Bhagavad Gita - Chapter 5 - Shloka (Verse) 12

व्याख्या--'युक्तः'--इस पदका अर्थ प्रसङ्गके अनुसार लिया जाता है; जैसे--इसी अध्यायके आठवें श्लोकमें अपनेको अकर्ता माननेवाले सांख्ययोगीके लिये 'युक्तः' पद आया है, ऐसे ही यहाँ कर्मफलका त्याग करनेवाले कर्मयोगीके लिये 'युक्तः' पद आया है।जिनका उद्देश्य 'समता' है वे सभी पुरुष युक्त अर्थात् योगी हैं। यहाँ कर्मयोगीका प्रकरण चल रहा है, इसलिये यहाँ 'युक्तः' पद ऐसे कर्मयोगीके लिये आया है, जिसकी बुद्धि व्यवसायात्मिका होनेसे जिसमें सांसारिक कामनाओंका अभाव हो गया है।

क्योंकि सब कर्म ईश्वरके लिये ही हैं मेरे फलके लिये नहीं इस प्रकार निश्चयवाला योगी कर्मफलका त्याग करके ज्ञाननिष्ठामें होनेवाली मोक्षरूप परम शान्तिको प्राप्त हो जाता है। यहाँ पहले अन्तःकरणकी शुद्धि फिर ज्ञानप्राप्ति फिर सर्वकर्मसंन्यासरूप ज्ञाननिष्ठाकी प्राप्ति इस प्रकार क्रमसे परम शान्तिको प्राप्त होता है इतना वाक्य अधिक समझ लेना चाहिये। परंतु जो अयुक्त है अर्थात् उपर्युक्त निश्चयवाला नहीं है वह कामकी प्रेरणासे अपने फलके लिये यह कर्म मैं करता हूँ इस प्रकार फलमें आसक्त होकर बँधता है। इसलिये तू युक्त हो अर्थात् उपर्युक्त निश्चयवाला हो यह अभिप्राय है। करणका नाम कार है कामके करणका नाम कामकार है उसमें तृतीया विभक्ति जो़ड़नेसे कामके कारणसे अर्थात् कामकी प्रेरणासे यह अर्थ हुआ।

And for this reason also, the performance of action should be undertaken by you having abandoned attachment—this He states with "and since" (yasmācca). Since, being "united" (yuktaḥ) and abandoning the fruit, one performing action attains the peace known as Liberation, "therefore" action should be performed by you too, having abandoned attachment—this is the construction.

He states the defect in the opposite case with "the unsteady" (ayuktaḥ). He explains the state of being united (yuktatva) as "for the Lord" (īśvarāya), etc. "Performing action while abandoning the fruit" is the remaining implied part.

He explains "eternal peace" (naiṣṭhikī śānti) itself as "sattva" (purity/liberation).

He divides the second half with "but who" (yastu).

Showing the command to Arjuna due to the defect in the lack of concentration (asamādhāna), He says "therefore you" (atastvam).

Actions should be performed not only for the sake of purification of the mind (sattva-śuddhi) but also indirectly for Liberation (Moksha)—this He states with "united" (yuktaḥ).

The "united" one—being composed with the thought "Actions are for the Supreme Lord, not for my fruit"—having abandoned the fruit of action, attains "peace" called Liberation which is "naiṣṭhikī" (born of steadfastness), through the sequence of purification of the mind, attainment of knowledge, renunciation of all actions, and steadfastness in knowledge.

He states the defect in the opposite case.

But he who is "unsteady" (ayuktaḥ), i.e., not composed, "by the force of desire" (kāmakāreṇa), i.e., impelled by desire, thinking "I perform this action for the sake of fruit"—being thus attached to the fruit, he gets bound. Therefore, you, becoming united, perform actions—this is the intention.

Again, for the purpose of regulating the means (yukti), etc., He states the result of the united (yukta) and the ununited (ayukta) with "united" (yuktaḥ).

"United" means united in Yoga.

Moreover, "united" (yuktaḥ). The "united" one—possessing the characteristics described in "placing actions in Brahman" (Verse 5.10), etc.—having abandoned the fruit of actions and offered them to the Lord, attains "peace," i.e., Kaivalya (Liberation), which is "naiṣṭhikī" (final/steadfast), i.e., resulting from steadfastness in Brahman attained through the sequence of purification of the mind, etc.

