVID vaccine, people may have different opinions based on the knowledge they have. Some are eager to take the vaccine, while others are apprehensive, thinking it might not be fully tested. Even with knowledge, desires often drive our choices. An alcoholic may resolve not to drink again, but in a moment of weakness, the desire for immediate pleasure takes precedence, leading to relapse. Knowledge, like desires, can also be influenced by the three modes.

Krishna also differentiates between knowledge and intelligence. Knowledge is our perception and how we absorb information, while intelligence refers to how we apply that knowledge—how we regulate or indulge our senses and how we think about our actions. Determination is also key: we may have the intelligence to do something beneficial, but our determination to follow through may waver. Many people make New Year’s resolutions only to abandon them after a short time. Krishna’s analysis helps us understand that our actions are much more complex than simply renouncing them.

So, how does liberation happen? We have discussed the analysis of action in the three modes. Krishna advises Arjuna that it’s not about renouncing action altogether, but about cultivating an inner detachment. True renunciation involves detaching from worldly association and aspirations, while still engaging in action. The Bhagavad Gita’s central teaching is that we should act with inner renunciation. Karma Yoga, a form of action with detachment, is one such method. In Karma Yoga, we perform our duties without attachment to their fruits. Krishna talks about “work as worship” in the Gita, which we’ll explore further in the next session.

Ultimately, how do we disentangle ourselves from worldly entanglements? By making our motivations selfless. If our motivation is not for personal gain but for a higher cause, our actions will lead to less entanglement. Arjuna is not fighting to win a kingdom, but to establish Dharma and serve Krishna. As we cultivate selflessness in our motivation, we become less bound by the world. The more selfless our motivation, the less our actions entangle us.

Beyond Karma Yoga lies Bhakti Yoga, the highest form of yoga. In Bhakti Yoga, we work for the pleasure of Krishna, offering everything we do to Him. When we work as instruments of Krishna’s will, there is no entanglement in worldly results. Krishna will take the karma and give us yoga—transcendental connection through His grace.

The Gita’s ultimate message is that we don’t need to change our occupation or lifestyle; we need to change our motivation. Arjuna’s duty as a Kshatriya remains, but his motivation must shift. This shift in motivation is the essence of Krishna’s teaching. By studying and applying the Bhagavad Gita, we can change our motivations and transform our lives, no matter where we are or what we do.

Why is this the case?

We discussed the five factors of action using the example of a cricket match, where we concluded that not only are the results not within our control, but even the action itself can sometimes be beyond our control. For example, our senses may fail, our intelligence might not function as expected, or our body may not be physically capable of performing a task. Therefore, the key factor that reflects our level of consciousness is not what we do, but what we desire to do. Our desires, in turn, shape our consciousness.

Now, let’s consider what we want. What are our basic desires? We have discussed these in terms of the three modes of nature. In the 17th chapter of the Bhagavad Gita, Krishna explains how even faith can be influenced by the three modes. Those who are faithful to the scriptures and devoted to the Lord are elevated, while the faithless who reject the scriptures are degraded. But what about those who are faithful yet not to the scriptures themselves?

In the contemporary world, we see some people who accept the social or psychological utility of religion, even without firm belief in God. Medical science also supports the idea that religion can be beneficial for mental health. This indicates that faith plays a universal role in shaping our actions, and it can be observed in everything we do—whether in how we eat, perform rituals, or engage in charity.

Krishna also talks about how even giving up an action is an action in itself, influenced by the three modes. This relates to the concept of renunciation, where Krishna explains that the components of action—knowledge, action, the actor, intelligence, determination, and happiness—are all shaped by the modes of nature.

To avoid becoming entangled in the world, we must strive to make our motivations as selfless as possible. Karma Yoga is one step toward this selflessness. Karma Yoga offered to Krishna takes this a step further, and Bhakti Yoga represents the highest level of selfless action. Krishna tells Arjuna that, while he is not the sole doer, it is still his responsibility to act. Arjuna agrees to take action, but Krishna teaches him that his motivation should be for a higher purpose—not to get revenge or gain a kingdom, but to establish dharma, to act in accordance with his Kshatriya duty, and to ultimately please the Supreme Lord.

