Providence (CC and other books)

Expressions researched:
"Providence"

CC Adi-lila

CC Adi 5.58, Translation and Purport:

Māyā has two varieties of existence. One is called pradhāna or prakṛti. It supplies the ingredients of the material world.

Māyā, the external energy of the Supreme Personality of Godhead, is divided into two parts. Māyā is both the cause of the cosmic manifestation and the agent who supplies its ingredients. As the cause of the cosmic manifestation she is known as māyā, and as the agent supplying the ingredients of the cosmic manifestation she is known as pradhāna. An explicit description of these divisions of the external energy is given in Śrīmad-Bhāgavatam (11.24.1–4). Elsewhere in Śrīmad-Bhāgavatam (10.63.26) the ingredients and cause of the material cosmic manifestation are described as follows:

kālo daivaṁ karma jīvaḥ svabhāvo

dravyaṁ kṣetraṁ prāṇa ātmā vikāraḥ

tat-saṅghāto bīja-roha-pravāhas

tvan-māyaiṣā tan-niṣedhaṁ prapadye

"O my Lord! Time, activity, providence and nature are four parts of the causal aspect (māyā) of the external energy. The conditioned vital force, the subtle material ingredients called the dravya, and material nature (which is the field of activity where the false ego acts as the soul), as well as the eleven senses and five elements (earth, water, fire, air and ether), which are the sixteen ingredients of the body—these are the ingredient aspect of māyā. The body is generated from activity, and activity is generated from the body, just as a tree is generated from a seed that is generated from a tree. This reciprocal cause and effect is called māyā. My dear Lord, You can save me from this cycle of cause and effect. I worship Your lotus feet."

CC Adi 12.8, Translation and Purport:

At first all the followers of Advaita Ācārya shared a single opinion. But later they followed two different opinions, as ordained by providence.

The words daivera kāraṇa indicate that by dint of providence, or by God's will, the followers of Advaita Ācārya divided into two parties. Such disagreement among the disciples of one ācārya is also found among the members of the Gauḍīya Maṭha. In the beginning, during the presence of Oṁ Viṣṇupāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrī Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, all the disciples worked in agreement; but just after his disappearance, they disagreed. One party strictly followed the instructions of Bhaktisiddhānta Sarasvatī Ṭhākura, but another group created their own concoction about executing his desires. Bhaktisiddhānta Sarasvatī Ṭhākura, at the time of his departure, requested all his disciples to form a governing body and conduct missionary activities cooperatively. He did not instruct a particular man to become the next ācārya. But just after his passing away, his leading secretaries made plans, without authority, to occupy the post of ācārya, and they split into two factions over who the next ācārya would be. Consequently, both factions were asāra, or useless, because they had no authority, having disobeyed the order of the spiritual master. Despite the spiritual master's order to form a governing body and execute the missionary activities of the Gauḍīya Maṭha, the two unauthorized factions began litigation that is still going on after forty years with no decision.

Therefore, we do not belong to any faction. But because the two parties, busy dividing the material assets of the Gauḍīya Maṭha institution, stopped the preaching work, we took up the mission of Bhaktisiddhānta Sarasvatī Ṭhākura and Bhaktivinoda Ṭhākura to preach the cult of Caitanya Mahāprabhu all over the world, under the protection of all the predecessor ācāryas, and we find that our humble attempt has been successful. We followed the principles especially explained by Śrīla Viśvanātha Cakravartī Ṭhākura in his commentary on the Bhagavad-gītā verse beginning vyavasāyātmikā buddhir ekeha kuru-nandana (BG 2.41). According to this instruction of Viśvanātha Cakravartī Ṭhākura, it is the duty of a disciple to follow strictly the orders of his spiritual master. The secret of success in advancement in spiritual life is the firm faith of the disciple in the orders of his spiritual master. The Vedas confirm this:

yasya deve parā bhaktir yathā deve tathā gurau

tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ

(ŚU 6.23)

