Who has the right over the fruits of actions?

   In Shrimad Bhagwat Geeta, Lord Krishna has done a detailed and deep analysis of the process of karma and karmaphala. Knowing it helps a person a lot in deciding his own religion and in following his own religion. Therefore, it should be understood again and again and well.
Karma should be done without depending on the karmaphala - after reading and hearing this order of the Lord, people often have doubts and curiosity. Therefore, it is necessary to know this fact that if the person, that is, the doer, does not have the right over the karmaphala, then who has the right over it? To understand this, it is necessary to meditate on verses 13 to 28 of Chapter 18 of Shrimad Bhagwat Geeta. At the very beginning, the Lord says that O Arjun! There are five reasons for the success of all karmas -

Adhishthanam tatha karta karanam cha pruthagvidham.
Vividhaashcha prithacheshta daivam chaivaatra panchamam..14..
Shariravaan manobhiryatkarma prarabhate narah.
Nyayam va viparitam va panchaite tasya hetvah..15..

That is, there are five reasons for the accomplishment of karma - first is the foundation i.e. under whose support the karma is to be performed, second is the doer. The senses and other means through which actions are performed are called Karana. Hence the third reason is Karan. The fourth reason is various activities and the fifth reason is God. Whatever action a person does with his mind, speech and body, whether it is righteous or unrighteous, these five are his reasons.

It is extremely difficult to obtain resources or resources in an adverse environment.

No matter how powerful and resourceful any one of these people is, he can have at most the first four motives under his control. Although this is also not easy. The establishment is not always accessible. It has to be achieved. The doer himself is not always healthy and strong. Therefore, one has to practice to keep the body and mind healthy and to acquire the desired strength for the related purpose. Along with this, as Karan, it is necessary for all the senses to remain healthy, strong and sharp. This is not an easy task. One has to practice that too. Apart from the senses, many other means are required to do any work, they are also called Karan. The collection or attainment of these means is an effort in itself. Also, their attainment depends on the environment of the society and the nation. In an unfavorable environment, the attainment of Karan or means becomes very difficult.
For example, take the current environment of the United States of America or Western Europe. Where, as soon as adolescence comes, friendship between boys and girls and opposite-sex teenagers is considered natural. In that environment, if a teenager wants to follow celibacy under the influence of a Guru, scripture or guardian, it becomes almost impossible because he is ridiculed that he has not yet found a friend or it is doubted that he must have some physical defect due to which he has the tendency to remain lonely. A cultured young lady known to us, who grew up in the United States, has herself told her painful experience that how she was ridiculed for leading a life of celibacy. Similarly, the intelligent and active child studying in the colleges and universities of our country generally cannot remain without coming under the influence of the ideologies of the current political parties. The child who remains detached from all this is ridiculed. Similarly, every society has many beliefs and traditions which are in favor of some means and some means become unattainable. Therefore, the attainment of Karan also depends on wealth, ability and environment. 

Ability to make efforts as per the work is required

The fourth reason is the various types of activities, which are necessary for a particular purpose. These too are not easily available or easily achievable. These too need to be managed. First of all, it is necessary to have a strong body and a focused and composed mind. So that the related activity can be done with complete dedication. For example, the activity required to go in the crowd of Kumbh Mela is the ability to walk several kilometers. One who does not have this ability cannot complete that activity despite having the desire and determination. Similarly, if there is not enough ability to climb the highest peak of the mountain and proper practice has not been done, then mountaineering activity is not possible. Hence, the ability to do the required activities i.e. efforts for the desired purpose is also acquired. That is the sadhana related to the purpose.

The desired result of karma is not certain

Even if all these four reasons are available and favorable, it is not necessary that the desired result of any karma is achieved. Here the fifth reason, fate, plays a major role. People also call it destiny. But who is the giver of destiny? Destiny. Although destiny is the name of the accumulated result of the deeds done by oneself in the past, the effect of those results is subject to many known and unknown powers and the laws of the universe. Because you do not do any karma in a vacuum. You do not do it alone on your own. For that, while the presence of the relevant part of nature is necessary, every karma also has more or less effect on other humans and other creatures. They also have reactions to that effect. That also forms a karmaphala. That is why it is said that the speed of karma is intense. Not only the speed, the result of karma is also intense. Because every action which produces a response in nature and in living beings, has a series of consequences and all these things are regulatory in the results of that action to the doer. No one can know destiny. Because destiny means that which is unknowable, which cannot be known completely. That is why in reality the word divine is only partially true. No one can be completely divine. Because only destiny is divine. If anyone else is called divine, then that word will become self-deprecating. It will obstruct or break itself. Because it is impossible to be unknowable. Only that which is knowable can be known.

