Gita 02.47 – Make sense of four counterintuitive assertions by seeing the full picture
karmaṇy evādhikāras te
mā phaleṣu kadācana
mā karma-phala-hetur bhūr
mā te saṅgo ’stv akarmaṇi (Bg 2.47)
Word-for-word:
karmaṇi — in prescribed duties; eva — certainly; adhikāraḥ — right; te — of you; mā —never; phaleṣu — in the fruits; kadācana — at any time; mā — never; karma-phala — in the result of the work; hetuḥ — cause; bhūḥ — become; mā — never; te — of you; saṅgaḥ — attachment; astu — there should be; akarmaṇi — in not doing prescribed duties.
Translation:
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.
Explanation:
karmaṇy evādhikāras te
mā phaleṣu kadācana
mā karma-phala-hetur bhūr
mā te saṅgo ’stv akarmaṇi (Bhagavad-gītā 2.47)
This is one of the most frequently quoted verses in the Bhagavad-gītā. In particular, the phrase “karmaṇy evādhikāras te” is among the most cited quartets of any verse in the Gītā. A quartet refers to one-fourth of a verse.
karmaṇy evādhikāras te: Adhikāra means right. In civic discourse, political science, and government administration, we often discuss rights and responsibilities. For example, every citizen has the right to practice the religion of their choice. At the same time, every citizen also has responsibilities—such as following the laws of the state, paying taxes, and fulfilling other civic duties.
Normally, karma refers to work—you have a right to work. People usually view work as a responsibility rather than a right. They think, I need a job to earn a living and provide for myself and my family. However, Kṛṣṇa states, karmaṇy evādhikāras te—you have a right to your work.
Most people assume they have a right to the ‘fruits’ of their work. For example, after working throughout the month, they expect to receive their salary as a matter of entitlement. But here Kṛṣṇa takes the opposite approach, stating, “mā phaleṣu kadācana”—you do not have a right to the results.
While we usually think of work as a responsibility and the results as our right, Kṛṣṇa inverts this conventional perspective. He emphasizes that our right lies in performing the work itself, but we have no entitlement to its outcome.
If we are told that we have no right to the results, a natural question arises—Why should I work at all?
To address this, Kṛṣṇa states, “mā te saṅgo ’stv akarmaṇi”—do not be attached to not doing work. In other words, Kṛṣṇa encourages engagement in work without attachment to its outcomes.
Additionally, He says, “mā karma-phala-hetur bhūr”—do not think that you are the cause of the results of your work. This may seem counterintuitive because, logically, effort leads to results. If a student studies hard, he gets good marks. If a batsman plays well, the team wins.
What does it mean to say, don’t consider yourself to be the cause of the results of your work? At first glance, all four lines of this verse seem counterintuitive or even illogical. So what exactly is Kṛṣṇa saying here?
Essentially, Kṛṣṇa is teaching karma-yoga. Through this verse, He underscores that work should not be performed with a materialistic, self-centered mindset but with a higher consciousness. By aligning our actions with a spiritual purpose, we move toward enlightenment more swiftly.
Working with higher consciousness means understanding that we are not the body but the soul. However, since we are placed in a particular bodily situation, our body strongly influences our inclinations and disposition.
The four varṇas represent four fundamental human types—some people are intellectuals, some are administrators, some are merchants, and others serve in support roles. Kṛṣṇa explains that according to our bodily nature, we will be naturally inclined toward a certain kind of work, and we have a right to engage in that work.
However, recognizing ourselves as the soul does not mean we must suppress or reject our bodily nature. Instead, we have the right to act according to it. But if we limit ourselves to acting solely on bodily inclinations without elevating our consciousness, we remain enslaved by the body. In that case, we are not much different from animals, who also act according to their bodily instincts.
A lion hunts for prey, such as a deer, and a deer searches for grass. Both are simply acting according to their bodily nature. However, as human beings, we are not meant to act solely based on bodily instincts.
While we inevitably act according to our bodily nature—since our body is conditioned to behave in certain ways—we have the ability to change our motivation. This shift in motivation is what Kṛṣṇa emphasizes in “mā karma-phala-hetur bhūr”—do not work for the sake of the result. In other words, the outcome should not be the driving force behind our actions. Instead, by acting with a higher purpose, we transcend mere bodily conditioning and move toward spiritual growth.
This does not mean that one should not seek, accept, or strive for results. Clearly, Arjuna, as an archer, is fighting to win the war. He has become a champion archer through years of painstaking practice and intense austerities. Naturally, he desires a successful outcome.
