B.G 2.47
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥२-४७॥
karmaṇyevādhikāraste mā phaleṣu kadācana। mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi ॥2-47॥
[कर्मणि (karmaṇi) - in action; एव (eva) - only; अधिकारः (adhikāraḥ) - right; ते (te) - your; मा (mā) - not; फलेषु (phaleṣu) - in the results; कदाचन (kadācana) - at any time; मा (mā) - not; कर्मफल (karmaphala) - of the results of action; हेतुः (hetuḥ) - cause; भूः (bhūḥ) - be; मा (mā) - not; ते (te) - your; सङ्गः (saṅgaḥ) - attachment; अस्तु (astu) - let there be; अकर्मणि (akarmaṇi) - in inaction;]
(You have the right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction.)
You are entitled only to perform your prescribed actions and never to its outcomes. At no point in time, think yourself to cause outcomes resulting from your activities, neither get attached to inaction.
Gīta Bhāshya 2.47
Madhvacharya rejects the notion that two groups of seekers exist, with one requiring 'Karma-Yoga' and the other following 'Jnana-Yoga'. Arjuna is born from a portion of god Indra and sage Nara, as per Mahabharata. So Arjuna does not belong to a lower category of seekers. All seekers should follow a single path. The general principle recommended is to perform actions without desire. Inaction neither leads to knowledge nor to a desire-less state. Inaction is also an action and ends up giving results. Hence, it is mandatory for a person to perform action. Material results are promised in scriptures for benevolent action to develop taste, similar to mixing medicine with sweet to make it palatable. It doesn't imply desire is recommended. Don't become 'karmaphalahētuḥ' , one who takes up action for the sake of its results. At the same time don't be attached to inaction. Seeking to serve the lord and aspiring for his knowledge is always agreeable, and is an exception to the rule.
कामात्मनां निन्दा कृता। कथम् एषाम् 'स्वर्गकामो यजेत' इत्यादौ कामस्यापि विहितत्वात् इत्यत आह- 'कर्मण्येवेति'।
kāmātmanāṃ nindā kṛtā। katham eṣām 'svargakāmo yajeta' ityādau kāmasyāpi vihitatvāt ityata āha- 'karmaṇyeveti'।
[कामात्मनां (kāmātmanāṃ) - of those whose nature is desire; निन्दा (nindā) - criticism; कृता (kṛtā) - done; कथम् (katham) - how; एषाम् (eṣām) - of these; स्वर्गकामः (svargakāmaḥ) - desirous of heaven; यजेत (yajeta) - should perform sacrifice; इत्यादौ (ityādau) - in such statements as; कामस्य (kāmasya) - of desire; अपि (api) - also; विहितत्वात् (vihitatvāt) - due to being prescribed; इत्यतः (ityataḥ) - therefore; आह (āha) - says; कर्मणि (karmaṇi) - in action; एव (eva) - only; इति (iti) - thus;]
(The criticism of those who are driven by desire has been made. How can it be that in statements like 'one who desires heaven should perform sacrifices', desire is also sanctioned? Therefore, it is stated - 'only in action thus'.)
The lustful souls have been condemned (in 2.42). How so, when desire is agreeable and prescribed in several texts, such as - "One who desires heaven should perform sacrifice" ? It is clarified in 'karmaṇyēva' verse.