The results of actions are dependent on destiny

In fact, the universal rules for the operation of the universe which God has determined at the time of creation are spread over such a vast area and have so many dimensions that their complete knowledge is not possible. It is destiny only which determines the processes and results of these rules. Therefore, only God has the right to decide the result of any of your deeds. That is, you will get the result only in the context of the deep and complex rules of the universe. On the surface, you may feel that I am doing the deed. Therefore, I have a natural right over its result. But no deed is happening in a vacuum. In every deed, there is the presence and participation and interaction of many others. Which people generally cannot see. Even if a person with a more developed mind and intelligence can see, he cannot control them. Maharishi Patanjali has given a formula for this in Yoga Sutra - Na Chaikachittatantra vastu, tadapramaanakam tada ki syatj. (Patanjali Yoga Darshan, Kaivalyapad, Sutra 16) That is, the reality is not the system of any one mind. Therefore, no one mind can have complete control over the reality system i.e. any part of the universe. At the most, one can have control over some part of it to the extent that it is useful for oneself. There are many other uses of that part also, no single mind has complete control over them.
In this way, the effect and response of each karma on the related part of nature and other related creatures also determines the karmaphalam under the discipline of eternal rules. Generally, a person is not able to see those vast and complex processes. But they exist and are fully effective. That is why it is said that a person does not have authority over the fruit of karma. Because while that fruit is dependent on the related karma, it is also dependent on many other processes. In a simple way, this thing can be said that the fruit is dependent on God. Authority over the fruit means the right to give or not give the fruit and when to give it and in what form, is in the hands of God. It is true that every karma definitely yields its fruit. The karmaphalam is inevitable and inevitable. But that fruit is not dependent on the imagination or knowledge of the person's mind and heart. Because it is related to many other creatures and parts of nature. They too, like the doer, are powerful and relatively independent entities. To the extent that the doer's action interacts with them and there is a response, to that extent the results of that action can be said to be relative or dependent on them as well. In principle, the results of karma are dependent on God.

Karmashaya is formed by the confluence of karmas

Whatever karmas a person performs, they are either pious or unvirtuous or of a mixed kind. These karmas are born or inspired by desire, greed, attachment, anger or knowledge. A confluence of these karmas is formed, which is called Karmashaya. The impression of each karma on the mind is called Karmashaya. The three types of consequences of caste, age and enjoyment are derived from Karmashaya. Karmashaya is in the form of a seed. It grows in the field of lust. Here, lust means desire. That is why the desire for religion is also called Dharmavasana and the desire for salvation is called Mokshavasana. That Karmashaya decides where and for what reasons your present birth has taken place and where and in what form your next birth will take place. This is called caste. The basic meaning of caste is Yoni (species). That is, human birth is one caste. Similarly, cow birth is another caste. Dog birth is the third caste. Crow birth is the fourth caste. In Yoga Darshan, Jati means Yoni. saman prasavah yoni. In Yoga Darshan, Jati means the form of birth, i.e. in which Yoni and in which form and if in human Yoni, in which family and in which environment a person is born, this is determined by Karmashaya. Similarly, happiness and sorrow etc. and mental attitudes like attachment, greed, lust, anger, self-control, sacrifice, compassion, generosity, miserliness, jealousy, hatred etc. are also according to Karmashaya. These are called Bhog. In Yoga Darshan, the basic meaning of Bhog is what your mind experiences – happiness or sorrow, victory or defeat, profit or loss and what kind of attitudes arise in the mind. Some people are naturally self-controlled from birth, some are extremely lustful, some are very calm, some are very angry or greedy or are afflicted with intense attachment. All this is Bhog. This is also determined by Karmashaya. Similarly, Aayu means lifespan. This is also determined by the Karmashaya.
It should be clearly understood here that just as caste, age and enjoyment are the result of Karmashaya, similarly, a Karmashaya is also formed from the Kriyamankarma i.e. the deeds being performed. If you do Satvik or good deeds in this birth, then your next birth will be in a higher family. Along with this, in this birth, the pride of your family decreases or increases or remains according to your deeds. Similarly, although age i.e. lifespan is predetermined by Karmashaya, but doing any wrong deed obstinately can also lead to untimely death. It is not necessary that it is the result of the previous birth only. Therefore, age is also affected by Kriyamankarma. Similarly, victory and defeat, profit-loss, fame-disgrace are also affected or determined by Kriyamankarma. That is why the speed of Karma is said to be deep. Generally, a person does not understand or see all the elements and rules so minutely. That is why he gets disappointed if he does not get the expected Karmaphalam or is surprised if he gets unexpected benefits. But all this happens under the laws of God. That is why it is said that you have no right over the fruit. Because it is not easy for a person to know what will be the result of all these rules and laws of God in the form of the fruit of any action. In this sense, the doer has no right over the fruit. Because he is under the control of God, that is, he is under the governing laws of the universe and is also under the karmashaya of accumulated and predestined karmas. The fruit is not under the control of only Kriyaman karma. This is the essence.
It is necessary to know this entire philosophy consciously. Otherwise there can be a lot of confusion about any one piece. For example, there is a lot of confusion about detachment propounded in the Gita. If you do karma without attachment, you will not get the fruit of the karma, this is understood in a very gross way. That is, there is attachment to some kind of fruit and that is considered detachment. Because if you do unvirtuous deeds while being detached, are you detached from the hell or suffering that you will get? If you have complete detachment, then you should remain detached from heaven or hell as well. Because the result of karma is inevitable and inevitable. Because if you do wrong deeds, you will definitely get punishment for it, then you should remain detached from that punishment as well.
That is why real detachment is possible only with discretion and knowledge. This should always be known. Along with this, it is also worth remembering that while doing any work, you must think about its result in the light of knowledge and discretion. If I am doing such and such work, then such and such result is possible. You should never do any work without thinking this. Therefore, in the teaching of detachment, thinking about the result of work is not prohibited. Thinking about the result of work is very important.
The only truth is that whatever work is being done, the doer does not have the right over its result. That is, it cannot be known with certainty that you will definitely get such and such result. The meaning of authority is that the object or fruit which is in one's ownership or comes under one's ownership is said to be one's right. In this sense, the doer does not have a right over the fruit. Because that fruit is not in his control or under his control. While it is dependent on the perfection of karma i.e. actions and means, it is also under the control of God. That is, it is under the system of rules governing the universe. Which a person cannot know completely. That is why it is said that you have a right over karma, doing karma is in your control but you do not have a right over its result, that is, you do not have control over whether you get a particular result or not. In that matter, you are under the control of God. This is the explanation of the right to the fruit of karma.