He censures the desirous (kāma-ātmanāḥ). How then can one who seeks heaven perform sacrifices? The scriptures do ordain even for desire-driven people, hence 'karmaṇy ēva' — to mark that point. Are the wise then bound to act for fruit like others? No — some are not so. A wise person may be led astray by passion similarly to kings, and if their sattva were pure they would have knowledge; instruction establishes knowledge for them. The mention of 'ārṣṭi' and other terms counts the wise and shows prohibition of desire. Fruits arise from freedom of will; they do not arise without action. Even the desirous, by wrongful effort, sometimes obtain results by resistance. Therefore abstention from action (karmākaraṇa) is no guarantee of fruitless result; nor does knowledge or desireless conduct by itself ensure fruit. Hence 'karmaṇy eva adhikāras' — one has a right to action; therefore action is to be performed. Not that desire will make one attain the fruit, but likewise not by mere prohibition of action, knowledge, or desirelessness will fruit be secured. The exhortation against desire indicates the Lord's intent to stimulate zeal by the promise of fruit — as one praises medicine by its taste. Thus 'kāmī yajet' means 'let the desirous perform the act', not 'become desirous'. 'Mā tat' — "do not be attached to the fruit" — warns against affection for inaction; otherwise even in absence of fruit one might presume divine favor. From great practice and kindness people come to seek devotion. One does not feel such affection toward a self-seeker. When one says 'what shall I give?' a petitioner receives affection; so the longing for bhakti and jñāna is established.