ते इत्युपलक्षणार्थम्। तव ज्ञानिनोपि न फलकाम कर्तव्यता। किमु अन्येषाम्। नत्वस्ति केषाञ्चित् न ते अस्तीति।
te ityupalakṣaṇārtham। tava jñāninopi na phalakāma kartavyatā। kimu anyeṣām। natvasti keṣāñcit na te astīti।
[ते (te) - they; इति (iti) - thus; उपलक्षणार्थम् (upalakṣaṇārtham) - for the purpose of indication; तव (tava) - your; ज्ञानिनः (jñāninaḥ) - wise ones; अपि (api) - also; न (na) - not; फलकाम (phalakāma) - desire for fruits; कर्तव्यता (kartavyatā) - duty; किमु (kimu) - what to say of; अन्येषाम् (anyeṣām) - others; न (na) - not; त्वस्ति (tvasti) - exists; केषाञ्चित् (keṣāñcit) - for some; न (na) - not; ते (te) - they; अस्ति (asti) - exists; इति (iti) - thus;]
(They are for the purpose of indication. Even your wise ones do not have the duty of desiring fruits, let alone others. It does not exist for some, nor does it exist for them.)
The word 'tē' is meant to address everyone with Arjuna as an example, and not specifically to Arjuna. You, being knowledgeable, perform action as a duty, not with desire. What about others? It does not mean others can do actions with desire.
स हि ज्ञानी नरांशः इन्द्रश्च। मोहादिस्तु अभिभवादेः। यदि तेषां शुद्धसत्त्वानां न स्यात् ज्ज्ञानम् क्व अन्येषाम्। उपदेशादेश्च सिद्धं ज्ञानं तेषाम्। 'पार्थार्ष्टिषेण' इत्यादि ज्ञानिगणनाच्च।
sa hi jñānī narāṃśaḥ indraśca। mohādistu abhibhavādeḥ। yadi teṣāṃ śuddhasattvānāṃ na syāt jñānam kva anyeṣām। upadeśādeśca siddhaṃ jñānaṃ teṣām। 'pārthārṣṭiṣeṇa' ityādi jñānigaṇanācca।
[स (sa) - he; हि (hi) - indeed; ज्ञानी (jñānī) - wise; नरांशः (narāṃśaḥ) - among men; इन्द्रः (indraḥ) - Indra; च (ca) - and; मोहादिः (mohādiḥ) - beginning with delusion; तु (tu) - but; अभिभवादेः (abhibhavādeḥ) - from overcoming; यदि (yadi) - if; तेषां (teṣām) - of them; शुद्धसत्त्वानां (śuddhasattvānāṃ) - of pure beings; न (na) - not; स्यात् (syāt) - is; ज्ञानम् (jñānam) - knowledge; क्व (kva) - where; अन्येषाम् (anyeṣām) - of others; उपदेशादेः (upadeśādeḥ) - from instruction; च (ca) - and; सिद्धं (siddhaṃ) - established; ज्ञानं (jñānaṃ) - knowledge; तेषाम् (teṣām) - of them; 'पार्थार्ष्टिषेण' ('pārthārṣṭiṣeṇa') - 'Pārthārṣṭiṣeṇa'; इत्यादि (ityādi) - etc.; ज्ञानिगणनाच्च (jñānigaṇanācca) - from the enumeration of the wise;]
(He is indeed wise, among men and Indra. Beginning with delusion, but from overcoming. If pure beings do not possess knowledge, where would others find it? Their knowledge is established through instruction. The enumeration of the wise includes 'Pārthārṣṭiṣeṇa' and others.)
Arjuna is a Jnānin as he is born from a portion of great sage Nara, and also a portion of god Indra. He is experiencing delusion. If those with pure satva quality can have deterioration of knowledge, what about others? It is well established that Indra is a Jnanin as he is the one who teaches (to Vishwamitra in the episode of Vasishtha Vs Vishwamitra). Arjuna is included in the list of knowledgeable by stating 'pārthārṣṭiṣēṇa' .
