FolioCorpusBhagavad-gītā

Bhagavad-gītā 5.12

युक्त: कर्मफलं त्यक्त्वा शान्तिमाप्‍नोति नैष्ठिकीम् । अयुक्त: कामकारेण फले सक्तो निबध्यते ॥ १२ ॥
yuktaḥ karma-phalaṁ tyaktvā
[yuktah karma-phalam tyaktvaa]
śāntim āpnoti naiṣṭhikīm
[shaantim aapnoti naishthikeem]
ayuktaḥ kāma-kāreṇa
[ayuktah kaama-kaarena]
phale sakto nibadhyate
[phale sakto nibadhyate]
Word-for-word
yuktaḥ — one who is engaged in devotional service karma - phalam — the results of all activities tyaktvā — giving up śāntim — perfect peace āpnoti — achieves naiṣṭhikīm — unflinching ayuktaḥ — one who is not in Kṛṣṇa consciousness kāma - kāreṇa — for enjoying the result of work phale — in the result saktaḥ — attached nibadhyate — becomes entangled .
Blended reading (Sanskrit + English inline)
yuktaḥ karma-phalaṁ tyaktvā
yuktaḥ
one who is engaged in devotional service
karma - phalam
the results of all activities
tyaktvā
giving up
śāntim āpnoti naiṣṭhikīm
śāntim
perfect peace
āpnoti
achieves
naiṣṭhikīm
unflinching
ayuktaḥ kāma-kāreṇa
ayuktaḥ
one who is not in Kṛṣṇa consciousness
kāma - kāreṇa
for enjoying the result of work
phale sakto nibadhyate
phale
in the result
saktaḥ
attached
nibadhyate
becomes entangled .
Important Words
  • yuktaḥ — one who is engaged in devotional service
    Yoked. The verse opens by naming the yoked soul and closes by naming his opposite (ayuktaḥ). The whole verse is structured as a contrast between two postures toward the fruit of work.
  • karma-phalam tyaktvā — giving up the result of work
    Absolutive again — 'having given up.' The peace is consequent on the giving up, not parallel to it. Drop the fruit first; the peace flows in to fill the space the fruit was clutched in.
  • naiṣṭhikīm — unflinching
    From niṣṭhā — 'firm standing.' The peace described is not occasional ease but established stability. Compare nitya-sannyāsī of verse 3: the yogī's qualities are perpetual states, not moods.
  • kāma-kāreṇa — for enjoying the result of work
    Kāma — desire. Kāra — making, doing. 'By the doing-for-desire.' The instrumental case names the cause of entanglement: working *for* the fruit is what binds, not working itself.
  • nibadhyate — becomes entangled
    Ni + √bandh, passive — 'is tied down.' The same root behind bandhana, bondage. The grammar makes bondage something done *to* the grasping soul by his own grasping. The fetter is self-forged.
The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.
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)
A single hinge — the relation to fruit — divides two destinies. The yoked one drops phala and attains naiṣṭhikī śānti (the peace that is final). The unyoked, driven by desire, clings to phala and is bound. The same action, opposite outcomes.
Further notes (विवरण · Vivaraṇa)
Naiṣṭhikī śānti = peace that is conclusive, not provisional. The contrast yukta/ayukta frames inner orientation, not outer activity — both may be doing the same job. Kāma-kāra ('desire-driven impulse') names the unyoked's engine. Cross-ref 2.71 (śāntim adhigacchati), 12.12 (tyāgāc chāntir anantaram).
Prose order (अन्वय · Anvaya)
युक्तः कर्म-फलम् त्यक्त्वा नैष्ठिकीम् शान्तिम् आप्नोति । अयुक्तः तु काम-कारेण फले सक्तः निबध्यते ।
yuktaḥ karma-phalam tyaktvā naiṣṭhikīm śāntim āpnoti | ayuktaḥ tu kāma-kāreṇa phale saktaḥ nibadhyate |
The yoked one, abandoning the fruit of action, attains the peace of finality. The unyoked one, driven by desire, attached to the fruit, is bound.
Word split (पदच्छेद · Padaccheda)
युक्तः कर्म-फलम् त्यक्त्वा शान्तिम् आप्नोति नैष्ठिकीम् । अयुक्तः काम-कारेण फले सक्तः निबध्यते ॥
yuktaḥ karma-phalam tyaktvā śāntim āpnoti naiṣṭhikīm | ayuktaḥ kāma-kāreṇa phale saktaḥ nibadhyate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
युक्तः yuktaḥ युक्त p.p.p. (past passive participle) nom.sg. (nominative singular)m. the yoked one
कर्म-फलम् karma-phalam कर्मन् + फल (n.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound) fruit of action
त्यक्त्वा tyaktvā √त्यज् abs. (absolutive) having abandoned
शान्तिम् śāntim शान्ति (f.) acc.sg. (accusative singular) peace
आप्नोति āpnoti √आप् pres. (present) 3sg.par. (parasmaipada / active voice) attains
नैष्ठिकीम् naiṣṭhikīm नैष्ठिकी (adj.) acc.sg. (accusative singular)f. ultimate, final
अयुक्तः ayuktaḥ अ + युक्त p.p.p. (past passive participle) nom.sg. (nominative singular)m. the unyoked one
काम-कारेण kāma-kāreṇa काम + कार (m.) ins.sg. (instrumental singular), tatpuruṣa cpd. (compound) by the impulse of desire
फले phale फल (n.) loc.sg. (locative singular) in the fruit
सक्तः saktaḥ √सञ्ज् p.p.p. (past passive participle) nom.sg. (nominative singular)m. attached
निबध्यते nibadhyate नि + √बन्ध् pres. (present) pass. (passive) 3sg. is bound
Purport