"To one who has staunch faith in the words of the spiritual master and the words of the Supreme Personality of Godhead, the secret of success in Vedic knowledge is revealed." The Kṛṣṇa consciousness movement is being propagated according to this principle, and therefore our preaching work is going on successfully, in spite of the many impediments offered by antagonistic demons, because we are getting positive help from our previous ācāryas. One must judge every action by its result. The members of the self-appointed ācārya's party who occupied the property of the Gauḍīya Maṭha are satisfied, but they could make no progress in preaching. Therefore by the result of their actions one should know that they are asāra, or useless, whereas the success of the ISKCON party, the International Society for Krishna Consciousness, which strictly follows guru and Gaurāṅga, is increasing daily all over the world. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura wanted to print as many books as possible and distribute them all over the world. We have tried our best in this connection, and we are getting results beyond our expectations.

CC Madhya-lila

CC Madhya 4.146, Translation:

Even though one may not like it, reputation, as ordained by providence, comes to him. Indeed, one's transcendental reputation is known throughout the entire world.

CC Madhya 7.47, Translation:

“After many births, due to some pious activity I got Your association. Now providence is breaking this invaluable association.

CC Madhya 15.267, Translation:

When the Bhaṭṭācārya heard that Amogha was dying of cholera, he thought, “It is the favor of Providence that He is doing what I want to do.

CC Madhya 16.181, Translation:

The governor then submissively asked, “Why was I born in a Muslim family? This is considered a low birth. Why didn’t supreme Providence grant me a birth in a Hindu family?

CC Antya-lila

CC Antya 14.53, Purport:

Pralāpa, mad talking, is explained in the Lalita-mādhava as follows:

kva nanda-kula-candramāḥ kva śikhi-candra-kālaṅkṛtiḥ

kva mandra-muralī-ravaḥ kva nu surendra-nīla-dyutiḥ

kva rāsa-rasa-tāṇḍavī kva sakhi jīva-rakṣauṣadhir

nidhir mama suhṛttamaḥ kva tava hanta hā dhig vidhiḥ

This is Śrīmatī Rādhārāṇī’s lamentation for Her beloved Kṛṣṇa, who was away from home. A woman whose husband has left home and gone to a foreign land is called proṣita-bhartṛkā. Lamenting for Kṛṣṇa in the same way that such a woman laments for her husband, Śrīmatī Rādhārāṇī said, "My dear friend, where is the glory of the family of Mahārāja Nanda, who wears a half-moon ornament on His head? Where is Kṛṣṇa, whose hue is like that of the indranīla jewel and who plays so nicely on His flute? Where is your friend, the best of all men, so expert in dancing in the circle of the rāsa dance? Where is He who is the real medicine to save Me from dying of heart disease? I must condemn Providence, for he has caused Me so many tribulations by separating Me from Kṛṣṇa."

CC Antya 19.35, Translation:

“"My dear friend, where is Kṛṣṇa, who is like the moon rising from the ocean of Mahārāja Nanda"s dynasty? Where is Kṛṣṇa, His head decorated with a peacock feather? Where is He? Where is Kṛṣṇa, whose flute produces such a deep sound? Oh, where is Kṛṣṇa, whose bodily luster is like the luster of the blue indranīla jewel? Where is Kṛṣṇa, who is so expert in rāsa dancing? Oh, where is He, who can save My life? Kindly tell Me where to find Kṛṣṇa, the treasure of My life and best of My friends. Feeling separation from Him, I hereby condemn Providence, the shaper of My destiny.’

CC Antya 19.41, Translation:

“Kṛṣṇa's bodily luster shines like the indranīla gem and surpasses the luster of the tamāla tree. The luster of His body drives the entire world mad because Providence has made it transparent by refining the essence of the mellow of conjugal love and mixing it with moonshine.

CC Antya 19.43, Translation:

“Kṛṣṇa is the reservoir of art and culture, and He is the panacea that saves My life. O My dear friend, since I live without Him, who is the best among My friends, I condemn the duration of My life. I think that Providence has cheated Me in many ways.

CC Antya 19.44, Translation:

"Why does Providence continue the life of one who does not wish to live?" This thought aroused anger and lamentation in Śrī Caitanya Mahāprabhu, who then recited a verse from Śrīmad-Bhāgavatam that chastises Providence and makes an accusation against Kṛṣṇa.

CC Antya 19.45, Translation:

“"O Providence, you have no mercy! You bring embodied souls together through friendship and affection, but before their desires are fulfilled, you separate them. Your activities are like the foolish pranks of children."

CC Antya 19.46, Translation:

“Providence, you do not know the purport of loving affairs, and therefore you baffle all Our endeavors. This is very childish of you. If We could catch you, We would give you such a lesson that you would never again make such arrangements.

CC Antya 19.47, Translation:

“Oh, cruel Providence! You are very unkind, for you bring together in love people who are rarely in touch with each other. Then, after you have made Them meet but before They are fulfilled, you again spread Them far apart.

CC Antya 19.48, Translation:

“O Providence, you are so unkind! You reveal the beautiful face of Kṛṣṇa and make the mind and eyes greedy, but after they have drunk that nectar for only a moment, you whisk Kṛṣṇa away to another place. This is a great sin because you thus take away what you have given as charity.

CC Antya 19.49, Translation:

“O misbehaved Providence! If you reply to Us, "Akrūra is actually at fault; why are You angry with me?" then I say to you, "Providence, you have taken the form of Akrūra and have stolen Kṛṣṇa away. No one else would behave like this."

Krsna, The Supreme Personality of Godhead

Krsna Book 1:

Vasudeva thought of his wife as follows: "For the present let me save the life of Devakī; then later on, if there are children, I shall see how to save them." He further thought, "If in the future I get a child who can kill Kaṁsa—just as Kaṁsa is thinking—then both Devakī and the child will be saved because the law of Providence is inconceivable. But now, some way or other, let me save the life of Devakī."

Krsna Book 39:

"O Providence, you are so cruel! It appears that you do not know how to show mercy to others. By your arrangement, friends contact one another, but without fulfilling their desires you separate them. This is exactly like a child's game that has no meaning. It is very abominable that you arrange to show us beautiful Kṛṣṇa, whose bluish curling hair beautifies His broad forehead and sharp nose, and who is always smiling to minimize all grief in this material world, and then arrange to separate Him from us. O Providence, you are so cruel! But most astonishingly you appear now as Akrūra, which means "not cruel." In the beginning we appreciated your workmanship in giving us these eyes to see the beautiful face of Kṛṣṇa, but now, just like a foolish creature, you are taking away our eyes by not letting us see Kṛṣṇa here anymore. Kṛṣṇa, the son of Nanda Mahārāja, is also very cruel! He must always have new friends; He does not like to keep friendship for a long time with anyone. We gopīs of Vṛndāvana, having left our homes, friends and relatives, have become Kṛṣṇa's maidservants, but He is neglecting us and going away. He does not even look upon us, although we are completely surrendered unto Him. Now all the young girls in Mathurā will have the opportunity. They are expecting Kṛṣṇa's arrival, and they will enjoy His sweet smiling face and will drink its honey. Although we know that Kṛṣṇa is very steady and determined, we are afraid that as soon as He sees the beautiful faces of the young girls in Mathurā, He will forget Himself. We fear He will become controlled by them and will forget us, for we are simple village girls. He will no longer be kind to us. We therefore do not expect Kṛṣṇa to return to Vṛndāvana. He will not leave the company of the girls in Mathurā."

Krsna Book 59:

When Lord Kṛṣṇa heard the prayers of mother earth, He immediately assured her of immunity from all fearful situations. He said to Bhagadatta, “Don’t be afraid.” Then He entered the palace of Bhaumāsura, which was equipped with all kinds of opulences. In the palace of Bhaumāsura, Lord Kṛṣṇa saw 16,100 young princesses, who had been kidnapped and held captive there. When the princesses saw the Supreme Personality of Godhead, Kṛṣṇa, enter the palace, they immediately became captivated by the beauty of the Lord and prayed for His causeless mercy. Within their minds, they decided to accept Lord Kṛṣṇa as their husband without hesitation. Each one of them prayed to Providence that Kṛṣṇa might become her husband. Sincerely and seriously, they offered their hearts to the lotus feet of Kṛṣṇa with an unalloyed devotional attitude. As the Supersoul in everyone's heart, Kṛṣṇa could understand their uncontaminated desire, and He agreed to accept them as His wives. Thus He arranged for suitable garments and ornaments for them, and each of them, seated on a palanquin, was dispatched to Dvārakā City. Kṛṣṇa also collected unlimited wealth from the palace, a treasure of chariots, horses, jewels and so on. He took from the palace fifty white elephants, each with four tusks, and all of them were dispatched to Dvārakā.

Krsna Book 82:

In this meeting at Kurukṣetra, Kuntīdevī and Vasudeva, who were sister and brother, met after a long separation, along with their respective sons and daughters-in-law, children and other family members. By talking among themselves, they soon forgot all their past miseries. Kuntīdevī especially addressed her brother Vasudeva as follows: "My dear brother, I am very unfortunate because not one of my desires has ever been fulfilled; otherwise how could it happen that although I have such a saintly brother as you, perfect in all respects, you did not inquire from me as to how I was passing my days in a distressed condition of life?" It appears that Kuntīdevī was remembering the miserable days when she had been banished with her sons through the mischievous plans of Dhṛtarāṣṭra and Duryodhana. She continued: "My dear brother, I can understand that when providence goes against someone, even one's nearest relatives forget him. In such a condition, even one's father, one's mother or one's own children will forget him. Therefore, my dear brother, I do not accuse you."

Vasudeva replied to his sister, "My dear sister, do not be sorry, and do not blame me in that way. We should always remember that we are all only toys in the hands of providence. Everyone is under the control of the Supreme Personality of Godhead. It is under His control only that all kinds of fruitive actions and their reactions take place. My dear sister, you know that we were very much harassed by King Kaṁsa, and by his persecutions we were scattered here and there. We were always full of anxieties. Only in the last few days have we returned to our own places, by the grace of God."

Krsna Book 82:

“After all, you should know that it was not My intention to leave you; our separation was ordained by Providence, who after all is the supreme controller and does as He desires. He causes the intermingling of different persons, and again disperses them as He desires. Sometimes we see that a strong wind will mingle together clouds, atomic particles of dust or broken pieces of cotton, and after the strong wind subsides, all the clouds, particles of dust and pieces of cotton are again separated, scattered in different places. Similarly, the Supreme Lord is the creator of everything. The objects we see are different manifestations of His energy. By His supreme will we are sometimes united and sometimes separated. We can therefore conclude that ultimately we are absolutely dependent on His will.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.1:

The editor of the daily Amrita Bazar Patrika, published from Allahabad, began the editorial the other day on a rather sad note:

The nation's week began with memories of 'Jalhianwallah-Bagh,' and political serfdom no longer troubles us. But our troubles are far from being at an end. In the dispensation of providence, mankind cannot have any rest. If one kind of trouble goes, another quickly follows. India, politically free, is faced with difficulties that are no less serious than the troubles under foreign rule.

Now, if one consults the accounts ledger of India's serfdom and freedom, and views the contents from a spiritual perspective, the conclusion will be as follows: The four yugas, or ages, namely Satya, Tretā, Dvāpara, and Kali, add up to 4,320,000 years. Kali-yuga, which lasts 432,000 years, began from the time of Mahārāja Parīkṣit's rule, some five thousand years ago. For approximately one thousand of these five thousand years—i.e., since the invasion of Mohammad Ghori in A.D. 1050—India has been experiencing foreign rule. In other words, when we calculate according to scripture, India has exercised absolute sovereignty over the entire planet Earth for a period of 3,772,000 years, till Mahārāja Parīkṣit's rule. Hence the meagre thousand years of foreign subjugation are not such a lamentable thing. Neither in the past nor at present has India's political serfdom or freedom been the prime concern of India's greatest thinkers and philosophers, who well knew the actual value of such things. The kings of India up to Mahārāja Parīkṣit were able to rule the entire world, and not for a mere couple of centuries but for hundreds of thousands of years. The reason for their rule was not a political one.