कामनिषेध एवात्र। फलानि ह्यस्वातन्त्र्येण भवन्ति। न हि कर्मफलानि कर्माभावे यत्नतो भवन्ति । भवन्ति च काम्यकर्मिणो विपर्ययप्रयत्ने पि अविरोधे।
kāmaniṣedha evātra। phalāni hyasvātantryeṇa bhavanti। na hi karmaphalāni karmābhāve yatnato bhavanti। bhavanti ca kāmyakarmiṇo viparyayaprayatne pi avirodhe।
[कामनिषेध (kāmaniṣedha) - prohibition of desires; एव (eva) - indeed; अत्र (atra) - here; फलानि (phalāni) - fruits; हि (hi) - indeed; अस्वातन्त्र्येण (asvātantryeṇa) - without independence; भवन्ति (bhavanti) - become; न (na) - not; हि (hi) - indeed; कर्मफलानि (karmaphalāni) - fruits of actions; कर्माभावे (karmābhāve) - in the absence of actions; यत्नतः (yatnataḥ) - by effort; भवन्ति (bhavanti) - become; भवन्ति (bhavanti) - become; च (ca) - and; काम्यकर्मिणः (kāmyakarmiṇaḥ) - those who desire actions; विपर्ययप्रयत्ने (viparyayaprayatne) - in contrary effort; पि (pi) - even; अविरोधे (avirodhe) - in non-opposition;]
(Here, there is indeed a prohibition of desires. Fruits are indeed obtained without independence. The fruits of actions do not come into being by effort in the absence of actions. Even in contrary efforts, those who desire actions remain in non-opposition.)
The desire is forbidden in this verse as well. The results occur independently (of desire or non-desire). Results of action can't be avoided just by having a non-attitude towards action, as it occurs by effort. (Inaction is also an effort and will have results.) Just as results are obtained without opposition for actions performed with desire, employing wrong effort.
अतः कर्माकरणे एव प्रत्यवायः। न तु ज्ञानादिना वा अकामनया फलाप्राप्तौ। अतः कर्मण्येवाधिकारः। अतस्तदेव कार्यम्। न तु कामेन ज्ञानादिनिषेधेन वा फलप्राप्तिः।कामवचनानां तात्पर्यं भगवत्यैव उक्तम्।
ataḥ karmākaraṇe eva pratyavāyaḥ। na tu jñānādinā vā akāmanayā phalāprāptau। ataḥ karmaṇyevādhikāraḥ। atastadeva kāryam। na tu kāmena jñānādiniṣedhena vā phalaprāptiḥ। kāmavacanānāṃ tātparyaṃ bhagavatyaiva uktam।
[अतः (ataḥ) - therefore; कर्माकरणे (karmākaraṇe) - in non-performance of action; एव (eva) - indeed; प्रत्यवायः (pratyavāyaḥ) - sin; न (na) - not; तु (tu) - but; ज्ञानादिना (jñānādinā) - by knowledge, etc.; वा (vā) - or; अकामनया (akāmanayā) - by non-desire; फलाप्राप्तौ (phalāprāptau) - non-attainment of result; कर्मणि (karmaṇi) - in action; एव (eva) - indeed; अधिकारः (adhikāraḥ) - right; अतः (ataḥ) - therefore; तदेव (tadeva) - that alone; कार्यम् (kāryam) - should be done; न (na) - not; तु (tu) - but; कामेन (kāmena) - by desire; ज्ञानादिनिषेधेन (jñānādiniṣedhena) - by negation of knowledge, etc.; वा (vā) - or; फलप्राप्तिः (phalaprāptiḥ) - attainment of result; कामवचनानां (kāmavacanānāṃ) - of the words of desire; तात्पर्यं (tātparyaṃ) - purport; भगवत्या (bhagavatya) - by the revered; एव (eva) - indeed; उक्तम् (uktam) - said.;]
(Therefore, there is indeed sin in not performing actions, but not in failing to attain results through knowledge or non-desire. Hence, one has the right to act, and thus, that alone should be done. The attainment of results should not be driven by desire or negation of knowledge. The true intent of words of desire is indeed expressed by the revered.)
