**2.47.** You have a right to action alone, never to its fruits. Therefore, do not become the agent of the fruits of action, nor let attachment arise in inaction.
**Commentary:** 'You have a right to action alone' – You have a right only in the performance of the duty that has come to you. In this, you are independent. The reason is that the human being is the 'karma-yoni' (the species born for action). Apart from the human, no other species is meant for performing new action. Mobile beings like animals and birds, and immobile beings like trees and creepers cannot perform new action. Celestial beings and others have the capacity for new action, but they exist only to enjoy the fruits of their previously performed virtuous deeds like sacrifices and charity. According to the Lord's ordinance, they can provide the means for humans to perform action, but being engrossed solely in enjoyment, they themselves cannot perform new action. Infernal beings, being of the 'bhoga-yoni' (species born for enjoyment), suffer the fruits of their evil deeds and cannot perform new action. The right to perform new action belongs to the human being alone. The Lord has given this final human birth solely for performing new action in the form of service, to accomplish one's own liberation. If one performs actions for oneself, one will fall into bondage; and if, not performing actions, one remains in laziness and negligence, one will continue to be born and die repeatedly. Therefore, the Lord says that you have a right only in performing your duty in the form of service.
The singular number in the word 'karmani' (in action) implies that although the scripturally ordained duties for a person may be different, considering factors like place, time, event, and circumstances, at any one time a person can diligently perform only one duty. For example, being a Kshatriya, Arjuna has the injunction to perform duties like fighting wars and giving charity, but at the present time, during war, he can perform only the duty of fighting; he cannot perform duties like charity.
**The Essential Point:** In the human body, there are two aspects: the enjoyment of the fruits of past actions, and new effort (purushartha). In other species, there is only the enjoyment of the fruits of past actions; meaning, the species from insects and worms, animals and birds, to celestial beings and even up to Brahma-loka are 'bhoga-yonis' (species for enjoyment). Therefore, for them, there is no injunction of 'do this and do not do that'. Whatever actions animals, birds, insects, etc., perform, that action too is part of the enjoyment of fruits. The reason is that the action performed by them is already preordained according to their destiny (prarabdha). Whatever enjoyment of favorable or unfavorable circumstances occurs in their life is also part of the enjoyment of fruits. However, the human body is obtained solely for new effort, so that one may accomplish one's liberation.
In this human body, there are two divisions: one, favorable or unfavorable circumstances come before it as the fruit of past actions; and two, it performs new effort (new actions). According to the new actions, its future is shaped. Therefore, the injunctions and prohibitions of the scriptures, saints, and great souls, and the governance of the state, etc., are only for human beings; because in humans, effort is predominant; there is the freedom to perform new actions. However, in changing the favorable or unfavorable circumstances received as a result of past actions, one is dependent. The meaning is that a human is independent in performing action but dependent in obtaining the fruit. Yet, by making proper use of the circumstances received in favorable or unfavorable forms, a human can make them the means and materials for one's liberation; because this human body is obtained precisely for one's liberation. Therefore, in it, the new effort is for liberation, and the circumstances received as the fruit of past actions are also for liberation alone.
Here, a special point to understand is that in this human life, whatever favorable or unfavorable circumstances come according to one's destiny, a person may consider that circumstance as happiness-giving or sorrow-giving, but in reality, becoming happy or sorrowful due to that circumstance is not the fruit of actions, but rather the fruit of foolishness. The reason is that the circumstance is formed externally, and it is oneself who becomes happy or sorrowful. Only by identifying with that circumstance does one become the experiencer of happiness and sorrow. If a person does not identify with that circumstance but makes proper use of it, then that very circumstance will become the means and material for accomplishing one's liberation. The proper use of a happiness-giving circumstance is to serve others, and the proper use of a sorrow-giving circumstance is to renounce the desire for enjoyment.
When a sorrow-giving circumstance comes, one should never be perturbed; rather, one should reflect that we had previously committed sins due to the desire for enjoyment, and those very sins are now being destroyed by coming in the form of sorrow-giving circumstances. One benefit in this is that atonement for those sins is occurring, and we are being purified. The second benefit is that we get the warning that if we now commit sins for enjoyment, sorrow-giving circumstances will come again in the future as well. Therefore, one must not now perform any action out of desire for enjoyment; rather, one must act only for the welfare of all beings.
The meaning that emerges is this: For species like animals, birds, insects, etc., both the fruit of past actions and new action are in the form of enjoyment. And for humans, both the fruit of past actions and new action (effort) are the means for liberation.
'Never to its fruits' – You have not the slightest right in the fruits, meaning you have no independence in obtaining the fruit; because the ordinance of the fruit is under My control. Therefore, perform your duty without desire for the fruit. If you perform action with desire for the fruit, you will be bound – 'One attached to the fruit is bound' (Gita 5.12). The reason is that the sense of duty rests precisely on the desire for the fruit, i.e., on the sense of being an enjoyer. From the desire for the fruit comes the sense of doership. If the desire for the fruit is completely eradicated, the sense of doership is eradicated, and with the eradication of the sense of doership, a person, even while performing action, is not bound. The implied meaning is that in reality, a person is not as entangled in doership as one is entangled in the desire for the fruit, i.e., in being an enjoyer.