When we act with this higher motivation, there is no question of becoming entangled in worldly attachments. Krishna’s message is clear: we do not need to give up our occupations, but we do need to change our concepts and purify our motivations.

Regarding Renunciation in Action:

When should one renounce action? Generally, we pray before doing an action and thank the Lord afterward. But what about during the action itself? As our devotion to Krishna deepens, we will remember Him more during our actions. Initially, we may be focused on the external aspects of what we are doing—our appearance, how we are perceived by others, etc. But as we continue practicing bhakti, we begin to focus more on why we are doing something.

For instance, a person giving their first public talk might be very self-conscious, worrying about how they are perceived and trying to impress others. But with more experience, they will shift their focus to the purpose of the talk—why they are speaking and what they hope to convey. Similarly, as we practice bhakti, we become less focused on the world and more on Krishna, who gradually moves to the forefront of our consciousness.

At the beginning of our practice, we should try to offer our actions to Krishna. A prayer like “Narayanayati Samarpayami” (I offer this to the Lord) helps us maintain that detachment. Even in the midst of action, we can offer our body, mind, and intelligence to Krishna.

Regarding Yukta Vairagya:

What is mature renunciation according to the Gita, and what is the balance for a practitioner in the perfectional stage?

Yukta Vairagya refers to a balanced form of renunciation that connects us with the Supreme Lord. It acknowledges that while we are in the world and need to interact with it, our actions can be purifying and elevating when performed with the right motivation. As we practice bhakti, we become more detached from material desires, and our focus shifts toward the Supreme.

Yukta, in this context, means being connected with Krishna, and vairagya means renunciation. Together, Yukta Vairagya implies renunciation that is guided by devotion and connection to the Lord. As we practice bhakti, our motivations become purer, and we gradually let go of attachment to the world. This process is gradual, like a person recovering from an illness. If someone has a fracture, they experience pain when moving their body, but to heal, they must endure some discomfort. In the same way, detachment is a gradual process, and with each step, we become more focused on the Supreme.

In conclusion, Yukta Vairagya is not an abrupt renunciation but a steady shift in our consciousness, moving from attachment to detachment as we deepen our connection with Krishna.

Bearable Pain and Spiritual Growth

When recovering from an illness, if a patient takes on unbearable pain, the healing process will be hindered, and recovery may not occur. But how does one know what constitutes bearable pain? Typically, a doctor or physiotherapist will guide them, offering advice on what exercises or movements are safe. Ultimately, each patient recovers at their own pace because everyone’s body and mind are unique.

Similarly, in spiritual practice, growth requires a certain level of bearable discomfort. If we want to grow spiritually, we must be willing to step out of our comfort zones and embrace a level of challenge. There are things in life that give us comfort and pleasure, and the thought of giving them up may seem impossible. However, with some effort, we can regulate or even reduce these comforts.

We need to determine what level of discomfort is bearable for us. This is where yukta vairagya (renunciation in connection with Krishna) comes into play. Right now, we may not have complete detachment from the world or a fully strong attachment to the Supreme Lord. But that’s the goal—the perfectional stage. At our current level, we engage in the world not just to serve Krishna but also because we still have desires. The key is not to indulge those desires more than necessary. What is necessary, however, requires honest introspection and self-awareness.

Just like a patient in recovery who has to give up comfort for healing, we, too, must give up some of the comforts of material life to grow spiritually. But the question is, how much comfort should we give up? The amount of renunciation should be a bearable amount of pain. This is how we can understand yukta vairagya at our level. We are not called to renounce everything all at once, but to engage in spiritual practice while being mindful of our limitations.

Balancing Preaching and Financial Responsibility

If a grahastha (householder) wants to preach but lacks sufficient financial resources or support, should they postpone their preaching until they are financially stable? The answer is no; it doesn’t have to be all or nothing. Preaching doesn’t need to be a full-time endeavor. One can begin by sharing Krishna consciousness wherever they are, in whatever capacity they can, and as financial security increases, one can devote more time and energy to spiritual activities.

We shouldn’t neglect our material responsibilities, but at the same time, we shouldn’t postpone spiritual efforts. The principle is simple: if we use what we have in Krishna’s service, Krishna will provide more. But if we don’t use what we have for His service, why would Krishna give us more?

