One's 'Locus of control' lies only within the horizon of the performance of a Karma.
Karma-Phala is certainly an
(as It is the product of the interaction of other dyanamizing controlling forces in samashti)
So its logical for an individual to be concerned with what is within one's locus , and not hanker for what is external to it.
What shoud impel an Individual to do a karma? -- Dharma(Dharayati iti Dharmaha-that which upholds and sustains the samashti--right action) and not Karma Phala.
If Lord Krishna had agreed with Arjunas deriliction of duty karma thyaga(desirous of karma phala) , then dharma would've gone for a toss, resulting in the suffering of samashti in the hands of Duryodhana etc. ,(BG 4.7 yadā yadā hi dharmasya...)
Also this shloka has a stake over the exercise of mind interms of
self-control against ari-shad-varga that improves sattva quotient ,yielding chitta shuddhi (precursor for any spiritual progress towards jnana marg)
HH Shankaracharyas commentary on BG 4.7
Te, your; adhikarah, right; is karmani eva, for action alone, not for steadfastness in Knowledge. Even there, when you are engaged in action, you have ma kadacana, never, i.e. under no condition whatever; a right phalesu, for the results of action may you not have a hankering for the results of action. Whenever you have a hankering for the fruits of action, you will become the agent of acruing the results of action. Ma, do not; thus bhuh, become; karma-phalahetuh, the agent of acruing the results of action. For when one engages in action by being impelled by thirst for the results of action, then he does become the cause for the production of the results of action. Ma, may you not; astu, have; sangah, an inclination; akarmani, for inaction, thinking, 'If the results of work be not desired, what is the need of work which involves pain?'(courtesy - gitasupersite)
Ishwara is never a kartha, but is only a karma-phala-dhatta. So whatever is the effect , there is cause behind it . for any effect does not come from nowhere for no reason. like there is a seed ,that has caused the tree.
Srimad Bhagavadam 10.24.13 says
karmana jayate jantuh
sukham duhkham bhayam ksemam
Lord Krsna said: It is by the force of karma that a living entity takes birth, and it is by karma alone that he meets his destruction. His happiness, distress, fear and sense of security all arise as the effects of karma.
Any action of jnani , is for loka sangraha(welfare of common good),and true sanyaasi swears 'Sarva bhootha hitham', on taking up the sanyaas , so may not cause a slightest harm to any creature in any way. Avatars of Lord had rescued(uddharan) people in misery. Here, when one sees an embodiment of Altruism, be it Lord or saint it is natural to resort to such an ocean of compassion, without an attitude of blame,as in the case of Draupadi resorting to shri Krishna If resorting/bhakti is a karma , then mercy is Karma-Phala.
BG 7.16 says
chatur-vidhā bhajante māṁ janāḥ sukṛitino ’rjuna
ārto jijñāsur arthārthī jñānī cha bharatarṣhabha
O best amongst the Bharatas, four kinds of pious people engage in My devotion—the distressed, the seekers of knowledge, the seekers of worldly possessions, and those who are situated in knowledge.
The distressed. Those who find that their pot of worldly miseries is overflowing, and they are unable to cope with them conclude that it is futile running after the world. Thus, decide to take shelter in God. Similarly, those who find that the worldly supports fail to protect them; turn to God for protection. An apt example in the Mahabharata was Draupadi’s surrender to Shree Krishna when Duryodhan and Dushasan tried to dishonor her in the courtroom of Hastinapur(commentary by Swami Mukundananda)
Ganesha Pancharatnam by Adi Shankaracharya says
नताधिकापदुद्धरम् । Who Extricates those who Surrender to Him from Difficult Calamities,
Shree Stuti by Swami Vedanta desika ,
Aapanna Aarthi prashamana vidhou bhaddha dheeksha:” Your Lord VishNu has taken a vow to quench the heat of sorrows (Prasamana vidhi) for those who experience danger (Aapath) which in turn leads to suffering (Aarthi). His vow is “Aapanna Aarthi Prasamanam” (Coming to the rescue of those bhakthAs, who are in distress due to the dangers to which they are exposed ).
drst 'adrsta-mato'pades a-krtino bāhyāntara-
sarvajñasya dayā-karasya bhavatah kim veditavyan
Sambho tvam param' āntarnga iti me citte
What am I to petition unto Thee who bearest
the responsibility for both the present and the future
welfare of beings; who art ready to confer all good
(on devotees); who art the perfect revealer of all religions
existing and yet to exist; and who art all-knowing and all-
merciful? Always do I think of Thee in my mind as
my dearest and nearest.