Therefore, a person is affected with sin only by the non-performance of action. Neither he gets knowledge nor desire-less state. Hence, it is said, 'karmaṇyēvādhikāraḥ' , i.e. "You have right in respect of action alone" . It is mandatory for a person to perform action. The knowledgeable perform action neither with desire nor with the intention of abandoning results. Lord Vyasa himself has said as follows regarding the statements that prescribe desire:
"रोचनार्थं फलश्रुतिः", "यथा भैषज्यरोचनम्"
"rocanārthaṁ phalaśrutiḥ", "yathā bhaiṣajyarocanam"
[रोचनार्थं (rocana-arthaṁ) - for the purpose of interest; फलश्रुतिः (phala-śrutiḥ) - result or benefit; यथा (yathā) - just as; भैषज्यरोचनम् (bhaiṣajya-rocanaṁ) - medicine interest;]
(The purpose of this is to capture interest, much like how medicine captures interest due to its benefits.)
"to develop taste results are stated", "similar to medicine getting mixed with sweet"
इत्यादौ भागवते।
ityādau bhāgavate।
[इति (iti) - thus; आदौ (ādau) - in the beginning; भागवते (bhāgavate) - in the Bhāgavata Purāṇa;]
-such statements are present in Bhāgavata Purāna.
अत एव 'कामी यजेत' इत्यर्थः। न तु कामी भूत्वा इत्यर्थः। 'निष्कामं ज्ञानपूर्वं च' इति वचनात्। (मनु १२-८९) वक्ष्यमाणेभ्यश्च ।
ata eva 'kāmī yajeta' ityarthaḥ। na tu kāmī bhūtvā ityarthaḥ। 'niṣkāmaṃ jñānapūrvaṃ ca' iti vacanāt। (manu 12-89) vakṣyamāṇebhyaśca ।
[अतः (ataḥ) - therefore; एव (eva) - indeed; कामी (kāmī) - desirous; यजेत (yajeta) - should perform sacrifice; इत्यर्थः (ityarthaḥ) - this is the meaning; न (na) - not; तु (tu) - but; कामी (kāmī) - desirous; भूत्वा (bhūtvā) - having become; इत्यर्थः (ityarthaḥ) - this is the meaning; निष्कामं (niṣkāmaṃ) - without desire; ज्ञानपूर्वं (jñānapūrvaṃ) - preceded by knowledge; च (ca) - and; इति (iti) - thus; वचनात् (vacanāt) - from the statement; मनु (manu) - Manu; १२-८९ (12-89) - 12-89; वक्ष्यमाणेभ्यः (vakṣyamāṇebhyaḥ) - to be spoken; च (ca) - and;]
(Therefore, the meaning is that a person who is desirous should perform sacrifices, but it does not mean that one should become desirous. This is derived from the statement 'without desire and preceded by knowledge' as mentioned in Manu 12-89 and to be further explained.)
Therefore, it is stated, 'if you have desire, perform sacrifice'. It does not mean 'become desire-full'. "Action performed without desire results in knowledge" - states a dictum (from Manu smruti 12-89). It is an ancient proverb as well.
'वसन्ते वसन्ते ज्योतिषा यजेत' इत्यादिभ्यश्च। अतः मा कर्मफलहेतुर्भूः। कर्मफलं तत्कृतौ हेतुः यस्य सः कर्मफलहेतुः। सः मा भूः। तर्हि न करोमि इत्यत आह– 'मा ते' इति। कर्माकरणे स्नेहो मास्तु इत्यर्थः। अन्य फलाभावेपि मत्प्रसादाख्यफलभावात्।
'vasante vasante jyotiṣā yajeta' ityādibhyaśca. ataḥ mā karmaphalaheturbhūḥ. karmaphalaṃ tatkṛtau hetuḥ yasya saḥ karmaphalahetuḥ. saḥ mā bhūḥ. tarhi na karomi ityata āha– 'mā te' iti. karmākaraṇe sneho māstu ityarthaḥ. anya phalābhāvepi matprasādākhyaphalabhāvāt.
