Bhagavad Gita - Chapter 2 - Shloka (Verse) 51

व्याख्या-- 'कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः'-- जो समतासे युक्त हैं, वे ही वास्तवमें मनीषी अर्थात् बुद्धिमान् हैं। अठारहवें अध्यायके दसवें श्लोकमें भी कहा है कि जो मनुष्य अकुशल कर्मोंसे द्वेष नहीं करता और कुशल कर्मोंमें राग नहीं करता, वह मेधावी (बुद्धिमान्) है।
कर्म तो फलके रूपमें परिणत होता ही है। उसके फलका त्याग कोई कर ही नहीं सकता। जैसे, कोई खेतीमें निष्कामभावसे बीज बोये, तो क्य खेतीमें अनाज नहीं होगा ?बोया है तो पैदा अवश्य होगा। ऐसे ही कोई निष्कामभावपूर्वक कर्म करता है, तो उसको कर्मका फल तो मिलेगा ही। अतः यहाँ कर्मजन्य फलका त्याग करनेका अर्थ है --कर्मजन्य फलकी इच्छा, कामना, ममता, वासनाका त्याग करना। इसका त्याग करनेमें सभी समर्थ हैं।
'जन्मबन्धविनिर्मुक्ताः'-- समतायुक्त मनीषी साधक जन्मरूप बन्धनसे मुक्त हो जाते हैं। कारण कि समतामें स्थित हो जानेसे उनमें राग-द्वेष कामना, वासना, ममता आदि दोष किञ्चिन्मात्र भी नहीं रहते, अतः उनके पुनर्जन्मका कारण ही नहीं रहता। वे जन्म-मरणरूप बन्धनसे सदाके लिये मुक्त हो जाते हैं।
'पदं गच्छन्त्यनामयम्'-- 'आमय' नाम रोगका है। रोग एक विकार है। जिसमें किञ्चिन्मात्र भी किसी प्रकारका विकार न हो, उसको 'अनामय' अर्थात् निर्विकार कहते हैं। समतायुक्त मनीषीलोग ऐसे निर्विकार पदको प्राप्त हो जाते हैं। इसी निर्विकार पदको पन्द्रहवें अध्यायके पाँचवें श्लोकमें 'अव्यय पद' और अठारहवें अध्यायके छप्पनवें श्लोकमें 'शाश्वत अव्यय पद' नामसे कहा गया है।
यद्यपि गीतामें सत्त्वगुणको भी अनामय कहा गया है, (14। 6) पर वास्तवमें अनामय (निर्विकार) तो अपना स्वरूप अथवा परमात्मतत्त्व ही है; क्योंकि वह गुणातीत तत्त्व है, जिसको प्राप्त होकर फिर किसीको भी जन्म-मरणके चक्करमें नहीं आना पड़ता। परमात्मतत्त्वकी प्राप्तिमें हेतु होनेसे भगवान्ने सत्त्वगुणको भी अनामय कह दिया है।
अनामय पदको प्राप्त होना क्या है? प्रकृति विकारशील है, तो उसका कार्य शरीर-संसार भी विकारशील हैं। स्वयं निर्विकार होते हुए भी जब यह विकारी शरीरके साथ तादात्म्य कर लेता है, तब यह अपनेको भी विकारी मान लेता है। परन्तु जब यह शरीरके साथ माने हुए सम्बन्धका त्याग कर देता है, तब इसको अपने सहज निर्विकार स्वरूपका अनुभव हो जाता है। इस स्वाभाविक निर्विकारताका अनुभव होनेको ही यहाँ अनामय पदको प्राप्त होना कहा गया है।
इस श्लोकमें 'बुद्धियुक्ताः' और 'मनीषिणः' पदमें बहुवचन देनेका तात्पर्य है कि जो भी समतामें स्थित हो जाते हैं, वे सब-के-सब अनामय पदको प्राप्त हो जाते हैं, मुक्त हो जाते हैं। उनमेंसे कोई भी बाकी नहीं रहता। इस तरह समता अनामय पदकी प्राप्तिका अचूक उपाय है। इससे यह नियम सिद्ध होता है कि जब उत्पत्ति-विनाशशील पदार्थोंके साथ सम्बन्ध नहीं रहता, तब स्वतः सिद्ध निर्विकारताका अनुभव हो जाता है। इसके लिये कुछ भी परिश्रम नहीं करना पड़ता; क्योंकि उस निर्विकारताका निर्माण नहीं करना पड़ता, वह तो स्वतः-स्वाभाविक ही है।