The difference between a person in Kṛṣṇa consciousness and a person in bodily consciousness is that the former is attached to Kṛṣṇa whereas the latter is attached to the results of his activities. The person who is attached to Kṛṣṇa and works for Him only is certainly a liberated person, and he has no anxiety over the results of his work. In the Bhāgavatam, the cause of anxiety over the result of an activity is explained as being one’s functioning in the conception of duality, that is, without knowledge of the Absolute Truth. Kṛṣṇa is the Supreme Absolute Truth, the Personality of Godhead. In Kṛṣṇa consciousness, there is no duality. All that exists is a product of Kṛṣṇa’s energy, and Kṛṣṇa is all good. Therefore, activities in Kṛṣṇa consciousness are on the absolute plane; they are transcendental and have no material effect. One is therefore filled with peace in Kṛṣṇa consciousness. But one who is entangled in profit calculation for sense gratification cannot have that peace. This is the secret of Kṛṣṇa consciousness – realization that there is no existence besides Kṛṣṇa is the platform of peace and fearlessness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
12. He who is engaged in karma-yoga while giving up the results attains liberation. One not engaged in karma-yoga, being attached to the results out of lust, becomes bound up.
Commentary

Performing action with no attachment leads to liberation and performing action with attachment leads to bondage. The performer of karma-yoga (yuktaḥ) attains steady peace (naiṣṭhikīm śāntim). This means he attains liberation. The karmī with desires (ayuktaḥ), who is attached to the results, due to performing actions out of lust (kāma-kāreṇa), becomes bound.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
12. He who engages his mind in ātmā, giving up the results of work, attains vision of ātmā. The person not engaging his mind in ātmā, being attached to the results out of lust, takes repeated birth and death.
Commentary

The person with mind absorbed in ātmā (yuktaḥ), having given up the results of work in his performing activities, attains steady (naiṣṭhikīm) peace (śāntim) in the form of seeing ātmā. One who does not engage his mind in ātmā (ayuktaḥ), who is attached to the results of work (phale saktaḥ), takes repeated birth and death (nibadhyate) by performing actions out of lust (kāma kāreṇa).

Bhūrijana Dāsa Gauḍīya
Commentary

This is a description of a performance of niskama karma.

[ C . ENLIGHTENMENT THROUGH KNOWING THE THREE DOERS IN PERSPECTIVE: THE SOUL, MATERIAL NATURE, AND THE SUPERSOUL (5. 13‑16) The living being who knows that all bodily activities are automatically carried out by the modes of material nature after those activities are sanctioned by the Supersoul, attains enlightenment through that knowledge. ]

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
5.12 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-
Śrī Rāmānujācārya Classical
Translation
5.12 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:
Śrī Abhinavagupta Classical
Translation
5.12 Yuktah etc. Highest : that from which there is no return.
Swami Sivananda Classical
Translation
5.12 The united one (the well poised or the harmonised) having abandoned the fruit of action attains to the eternal peace: the non-united only (the unsteady or the unbalanced) impelled by desire, attached to the fruit, is bound.
Commentary

5.12 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.

Swami Gambhīrānanda Classical
Translation
5.12 Giving up the result of work by becoming resolute in faith, one attains Peace arising from steadfastness. One who is lacking in resolute faith, being attached to the result under the impulsion of desire, becomes bound.
Shri Purohit Swami Classical
Translation
5.12 Having abandoned the fruit of action, he wins eternal peace. Others unacquainted with spirituality, led by desire and clinging to the benefit which they think will follow their actions, become entangled in them.
Related values & verses
Primary values
Shanti (Peace / Tranquility)
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)Vairagya (Detachment / Dispassion)
Related verses
BG 2.47 BG 2.71 BG 9.27 SB 3.29.11 SB 11.14.21 SB 2.3.10 CC Madhya 19.149 CC Madhya 24.127 CC Madhya 22.141 Kaṭha Upaniṣad 1.2.20BRS 1.1.11
Concepts
Yoga
Related lectures
Personal Guidance
The unattached worker, abandoning the fruits, attains lasting peace; the attached worker, bound by lust, is entangled.
Practical Applications
  • Choose peace as a higher fruit than achievement.
  • Notice that attachment to results literally costs you peace.
  • Trade the fantasy outcome for actual present-moment peace.
Reflection Questions
  • What outcome am I currently chasing at the cost of my peace?
  • Would I genuinely trade peace for it?
Analogy

A worker who keeps his wages in the boss's safe and trusts the boss completely walks home each evening light and free. A worker who clutches the wage in his fist all day, suspicious and anxious, is bound to the wage even after work ends. Kṛṣṇa offers a simple trade: hand the wage to the Boss, walk home as peace.

Stories
Sudāmā returning empty-handed

When the poor brāhmaṇa Sudāmā visited Kṛṣṇa in Dvārakā, he carried only a small pouch of flat rice as offering. Kṛṣṇa received it with delight. Sudāmā was so absorbed in the meeting that he forgot to ask for any material help.

Returning home, he expected to find his old hut. Instead, Kṛṣṇa had silently transformed his entire household into a palace — wife in fine garments, granaries full, gardens flourishing. Sudāmā had attached himself to no fruit; the fruit attached itself to him beyond his asking.

The verse's logic in living form: tyaktvā śāntim āpnoti naiṣṭhikīm. He gave up grasping and received both peace and abundance. The grasping ones — those who arrive demanding — leave entangled.

📝 My note

Source: vedabase.io

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