[वसन्ते (vasante) - in spring; वसन्ते (vasante) - in spring; ज्योतिषा (jyotiṣā) - with a sacrifice; यजेत (yajeta) - one should perform; इत्यादिभ्यः (ityādibhyaḥ) - from such statements; च (ca) - and; अतः (ataḥ) - therefore; मा (mā) - do not; कर्मफलहेतुर्भूः (karmaphalaheturbhūḥ) - become the cause of the fruit of actions; कर्मफलं (karmaphalaṃ) - fruit of actions; तत्कृतौ (tatkṛtau) - in that action; हेतुः (hetuḥ) - cause; यस्य (yasya) - whose; सः (saḥ) - he; कर्मफलहेतुः (karmaphalahetuḥ) - cause of the fruit of actions; सः (saḥ) - he; मा (mā) - do not; भूः (bhūḥ) - become; तर्हि (tarhi) - then; न (na) - not; करोमि (karomi) - I do; इत्यत (ityata) - from this; आह (āha) - it is said; मा (mā) - do not; ते (te) - your; इति (iti) - thus; कर्माकरणे (karmākaraṇe) - in non-performance of actions; स्नेहः (snehaḥ) - attachment; मास्तु (māstu) - let there not be; इत्यर्थः (ityarthaḥ) - this is the meaning; अन्य (anya) - other; फलाभावे (phalābhāve) - in absence of fruits; अपि (api) - even; मत्प्रसादाख्यफलभावात् (matprasādākhyaphalabhāvāt) - due to the state of grace known as my favor;]
("In spring, one should perform sacrifices," and similar statements suggest that actions should not be performed for the sake of their fruits. Do not become attached to the outcomes of your actions. The true cause of action is not the desire for its fruits. Even if there are no visible results, trust in the grace that comes from divine favor.)
There are statements such as -
"Spring after spring, perform lamp sacrifice."
Therefore, don't perform action with the intention to cause results. The one who takes up action for the sake of its results is - 'karmaphalahētuḥ'. Don't become like that. Then, if one says, I will not undertake action, then Krishna says– "mā tē" verse. "Don't be attached to not performing action" - is the meaning. "Though you are not desirous of other results, result in terms of my (Krishna's) grace is anyway obtained", (is the purport).
इच्छा च तस्य युक्ता। "वृणीमहे ते परितोषणाय" इति महदाचारात् । अनिन्दनात् विशेषतः इतरनिन्दनाच्च। सामान्यं विशेषो बाधते इति च प्रसिद्धम् – "सर्वानानय नैकं मैत्रम्" इत्यादौ। अतः-
icchā ca tasya yuktā. "vṛṇīmahe te paritoṣaṇāya" iti mahadācārāt . anindanāt viśeṣataḥ itaranindanācca. sāmānyaṃ viśeṣo bādhate iti ca prasiddham – "sarvānānaya naikaṃ maitram" ityādau. ataḥ-
[इच्छा (icchā) - desire; च (ca) - and; तस्य (tasya) - his; युक्ता (yuktā) - appropriate; वृणीमहे (vṛṇīmahe) - we choose; ते (te) - for you; परितोषणाय (paritoṣaṇāya) - for satisfaction; इति (iti) - thus; महदाचारात् (mahadācārāt) - from great conduct; अनिन्दनात् (anindanāt) - from non-criticism; विशेषतः (viśeṣataḥ) - especially; इतरनिन्दनाच्च (itaranindanācca) - and from criticizing others; सामान्यं (sāmānyaṃ) - general; विशेषः (viśeṣaḥ) - specific; बाधते (bādhate) - overcomes; इति (iti) - thus; च (ca) - and; प्रसिद्धम् (prasiddham) - well-known; सर्वानानय (sarvānānaya) - bring all; नैकं (naikaṃ) - not one; मैत्रम् (maitram) - friendship; इत्यादौ (ityādau) - and so on; अतः (ataḥ) - therefore;]
(The desire is appropriate for him. "We choose for your satisfaction," thus from great conduct. It arises from non-criticism, especially from refraining from criticizing others. It is well-known that the specific overcomes the general, as in "Bring all, not one friendship," and so on. Therefore-)
The desire towards the satisfaction of the Lord is agreeable.
