B.G 2.47
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥२-४७॥
karmaṇyēvādhikārastē mā phalēṣu kadācana। mā karmaphalahēturbhūrmā tē saṅgō'stvakarmaṇi ॥2-47॥
[कर्मणि एव अधिकारः ते मा फलेषु कदाचन। मा कर्मफल हेतुः भूः मा ते सङ्गः अस्तु अकर्मणि॥
karmaṇi = prescribed actions; ēva = alone; adhikāraḥ = entitled; tē = you; mā = never; phalēṣu = in results, fruits, outcomes; kadācana = at any point in time; mā = never; karmaphala = results of action; hētuḥ = cause; bhūḥ = become; mā = not; tē = of you; saṅgaḥ = attachment; astu there should be; akarmaṇi = 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'।
kāmātmanāṁ nindā kr̥tā। katham ēṣām 'svargakāmō yajēta' ityādau kāmasyāpi vihitatvāt ityata āha- 'karmaṇyēvēti'।
[kāmātmanāṁ =The lustful souls; nindā kr̥tā = have been condemned; katham ēṣām = why is that; 'svargakāmō yajēta' = one who desires heaven should perform sacrifice; ityādau = these texts; kāmasyāpi = desire as well; vihitatvāt = is prescribed and agreeable; ityata āha = to clarify it is said;'karmaṇyēvēti' = 'karmaṇyēva' verse;]
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।
tē ityupalakṣaṇārtham। tava jñāninōpi na phalakāma kartavyatā। kimu anyēṣām। natvasti kēṣāñcit na tē astīti।
[tē = the word 'tē'; ityupalakṣaṇārtham = is meant to address everyone with Arjuna as an example and not specifically to Arjuna; tava = you; jñāninōpi = being knowledgeable; na = not; phalakāma = action with desire; kartavyatā = as a duty; kimu = what; anyēṣām = about others? natvasti = not that; kēṣāñcit = some; na tē astīti = don't have it;]
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 narāṁśaḥ indraśca। mōhādistu abhibhavādēḥ। yadi tēṣāṁ śuddhasattvānāṁ na syāt jjñānam kva anyēṣām। upadēśādēśca siddhaṁ jñānaṁ tēṣām। 'pārthārṣṭiṣēṇa' ityādi jñānigaṇanācca।
[sa hi = he is; jñānī = a Jnanin, the knowledgeable; narāṁśaḥ = as he is having 'nara' sage presence; indraśca = and also that of Indra; । mōhādistu = delusion; abhibhavādēḥ = he is experiencing; । yadi = if; tēṣāṁ śuddhasattvānāṁ = those with pure satva quality; na syāt jjñānam = can have deterioration of knowledge; kva anyēṣām = what about others? upadēśādēśca = from teaching knowledge (to Vishwamitra in the episode of Vasishtha Vs Vishwamitra); siddhaṁ = it is well established; jñānaṁ = that knowledgeable; tēṣām = he is (god Indra); 'pārthārṣṭiṣēṇa' ityādi jñānigaṇanācca = Arjuna is listed as the knowledgeable by stating 'pārthārṣṭiṣēṇa' by lord Brahma;]
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।
kāmaniṣēdha ēvātra। phalāni hyasvātantryēṇa bhavanti। na hi karmaphalāni karmābhāvē yatnatō bhavanti । bhavanti ca kāmyakarmiṇō viparyayaprayatnē pi avirōdhē।
[kāmaniṣēdha = desire is forbidden; ēvātra = here as well;। phalāni = the results; hyasvātantryēṇa = independently; bhavanti = occur;। na hi karmaphalāni = results of action do not; karmābhāvē = just by non-attitude towards action; yatnatō = by effort; bhavanti = happens; bhavanti ca = happens as well; kāmyakarmiṇō = action with desire; viparyayaprayatnē = wrong effort; pi = even; avirōdhē = without 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 karmākaraṇē ēva pratyavāyaḥ। na tu jñānādinā vā akāmanayā phalāprāptau। ataḥ karmaṇyēvādhikāraḥ। atastadēva kāryam। na tu kāmēna jñānādiniṣēdhēna vā phalaprāptiḥ। kāmavacanānāṁ tātparyaṁ bhagavatyaiva uktam।
[ataḥ = therefore; karmākaraṇē = by non performance of action; ēva = only; pratyavāyaḥ = one is impacted by sin; na tu = neither; jñānādinā = knowldge; vā = nor; akāmanayā = desireless state; phalāprāptau = results are obtained;। ataḥ = therefore it is said; karmaṇyēvādhikāraḥ = "you have right in respect of action alone"; atastadēva = therefore; kāryam = one should perform action;। na tu = not by; kāmēna = from desire; jñānādiniṣēdhēna = knowledge is forbidden; vā = or; phalaprāptiḥ = obtaining results; kāmavacanānāṁ = the statements prescribing desire; tātparyaṁ = purport of; bhagavatyaiva = lord Vyasa himself; uktam = has said so;]
