FolioCorpusBhagavad-gītā

Bhagavad-gītā 2.47

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ ४७ ॥
karmaṇy evādhikāras te
[karmany evaadhikaaras te]
mā phaleṣu kadācana
[maa phaleshu kadaachana]
mā karma-phala-hetur bhūr
[maa karma-phala-hetur bhoor]
mā te saṅgo ’stv akarmaṇi
[maa te sango ’stv akarmani]
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 .
Blended reading (Sanskrit + English inline)
karmaṇy evādhikāras te
karmaṇi
in prescribed duties
eva
certainly
adhikāraḥ
right
te
of you
mā phaleṣu kadācana
mā
never
phaleṣu
in the fruits
kadācana
at any time
mā karma-phala-hetur bhūr
mā
never
karma - phala
in the result of the work
hetuḥ
cause
bhūḥ
become
mā te saṅgo ’stv akarmaṇi
mā
never
te
of you
saṅgaḥ
attachment
astu
there should be
akarmaṇi
in not doing prescribed duties .
Important Words
  • karmaṇi — in prescribed action
    Locative case. Your right (adhikāra) lives *inside* the act — not over its outcome. Note also: karmaṇi, not karme — the form points to duty already prescribed for you (varṇa, āśrama, situation), not to any work you choose to invent.
  • adhikāraḥ — right, entitlement
    A precise legal word. You hold a right to the doing; you do not hold a right to the result. The Gītā is not asking you to work less — it is correcting where you locate the claim.
  • phaleṣu — in the fruits
    Plural. Not one fruit but many — material reward, recognition, even spiritual progress. Kṛṣṇa closes every escape route at once.
  • karma-phala-hetuḥ — the cause of the fruit of action
    The deepest cut of the verse. Beyond not chasing results, you must stop seeing yourself as the cause of them. The doer is not the author; the doer is the instrument. False causation is the seed of ahaṅkāra (ego).
  • saṅgaḥ — attachment, clinging
    The hinge word of the whole verse — and of the Gītā's karma-yoga teaching. Not the action that binds, but the saṅga to it. Loosen saṅga and the same act becomes liberating.
  • akarmaṇi — in inaction
    The verse closes with a warning few people notice: do not be attached to *not acting* either. The clever soul, told to drop attachment to results, tries to drop the work itself. Kṛṣṇa cuts that escape too — both attachments are bondage.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The Gītā's most quoted verse. Authority extends only to the act, never to its outcome. Two prohibitions follow: do not act with the fruit as your motive, and do not slip into the opposite error of inaction. Pure agency, no clinging.
Further notes (विवरण · Vivaraṇa)
Four locatives — karmaṇi, phaleṣu, akarmaṇi — frame the entire ethical terrain of karma-yoga. Note the three negatives (mā ... mā ... mā) building to a climax. Adhikāra is a precise technical term: one's right or competence to act. The verse defines the karma-yogin: full right to act, zero claim on outcomes, no escape into inaction either.
Prose order (अन्वय · Anvaya)
ते कर्मणि एव अधिकारः, फलेषु कदाचन मा (अधिकारः) । (त्वम्) कर्म-फल-हेतुः मा भूः । ते अकर्मणि सङ्गः मा अस्तु ।
te karmaṇi eva adhikāraḥ, phaleṣu kadācana mā (adhikāraḥ) | (tvam) karma-phala-hetuḥ mā bhūḥ | te akarmaṇi saṅgaḥ mā astu |
Your right is to action alone, never to its fruits. Do not become the motive of the action's fruit, nor let there be attachment in you to non-action.
Word split (पदच्छेद · Padaccheda)
कर्मणि एव अधिकारः ते मा फलेषु कदाचन । मा कर्म-फल-हेतुः भूः मा ते सङ्गः अस्तु अकर्मणि ॥
karmaṇi eva adhikāraḥ te mā phaleṣu kadācana | mā karma-phala-hetuḥ bhūḥ mā te saṅgaḥ astu akarmaṇi ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
कर्मणि karmaṇi कर्मन् (n.) loc.sg. (locative singular), 'in action' in action
एव eva ind. (indeclinable), emphatic alone
अधिकारः adhikāraḥ अधिकार (m.) nom.sg. (nominative singular), 'right, authority' right, entitlement
ते te युष्मद् (pron. (pronoun)) gen./dat.sg. (dative singular) your
मा mā ind. (indeclinable), prohibitive do not, never
फलेषु phaleṣu फल (n.) loc.pl. (locative plural), 'in the fruits' in the fruits
कदाचन kadācana ind. (indeclinable), 'at any time' at any time
कर्म-फल-हेतुः karma-phala-hetuḥ कर्म (n.) + फल (n.) + हेतु (m.) nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound), 'the cause/motive of action's fruit' motive for the fruit of action
मा भूः mā bhūḥ √भू aor. 2sg.par. (parasmaipada / active voice) with prohibitive मा, 'do not become' do not become
सङ्गः saṅgaḥ सङ्ग (m.) nom.sg. (nominative singular), 'attachment' attachment
मा अस्तु mā astu √अस् impv. 3sg.par. (parasmaipada / active voice) with prohibitive मा, 'let there not be' let there not be
अकर्मणि akarmaṇi अ + कर्मन् (n.) loc.sg. (locative singular), 'in non-action' in non-action
Purport