The second point: All actions that occur happen only through the combination of material objects and persons. Without the combination of objects and persons, one cannot perform action oneself; therefore, to desire the fruit of action performed through their combination for oneself is not honest. Hence, desiring the fruit of action is not beneficial for a human.
'You have no right in the fruits' – This proves that in establishing or not establishing a connection with the fruit, humans alone are independent, are strong. In this, they are not dependent and weak.
The plural number in the word 'phaleshu' (in fruits) implies that a person performs one action but desires many fruits from that action. For example, 'I am performing this action, so may I attain merit, may my fame spread in the world, may people think well of me, may they honor me, may I obtain so much wealth,' etc., etc.
**Means to be Desireless:** (1) By correctly understanding that from the arising of desire comes lack; from the fulfillment of desire comes dependence; from non-fulfillment comes sorrow; and from enjoying the happiness of desire-fulfillment, new desires arise and the inclination to perform newer and newer actions with desire increases continuously – from such correct understanding, desirelessness comes automatically. (2) Action is not eternal; because it has a beginning and an end, and the fruit of those actions is also not eternal; because it too has union and separation. But the Self is eternal. The eternal nature gains no benefit from non-eternal action and its fruit. By correctly understanding this, desirelessness comes. By becoming desireless, connection with the world is severed and the Supreme Truth is attained.
For being desireless in actions, the seeker must also possess the sharp discrimination of renunciation and the spirit of service; because only with both of these will Karmayoga be properly practiced. Otherwise, there will be 'karma' (action) but no 'yoga' (union). The meaning is that in renouncing one's own happiness and comfort, the predominance of 'viveka' (discrimination) should be there, and in providing happiness and comfort to others, the predominance of 'sevabhav' (spirit of service) should be there.
'Do not become the agent of the fruits of action' – Do not become the cause of the fruits of action. The meaning is that one should not have the slightest sense of mine-ness with the instruments of action like the body, senses, mind, intellect, etc.; because having mine-ness in these makes a person the cause of the fruits of action. Further, in the eleventh verse of the fifth chapter, the Lord has also indicated, by using the word 'kevalaih' (with these alone), that there should not be the slightest mine-ness with the body, etc.
Even when there is no desire for fruit in virtuous deeds, if the feeling arises that 'by me, someone was benefitted, someone's welfare was done, someone was made happy,' then this is to become the cause of the fruits of action. The reason is that with such a feeling, a connection is established with the virtuous deed and with the mind, intellect, senses, etc., which is association with the unreal. In reality, we have no connection with the inner instrument (antahkarana), the outer instruments (bahihkarana), and the actions. Their connection is with the collective world. Just as when someone else benefits another person through some other person, we do not consider ourselves connected to it, we do not consider ourselves the instrument in it. Similarly, if benefit comes to someone through this so-called body, etc., of ours, one should not consider oneself the instrument in it. When one does not consider oneself the instrument or cause in any action, one will not become the cause of the fruits of action either.
'Nor let attachment arise in inaction' – You should not have attachment even in not performing action. The reason is that attachment to not performing action leads to laziness, negligence, etc. Just as bondage results from attachment to the fruits of action, similarly bondage results from laziness, negligence, etc., arising from not performing action; because laziness-negligence also has an enjoyment, i.e., they too have a happiness, which is of the nature of tamas – 'That which arises from sleep, laziness, and negligence is declared to be tamasic' (Gita 18.39) and its fruit is downfall – 'Those in tamas go downwards' (Gita 14.18). The meaning is that wherever attachment arises, it will certainly become binding – 'The cause of his birth in good and evil wombs is the attachment to the gunas' (Gita 13.21).
There should be no worldly purpose either, such as 'by being free from action, we will gain worldly profit, we will become famous in the world,' etc.; and there should be no spiritual purpose either, such as 'by attaining samadhi, we will attain a state in the spiritual reality,' etc. The meaning is that 'by not performing action, worldly and spiritual progress will occur' – this too is attachment to inaction; because the true Reality is beyond both performing and not performing action.
In this verse, the Lord's intent appears to be that the seeker should be completely detached from changing objects, persons, things, actions, events, circumstances, states, the gross and subtle causal bodies, etc. There should not be the slightest connection of any kind with these.
In the four quarters of this verse, four points are made:
(1) You have a right only in performing action, (2) You never have a right in the fruits, (3) Do not become the cause of the fruits of action, and (4) Do not have attachment even in inaction. Among these, the point of the first and fourth quarters is one, and the point of the second and third quarters is one. The first quarter states the right in performing action, and the fourth prohibits attachment in not performing action. The second quarter prohibits desire for the fruit, and the third prohibits becoming the cause of the fruit.
The meaning is this: By having an inclination towards inaction, your connection will be with negligence, laziness, etc., i.e., with the 'tamasic disposition'. By establishing a connection with action and the fruits of action, your connection will be with the 'rajasic disposition'. When there is no connection with negligence, laziness, action, fruits of action, etc., then by establishing a connection with the happiness born of discrimination, the illumination received, the knowledge gained, your connection will be with the 'sattvic disposition'. Having a connection with these is itself the cause of birth and death. Therefore, the seeker should not establish a connection with any of these – action, the fruits of action, or the happiness of renouncing these; should not have attachment or clinging to any of these. To perform action while not maintaining a connection with these is Karmayoga.
**Connection:** After instructing to perform action in the previous verse, the Lord now explains the manner of remaining equanimous while performing action.
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