Love is the Answer

By Swami B.V. Tripurari

Preoccupation with enjoying the fruit of one’s labor is less than ideal, for there is no love to be found in this orientation to life, and it is love alone that we are in search of. Preoccupation with what one will gain by one’s labor also tends to distract one from the labor at hand, placing one off balance. This may compromise the labor itself, but moreover it takes one out of the present and places them into a speculative future. Heed the English adage, “Trust no future.”

If we are to love, we will have to live in the here and now. For that matter, it is in the present that both past and future are to be found. In the present we reap the fruits of seeds we have sewn in the past, and how we respond to these reactions with subsequent action in turn determines our future. To consciously be here now facilitates realization of both the nature of our material predicament and our potential to extricate ourselves from it. It enables us to get our bearings in our search for love.

Our karmic predicament is immense. Not only are we burdened by our past that is now bearing fruit, furthermore there is much that lies in our karmic past that has yet to bear fruit, enough to insure many more births. We are not only bound by deep rooted tendencies and desires that force us to act at times even against our will or better judgment, but also by karma that has not yet manifested as desires and tendencies—karma that is stored, waiting for an opportunity to extract its tax on our lives. We have taken, and by the law of nature we will be taken from. Again, there is no love to be found in this circle of exploitation among hunters and hunted.

Neither is love motionless, therefore to cease from acting altogether is not an option. After all it is we who animate our bodies. Consciousness—the soul itself—is life, illusive as it is. Thus it would seem that we are active by nature. It is we who set our bodies in motion, just as a viewer brings life to the television by sitting before it and turning it on, only to have the television take over their life. Our situation as souls is similar: by the force of desire we set our life in motion, turning on the karmic machine of material nature. Having done so we are consumed by the movements of matter we have unleashed. We move by the force of desire in an effort to enjoy the fruits of our actions, but the fruits are not always easy to digest.

However, we do, it would seem, have the option to act while sacrificing the fruit of our action. This approach has merit when our actions have moral integrity. Such work ceases to be binding, for there is no binding reaction to pious acts, the fruits of which are not enjoyed by the actor. As one relaxes one’s karmic bondage by ceasing to further it, the possibility of a life beyond karma comes into view. This is a life in which mystic insight into the nature of the self is glimpsed and action in relation to that which does not endure is seen for what it is: materially binding and devoid of potential to afford one enduring happiness.

Nonetheless, it is difficult to forgo the fruit of one’s work, and for that matter it is not entirely possible to act in this way. As long as one insists upon doing one’s own work, or acting with moral integrity in accordance with one’s material desire, one must maintain oneself, and the false sense of independence that derives from such action lingers. Such action requires that at least some of the fruit of one’s labor be retained. Furthermore, we are not independent entities. Indeed, we are dependent on every breath we take. Failure to recognize this is at the heart of our material predicament.

Deep introspection reveals that our potential to absolve our karmic debt on our own is limited as best. As debtors we would do well to connect with greater capital. How can we attract such an investor? Humbled by our plight the best course is to fold our hands. Prayer works. By prayer I am referring to the yoga of devotion—bhakti, divine service in love.

A servant who does the bidding of his or her master has nothing to give. The part has no existence independent of the whole, no possession of its own. Nothing belongs to such a servitor, rather it is the servitor that belongs. We may give the fruit of our labor, but in doing so we fail to fully acknowledge that we ourselves belong to someone.

Love fosters a sense of belonging, not independence, and such love dynamically bridges the gap between the perfect object of love and the perfect lover in a way that merely offering the results of ones own actions, however pious, can never do. Dynamic union with the Godhead constitutes a oneness in purpose with the Absolute. In love two individuals share the same interest—each being interested only in the other’s welfare. When our significant other is the Godhead, our potential for solving our material predicament knows no bounds. In divine service there is no binding material reaction, and stored reactions waiting for the opportunity to bear fruit never come into fruition. Furthermore, and unique to bhakti-yoga, is bhakti’s power to absolve karmic reactions that are in the midst of bearing fruit. In a life of divine service we need not worry who will maintain us or who will protect us from ourselves. Love answers these questions definitively. For that matter, one in love is hardly needy or fearful for oneself.

If we are going to do something, as we must, we should do it right. Find the center and repose your capacity to love there. From the heart of that center the Bhagavad-gita speaks assuringly as to the solution to our material predicament thus:

For those who love only me
and on me dwell constantly—
wedded to me in bhakti,
I meet their necessity. (9.22)

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3 Responses to Love is the Answer

  1. Srila Prabhupada states the same things quite eloquently:

    Therefore the mentality of Vṛndāvana is the perfect status of mind for devotees. The inhabitants of Vṛndāvana have no concern with understanding Kṛṣṇa. Rather, they want to love Kṛṣṇa unconditionally. It is not that they think, “Kṛṣṇa is God, and therefore I love Him.” In Vṛndāvana Kṛṣṇa does not play as God; He plays there as an ordinary cowherd boy, and although at times He proves that He is the Supreme Personality of Godhead, the devotees there do not care to know it.

    Kuntīdevī, however, was not an inhabitant of Vṛndāvana. She was an inhabitant of Hastināpura, which is outside Vṛndāvana. The devotees outside Vṛndāvana study how great the inhabitants of Vṛndāvana are, but the inhabitants of Vṛndāvana don’t care to know how great Kṛṣṇa is. That is the difference between them. So our concern should be simply to love Kṛṣṇa. The more we love Kṛṣṇa, the more we shall become perfect. It is not necessary to understand Kṛṣṇa and how He creates. Kṛṣṇa explains Himself in Bhagavad-gītā, and we should not try to understand much more. We should not bother very much to know Kṛṣṇa. That is not possible. We should simply increase our unalloyed love for Kṛṣṇa. That is the perfection of life.

  2. Dandavats,

    Thank you Maharaja for this great article. I just have a few questions that came to my mind regarding this quote:

    Deep introspection reveals that our potential to absolve our karmic debt on our own is limited as best. As debtors we would do well to connect with greater capital. How can we attract such an investor? Humbled by our plight the best course is to fold our hands. Prayer works. By prayer I am referring to the yoga of devotion—bhakti, divine service in love.

    When I pray given my material plight, most, if not all, of my prayer is about to be relieved from my plight. I guess this is sort of instinctive. But if this is the case, how can I make prayer be bhakti? Aren’t I being selfish to be relieved from my plight? Further, is deep introspection a useful prerequisite in folding our hands?

    • The point I was making is that deep introspection leads to the conclusion that one should embrace bhakti rather than any other means to resolve one’s karmic debut. As for the difference between absolving one’s karmic debut and loving Krishna, there is a difference but at the same time the two do go together. Thus we find many great devotees praying for such relief in the context of cultivating their love of God. The idea is that we know we have a karmic debut and that we cannot resolve it. So we have considerable negative impetus to take to bhakti. At the same time, bhakti is full of positive impetus, and the best defense is a good offense. Otherwise take a look at Thakura Bhaktivinoda’s prayer “Anadi karma.”

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