There are three considerations here: prescribed duties, capricious work, and inaction. Prescribed duties are activities enjoined in terms of one’s acquired modes of material nature. Capricious work means actions without the sanction of authority, and inaction means not performing one’s prescribed duties. The Lord advised that Arjuna not be inactive, but that he perform his prescribed duty without being attached to the result. One who is attached to the result of his work is also the cause of the action. Thus he is the enjoyer or sufferer of the result of such actions. As far as prescribed duties are concerned, they can be fitted into three subdivisions, namely routine work, emergency work and desired activities. Routine work performed as an obligation in terms of the scriptural injunctions, without desire for results, is action in the mode of goodness. Work with results becomes the cause of bondage; therefore such work is not auspicious. Everyone has his proprietary right in regard to prescribed duties, but should act without attachment to the result; such disinterested obligatory duties doubtlessly lead one to the path of liberation. Arjuna was therefore advised by the Lord to fight as a matter of duty without attachment to the result. His nonparticipation in the battle is another side of attachment. Such attachment never leads one to the path of salvation. Any attachment, positive or negative, is cause for bondage. Inaction is sinful. Therefore, fighting as a matter of duty was the only auspicious path of salvation for Arjuna.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
47. You have qualification for prescribed work, but not the results of the work. Do not be the cause of results of work. Do not be attached to not doing work, or doing sinful work.
Commentary

The Lord wanted to speak about the processes of jñāna, bhakti and karma-yoga to Arjuna, who was his dear friend. Having spoken of jñāna and bhakti-yoga, the Lord then considered that these two were not suitable for Arjuna. Thus He now speaks of niṣkāma-karma-yoga. “You are qualified for works. But those who crave the results are very impure in consciousness. But you have an almost pure heart. I can say this about you since I know you.”

“But in doing actions, a result must come.” “By doing an action with a desire for a certain result, a person becomes the cause of that result. But you should not act in that manner. I give you that blessing. And do not become attracted to non-performance of your duty, or in doing sin (akarmaṇi), rather you should hate doing that. I give you that blessing also.” However, in the next chapter, Arjuna says, “My intelligence is bewildered by these equivocal words.” This apparent lack of connection between the previous and later statements should be understood to be intentional, having a purpose. “Just as I stand as your charioteer awaiting your order, you also await My order.” One should see that Kṛṣṇa and Arjuna actually had real agreement of mind.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
47. You have qualification for prescribed work, but not for desiring the results of the work. Do not be the cause of results of work by desiring results. Do not be attached to non-performance of work.
Commentary

“If jñāna is attained by performance of prescribed duties, then sense control and other practices must also be practiced, since they are included in jñāna. But that takes a great effort.” Karmaṇi (action) is in the singular number to indicate a class of actions. “You, whose dharma is to fight, but who now think that this is not your dharma, because of impure heart, have the privilege for actions such as fighting. But I am the enjoyer of those actions. You do not have jurisdiction over the results, which cause bondage. I am the enjoyer of the results.” “Even if I do not desire the results, those actions are linked with their results.” “You should not be the cause for those results. Actions performed with desire are linked to their results, because the scriptures mention that there is linkage with results particularly when there is desire for results. Because of fear that results cause bondage, do not develop fondness (saṅgaḥ) for avoidance of work. Rather, show repulsion to that. Actions performed without desire will produce within themselves steadiness in jñāna, like sprouts coming from grains. Sense control and other items will accompany that jñāna.”

