Bhagavad Gita Chapter 4, Verse 12

English Translation

Longing for the fruition of actions (of their rites and duties), they worship the gods here. For, in the human world, success from action comes ickly.

Detailed Commentary

‘Desiring the fruition of actions, they worship the Devas here.’ Humans have been granted the right to perform new actions. It is an experiential fact that accomplishment (Siddhi) is attained only through Karma. For this reason, the belief is firm in the human mind that nothing is gained without performing Karma. They believe that just as worldly objects are obtained through Karma, so too is the attainment of Bhagavan through Tapas, Dhyana, and Samadhi. Worldly objects are perishable, temporary, and subject to change, hence Karma is necessary for their acquisition. However, Bhagavan is not born of Karma; He is all-pervading, complete, and unchangeable. Therefore, His attainment is solely through intense desire. Due to the desire for worldly enjoyments, humans fail to comprehend the greatness of Bhagavan and engage in the worship of Devas (celestial beings) (Gita 7.20-23, 9.23-24). ‘For quickly in the human realm is Siddhi born of Karma.’ Manushyaloka (the human realm) is the land of Karma. Here, the special right to perform Karma belongs only to humans. The fruits of actions performed in the human body are experienced in other realms (lokas). In Manushyaloka, individuals engrossed in Karma reside. They are enchanted solely by the accomplishments (Siddhi) that arise from Karma. Although Siddhi is quickly attained through Karma, it is not permanent. When Karma is exhausted, its Siddhi also ceases. Therefore, the fruit of Karma is also perishable. But people's attention is drawn to the quickly obtained fruit, not towards its impermanence. Hence, they approach the Devas and worship them. They do not become free from Karmabandhana (the bondage of Karma) and repeatedly get entangled in the cycle of birth and death (janma-marana). True Siddhi is not born of Karma; it is 'Bhagavatprapti' (attainment of Bhagavan). The means to Bhagavatprapti - Karma Yoga, Jnana Yoga, and Bhakti Yoga - are also not born of Karma. The Siddhi of Yoga is attained not through Karma, but through the relinquishment of Karma. Doubt: The Siddhi of Karma Yoga is said to be from Karma itself, so how is it not born of Karma? Resolution: In Karma Yoga, actions are performed solely for the purpose of detachment from Karma and its paraphernalia. The connection with Yoga or Paramatma (Supreme Self) is natural; hence, Paramatmaprapti (attainment of Paramatma) is not born of Karma. In reality, Karma is not ultimately real (Satya). Only the prescribed performance of actions as a means to Paramatmaprapti is real (Satya). When any action is performed for the sake of Truth (Satya), its outcome is also Truth. Performing Karma for oneself does not lead to the experience of 'Yoga' (connection with Paramatma). In Karma Yoga, all actions are performed solely for others, not for oneself. Performing Karma for oneself binds a person, while performing for others liberates them. In Karma Yoga, performing all actions for others leads to detachment from Karma and its fruits, which aids in experiencing 'Yoga'. In performing Karma, one has to take the help of 'Para' (the other), meaning the body, senses, mind, and objects. Relying on 'Para' is dependence (paratantrata). The essential nature (Swarupa) remains as it is, hence there is no change in it. Therefore, for the realization of one's essential nature (Swarupa), there is no need for the body and other substances referred to as 'Para'. Connection: After describing the purpose of His Avatara (incarnation) in the eighth verse, Bhagavan in the ninth verse elucidated the greatness of knowing the divine nature of His actions. Impurity enters actions only when Siddhi is desired from Karma. Now Bhagavan specially describes the divine nature of His actions so that it may be understood how divinity enters Karma.