3.Duty: An Empirical Manifestation of True Being : 2.
The Teachings of the Bhagavadgita :
It is difficult to understand what all this means if we study this theme merely as an abstract science of logical philosophy. Perhaps I may place before you an analogy or a comparison that is more concrete and visible to our eyes than this pure abstract principle we are discussing in this context. We owe a duty to the body in which we are enshrined, and every part of the body owes a duty to every other part of the body, but no part of the body has a right over another part. This is something very novel that we see in the physiological organism of our own personality.
Every limb of our body has a duty which it automatically performs without compulsion or impulsion, without any mandate or governmental enactment; yet, it does not expect anything from that particular limb to which cooperation is extended. If the stomach eats the food, the teeth, which have merely munched it and got nothing out of it, do not complain; and so on, with every other part of the body, there is an excessively friendly cooperation. 'Friendliness' is a poor word we are using to describe this immense unity of purpose that obtains between the limbs of our body.
It is oneness in the midst of diversity of the organisational set-up. There is no expectation on the part of a limb of the body in respect of another limb, because the fruit that it might expect automatically follows from the duty that it performs. The privilege that you expect in this world, the right that you are craving for after performing a duty, is something which you need not expect – it will follow. When the sun rises, there will be light. Likewise whatever you need, which is called your expectation or the fruit so-called, will follow spontaneously from the very fact of your having performed your duty.
You need not ask for the fruits; they shall drop from the skies, even without your asking for them. And we will be told sometime later in the Bhagavadgita that when one is united with the purpose of the whole creation, he shall be taken care of by the very law of the universe, and need not cry, "Let it come." Ananyascintayanto mam ye janah paryupasate; tesam nityabhiyuktanaam yogaksemam vahamyaham – is a great pendent hanging in the garland of the verses of the Bhagavadgita as a central gospel. God, the universe, the law, whatever you may call it, shall protect you and take care of you more than a mother can do – provided you have that affection which you expect from the world.
To be continued ...