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Re: phala-tyAga vs. phala-sanga-tyAga

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mani2 • March 12, 2002 


--- In bhakti-list@y..., "tg_ram"  wrote:
> W.r.t sAtvika-tyAga, some people mention a "phala-sanga-tyAga". 
> 
> What does this "phala-sanga-tyAga" mean?
> 
> Is it possibly subtly different than "phala-tyAga"?

Dear Ramkumar,

'phala-tyAga' literally means renouncing the fruit of action. 
That is, if one performs an action, whatever fruit accrues 
should be offered to God as his -- Isvara-arpaNam.  The difference
between this and 'phala-sanga-tyAga' may be just an issue of when 
in the course of doing activity one renounces the fruit.  All 
action, whether religious or secular (vaidika or laukika), should
be performed with the attitude that one is not the doer and that 
one has no involvement with the fruits of that action.  When
commencing and when engaged in the *performance* of the action, one 
should also not be *motivated* by the fruit, for such motivation 
will also lead to further attachment and further karma, whether
or not one actually attains the fruit itself.  This attitude
can be cultivated only be recognizing that one is not the doer,
and that all ultimate doership rests either with God or with the
three guNas.  This, I think, is what is termed 'phala-sanga-tyAga', 
renouncing attachment to the fruit (while performing action).

These principles are so important they are repeated at
the beginning and the end of the Gita.  We may find a few of
slokas along with Sri Ramanuja's commentary particularly 
illuminating.

One relevant sloka is Gita 18.23:

    That obligatory act which is done without attachment, 
    done without aversion or passionate desire, without seeking 
    its fruits, is said to be enlightened (sAttvika).

    niyatam sangarahitam arAga-dveshataH kRtam |
    aphalaprepsunA karma yat tat sAttvikam ucyate ||

Here Sri Ramanuja comments that "done without attachment"
means "without attachment to the idea that one is the
doer, etc." (kartRtvAdi-sanga-rahitam). "Done without
aversion or passionate desire" means "not done out of
desire to win fame or aversion to notoriety, i.e., performed
without great fanfare."  Plus, the actor should not have
any attachment to the resultant fruit (aphala-abhisandhinA
kAryam).

Another sloka is the famous Gita 2.47:

    To work alone is your right, and never to the fruits.
    Do not be impelled by the fruits of work, and at the
    same time never have attachment to inaction.

    karmaNy evAdhikAras te mA phaleshu kadAcana |
    mA karma-phala-hetur-bhU: mA te sango 'stu-akarmaNi ||

Here Sri Ramanuja specificially says that 'karma' refers
to all action -- the obligatory daily and occasional rites,
as well as any so-called 'kAmya' rites, those conventionally
done for the sake of the result. In another comment he also
includes the ordinary acts we do in the world (sarva-vaidika-
laukika).  He goes on to say:

   You who aspire for moksha (liberation) and who are established
   in 'sattva' (goodness) have only the right to action.
   You have no right to the fruit which are known to result
   from those acts. Acts done with an eye for the fruit 
   bring about bondage.  And acts done without an eye for the
   fruit purely as my worship become a means for moksha.

   In addition, do not become an agent of acts with the idea
   of being the reaper of their fruits. ... Even while performing
   acts, established in sattva and aspiring for moksha, you
   should not look upon yourself as the agent.  Even while
   satisfying your hunger and taking care of other bodily
   necessities you should meditate on yurself as not being
   the agent of action.

The reason for this attitude is to attain evenness of mind,
to be free from the enemies which are rAga and dvesha.  Being
free of these enables one to successfully focus on worship,
service, and clear contemplation of the true nature of the
self and God.

This is only what I have gathered from a brief reading of
Sri Ramanuja's Gita bhashya. I invite other members to share
whatever thoughts they have.

rAmAnuja dAsa
Mani

   



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