कर्मणयेवाधिकारस्ते मा फलेषु कदाचन।
This verse of Sri Mad Bhagavad Gita is perhaps one of the most
frequently and largely used one for a variety of reasons.
It is given to
understand that “Do not expect the results of what one does, neither the doer
is the reasons and remain dissociated from all such thoughts”.
Gita, said to be the advice in the forward lines of a battle field, cannot justify the legitimacy
of a soldier using his firearms without result. A soldier can be made to
understand that his action are not innate to him, but are a part of the
consequences of the acts to which he was neither a part nor a party. If the intention of Krishna is to convince
Arjun that he should not expect the result or fruits of his action, be it under
any circumstances, it will not be fitting to the situation. A well versed
archer who is known for his target accuracy would never like to fire a salvo
without a target, to say, the end result is anticipated, calculated and achieved.
To such a soldier, to do your Karma , here to fight, without expecting the
result will sound to be a diametrically
opposite proposition.
The
explanation that is conventionally taught by the religious and the linguistic
schools seems to have evolved in a later phase, where the Vaishnavite schools
under the influence of the progenitors of devotion or Bhakti movement, took the
lenient pathway, to render the cult of celibacy and sanctity in anything and
everything. As a language under the patronage and tutelage of Brahminical
Schools and the ruling class, Samskrutam, the language of totality defined both
Sruti and Smriti in to verses of devotion.
There could be a strong possibility of deviation from what it could be.
Ka-Arma- Anyei-
Va, Adhi- Ka- Ara- Aste –Ma
Phala
–Eshu-Ka- ada- Chana-
The
linguistic schools further changed the structure and grammarians in the logical
arguments of the spell of the mastery convincingly created such structures,
which changed the contextual meanings to more extensive arenas where the words
and phrases would not have really stood for.
Ka- rma =
rendered together when segregated is a formation of two sounds
Ka- Irma =
Ka= who
Irma= (र्म), is common to all values of Karma, Dharma,
Adharma, Marma and Ors.
Irma = refers to the values, that is designated
to be done by one effectiveness
as per the set norms of performance, in
observation.
Anye-
independent , separate from other--
Manye-
thought, analysis in mind
Va =being, independent
ANyeVa= independent
of each other ( Anya Eva), differentiating
Karmanye =
Ka = one or
who, eka
1.
Karma is
that which evolves from the thought and each of such process are independent of
each other
2.
Who does function as per the set norms,
doctrines, and values with thought and analytical mind, differentiating the
potential values of each function and at the same time performing those
function independently
Adhikarastei:
Adhi = To wield in hand, power, reign or rule,
to equip also implies any or painful condition.
Kaara = Kara- Ka- ara ,
Ara = time, interval, specified time limit
astei ( asa- ata: ei)
Aste= that is thrown, weapon, fired…
Ma = Do not
Phala eishu kada chana
Phal= consequence, result, effect,
a
Eishu = have,
Kada = at any point, never, when
Chan..a. = without a sound, without reaction..
Adikarastei
Ma Phaleshu Kadaachana=
One who wield the power in the hands takes no
time in firing a weapon without uttering anything and at any point of time will have no reactions.
Karma is that which evolves from the thought
and each of such process are independent of each other.
The 'one' who performs his function as per the
set norms, doctrines, and values with thought and analytical mind,
differentiating the potential values of each function and at the same time
performing those functions independently, is the 'one' who wield the Power in the
hands, use his weapons without any utterances and there will be no time for
reactions.
Once in the battle field, the soldier should
have the confidence and trust that he is right as per the laid down procedures
and norms, he can use the weapon without warning and need not have to think
about the reactions, as the action and effect are simultaneous.
Note:
Srimad Bhagavat Gita is an illustrious work that is 'Nadasamgraahi'- samgarha or the convergent meaning is as per it is rendered, and has the Vang format as in the Vedas, as a sruti, and it has the set base of Numeric- alphabetic resonance values or Sankyakshara Nada samyogam.
We need to explore Vedas and vedangas in the format deviating from the linguistic schools for the realization.