The "unsteady" (ayuktaḥ)—the opposite of him—being attached to the fruit "by the force of desire" (kāmakāreṇa), i.e., by acting according to his own whims, becomes exceedingly bound.

The "united" (yuktaḥ)—who is not fickle regarding fruits other than the Self and is intent solely on the Self—having abandoned the fruit of action and performed action merely for self-purification, attains "eternal peace" (naiṣṭhikīṁ śāntim), i.e., he attains permanent bliss in the form of the experience of the Self.

The "unsteady" (ayuktaḥ)—who is fickle regarding fruits other than the Self and averse to the vision of the Self—being attached to the fruit "by the force of desire" (kāmakāreṇa) while performing actions, is eternally bound by actions; he becomes one who is eternally in Samsara.

Therefore, the meaning is that being free from attachment to fruit, having renounced actions into Prakriti transformed in the form of the senses, one should perform actions solely for the liberation of the Self from bondage.

Now, the renunciation of doership into Prakriti transformed in the form of the body is stated.

"Nanu" (Objection): How is this arrangement possible that by the very same action one is liberated and another is bound? Therefore, He speaks with "yuktaḥ" (united), etc.

The "united" one—being devoted solely to the Supreme Lord—performing actions while abandoning the fruit of actions, attains absolute peace, i.e., Liberation.

But the "unsteady" (ayuktaḥ)—the extroverted one—being attached to the fruit "by the force of desire" (kāmakāreṇa), i.e., by engagement born of desire, obtains excessive bondage.

That the very same action acts as a cause for bondage and as a cause for Liberation is possible due to the distinction of auxiliary causes like attachment to fruit and its absence—He clarifies this meaning with the verse "yuktaḥ" (united).

Here, by the word "united" (yukta), the state of having a collected mind is stated. And to suggest that this (state) is indeed devotion to the Self preceded by dispassion for other fruits, the phrase "other than the Self..." etc., was stated.

From the statement "having abandoned the fruit of action," the performance of the action itself, mentioned earlier, is shown here as established by implication.

By "naiṣṭhikī śānti" (eternal peace), there might be an apprehension of direct Liberation (immediate Moksha). To dispel that, He says "steady" (sthirām). This qualification is obtained from the context. "Occurring in steadfastness (niṣṭhā)"—hence "naiṣṭhikī."

By "kāmakāreṇa" (force of desire), acting according to one's whims is not intended, as that has been rejected from afar. Therefore, "kāmakāra" means the impulsion where desire is the agent; by that, only attachment to the desired fruit is intended—so He says "attached to the fruit by the force of desire."

In "nibadhyate" (is bound down), the prefix ('ni') indicates that "excessive" bondage is intended—this He shows with "he becomes an eternal Samsarin." Or such an intention is due to the designation in the present tense.