"For your satisfaction, we undertake all actions"
- is the greater purport behind all practices. Such acts are especially not forbidden, though other acts are forbidden. It is a well-established rule that generality does not bind the exception. In the example - "Bring everyone, not Maitra", Maitra is excluded from everyone. Therefore, it is said:
"नैकात्मतां मे स्पृहयन्ति केचित्", "भक्तिमन्विच्छन्तः", "ब्रह्मजिज्ञासा", "विज्ञाय प्रज्ञां कुर्वीत", "द्रष्टव्यः"
"naikātmatāṃ me spṛhayanti kecit", "bhaktimanvicchantaḥ", "brahmajijñāsā", "vijñāya prajñāṃ kurvīta", "draṣṭavyaḥ"
[नैकात्मताम् (naikātmatām) - not unity; मे (me) - my; स्पृहयन्ति (spṛhayanti) - desire; केचित् (kecit) - some; भक्तिम् (bhaktim) - devotion; अन्विच्छन्तः (anvicchantaḥ) - seeking; ब्रह्मजिज्ञासा (brahmajijñāsā) - inquiry into Brahman; विज्ञाय (vijñāya) - having known; प्रज्ञाम् (prajñām) - wisdom; कुर्वीत (kurvīta) - should do; द्रष्टव्यः (draṣṭavyaḥ) - to be seen;]
(Some do not desire my unity, seeking devotion, inquiry into Brahman, having known, one should do wisdom, to be seen.)
"Some don't seek to be separated from me even for a moment", "Seeking my devotion one should study", "One must deeply understand Brahman", "To known Him, perform", "To see Him"
इत्यादि वचनेभ्यः।
ityādi vacanebhyaḥ।
[इति (iti) - thus; आदि (ādi) - beginning; वचनेभ्यः (vacanebhyaḥ) - from the words;]
- are the proverbs.
वार्थसेवकं प्रति न तथा स्नेहः किं ददामीत्युक्ते सेवादियाचकं प्रति बहुतरः स्नेहः इति लौकिकन्यायाच्च भक्तिज्ञानादिप्रार्थना कार्येति सिद्धम् ॥४७॥
vārthasevakaṃ prati na tathā snehaḥ kiṃ dadāmītyukte sevādiyācakaṃ prati bahutaraḥ snehaḥ iti laukikanyāyācca bhaktijñānādiprārthanā kāryeti siddham ॥47॥
[वार्थसेवकं (vārthasevakaṃ) - to the servant of wealth; प्रति (prati) - towards; न (na) - not; तथा (tathā) - so much; स्नेहः (snehaḥ) - affection; किं (kiṃ) - what; ददामि (dadāmi) - I give; इति (iti) - thus; उक्ते (ukte) - said; सेवादियाचकं (sevādiyācakaṃ) - to the beggar of service and the like; प्रति (prati) - towards; बहुतरः (bahutaraḥ) - more; स्नेहः (snehaḥ) - affection; इति (iti) - thus; लौकिकन्यायात् (laukikanyāyāt) - from worldly justice; च (ca) - and; भक्तिज्ञानादिप्रार्थना (bhaktijñānādiprārthanā) - prayer for devotion, knowledge, etc.; कार्य (kārya) - should be done; इति (iti) - thus; सिद्धम् (siddham) - established;]
(The worldly justice suggests that one should pray for devotion, knowledge, and similar virtues towards those who seek service and the like, as there is inherently more affection towards them compared to those who serve wealth, especially when questioned, 'What do I give?')