क्योंकि कर्मजम् इस पदका फलं त्यक्त्वा इस अगले पदसे सम्बन्ध है। कर्मोंसे उत्पन्न होनेवाली जो इष्टानिष्टदेहप्राप्ति है वही कर्मज फल कहलाता है समत्वबुद्धियुक्त पुरुष उस कर्मफलको छोड़कर मनीषी अर्थात् ज्ञानी होकर जीवित अवस्थामें ही जन्मबन्धनसे निर्मुक्त होकर अर्थात् जन्म नामके बन्धनसे छूटकर विष्णुके मोक्ष नामक अनामय सर्वोपद्रवरहित परमपदको पा लेते हैं। अथवा ( यों समझो कि ) बुद्धियोगाद्धनंजय इस श्लोकसे लेकर ( यहाँतक बुद्धि शब्दसे ) कर्मयोगजनित सत्त्वशुद्धिसे उत्पन्न हुई जो सर्वतःसंप्लुतोदकस्थानीय परमार्थज्ञानरूपा बुद्धि है वही दिखलायी गयी है क्योंकि ( यहाँ ) यह बुद्धि पुण्यपापके नाशमें साक्षात् हेतुरूपसे वर्णित है।

Even if one endowed with the wisdom of equanimity abandons merit, demerit, and their results, how can Liberation occur? Anticipating this doubt, He says—"Yasmat" (Since...), etc. Since action performed with the wisdom of equanimity causes the abandonment of sins, etc., therefore, sequentially (through a chain of causes), it is the cause of Liberation; this is the meaning.

"Manishinah hi"—the wise, possessing excellent knowledge, being endowed with Buddhi, performing action known as Svadharma, abandoning the "fruit born of that"—which is a particular body—and being liberated from the bondage characterized by birth, attain the "Vaishnava Padam" (Abode of Vishnu) which is void of all contact with Samsara. He demonstrates this meaning stated in the verse by analyzing the verse text—"Karmajam", etc.

The "desired body" is characterized by gods, etc., and the "unwanted body" is characterized by animals, etc.; the attainment of these is indeed the fruit born of action. Having become endowed with the said Buddhi and becoming Knowers (Jnanis), abandoning that (fruit) by the very strength of that (knowledge), and being freed from bondage, they become "Jivanmuktas" (liberated while living) and (eventually) partake of disembodied Kaivalya (Isolation/Absoluteness); this is the meaning.

In "Buddhiyogat" etc., the meaning of the word "Buddhi" was explained as "wisdom of equanimity." Now, setting aside the indirect sequence—since the causality of destroying merit and demerit is not established in (mere) wisdom of equanimity—he states another appropriate meaning for the word "Buddhi"—"Athava" (Or), etc.

Indicating its limitlessness because its object is the Unlimited Reality (Brahman), he shows its distinction from other intellects with "Sarvatah" (From all sides), etc. He indicates the extraordinary cause for it with "Karma", etc. He states the reason for the said wisdom being the meaning of the word "Buddhi"—"Sakshat" (Directly), etc. Liberation from the bondage of birth, etc., is the meaning of the word "Adi" (etc.).

Anticipating the doubt that the mere renunciation of merit and sin cannot be the (ultimate) fruit, He says "Karmajam" (born of action), etc.

Abandoning the fruit born of action—characterized by the attainment of desirable and undesirable bodies—because, having become endowed with the wisdom of equanimity, "Manishinah" (the wise) meaning Knowers (Jnanis), being liberated from "Janma-bandha"—birth which itself is bondage—go to the Supreme Abode of Vishnu called Moksha, which is devoid of all calamities.

The meaning is that while living itself, they know [the Reality] by their own essential nature. Or, [it means] abandoning the fruit born of action, having become endowed with Sankhya-wisdom, meaning having pure and one-pointed minds.

He states the means to that with "Karmajam", etc.

Abandoning the fruit born of action—meaning, offering it to the Lord without desire—being "Buddhiyuktah" (endowed with wisdom). Having become possessors of right knowledge, they go to the Abode.

That Yoga is action which is the means to Knowledge. That (Knowledge) is the means to Moksha; this is the purport.

He states this very point with "Karmajam", etc.

"Buddhiyuktah" means endowed with the wisdom of equanimity.

Abandoning the fruit born of actions being performed, "Manishinah"—meaning having become capable of controlling the mind—and being liberated from the bondage in the form of birth, they go to the "Anamayam" (free from ailment/healthy) Abode called Moksha, which is devoid of calamities.

Those endowed with Buddhi-yoga, performing action having abandoned the fruit born of action, are thereby liberated from the bondage of birth and go to the 'Anamaya' (free from ailment) Abode.

The word 'hi' implies that this is well-known in all the Upanishads; this is the meaning.

He states the manner in which actions are a means to Liberation with 'Karma' (etc.).

Abandoning the fruit born of action, performing action solely for the worship of the Lord, becoming 'Manishinah'—meaning Knowers (Jnanis)—and being

liberated from the bondage in the form of birth, they go to the Abode of Vishnu called Moksha, which is 'Anamayam'—meaning free from all calamities.