कर्मफल की प्राप्ति की चिन्ताओं से मुक्त होकर सम्यक् प्रकार से कर्माचरण के द्वारा कर्मयोगी को अनिर्वचनीय शान्ति प्राप्त होती है। यह शान्ति आर्थिक अथवा राजनैतिक परिस्थितियों द्वारा उत्पन्न की जाने वाली कोई वस्तु नहीं है। संविधान बनाने वाली संस्थाओं तथा अन्तर्राष्ट्रीय संगठनों के द्वारा भी इस शान्ति को स्थापित नहीं किया जा सकता। यह तो मनुष्य के मन की वह स्थिति है जबकि उसका आन्तरिक संसार विक्षुब्ध करने वाले विचारों के मदोन्मत्त तूफानों से विचलित नहीं होता। शान्ति एक अखण्डानुभूति एवं एक संगठित व्यक्तित्व को सुरभि है। यज्ञ भावना से कर्म करते हुए इस शान्ति को प्राप्त करना ही यहां प्रतिपादित क्रांतिकारी सिद्धांत है। जब साधक कर्तृत्व के अभिमान और फल की आसक्ति का त्याग करके अपने कर्तव्य कर्म करता है तब उसे कर्मयोग निष्ठा की शान्ति शीघ्र ही प्राप्त होती है।इसी बात पर अधिक बल देने के लिये भगवान् कहते हैं कि कर्मयोगी के विपरीत जो अयुक्त पुरुष है वह अभिमान तथा फलासक्ति के कारण अपने ही कर्मों से बँधता है। जो औषधि कम मात्रा में उपचार का कार्य करती है उसी का अधिक मात्रा में सेवन मृत्यु का कारण बन सकता है जैसे नींद की गोलियाँ। जो शस्त्र आत्मरक्षण का साधन है वही आत्महनन का भी कारण बन सकता है।इसी प्रकार जगत् में अविवेक से कार्य करने पर संतोष और आनन्द के आलोक के मिलन के स्थान पर दृढ़तर बन्धन और अथाह अन्धकारमय जीवन प्राप्त होता है। इसका एकमात्र कारण है हमारी किसी फलविशेष के लिए कामना। भविष्य मे अपने मन के अनुकूल स्थिति को चाहने का नाम है कामना अथवा इच्छा। यदि एक मेंढक अपना विस्तार करता हुआ बैल के आकार का बनने का प्रयत्न करे तो उसका अन्त दुखपूर्ण ही होगा। एक परिच्छिन्न सार्मथ्य का जीव स्वयं के अनुकूल और इष्ट परिस्थिति का निर्माण करने में सर्वथा असमर्थ है। उसका प्रयत्न उस मेढक के समान ही होने के कारण अविवेकपूर्ण है। उसको यह समझना चाहिए कि कर्म करने में वह स्वतन्त्र है परन्तु कर्मफल अनेक नियमों के अनुसार प्राप्त होने के कारण फल प्राप्ति में वह परवश है। इसलिए किसी फलविशेष में आसक्त होकर उसका आग्रह रखना केवल अज्ञान के सिवाय और कुछ नहीं।परन्तु जो परमार्थदर्शी हैं उसके विषय में कहते हैं

"Yuktaḥ" (The united one).

"Naiṣṭhikīm" (final/eternal) means non-returning.

Even so, (thinking that) the statement "yuktaḥ" (united) is a repetition, he says "again" (punaḥ), etc.

"Yukti" means Yoga. By the word "etc." (ādi), Sannyasa is meant. "United and ununited" (yukta-ayukta) is a synecdoche (upalakṣaṇa). "Renouncer and non-renouncer" should also be grasped by it.

Previously, the result of those two was stated to make known the rule that Sannyasa and Yoga combined alone accomplish the result, not one without the other. But now, to make known the rule that "those two alone are the means to Liberation, and not anything else by abandoning both," He states the fruit characterized by Liberation and the expansion of Samsara for one possessing Yoga-Sannyasa and for one lacking both, respectively; this is the meaning.

To prevent meanings like "accompanied by" (sahita), etc., for the word "yukta," he states the meaning with "united" (yuktaḥ).

Even though the pride of doership is equal, by that very same action one is liberated and another is bound—what is the reason for this difference? To this He says "Yuktah" (The disciplined/united one). "These actions are for the Lord alone, not for my fruit"—one having this intent, performing actions abandoning the fruit of action, attains "Peace" named Liberation. Meaning, the firm purification of mind born through the sequence of discrimination between eternal and non-eternal, renunciation, and adherence to knowledge.

But he who is "Ayuktah" (undisciplined)—devoid of the intent "These actions are for the Lord alone, not for my fruit"—he, by "Kama-karena", i.e., by the impulse of desire, thinking "I do this action for my fruit alone," being attached to the fruit, gets bound; by actions, he attains the bondage of Samsara intensely.

Since it is so, therefore you also, becoming 'Yuktah', perform actions—this is the completion of the sentence.

"Nanu" (An objection is raised): What is the purpose of performing action by abandoning fruit in the stage of practice (sādhana-daśā)? Anticipating this doubt, He says "united" (yuktaḥ).