However, the result is not the ultimate aim of his work. His true purpose lies in achieving higher realization—by working with detachment, in a spirit of sacrifice, service, and contribution. As one’s understanding evolves further, this spirit of service culminates in bhakti—devotional service to Kṛṣṇa.
By recognizing our bodily nature and using it in selfless service—both to others and ultimately to God—our motivation shifts from mere personal gain to a mood of contribution. We understand that while we must act according to our bodily nature, our purpose is not self-gratification through the fruits of our work. Rather, we act to play our part in the greater whole.
When our focus is on contributing rather than simply attaining results, our work takes on a higher meaning. Whether success comes or not, as long as we sincerely fulfill our role, we are making a meaningful contribution. This understanding frees us from the mental pressure of results, which often distracts us from performing our work properly.
When Kṛṣṇa says, don’t think yourself to be the cause of the fruit, it means that results in this world do not depend on our efforts alone. Success comes only when multiple factors align in our favor. Whenever we do achieve a favorable outcome, it is not solely because of our own endeavor—many other elements must also fall into place.
Our efforts are certainly important, but they are not the sole or decisive factor in producing the result. Even if a student studies diligently, many factors beyond their control can affect the outcome. He could fall ill before the exam or meet with an accident. The teacher grading the paper might be in a bad mood, or the typist entering the marks into the system could make an error. Any number of things could go wrong.
Therefore, we cannot think of ourselves as the sole cause of the result. While our effort is essential, many factors influence the outcome of any endeavor. Recognizing that we are not the sole cause of the result frees us from both pride and depression.
Pride arises when we succeed and think, I did it! But when we acknowledge that our role was just one among many contributing factors, we remain humble. At the same time, this understanding protects us from dejection when results don’t go as expected. As long as we have done our part, we are growing—in wisdom, in realization, and in maturity.
By shifting our perspective in this way, we come to recognize the role of higher forces in shaping outcomes, fostering both humility and resilience.
Consider the example of a farmer plowing the land. The farmer’s effort is important, and as someone who owns the land and works as a farmer, he has the right to cultivate it. However, he is not the sole cause of the harvest.
If the rains do not come or if pests destroy the crops, the harvest may fail despite the farmer’s hard work. This illustrates that while our efforts matter, they are not the only determining factor.
Thus, Kṛṣṇa advises: mā karma-phala-hetur bhūr—do not think that you alone are the cause of the result. At the same time, He warns against the opposite extreme: mā te saṅgo ’stv akarmaṇi—do not become attached to inaction. If the farmer does not plow and sow, the crops will not grow. Similarly, if we do not do our part, the results will not manifest.
How does this apply to Arjuna? When faced with battle, if he fixates on, I will be killing my relatives, he will fall into either attachment or aversion—attachment to victory and the desire to avoid defeat or aversion to causing harm to his kin.
Arjuna can free himself from these psychological complexities by recognizing that he is an archer with a duty to fight. However, his motivation should not rest solely on achieving victory. If success comes, that is fine—but his primary reason for action should be to perform his duty in a spirit of service and detachment. By doing so, he will grow in realization and wisdom, progressing toward true enlightenment.
A student overly fixated on getting high marks cannot truly focus on studying the subject. Their mind will constantly dwell on questions like, Will this come in the exam? However, a student who prioritizes gaining knowledge will be better prepared to answer any question that arises—and good marks will naturally follow as a byproduct.
Similarly, when Arjuna acts with detachment and in a spirit of service, his primary gain will not just be victory but personal growth. He will advance in wisdom and realization, which is the true purpose of his duty.
He will realize that he is not the body but the soul and will progress in his spiritual evolution. Whether he attains victory or not, he is not the sole doer. Recognizing this, he will not become overly anxious or entangled in worry.
Arjuna must also understand that he cannot remain inactive. As a kṣatriya, his nature is to be active. Therefore, it is better for him to engage in action according to his svadharma and fulfill his duty with the right consciousness.
Here, Kṛṣṇa analytically reiterates what He stated in Bhagavad-gītā 2.38—yuddhāya yujyasva—fight for the sake of fighting. This means that it is Arjuna’s nature to fight, so he should engage in battle.
The four seemingly counterintuitive statements in this verse are reconciled by understanding the complete dynamic between the body and the soul, as well as the relationship between human endeavor and the higher order that ultimately determines results.
Thank you.
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