योगयुक्त बनने के उपदेश को सुनकर अर्जुन के मन में प्रश्न उठा कि आखिर समभाव से उसको कर्म क्यों करने चाहिये। भगवान् इस प्रश्न का कुछ पूर्वानुमान कर इस श्लोक में उसका उत्तर देते हैं। बुद्धियुक्त मनीषी का अर्थ है वह पुरुष जो जीने की कला को जानता हुआ फल की चिन्ताओं से मुक्त होकर मन के पूर्ण सन्तुलन को बनाये हुये सभी कर्म करता है। दूसरे शब्दों में अहंकार और स्वार्थ से रहित व्यक्ति ही मनीषी कहलाता है।मन के साथ तादात्म्य से अहंकार उत्पन्न होता है और वह फलासक्ति के कारण बन्धनों में फँस जाता है। जीवन में उच्च लक्ष्य को रखने पर ही अहंकार और स्वार्थ का त्याग संभव है।

"Durena hi" etc. Due to the cause of Buddhi-yoga indeed, the inferior action—endowed with bad fruits [and] empty—becomes distant. Therefore seek refuge in such an intellect—pray—whereby that intellect is obtained.

(Objection): The verse 'Karmajam' is not distinct from what was said before? To this, (the commentator) says—'Tat' etc. The meaning is that He explains 'Yoga', which is the means to that Knowledge, and also 'Moksha', for which that Knowledge is the means.

Due to the separation (of words), he states the syntax: 'Karmajam phalam tyaktva' (having abandoned the fruit born of action). (Objection): How can there be abandonment of fruit that has not been obtained? Therefore, he explains—'Akamanaya' (by lack of desire). The instrumental case is used due to the rule regarding 'prakriti', etc.

(Objection): This has been said before? Therefore, he explains in another way—'Ishvaraya' (offering to the Lord).

To avoid repetition between 'Buddhiyuktah' and 'Manishinah', he says—'Buddhi', etc. 'Samyag-jnaninah' (possessors of right knowledge) means those with scriptural knowledge of Reality. By this, it is indicated that 'Manishinah' refers to those with direct realization (Aparoksha-jnanis), because the possessive affix is prescribed in the sense of praise.

(Objection): How can this single sentence be an explanation of two sentence-meanings? And even if the nature of Moksha is explained, Yoga is not fully explained because the principal action (Angin) itself is not mentioned, nor are the limbs like renunciation of resolve (Sankalpa) etc.? To this, he says—'Sah' (That Yoga...), etc. The term 'Yoga' is accepted to include all limbs.

'Taj-jnanam' (That Knowledge)—although this is one sentence due to construction, it should be understood as two due to the two meanings. And 'Yoga' is fully implied by the phrase 'having abandoned the fruit born of action'; this is the purport.

(Objection): "The destruction of sin (dushkrita) is desired, but not the destruction of merit (sukrita), because that would lead to the loss of human goals." Anticipating this doubt, He states the result—the attainment of the Supreme Goal through the renunciation of trivial fruits—with "Samatvabuddhiyuktah", etc.

"Hi" (Since/Because) those performing actions solely for the worship of the Lord, having abandoned the fruit born of action, become "Manishinah"—possessors of the wisdom of the Self born of sentences like 'Tat Tvam Asi' (That Thou Art)—through the purification of the mind.

And becoming such, being "vinirmuktah"—liberated from the bondage which is of the nature of birth—meaning liberated completely and absolutely (without remainder); they go to "Padam"—the goal to be attained, the Reality of the Self, which is of the nature of Bliss (Brahman). This state is "Anamayam"—free from the disease consisting of Ignorance (Avidya) and its effects—and is the human goal called Moksha, which is fearless. The meaning is that they attain it in a state of non-difference.

Since this is so—performing actions with the wisdom of equanimity by abandoning the desire for fruit, having purified the inner instrument (mind) through them, and having destroyed ignorance and its effects through the knowledge of the Reality of the Self arising from proofs like 'Tat Tvam Asi', they go to the Supreme Abode of Vishnu called Moksha, which is the cessation of all evils and the attainment of Supreme Bliss;

therefore, since you said "Tell me decisively which is Shreyas (good)," and are desirous of Shreyas, you should perform this kind of Karma Yoga—this is the Lord's intention.

(Objection): Actions yield independent results, so how can they be a means to Bhakti? Anticipating this doubt, He says—"Karmajam", etc.

"Manishinah" means knowers of the meaning of the scriptures. "Buddhiyuktah"—those whose intellect is yoked; being such means being engaged in the effort for Bhakti. They indeed ("Hi"), having abandoned the fruit born of action, and being liberated from the bondage of birth, go to the "Anamaya Padam"—the Abode free from ailment—which is in the form of Bhakti; this is the meaning.