The "united" one—being devoted solely to the worship of the Lord—having abandoned the fruit of action, performs action viewing it as the command of the Lord; he attains "naiṣṭhikī śānti," i.e., peace in the form of satisfaction (toṣa) regarding the Lord—meaning peace in the form of satisfaction derived from executing the Lord's command, devoid of the misery (tāpa) caused by the absence of executing the Lord's command.

Therefore, the idea is that even in the stage of practice, performing action considering it as the Lord's command is excellent.

But the "non-divine" one (abhagavadīya) becomes bound by performing action with the desire for fruit—He states this with "unsteady" (ayuktaḥ). The "unsteady," i.e., the non-divine one, engaged "by the force of desire" (kāmakāreṇa)—meaning by desire—being attached to the fruit, becomes "bound down," i.e., completely bound. It means he does not attain a relationship with the Lord.

The "united" one (yuktaḥ)—being composed with the thought "I perform actions for the Lord, not for my own fruit"—having abandoned, i.e., fully renounced, the fruit of action, attains "peace" called Liberation. "Naiṣṭhikīm" means born of steadfastness—"through the sequence of purification of the mind, attainment of knowledge, renunciation of all actions, and steadfastness in knowledge"—this is the remaining (implied) part of the sentence.

But he who is "unsteady" (ayuktaḥ), i.e., not composed, "by the force of desire" (kāmakāreṇa)—(grammatically) "kāra" means acting; the acting of desire is "kāmakāra"; by that force of desire, meaning being impelled by desire—thinking "I perform this action for my own fruit," being thus attached to the fruit, he gets bound.

Therefore, you become "united," this is the meaning.

...But he who is a seer of the Supreme Reality...

And thus, He states that Liberation results from performing action through Yoga, and bondage results from the opposite—with "united" (yuktaḥ), etc.

Peace is the fruit (for the former), and bondage is there (for the latter).

युक्तः the united one (the well poised)? कर्मफलम् fruit of action? त्यक्त्वा having abandoned? शान्तिम् peace? आप्नोति attains? नैष्ठिकीम् final? अयुक्तः the nonunited one? कामकारेण impelled by desire? फले in the fruit (of action)? सक्तः attached? निबध्यते is bound.Commentary Santim naishthikim is interpreted as peace born of devotion of steadfastness. The harmonious man who does actions for the sake of the Lord without expectation of the fruit and who says? I do actions for my Lord only? not for my personal gain or profit? attains to the peace born of devotion? through the following four stages? viz.? purity of mind? the attainment of knowledge? renunciation of actions? and steadiness in wisdom. But the unbalanced or the unharmonised man who is led by desire and who is attached to the fruits of the actions and who says? I have done such and such an action I will get such and such a fruit? is firmly bound.

Tyaktva, giving up; karma-phalam, the result of work; yuktah, by becoming resolute in faith, by having this conviction thus-'Actions are for God, not for my gain'; apnoti, attains; santim, Peace, called Liberation; naisthikim arising from steadfastness. It is to be understood that he attains this through the stages of purification of the heart, acisition of Knowledge, renunciation of all actions, and steadfastness in Knowledge.
On the other hand, however, he who is ayuktah, lacking in resolute faith; he, phale saktah, being attached to result; thinking, 'I am doing this work for my gain'; kama-karena, under the impulsion of desire-kara is the same as karana (action); the action of desire (kama-kara; under that impulsion of desire, i.e. being prompted by desire; nibadhyate, gets bound. Therefore you become resolute in faith. This is the idea.
But one who has experienced the supreme Reality-

A Yogin is one who has no hankering for fruits other than the self, and who is exclusively devoted to the self. If a man renounces the fruits of actions and performs actions merely for the purification of himself, he attains lasting peace, i.e., he attains bliss which is of the form of lasting experience of the self. The unsteady person is one who is inclined towards fruits other than the self. He has turned himself away from the vision of the self. Being impelled by desire, he becomes attached to fruits of actions, and remains bound for ever by them. That is, he becomes a perpetual Samsarin or one involved in transmigratory cycle endlessly. What is said is this: Free of attachment for fruits and attributing one's actions to Prakrti which has developed into the form of senses, one should perform actions merely to free the self from bondage.
Next, the shifting of agency to Prakrti, from which the body has come into existence, is described: