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Fruitive results (Lectures)

Expressions researched:
"fruitive result" |"fruitive results" |"result of all fruitive" |"result of fruitive" |"result of his fruitive" |"result of my fruitive" |"result of one's fruitive" |"result of such fruitive" |"results of fruitive" |"results of his fruitive" |"results of the fruitive" |"results of their fruitive"

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 2.39 -- London, September 12, 1973:

Pradyumna: (leads chanting, etc.)

Translation: "Thus far I have declared to you the analytical knowledge of sāṅkhya philosophy. Now listen to the knowledge of yoga whereby one works without fruitive result. O son of Pṛthā, when you act by such intelligence, you can free yourself from the bondage of works."

Prabhupāda:

eṣā te 'bhihitā sāṅkhye
buddhir yoge tv imāṁ śṛṇu
buddhyā yukto yayā pārtha
karma-bandhaṁ prahāsyasi
(BG 2.39)

Karma-bandham. You act something, and there is reaction. That is called karma-bandha. We can understand very easily. Whatever you act, there is reaction. Good act or bad act... There are two things. So if while in this body we act piously, then our future is very good. If we act impiously, then our future is not very good. So actually we should act piously, not impiously. That is human life. We should know what kind of action we should do. In the Sixteenth Chapter of Bhagavad-gītā you'll find pravṛttiṁ ca nivṛttiṁ ca na vidur āsura-janāḥ: (BG 16.7) "Those who are asuras, they do not know what kind of action should be done and what kind of action should not be done." Not that "Anything I like at my whims..." That is not... At least for human being, he should not do. Even in the state laws, if you act whimsically, whatever you like, you'll be liable to so many difficulties, and what to speak of spiritual life?

Lecture on BG 2.46-47 -- New York, March 28, 1966:

You should not desire to enjoy the fruit of activity. Then, if I want to enjoy the fruit of my activity, then what it will be? Suppose I am a businessman. I have made a profit of ten million dollars in this year. So do you mean to say that I shall not enjoy this huge amount of money? I shall throw it away? Oh. Yes. The Bhagavad-gītā says that mā phaleṣu kadācana: "You cannot take the fruitive result of your work." Then if I do it, then what it will be? Now, he said, mā karma-phala-hetur bhūḥ: "Don't be cause of your activities. Then you will be bound by the interaction of your activity. Don't be cause of your activity. Then you shall be bound up by the effects of your activity. You don't be cause; then effect will not touch you." Mā karma-phala-hetur bhūr mā te saṅgo 'stv akarmaṇi. Then if you say, "Better I shall not do anything," no, that also will not be permitted. You cannot stop acting; at the same time, you cannot take the fruitive result of your activities. And if you think that "Oh, I am not going to..." Just like in India one business friend, he was selling my books. He was telling, "We are not going to make any huge business this year because if we do business, the profit is more. The whole thing will be taken by government by income tax. So we are stopping to work, to have more business." This is the position because our mind is so inclined that if I cannot enjoy the fruit of my activities, then I am disinclined. Perhaps you know. There is a proverb in English that "Proprietorship turns sand into gold."

Lecture on BG 2.46-47 -- New York, March 28, 1966:

Now, here, if I am not entitled to take the result of my labor or my activity, then whom it is going to? Who shall enjoy it? So that is the conception of spiritual life. That means your earnings, your earnings, should be distributed to the central point. It should be through the central point. The central point is God. Instead of making central point to any limited things, if you make the central point God and if you work on His behalf and if you think that it should be enjoyed by the Supreme Lord, then your spiritual life is fixed up. Then your spiritual life is fixed up. Because your... You are not discouraged to produce, but the production or the entire result of your work, the fruitive result, should go to somebody. And who is that somebody? If you are... If you are not going to enjoy, then who is going to enjoy? That means this should be enjoyed by everyone through the central point of God. Just like the state realizes taxes from you. That taxes is distributed. Taxes... Tax is distributed throughout the state. So as you deposit tax to the state and it is distributed throughout the whole state, similarly, if your fruitive result is offered to the Supreme Lord, then your fruitive result is distributed to everyone. The central point. That is the spiritual state.

Lecture on BG 2.46-47 -- New York, March 28, 1966:

Now, how to do it? If you say that "Where is God? Where is God, whom to offer my fruitive results?" That point is answered by the devotional service. Devotional service. Now, if you engage your money for the service of the Lord, then that means you are offering to the Lord, for the service of the Lord. Now, what is the service? What is the service of the Lord? The service of the Lord... Now, so far Bhagavad-gītā is concerned, the Lord says that,

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
(BG 4.7)

"Whenever there is any flaw in the standard process of religiosity, at that time I take My incarnation and I come on this earth." So this is a fact. This is a fact. The whole material nature is working under the superintendence of the Supreme Lord. Now, whenever there is any discrepancy, just to rectify, sometimes punishment is given or sometimes the Lord comes Himself, or sometimes He sends His representative, or sometimes He leaves some books of knowledge. In this way the whole process from God's side is to put ourself always on the right path. That is the process going on.

Lecture on BG 2.51-55 -- New York, April 12, 1966:

Śrama eva hi kevalam. If by performing all religious rituals very nicely and very perfectly, if we fail to dovetail ourself with the supreme consciousness, then all our labor for performing these rituals and religious performances, they become only labor of love. It has not produced anything substantial, anything substantial. Nanu niṣkarmāṇi karmāṇi kurvata me.(?) This is the question of Arjuna, that "When I shall be self-realized by doing work without any fruitive result, so what will be the position of my self-realization?" That, in that, in answer to that question, that "When you shall be callous to all religious rituals and scriptural injunction and simply you shall be engaged in the, in the dovetailing business of with the superconsciousness, then you are in transcendental position of all religious rituals and all conception of religious ceremonies and everything." That's it. But in the beginning you require all these things. Therefore Bhāgavata says that that sort of religion which elevates you to that consciousness, that is the supreme type of religion.

Lecture on BG 4.12 -- Vrndavana, August 4, 1974:
In the Śrīmad-Bhāgavatam it is said that nūnaṁ pramattaḥ kurute vikarma.
nūnaṁ pramattaḥ kurute vikarma
yad indriya-prītaya āpṛṇoti
na sādhu manye yata ātmano 'yam
asann api kleśada āsa dehaḥ
(SB 5.5.4)

People do not understand that because we have got this material body, the sufferings are there. We are spirit. Ahaṁ brahmāsmi. We are all spirit soul. But somehow or other, some way or otherwise, we have contacted this material world, and we are bound up by our karma, or fruitive, result of fruitive activities. And the result is this body. Karmaṇā daiva-netreṇa jantur dehopapatti (SB 3.31.1).

Lecture on BG 4.12 -- Vrndavana, August 4, 1974:

But people are... They do not care. Of course, those who are worshiping demigods, apart from them, there are many atheists. They don't care for anything. They want simply sense enjoyment. But it is said that you can get some immediate profit by worshiping different demigods. That is all right. But that is not your permanent benefit. Because karmaṇā, you are creating... Karmaṇāṁ siddhim. You are getting some profit by your karma, fruitive karma, but you are creating another life, another life. To enjoy the fruitive result of this karma you'll have to wait for next life. So next life means another material body. So another material body means another term of suffering, another chapter of suffering. That they do not understand.

Lecture on BG 4.20 -- Bombay, April 9, 1974:

So asuras, they are engaged for fruitive result. They are working, but they are expecting that "I shall enjoy the result." So that freedom is given to everyone, that "You can work at your responsibility and enjoy or suffer." Just like state has given everyone individuality, everyone freedom, "You act as you like. But if you act criminally, then you will be punished." That you cannot avoid. You have been given freedom, "You act whatever you like," but if you violate the laws of the state, then you are to be punished, criminal.

Lecture on BG 7.1 -- Bombay, December 20, 1975:

So for a devotee, there is no question of mukti. A devotee is already mukta. Why? Kṛṣṇa says ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: (BG 18.66) "Immediately as soon as you surrender to Me, immediately I give you protection." You are awaiting some fruitive result of your past karma, that is bondage. You have to take birth and you have to serve according to that karma. Then from that position you are immediately liberated. Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi... Then you are mukta. So if you remain in the position to serve Kṛṣṇa then you are always mukta. Muktiḥ mukulitāñjali sevate asmān. A great devotee, Bilvamaṅgala Ṭhākura, he said this muktiḥ mukulitāñjali, "With folded hands she is standing at my door, 'What can I do for you?' " Maidservant. So devotee is not after mukti, because they are already muktas. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). He is already nirmala, without a tinge of material motive. Therefore he is able to serve Kṛṣṇa. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate.

Lecture on BG 8.20-22 -- New York, November 18, 1966:

Ānukūlyena, favorable. We have to serve Kṛṣṇa favorably, not unfavorably. Anyābhilāṣitā-śūnyam. We want to serve God with some material purpose, some material gain. Of course, that is also nice. If somebody goes to God for some material gain, he is far greater than the person who never goes to God. That is admitted in the Bhagavad-gītā. Catur-vidhā bhajante māṁ sukṛtino 'rjuna, ārto arthārthī. That is a better man. But we should not be... We should not go to God with some purpose of material benefit. We should be free from this. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). And jñāna-karmādy-anāvṛtam. Jñāna-karma. Karma means work with some fruitive result. "I am working in Kṛṣṇa consciousness just to get some profit out of it"—no, this should not be done. And jñāna. Jñāna means I am trying to understand Kṛṣṇa. Of course, we shall try to understand Kṛṣṇa, but God, or Kṛṣṇa, is so unlimited, we cannot actually understand. We cannot understand. It is not possible for us. Therefore we have to accept whatever we can understand. Just like this Bhagavad-gītā is presented for our understanding. We should so far understand.

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.14-16 -- San Francisco, March 24, 1967:

Now there are living entities of different grades. There is one living entity, it is very small, microscopic bacteria. It's name is indra. Don't think that bacteria was unknown in the past. The bacteria's also were known. In the Vedic literatures they were known. So there is one... They have got different names. Not that simply they say "bacteria." So one bacteria is called indra-gopa. It is very small. It is to be seen by microscope. So Brahma-saṁhitā says that beginning from this indra, the indra-gopa bacteria, up to the Indra... Another Indra is, he is called the heavenly king. His name is also Indra. This bacteria is called indra-gopa, and the other Indra, who is king of the heaven, he is called Indra. So Brahma-saṁhitā says beginning from this Indra up to that Indra... Beginning from that bacteria up to the king of heaven, yas tv indra-gopam athavendram aho sva-karma, everyone is enjoying or suffering according to his own activities. Gopam aho sva-karma-bandhānurūpa-phala-bhājanam ātanoti (Bs. 5.54). Bandha, the same thing, nibandhanam. According to the knot of fruitive result, everyone is enjoying or suffering. Karmāṇi nirdahati kintu ca bhakti-bhājām. But one who is engaged in Kṛṣṇa consciousness and devotional service, his karma-nibandhana is cut off. Karmāṇi chindanti.

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

Now, so, so long we have got this material body, we have to work. We cannot stop working. That is not possible. But we have to adopt the tactics of yoga so that even by doing ordinary work in which by destiny or by circumstances I am put into, there is no harm. You'll find in Bhagavad-gītā that even if you find in your own occupation there is... Suppose I am occupied in some business in which I have to speak lie. Without speaking lie, my business cannot go on. Now, suppose if that is the position. Now, speaking lie is not very good thing, and if you think that your business is not very, based on very moral principle, "So I should give up," then Bhagavad-gītā you'll find that "Don't give up." Even if you are put into such circumstances that your livelihood cannot go on without that unfair means, still, you should not give it up, but you should try to make it purified. You should try to make it purified. How it is purified? Now, you should not take the fruitive result of your work. That is meant for God.

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

So here the Lord instructs that buddhi-yukta. Buddhi-yukta means with the full consciousness that you are not this body. If we act in that way... Now, if I am, I am not body, then I am consciousness. That is a fact. Now, if we act on the consciousness platform, then we can overcome the fruitive result of good work or bad work. It is transcendental stage. It is transcendental stage. It is especially mentioned, buddhi-yukto jahātīha sukṛta-duṣkṛte. That means you are acting on other's account, on the supreme account. You are not liable for loss or gain. When there is gain, don't be puffed up. You should think that this gain is for the Lord. And when there is loss, you, you should know that "This is not my responsibility. It is God's work. He'll see." Then you'll be happy. That practice you have to do, everything on account of the Supreme. That transcendental nature we have to develop. Tasmād yogāya yujyasva yogaḥ karmasu kauśalam (BG 2.50). This is the trick of doing work in these present circumstances. As soon as we work on the platform of bodily consciousness, we become bound up by the reaction of my works. And as soon as I work on spiritual consciousness, I am not bound up either by sukṛti or duṣkṛti, either by pious activities or by, I mean to say, vicious activities. That is the technique.

Lecture on SB 1.3.8 -- Los Angeles, September 14, 1972:

So Nārada Muni created this, thinking of the poor people of this age without perfect knowledge. Why this education is required? Because naiṣkarmyam, without producing fruitive result. What is that work? Any work you do, there must be some result. Either you do good work or bad work, it..., there is work, there must be some result. That is our experience. We cannot do anything which has no result. But if that result is offered to God, Kṛṣṇa, then it is without result. So that work is not stopped. Just like Arjuna. Arjuna's work was not stopped. He was a fighter; rather, he wanted to stop his work. He said, "My dear Kṛṣṇa, what is the use of fighting? They are all my kinsmen; let them enjoy. I don't want this kingdom." He wanted to become a gentleman without working. No, that without working is work because he was considering in his own terms. But when he fought on the advice of Kṛṣṇa, that is naiṣkarmya—without result. Because fighting, suppose Arjuna has killed so many persons, so he is supposed to be under so much tribulation because he has killed so many persons. But because that was done for Kṛṣṇa, that is naiṣkarmya—no result; means work which does not produce any reaction. Other work just like in this life those who are working for sense gratification, they are creating another body.

Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969:

Vaiṣṇava means ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). Anyābhilāṣitā-śūnyam (Brs. 1.1.11). There is no other desire, material desire. Desire means material desire, this contaminated desire. It does not mean that we shall not desire to become Kṛṣṇa conscious. That desire is real desire. And any other desire, anyābhilāṣitā, for some material benefit, that is not required. But if we can keep ourself without any material desire, without any propensity for enjoying fruitive result... "I am doing something, I must enjoy this result. I must be enjoyer." This is called jñāna-karma. "Oh, I must try to understand Kṛṣṇa by my speculative method." Why? Kṛṣṇa is explaining Himself. Why don't you try to understand Him in that way? Nonsense. (chuckling) What speculative power you have got? Simply you'll commit blunder. Why? Kṛṣṇa says, "I am this, I am this, I am that, I am that." In the Bhagavad-gītā, explains. God says. Why don't you understand Him as He says? If I say that "I am from India. My birthplace is in Calcutta. I have got five children. I was formerly a businessman," then why do you understand to speculate about me? What is the use of this speculation? If you actually want to know what Swamiji is, Swamiji says that "I was householder, and I was doing medical business. I have got five children. And this and that." So that is sufficient. Why do you want to know Swamiji by speculation? Similarly, these rascals will try to understand Kṛṣṇa by speculation. No. There is no need. Paramahaṁsa. That is paramahaṁsa stage.

Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969:

So if, if this killing process or this drinking process, or this, which a man has got natural, that is excited under the name of religion, then Nārada says, "Then when actually they will be forbidden for higher elevation of life, they'll not accept it. Therefore your description in the śāstras of all these nonsense, jugupsitam, is abominable." Jugupsitaṁ dharma-kṛte 'nuśāsataḥ sva-bhāva-rakta... "The natural tendency, this. You should not incite them more and more." Here it is said that patṛka viruddham eva. It is against... Jātam ita jugupsitam. Jugupsitaṁ nindaṁ kāma karmādi(?). Jugupsitam. Śrīdhara Svāmī gives note, nindam: abominable; kāma karma... Kāma karma means that fruitive result. You do, act something, and you want to enjoy the fruit. That is called kāma karma. Karma, akarma, vikarma. There are three kinds of activities. First karma is prescribed duties. And akarma means to do act, but the result is not enjoyable by you. And there is vikarma. Vikarma means doing against. So this kāma karma. People are engaged in ritualistic ceremony for receiving some result for sense gratification. That is nindam. That is abominable. Nindam.

Lecture on SB 3.25.22 -- Bombay, November 22, 1974:

Just like ordinary laws. If you are working honestly, business or karma, that's all right. But if you do something wrong, then you are punishable. So karma and vikarma. Vikarma is punishable. Karma you can do. You ripe (reap) your own fruit by working. You become big man, you become rich man, and you become poor man also, by your karma. If you cannot handle your business nicely, then you become poor man. And if you can handle your business nicely, you become rich man. That is karma. Karma means you have to enjoy the result, fruitive result. That is called karma. And vikarma means punishable, pāpa. And akarma means you do something, but you are neither punishable nor rewardable. It is rewardable, practically. And that is bhakti, or satisfying Kṛṣṇa. There is no result. There is result; ultimate result is go back to home, back... But the material... Materially, if you expect some material profit by becoming a devotee, that is not possible. That is not possible. Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate (BG 14.26). Then you become above all the resultant action of karma.

Lecture on SB 3.26.7 -- Bombay, December 19, 1974:

So this creation... Not only this creation... We are in this material world, maybe. "Maybe" not; it is a fact that we have been in many other creations. Therefore our this forgetfulness of Kṛṣṇa is called anādi. Anādi means before creation. This creation is going on. Before that, there was another creation. The same thing was going on. Now, this is called saṁsṛtiḥ, saṁsāra, saṁsāra-bandhana, bound up by saṁsṛtiḥ. Anādi karama-phale, paḍi' bhavārṇava-jale. Bhaktivinoda Ṭhākura sings, "On account of my fruitive result before the beginning of the creation, I am now in this material ocean." Anādi karma-phale, paḍi' bhavārṇava-jale taribāre nā dekhi upāy: "I do not find any means how to get out of it." This is knowledge. When one becomes very anxious, very serious to get out of this saṁsṛtiḥ, continually going on, birth and death, birth and death, birth... People have no knowledge. So tad asya saṁsṛtir bandhaḥ. This is bondage.

Lecture on SB 5.5.1-2 -- Stockholm, September 7, 1973:

And karma means they are not struggling hard to enjoy the fruitive result, as we see generally everywhere, they are working so hard. Big, big buildings, big, big factories, big, big roads, cities, so many things. They are trying to be happy by such advancement of material opulence. They are called karmī. Some of them are trying to be happy within this material, within this world or within this life, and there are others also, they are also performing big, big yajñas, charities, so that next life they may also take birth in very nice family or may be elevated to the higher planetary system where the standard of life is thousand times better than here. There is all arrangement. So they are trying for that. Not only to become very bodily happy in this life, but also next life. But as there is difficulty... Suppose if you want to be happy materially, then... You see how they are working very hard. They have no time. In the morning, at half past five, we go for morning walk, we see, workers are going. At night... You Europeans, you know better than me how they are working very, very hard. What is the idea? To become happy. To satisfy the senses. Similarly, there are others who know that there is life after death. So they are also preparing how "Next life also we'll be happy, we may take birth in very rich family, in higher planet, in heavenly planet."

Lecture on SB 5.5.1-2 -- Bombay, March 25, 1977:

Prabhupāda: Karmaṇy evādhikāras te mā phaleṣu kadācana. This is the... Action and reaction, there are two things. But under both headings, action and reaction means you become bound up. Yajñārthe karma anyatra loko 'yaṁ karma-bandhanam. This is the statement, that if you work if you work for yajña... Yajña means Viṣṇu. Then it is all right. Otherwise you become under the laws of karma, good or bad. You have to suffer or enjoy. There is no question of enjoyment; there is suffering. Therefore one should be taught not to accept the result of karma, but do it for Kṛṣṇa, yajñārthe. Then you are free.

Guest (2): When the fruit comes, should we give it up?

Prabhupāda: No. The fruit you can take as prasādam. Prasāde sarve-duḥkhānāṁ hānir asyopajāyate. When you take as prasādam, then you are not bound up. But if you enjoy it as your fruitive result, then you have to suffer or enjoy. That is not good.

Guest (2): We have that difficult with us.

Prabhupāda: No difficulty.

Guest (2): Because when the fruit comes, we cannot distinguish whether it is ripened one or the wrong one. How to distinguish?

Prabhupāda: Yes. So it is said clearly, yajñārthe. You work for yajña. Kṛṣṇārthe. Yajña, another name of Kṛṣṇa or Viṣṇu. Then it is all right. Otherwise you will have to suffer.

Lecture on SB 6.1.34-39 -- Surat, December 19, 1970:

So markaṭa-vairāgya is not necessary. Real vairāgya. We do not indulge in so-called sannyāsī or brahmacārī. If one is unable, he must become a gṛhastha, live like a gṛhastha, and not that "I pose myself as a brahmacārī or a sannyāsī, but I have got illicit sex life secretly." This is markaṭa-vairāgya. Markaṭa-vairāgya is not wanted. Real vairāgya. Real vairāgya means one who can sacrifice everything for Kṛṣṇa. That is vairāgya. Karma-phala-tyāga—that is karma-yoga. One should give up the result of his fruitive activities to Kṛṣṇa. That is karma-yoga. Anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ (BG 6.1). Anāśritaḥ karma-phalaṁ. One who is not desirous to enjoy the fruits of his activities, fruitive activities, anāśritaḥ karma-phalaṁ, but does it as a matter of duty... "Kṛṣṇa wants it. Kṛṣṇa will be satisfied by doing this." Kāryam: "It must be done." Just like Arjuna. Arjuna, for his personal interest, he was not willing to fight. But when he understood that "Kṛṣṇa wants this fighting," then he took it as kāryam: "It must be done. It doesn't matter whether I like it or not, but Kṛṣṇa wants it. Therefore I must do it." That is called anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ, sa sannyāsī. He is sannyāsī. Na niragnir na cākriyaḥ. Niragnir and akriya. Akriya means they are freed, all kinds of fruitive activities. So they are not sannyāsīs, they are not yogis, but a yogi is he who gives away the result of his activities to Kṛṣṇa. Anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ.