Renunciation Through Wisdom 1.1:

It is impossible for anyone to surmount the two-pronged attack of daivī māyā—that is, her covering potency and her throwing potency. The more we try to conquer this divine energy, the more powerfully she defeats us by exciting us through the mode of passion and punishing us with the threefold miseries, culminating in all-devouring death. This struggle between the divine energy and the evil forces is eternal. Our inability to understand this struggle has led us to lament, "In the dispensation of providence, mankind cannot have any rest."

Renunciation Through Wisdom 1.2:

There have always existed two types of men, the devotee and the demon. Long ago there lived a big demon named Rāvaṇa, who disguised himself as a sannyāsī, a renounced mendicant, and tried to steal the wife of the Supreme Lord, Rāmacandra. She was the goddess of fortune, Sītā-devī. In this way the demon brought about his own destruction.

But now, in modern times, Rāvaṇa's dynasty has multiplied into millions. This has given rise to many different opinions, which have made the demons inimical toward one another. Thus they are all competing tooth and nail, trying to kidnap the goddess of fortune, Sītā-devī. Each one is thinking, "I am the most cunning, and so I will enjoy Sītā-devī all by myself." But like Rāvaṇa, all these demons, along with their entire families, are being destroyed. So many powerful leaders like Hitler have come, but enamoured by the illusion of enjoying and exploiting the Supreme Lord's energy and consort—Sītā-devī, the goddess of fortune—all of them have been thwarted and crushed in the past, are being thwarted and crushed in the present, and will be thwarted and crushed in the future. The root cause of the aforementioned lament—"In the dispensation of providence, mankind cannot have any rest"—is this demoniac mentality of exploiting and enjoying the Lord's divine energy.

Renunciation Through Wisdom 1.3:

There are no limits to the imagination of these unclean and deluded demons. They pose as self-styled leaders and endlessly worry about the welfare of society. They worry, for example, about where to lodge the people who come to purchase in the marketplace. What they actually think about is how to make foolproof arrangements to secure their own long-lasting enjoyment, along with their children's, their grandchildren's, and their great-grandchildren's enjoyment, up to the final dissolution of the world. But when they experience suffering instead of pleasure, the demons revert to violence against their fellow men to accumulate wealth. Their material desires are insatiable, and so even billions of dollars cannot appease them. Whoever is expert in illegally amassing huge fortunes becomes the top dog. The demons are full of hate, greed, anger, lust, etc., and they are tireless in their efforts to illicitly amass great wealth merely to gratify their sensual urges. On the other hand, their competitors are no less expert in cheating them of their black wealth. How can such ruthless competition aimed at stealing one another's illegally-earned money bring about peace and prosperity? Hence the demons can never help the person who laments, "In the dispensation of providence, man cannot have any rest."

Renunciation Through Wisdom 1.4:

The only method by which one can elevate himself form the depths of demoniac depravity to the path of self-realization is to learn the injunctions of the scriptures and act accordingly. Chaotic and undisciplined activities contrary to scriptural instructions are actions performed out of lust. It is not possible to eradicate anger and greed through such acts of lust; nor is it possible to experience true happiness and divine elevation. Therefore if we wish to find the path to spiritual upliftment and eternal peace—the need for which is expressed in the lament "In the dispensation of providence, mankind cannot have any rest"—revealed scriptures are our only guide. Simply by executing the injunctions of the scriptures, we can become free from acts of lust and chaotic living.

Renunciation Through Wisdom 1.4:

Seeing the miserable condition of the living entities in the Kali-yuga, Lord Caitanya, the savior of the fallen souls, has expounded a method for their salvation. This method is taken from the scriptures and is applicable to everyone. In previous ages, one could study the Vedas and purify oneself by living according to those instructions. But it is impossible for the present population to properly execute scriptural injunctions, which includes strictly following vows of celibacy. One who is extremely degraded and sinful cannot find the accurate path to realization by studying the Vedas. It is a waste of time even to explain the meaning of the Vedas to such persons, who are devoid of proper up-bringing and discipline. Lord Caitanya has indeed showered His mercy upon these Kali-yuga people. So there is no doubt that those who are unable even to receive this mercy from Lord Caitanya are forever bereft of saving grace. As for those fortunate souls who, after realizing the greatness of Lord Caitanya's mercy, have accepted it—they have escaped the punishments of māyā, or "the dispensation of providence." But for those who have agreed to come under the influence of the cycle of karmic reactions and are being pummeled about by māyā, the Supreme Lord has arranged the process of karma-yoga, or fruitive activities with the aim of sacrifice to the Supreme Lord.