Bhūrijana Dāsa Gauḍīya
Commentary

"Do your duty O Arjuna, but not in the Karma‑kanda mood of trying to enjoy sense gratification!" This important verse describes "karmany evadhikaras te", that means, "your adhikary Arjuna, your qualification, your eligibility is for Karma, is "eva", certainly, for working. Don't be attached of not doing your duty and thinking in terms of "renunciation" and try to become self‑realized in the forest through Sankhya or Yoga. Your qualification, your capacity, is for working, but don't work for fruitive reasons work in the consciousness that I am going now to describe."

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Krishna recommends ‘Niskama-karma-yoga as non-reactive path’ – Prescribed action without

attachment does not bear any reaction (2.47)

Perform prescribed duties without attachment to the fruit. Why?
Because attachment to result implies: “you are also the cause”
If you become the cause – you are also entitled to enjoy or suffer the result
Never consider yourself the cause of the results of your activities
Nor be attached to not doing your duty

PRACTICAL APPLICATION OF TEXTS 2.47 – 2.49

Niskama-karma-yoga releases one from the bondage of fruitive action and

reaction while allowing one active sensory engagement. Thus, compared to total renunciation

of activity (karma-sannyasa), Niskama-karma-yoga incites less provocation of unrest and falldown

Focus of Learning

(d) Conclusion

Best way to fulfill the purpose of Vedanta philosophy – Inoffensive chanting of the holy names
Who is the highest Vedantist – one who takes pleasure in chanting Holy Names
Ultimate purpose of all Vedic Mysticism – to take pleasure in chanting Holy Names
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.47 Te, your; adhikarah, right; is karmani eva, for action alone, not for steadfastness in Knowledge. Even there, when you are engaged in action, you have ma kadacana, never, i.e. under no condition whatever; a right phalesu, for the results of action may you not have a hankering for the results of action. Whenever you have a hankering for the fruits of action, you will become the agent of aciring the results of action. Ma, do not; thus bhuh, become; karma-phalahetuh, the agent of aciring the results of action. For when one engages in action by being impelled by thirst for the results of action, then he does become the cause for the production of the results of action. Ma, may you not; astu, have; sangah, an inclination; akarmani, for inaction, thinking, 'If the results of work be not desired, what is the need of work which involves pain?'
Śrī Rāmānujācārya Classical
Translation
2.47 As for obligatory, occasional and desiderative acts taught in the Vedas and associated with some result or other, you, an aspirant established in Sattva, have the right only to perform them: You have no right to the fruits known to be derived from such acts. Acts done with a desire for fruit bring about bondage. But acts done without an eye on fruits form My worship and become a means for release. Do not become an agent of acts with the idea of being the reaper of their fruits. Even when you, who are established in pure Sattva and are desrious of release, perform acts, you should not look upon yourself as the agent. Likewise, it is necessary to contemplate yourself as not being the cause of even appeasing hunger and such other bodily necessities. Later on it will be said that both of these, agency of action and desire for fruits, should be considered as belonging to Gunas, or in the alternative to Me who am the Lord of all. Thinking thus, do work. With regard to inaction, i.e., abstaining from performance of duties, as when you said, 'I will not fight,' let there be no attachment to such inaction in you. The meaning is let your interest be only in the discharge of such obligatory duties like this war in the manner described above. Sri Krsna makes this clear in the following verse:
Śrī Abhinavagupta Classical
Translation
2.47 Karmani etc. You should be concerned in the action alone, but not in the fruits of actions. But, if an action has been performed, then will not its fruit just inevitably befall [to the performer] ? No. It is not so. For, in that case, if you are covered with the dirt of desire for fruits, then you become a cuase for the fruit of action. What is prayed for is known to be the fruit; and it does not befall him who does not desire it. Thus, what attachment a person entertains with regard to the negation of action, that alone is like a firm seizure, and is of the nature of false conception, and hence it must be abandoned. Then what ?-
Swami Sivananda Classical
Translation
2.47 Thy right is to work only, but never with its fruits; let not the fruits of action be thy motive, nor let thy attachment be to inaction.
Commentary