Lecture on SB 7.6.10 -- Vrndavana, December 12, 1975:

Just like there is tree, and every season there are fruits. The fruits, they are undergoing six kinds of transformation. First of all it is just like a small bud, or flower, then grows into a green fruit, then it is ripened fruit, then there is seed, then it is completely ripened, then falls down and finished. The fruit is going on, these six kinds of transformation, but the tree is standing. Similarly, as living entity we are permanent, and according to our karma, fruitive result of our karma, we are getting different body. So I am steady, as spirit soul. My bodies are changing, seasonal changes. But Kṛṣṇa says in the Bhagavad-gītā, na hanyate hanyamāne śarīre (BG 2.20). Because the fruit is grown, stays for some time, then dwindles, then vanishes, that does not mean the tree is finished. This is a crude example. So this change of body is there on account of presence of the Supersoul. He is noting down. He doesn't require to note down, but He notes that "This living entity wants this kind of facility." So each and every body means a kind of facility for fulfilling our desires. So that desire is fulfilled by Kṛṣṇa. He is within our heart. He is giving, has given full independence. "Desire Whatever you desire, I will give you." Ye yathā mām prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11).

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, October 20, 1972:

If Kṛṣṇa relieves me from all kinds of sinful activities, then where is my miserable condition of life? Miserable condition of life is for them who are enjoying or suffering... There is no question of enjoyment. But it sometimes taken, enjoyment. The fruitive action, the result of fruitive action. So a devotee does not enjoy anything or suffer anything. Because a devotee does everything for Kṛṣṇa. So therefore for his personal self, there is no question of karma-phala. That is confirmed in the Bhagavad-gītā: yajñārthe karma anyatra karma-bandhanaḥ. If you act for Kṛṣṇa, that is nice. If you act otherwise, then it is karma-bandhana. Yajñārthe karma anytra. Anyatra. Anyatra means except Kṛṣṇa consciousness activities, the activities of the karmīs and the jñānīs and the yogis, they are all karma-bandhana, bound up. Suppose karmīs, they are going to the heavenly planet or higher planetary system for getting higher standard of life, to take birth by pious activities in nice family, to become rich. But that is bandhana. That is bondage.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 20.112 -- Bombay, November 24, 1975:

So jñānī means when he understands, "By acting for fruitive result, actually I have not gained anything." That is jñānī. One cannot get actually any good result. That is not possible. That is ajñāna. So jñānī means one who understands that "We cannot get any good result by this karma. So let me become one with God." That is... He does not know that is higher expectation. The karmīs are trying to become a big man, a big, very honorable man in the society, or minister or president. But when he is baffled... This is also wanting something, karmī. A jñānī, he wants to stop the small business; he wants to become one with God. That is more dangerous expectation. So that is jñānī. So they also cannot get peace, because there is demand. Karmīs, they want something material, and the jñānīs, they tries to become one with the Supreme. Ekatvam. Ekatvam meaning we make differently, but the jñānīs-sāyujya-mukti, to become one with God. So they cannot be happy also, because there is want. The karmīs, they have got want. They want something. And here also there is want, a different type of want. Karmī wants some material result, immediate sense gratification, and here is also sense gratification.

Initiation Lectures

Initiations -- New York, July 26, 1971:

Mahendra. Mahā-indra. Mahā-indra is the heavenly king. Yas tu indra-gopa-mahā indra. There are two kinds of indra. One is a small insect which is called indra-gopa, and beginning from this indra up to the mahā-indra, the king of heaven, they are all under the reaction of fruitive activities. Yas tv indra-gopa-mahendra-mahā-sva-karma-phala-bhājanam āta... Everyone is enjoying and suffering the result of his fruitive activities. Karmāṇi nirdahati kintu ca bhakti-bhājām (Bs. 5.54). But those who are in devotional service, they have no reaction of their work because they do not work for themselves. They are for Kṛṣṇa. Therefore there is no reaction. So Mahendra means the greatest king within this universe. So because he is representative of Kṛṣṇa, therefore we accept him as one of the devotees. Hare Kṛṣṇa.

Page Title:Fruitive results (Lectures)
Compiler:Visnu Murti, Serene
Created:02 of Mar, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=25, Con=0, Let=0
No. of Quotes:25