B.G 2.47
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥२-४७॥
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'।
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।
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।
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।
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।
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"
"to develop taste results are stated", "similar to medicine getting mixed with sweet"
इत्यादौ भागवते। अत एव "कामी यजेत" इत्यर्थः। न तु कामी भूत्वा इत्यर्थः। "निष्कामं ज्ञानपूर्वं च" इति वचनात्। (मनु १२-८९) वक्ष्यमाणेभ्यश्च ।
Such statements are present in Bhāgavata Purāna. 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।
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-
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"
"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। वार्थसेवकं प्रति न तथा स्नेहः किं ददामीत्युक्ते सेवादियाचकं प्रति बहुतरः स्नेहः इति लौकिकन्यायाच्च भक्तिज्ञानादिप्रार्थना कार्येति सिद्धम् ॥४७॥
- are the proverbs. 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).