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"
"rōcanārthaṁ phalaśrutiḥ", "yathā bhaiṣajyarōcanam"
[rōcanārthaṁ = to develop taste; phalaśrutiḥ = results are stated; yathā = similar to; bhaiṣajyarōcanam = medicine getting mixed with sweet;]
"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 ।
ityādau bhāgavatē। ata ēva "kāmī yajēta" ityarthaḥ। na tu kāmī bhūtvā ityarthaḥ। "niṣkāmaṁ jñānapūrvaṁ ca" iti vacanāt। (manu 12-89) vakṣyamāṇēbhyaśca ।
[ityādau = such statements are present; bhāgavatē = in Bhāgavata Purāna; ata = therefore; ēva = only; "kāmī yajēta" = "if you have desire, perform sacrifice"; ityarthaḥ = is the meaning; na tu kāmī bhūtvā ityarthaḥ = it does not mean become desireful; niṣkāmaṁ = without desire; jñānapūrvaṁ ca = results in knowledge; iti vacanāt = states dictom; vakṣyamāṇēbhyaśca = is a proverb as well;]
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।
"vasantē vasantē jyōtiṣā yajēta" ityādibhyaśca। ataḥ mā karmaphalahēturbhūḥ। karmaphalaṁ tatkr̥tau hētuḥ yasya saḥ karmaphalahētuḥ। saḥ mā bhūḥ। tarhi na karōmi ityata āha– 'mā tē' iti। karmākaraṇē snēhō māstu ityarthaḥ। anya phalābhāvēpi matprasādākhyaphalabhāvāt।
[vasantē = in the spring; vasantē = after spring; jyōtiṣā yajēta = do lamp sacrifice; ityādibhyaśca = such statements as well; ataḥ = therefore; mā = do not; karmaphalahēturbhūḥ = become a person who performs action with the intention to cause result; karmaphalaṁ = results of action; tatkr̥tau = are taken up; hētuḥ = with the cause; yasya saḥ = for the sake of; karmaphalahētuḥ = is 'karmaphalahētuḥ'; saḥ = that; mā = don't; bhūḥ = become; tarhi = if then; na karōmi = one says I will not undertake action; ityata āha = then Krishna says – "mā tē" iti = "mā tē" verse i.e "not be like that"; karmākaraṇē = not performing action; snēhō = attachment; māstu = don't be; ityarthaḥ = is the meaning;। anya = other; phalābhāvēpi = though not desires of; matprasādākhyaphalabhāvāt = result in terms of my (Krishna's) grace anyway is obtained;]
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 "vr̥ṇīmahē tē paritōṣaṇāya" iti mahadācārāt । anindanāt viśēṣataḥ itaranindanācca। sāmānyaṁ viśēṣō bādhatē iti ca prasiddham – "sarvānānaya naikaṁ maitram" ityādau। ataḥ
icchā ca = the desire; tasya = towards your satisfaction; yuktā = is agreeable; "vr̥ṇīmahē tē paritōṣaṇāya" = "for your satisfaction we undertake all actions"; iti mahadācārāt = is the greater purport behind all practices; anindanāt = such acts are not forbidden; viśēṣataḥ = specifically; itaranindanācca = though other acts are forbidden; sāmānyaṁ = generality; viśēṣō = for exceptions; bādhatē = does not apply; iti ca prasiddham = is a well established rule; – "sarvānānaya naikaṁ maitram" = "Bring eveyone, not maitra"; ityādau = as an example; ataḥ = therefore it is said;
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"
"naikātmatāṁ mē spr̥hayanti kēcit", "bhaktimanvicchantaḥ", "brahmajijñāsā", "vijñāya prajñāṁ kurvīta", "draṣṭavyaḥ"
"naikātmatāṁ mē spr̥hayanti kēcit" = "Some don't seek to be seperated from me even for a moment", "bhaktimanvicchantaḥ" = "Seeking my devotion one should stoudy", "brahmajijñāsā" = "one must deeply understand Brahman", "vijñāya prajñāṁ kurvīta" = "to known Him, perform", "draṣṭavyaḥ" = "to see Him"
"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॥
ityādi vacanēbhyaḥ। vārthasēvakaṁ prati na tathā snēhaḥ kiṁ dadāmītyuktē sēvādiyācakaṁ prati bahutaraḥ snēhaḥ iti laukikanyāyācca bhaktijñānādiprārthanā kāryēti siddham ॥47॥
[ityādi vacanēbhyaḥ = are the proverbs; vārthasēvakaṁ = one who works for wealth; prati = towards; na tathā = not with him; snēhaḥ = friendship; kiṁ dadāmītyuktē = when asked whom he would give; sēvādiyācakaṁ prati = one who seeks service; bahutaraḥ = increased; snēhaḥ = friendship; iti = thus; laukikanyāyācca = it works in normal world as well; bhaktijñānādiprārthanā = by seeking devotion and knowledge; kāryēti siddham = the work is accomplished;] ॥47॥
- 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).