Renunciation Through Wisdom 1.4:

The learned sages say that the living entities go through 8,400,000 species of life. There are 900,000 aquatic species; 2,000,000 plants, mountains, and other nonmoving species; 1,100,000 insect and worm species; 1,000,000 bird species; 3,000,000 animal species; and 400,000 human species. After passing through all these species, the soul is finally born as a human being in Bhārata-varṣa, India. He achieves this birth by gradually awakening his consciousness. Many millions of years flash by as the soul goes through each of the above-mentioned species of life. So, even after all this, if the soul, despite being born as a human being in India, continues to be subjugated by māyā and goes round in the whirlpool of "the dispensation of providence," then there is no limit to his misfortune. Śrīla Kṛṣṇadāsa Kavirāj has therefore written,

bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra

(CC Adi 9.41)

One who has take his birth as a human being in the land of India (Bhārata-varṣa) should make his life successful and work for the benefit of all other people.

Renunciation Through Wisdom 1.4:

Human beings can perfect their lives by following in the footsteps of those great sages of India who have all along shown the proper path. The reason for this is simple: Nowhere else can we find an example of the manner in which the sages of India have endeavored to find absolute cessation of māyā's attack and to become an eternal dust particle of the Supreme Lord's lotus feet. In other countries, especially in the Occident, tremendous progress has been a made in the various fields of material science—but it is all based on the material mind and body, which are creations of māyā, the illusory potency. It is for this reason that the Westerners lament, "In the dispensation of providence, man cannot have any rest." At present, the Indians have similarly taken to the path of self-destruction by aping the Western ways. The have discarded and desecrated their own culture and have become beggars at another's door. They are now flying their flag of independence, but this is also a dispensation of māyā. Factually, they cannot gain anything from it. The Occident has never delved into the three stages in the development of the eternal relationship between the infinitesimal soul and the infinite Supreme Whole. These stages are, first, the initial contact with the Supreme Lord and the re-awakening of one's relationship with him; second, the execution of the means to achieve one's eternal relationship with Him; and finally, the blossoming of that relationship into one of love and total dependence of the soul upon the Lord.

Renunciation Through Wisdom 1.5:

The course of action one chooses through executing buddhi-yoga is the very means for mankind to attain lasting peace. Such a course of action will enable man to find rest "in the dispensation of providence." We can clearly understand the essence of buddhi-yoga from the Bhagavad-gītā (Chapter 2.39-40):

Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works. In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

Renunciation Through Wisdom 1.5:

The fruitive activities one performs in this world, whether according to social norms or Vedic standards, give different results. Again, by experiencing the fruits of those labors, one creates new sets of activities and their concomitant results, which in turn give rise to newer sets of activities and their results. All these activities and their results cannot automatically be labeled karma-yoga. We can see that the process of performing fruitive actions and experiencing their results is like a mammoth tree sprouting endless branches and twigs. Can the performer of actions who experiences the endless fruits of that mammoth tree ever enjoy peace and benediction? No. Therefore it is said, "In the dispensation of providence, mankind cannot have any rest." Even in this lifetime, one who performs fruitive work is totally entangled in the cycle of karma as he sits on the tree of material existence. As a result, the soul must enter 8,400,000 species and suffer the threefold miseries, never finding any rest or peace.