When asked whom he would give, the person who seeks service is always dearer and favoured compared to one who is after wealth and selfish gains. The work is accomplished even in the material world by praying with devotion and knowledge (to the master).
Gīta Tātparya 2.47
Don't think you are the lord. It is only the Lord who has the ability to connect the actions to good or bad outcomes. Hence, the Lord is different from other sentient beings.
कर्माधिकारिण एव त्वदादयो जीवाः। फलं तु मदायत्तमिति भावः। मा कर्मफलहेतुः भूः न इश्वरोहमिति भावं कुरु।
karmādhikāriṇa eva tvadādayo jīvāḥ। phalaṃ tu madāyattamiti bhāvaḥ। mā karmaphalahetuḥ bhūḥ na īśvarohamiti bhāvaṃ kuru।
[कर्म-अधिकारिणः (karma-adhikāriṇaḥ) - those entitled to action; एव (eva) - indeed; त्वत्-आदयः (tvat-ādayaḥ) - you and others; जीवाः (jīvāḥ) - beings; फलं (phalaṃ) - fruit; तु (tu) - but; मद्-आयत्तम् (mad-āyattam) - dependent on me; इति (iti) - thus; भावः (bhāvaḥ) - the sentiment; मा (mā) - do not; कर्म-फल-हेतुः (karma-phala-hetuḥ) - cause of action's fruit; भूः (bhūḥ) - be; न (na) - not; ईश्वरः (īśvaraḥ) - the Lord; अहम् (aham) - I; इति (iti) - thus; भावं (bhāvam) - the sentiment; कुरु (kuru) - do;]
(You and others are entitled to perform actions, but the results are dependent on me. Do not consider yourself the cause of the results of actions, nor think 'I am the Lord'. This is the intended sentiment.)
All the sentient beings are eligible for performing actions only. It means results don't come just by your actions. Don't think you are the Lord, because you are not the cause of results of action.
"एष उ एव शुभाशुभैः कर्मफलैरेनं संयोजयति न स्वयं संयुक्तो भवति। यदेनं कर्मफलैः संयोजयति न स्वयं संयुक्तो भवति। तस्मादन्य एवासौ भगवान् वेदितव्य।"
"eṣa u eva śubhāśubhaiḥ karmaphalairenaṃ saṃyojayati na svayaṃ saṃyukto bhavati। yadenaṃ karmaphalaiḥ saṃyojayati na svayaṃ saṃyukto bhavati। tasmādanya evāsau bhagavān veditavya।"
[एषः (eṣaḥ) - this one; उ (u) - indeed; एव (eva) - only; शुभाशुभैः (śubhāśubhaiḥ) - with good and bad; कर्मफलैः (karmaphalaiḥ) - with the fruits of actions; एनम् (enam) - him; संयोजयति (saṃyojayati) - connects; न (na) - not; स्वयम् (svayam) - himself; संयुक्तः (saṃyuktaḥ) - connected; भवति (bhavati) - becomes; यदा (yadā) - when; तस्मात् (tasmāt) - therefore; अन्यः (anyaḥ) - another; एव (eva) - only; असौ (asau) - he; भगवान् (bhagavān) - the Lord; वेदितव्यः (veditavyaḥ) - to be known;]
(This one indeed connects him with the results of good and bad actions, but he himself is not affected. When he connects him with the results of actions, he himself remains unaffected. Therefore, he alone is to be recognized as the Lord.)
"He alone connects the results of action with good or bad outcomes. It does not happen by itself. Thus results of actions are synchronized, not by itself. Therefore, the lord is to be known as different from all others."
इति पैङ्गिश्रुतिः ॥४७॥
iti paiṅgiśrutiḥ ॥47॥
[इति (iti) - thus; पैङ्गि (paiṅgi) - of Paingi; श्रुतिः (śrutiḥ) - teaching from Vedas;]
- thus states Paingi testimonial from Vedas.