Elsewhere there is disease etc., but not in Bhakti which is of the nature of the Lord's feet. For this very reason, in Srimad Bhagavatam (10.3.27), in the hymn of Devaki—starting with "Martyah" (The mortal...) and ending with "mrityurasmadapaiti" (Death flees from this)—the absence of the fear of death at the feet of the Lord has been described.

"Karmajam phalam tyaktva" (Having abandoned the fruit born of action)—the connection is with words that are separated [by syntax]. "Karmajam phalam" means the attainment of desirable and undesirable bodies produced from actions; "tyaktva"—having abandoned that. "Buddhiyuktah"—being endowed with the wisdom of equanimity. "Hi" (Because), having become "Manishinah"—meaning Jnanis (Knowers)—and being "janma-bandha-vinirmuktah"—liberated from birth which is itself the bondage—meaning, being liberated from the bondage of birth even while living—they "gacchanti" (go to) the "Padam" (Abode)—the Supreme State of Vishnu called Moksha. That Abode is "Anamayam", meaning devoid of all calamities/troubles.

Alternatively: Starting from "buddhiyogat dhananjaya" (2.49), the "Buddhi" shown here refers to the wisdom characterized by the Vision of Ultimate Reality (Paramartha-darshana), which corresponds to the "flood of water everywhere" (2.46) and is generated by the purification of the mind born of Karma Yoga; because here it is heard to be the direct cause of the destruction of merit and demerit.

(Question): When will the wisdom born of mental purification arising from the practice of Yoga be attained? This is stated (next).

Thus, through 'Yoga', He demonstrates the manner of attainment for the resolute ones (Vyavasayin) through 'right conduct' (Sadachara)—with the words "Karmajam", etc.

Abandoning the fruit, and being liberated from birth—which is itself the form of bondage—they go to the 'Anamaya' (free from ailment) Abode, the Realm, the essential nature known as Akshara (the Imperishable).

कर्मजम् actionborn? बुद्धियुक्ताः possessed of knowledsge? हि indeed? फलम् the fruit? त्यक्त्वा having abandoned? मनीषिणः the wise? जन्मबन्धविनिर्मुक्ताः freed from the fetters of birth? पदम् the abode? गच्छन्ति go? अनामयम् beyond evil.Commentary Clinging to the fruits of actions is the cause of rirth. Man takes a body to enjoy them. If anyone performs actions for the sake of God in fulfilment of His purpose without desire for the fruits? he is released from the bonds of birth and attains to the blissful state or the immortal abode.Sages who possess evenness of mind abandon the fruits of their actions and thus escape from good and bad actions.Buddhi referred to in the three verses 49? 50 and 51 may be the wisdom of the Sankhyas? i.e.? the knowledge of the Self or AtmaJnana which dawns when the mind is purified by Karma Yoga.

The words 'phalam tyaktva, by giving up the fruits' are connected with the remote word 'karmajam, produced by actions'.
Hi, because; [Because, when actions are performed with an attitude of eanimity, it leads to becoming freed from sin etc. Therefore, by stages, it becomes the cause of Liberation as well.] buddhi-yuktah, those who are devoted to wisdom, who are imbued with the wisdom of eanimity; (they) becoming manisinah, men of Enlightenment; tyaktva, by giving up; phalam, the fruit, the acisition of desirable and undesriable bodies; [Desirable: the bodies of gods and others; undesirable: the bodies of animals etc.] karmajam, produced by actions; gacchanti, reach; padam, the state, the supreme state of Visnu, called Liberation; anamayam, beyond evils, i.e. beyond all evils; by having become janma-bandha-vinirmuktah, freed from the bondage of birth birth (janma) itself is a bondage (bandha); becoming freed from that , even while living.
Or: Since it (buddhi) has been mentioned as the direct cause of the elimination of righteousness and unrighteousness, and so on, therefore what has been presented (in the three verses) beginning with, 'O Dhananjaya,৷৷.to the yoga of wisdom' (49), is enlightenment itself, which consists in the realization of the supreme Goal, which is comparable to a flood all around, and which arises from the purification of the mind as a result of Karma-yoga. [In the first portion of the Commentary buddhi has been taken to mean samattva buddhi (wisdom of eanimity); the alternative meaning of buddhi has been taken as 'enlightenment'. So, action is to be performed by taking the help of the 'wisdom about the supreme Reality' which has been chosen as one's Goal.]

Those who possess this evenness of mind while performing actions and relinish their fruits, are freed from the bondage of rirth, and go to the region beyond all ills. 'Hi' means that this dictum or teaching is well known in all the Upanisads.