2.47 कर्मणि in work? एव only? अधिकारः right? ते thy? मा not? फलेषु in the fruits? कदाचन at any time? मा not? कर्मफलहेतुः भूः let not the fruits of action be thy motive? मा not? ते thy? सङ्गः attachment? अस्तु let (there) be? अकर्मणि in inaction.Commentary When you perform actions have no desire for the fruits thereof under any circumstances. If you thirst for the fruits of your actions? you will have to take birth again and again to enjoy them. Action done with expectation of fruits (rewards) brings bondage. If you do not thirst for them? you get purification of heart and you will get knowledge of the Self through purity of heart and through the knowledge of the Self you will be freed from the round of births and deaths.Neither let thy attachment be towards inaction thinking what is the use of doing actions when I cannot get any reward for themIn a broad sense Karma means action. It also means duty which one has to perform according to his caste or station of life. According to the followers of the Karma Kanda of the Vedas (the Mimamsakas) Karma means the rituals and sacrifices prescribed in the Vedas. It has a deep meaning also. It signifies the destiny or the storehouse of tendencies of a man which give rise to his future birth.

Swami Gambhīrānanda Classical
Translation
2.47 Your right is for action alone, never for the results. Do not become the agent of the results of action. May you not have any inclination for inaction.
Shri Purohit Swami Classical
Translation
2.47 But thou hast only the right to work, but none to the fruit thereof. Let not then the fruit of thy action be thy motive; nor yet be thou enamored of inaction.
Related values & verses
Primary values
Nishkama Karma (Selfless Action)
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 3.19 BG 4.20 BG 18.6 SB 3.32.34 SB 4.29.46 SB 11.3.42 CC Ādi 13.93 CC Madhya 13.80 CC Madhya 22.107 Īśa Upaniṣad 1 BRS 1.2.255
Stories
arjuna_kurukshetra_middlesb_nishkama_karma_primary
Concepts
Dharma
Related lectures
Personal Guidance
You have a right to perform action, never to its fruits — never consider yourself the cause, and never be attached to inaction.
Practical Applications
  • Perform one significant task today with explicit detachment from its outcome.
  • Each evening, formally offer the day's actions and their results to Krishna.
  • Refuse the modern myth that you control outcomes — focus only on right action.
Reflection Questions
  • Which 'fruit' am I most secretly attached to in my work?
  • Where am I tempted into inaction because I cannot guarantee the result?
Analogy

Think of an archer drawing a bow. Her right is in the draw — the breath, the alignment, the steady release. The arrow's flight, once let go, belongs to wind and target and a thousand conditions she did not author. Claim the draw fully; surrender the flight. Kṛṣṇa is telling Arjuna, the supreme archer of his age, to do exactly this with every act of his life.

Stories
King Janaka

Even while ruling Mithilā — managing armies, taxes, marriages, and diplomacy — Janaka kept his mind fixed on the self. He acted with full kingly competence yet claimed none of it as his own.

Tradition records that when his palace burned, he is said to have remarked, "Nothing of mine is lost," because he had long since stopped writing the word 'mine' onto anything passing through his hands.

Kṛṣṇa singles out Janaka in 3.20 as one who attained perfection through action — proof that detachment is not retreat. It is doing the work, and not pocketing the result.

Hanumān at Laṅkā

Crossing the ocean, searching the city, comforting Sītā, burning Laṅkā — every act was undertaken with full force, and not one was claimed. When Rāma later asked how he had done such things, Hanumān replied that he was only a servant. The doing was total; the doership was returned to its rightful owner.

This is karmaṇy evādhikāras te in living form: maximum effort, minimum proprietorship.

Bharata Mahārāja

Emperor Bharata governed the earth with such skill that the planet still bears his name. He neither shirked the throne nor clung to it. When the time came, he handed the kingdom to his sons and walked into the forest to fix his heart on the Lord.

Duty performed in its season, fruit not pocketed, kingdom relinquished when its season ended — the entire arc of the verse compressed into one life.

📝 My note

Source: vedabase.io

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