Pleasure-Seeking and Spiritual Growth

If we want to go to the spiritual world because we see the material world as a place of suffering, and the spiritual world as a place of happiness, is that renunciation in the mode of passion? Not necessarily, though it could be. The key here is that a devotee is not focused on pleasure; they are focused on love—loving Krishna and serving Him. In that love and service, joy naturally follows.

Service to Krishna, however, requires effort. In the Bhagavad Gita (9.13-9.14), Krishna explains that the greatest devotees worship Him with undivided devotion and work with great determination. If someone is already so attracted to Krishna, why is effort still required? Because anything in this world requires effort, and spiritual growth is no different. If someone is merely seeking pleasure, they won’t be able to make meaningful progress in their service to Krishna.

For example, when Srila Prabhupada came to America, he didn’t come seeking pleasure; he came with a higher purpose to spread Krishna consciousness. Had he been pleasure-seeking, he could have stayed comfortably in Vrindavan.

We all need pleasure, but the key question is: What kind of pleasure are we seeking? There are different levels of pleasure. One can seek pleasure in ways that only gratify the senses without any concern for others or the world. Or one can seek pleasure through fulfilling responsibilities, making contributions, and ultimately, serving Krishna. The highest level of pleasure is in the reciprocation of love with Krishna.

While we all desire to go to the spiritual world, we must remember that the true joy of the spiritual world comes from loving and serving Krishna, not from mere pleasure-seeking. The devotee’s struggles in this world are not due to a desire for sensory pleasure but because they are distracted from serving Krishna. A devotee does not mourn the loss of sensory gratification but desires to serve the Lord without distraction.

Desire for Pleasure and Spiritual Purpose

We all desire to go to the spiritual world, and in one sense, any reason for striving toward that goal is valid. However, if our primary motivation is simply to seek pleasure, we may find that even the association of devotees and the practice of bhakti become troublesome. The pursuit of material pleasure might even tempt us to think that the material world offers more immediate satisfaction.

This desire for pleasure is not exactly renunciation in the mode of passion, but it can resemble it. To progress spiritually, we need to elevate our understanding beyond the mere pursuit of pleasure. A devotee is not driven by the quest for pleasure, but by the desire to serve. The essence of devotion lies in service, not in seeking personal enjoyment.

Ethics and Motivation in Actions

The question of whether the intention behind an action or the action itself is more important has been debated extensively. In the Bhagavad Gita, Krishna emphasizes the importance of motivation. Arjuna, for example, is told to fight the war because it is his dharma, his duty as a Kshatriya, even though he is reluctant. The context in which the action is performed shapes its spiritual significance.

In the case of Arjuna, Krishna encourages him to act with the right motivation, not necessarily because the action itself is the most important aspect. However, this doesn’t mean that action itself is unimportant. Actions, motivation, and consequences all matter.

For instance, if someone accidentally causes harm, like in an accident, their culpability depends on the specific circumstances. Karma is complex, and we cannot oversimplify it. Following the spiritual master’s instructions is crucial, but it doesn’t mean that other aspects of life—like common sense and responsibility—can be ignored. Spiritual life requires intelligent decision-making, and we cannot neglect the practical aspects of life, even while engaged in service.

For example, when some devotees died in a car accident while rushing to distribute books, Srila Prabhupada was asked if this was part of Krishna’s plan. He responded gravely, saying that while their intention was noble, they should have exercised more caution. Their service to Krishna was commendable, and they will receive blessings for it, but there is also a level of personal responsibility in the way we approach situations.

This aligns with the story of Ajamil in the Bhagavatam, where he initially went to the forest to gather wood for a yajna, but he became distracted by impure thoughts and actions. This shows that while we may be engaged in service, we must also remain mindful of what we focus on and how we conduct ourselves.

Conclusion: The Role of Intention, Action, and Consequence

In summary, when it comes to spiritual actions, it’s not just about the action itself, nor is it solely about the intention. Both the action and the motivation play a role, and the consequences of our actions also matter. Krishna emphasizes that motivation is central, especially in the context of Arjuna’s war, but it doesn’t mean that consequences are insignificant. Every action must be carried out responsibly, with intelligence and caution.

Thank you very much.

Srimad Bhagwat Gita Ki Jai.

Shri Prabhupada Ki Jai.