Renunciation Through Wisdom 1.5:

A person should never give up his prescribed duty without scriptural authorization, for this will cause chaos in the world. Since it is impossible to maintain the body without activities, it is impossible to totally renounce activities. On the other hand, the tree of material entanglement, which thrives on fruitive activities and their results, can never bring forth any hope for peace. It is for this reason that the Supreme Lord has explained how one is to perform activities:

Work done as a sacrifice for Viṣṇu has to be performed; otherwise work binds one to this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in this way you will always remain free from bondage. (Bhagavad-gītā 3.9)

It is another kind of "dispensation of providence" when the fruits of actions do not bind one. To perform all activities only as a sacrifice for the satisfaction of Lord Viṣṇu is true freedom from the results of activities, or the real art of karma-yoga. Through this process of karma-yoga one is freed from the shackles of fruitive results and one's inherent eternal loving devotion for the Supreme Lord gradually manifests. This type of karma-yoga is also referred to as desireless actions, or naiṣkarmya, or in other words activities performed without expectation of any sense gratification. One who works in this way offers all the results of his actions to the Supreme Lord instead of enjoying them himself.

Renunciation Through Wisdom 1.6:

In search of truth we become deviated and, taking shelter of the boat of the material body and mind, travel aimlessly in the ocean of material existence, with no land in sight. Mercilessly tossed about, we brood, "In the dispensation of providence, man cannot have any rest." If only we knew that our ultimate destination is Lord Viṣṇu, the Supreme Personality of Godhead! Then we could end our suffering. To dispel our ignorance about this fact, Lord Krṣṇā has informed us that we must perform all activities as a sacrifice for Lord Viṣṇu's satisfaction. The Ṛg Veda confirms this: "Lord Viṣṇu is the Supreme shelter of everything. All the demigods are constantly meditating on Him." Thus we see that the demigods also consider Lord Viṣṇu's lotus feet their supreme destination, and they become liberated simply by performing all activities for His pleasure. One who wants release from the vicious karmic cycle must have Lord Viṣṇu's lotus feet as his final objective. Otherwise, he will have to become demoniac.

Renunciation Through Wisdom 1.6:

It is impossible to be exempted from the adversities caused by mentally concocted beliefs. According to man-made laws, if one person murders another he is condemned to the gallows, but no action is taken against a man for killing animals. Such is not the law of providence. The law of God is such that it punishes the killers of both man and animals; both acts of murder are penalized. The atheists deny the existence of God because in this way they think they can commit sins unhindered. But all the revealed, authorized scriptures say that by killing innocent creatures, the householders commit many sins willingly or unwillingly while performing their normal daily activities. To get release from these sins, the householders are enjoined to perform certain sacrifices. Foremost of these is to eat and honor the remnants of food offered to Lord Viṣṇu. As for those selfish householders who cook food only for their own sensual pleasure and not for the service of Lord Viṣṇu, they have to suffer all the sinful reactions incurred while cooking and eating. This is the law of providence. Therefore, to get rid of these sins, the followers of the Vedic religion dedicate their household activities to Lord Viṣṇu's service.

Renunciation Through Wisdom 1.7:

Those who lose sight of the center and become attracted to the externals are shallow and misguided. These misguided persons are in a sense blind; hence the world cannot expect them to give any guidance toward enlightenment. However much these blind people may pretend to guide and benefit other blind people, factually they are fully controlled by the will of providence. We should make the effort to understand that the cause and source of everything is Lord Viṣṇu, the Absolute Truth, and that the fullest manifestation of this Absolute Truth is Lord Kṛṣṇa, the source of even Lord Viṣṇu. As Lord Kṛṣṇa says in the Bhagavad-gītā (7.7), "O conqueror of wealth, (Arjuna), there is no truth superior to Me."

Light of the Bhagavata

Light of the Bhagavata 3, Purport:

We should always know that God is ever kind to us. Despite our gross disobedience to the laws of God's nature, the Lord is kind enough to look after our maintenance. Water is one of the most important items for our maintenance, because without water we can neither produce food grains nor quench our thirst. Water is also required very liberally for many other purposes. Thus the Lord has preserved water on three fourths of the globe and has made it salty to preserve it. Salty water does not decompose, and that is the arrangement of providence. The Lord has engaged the powerful sun to evaporate the water of planets like earth and distill it into clear water in the clouds and then stock it on the peaks of mountains, as we stock water in overhead tanks for later distribution. part of the stock of water is refrigerated into ice, so that it will not flood the earth for no good purpose. The ice melts gradually throughout the year, flows down through the great rivers, and glides down to the sea again for preservation.