FolioCorpusBhagavad-gītā

Bhagavad-gītā 2.51

కర్మజం బుద్ధియుక్తా హి ఫలం త్యక్త్వా మనీషిణః । జన్మబన్ధవినిర్ముక్తాః పదం గచ్ఛన్త్యనామయమ్ ॥ ౫౧ ॥
karma-jaṁ buddhi-yuktā hi
[karma-jam buddhi-yuktaa hi]
phalaṁ tyaktvā manīṣiṇaḥ
[phalam tyaktvaa maneeshinah]
janma-bandha-vinirmuktāḥ
[janma-bandha-vinirmuktaah]
padaṁ gacchanty anāmayam
[padam gachchanty anaamayam]
Word-for-word
karma - jam — due to fruitive activities buddhi - yuktāḥ — being engaged in devotional service hi — certainly phalam — results tyaktvā — giving up manīṣiṇaḥ — great sages or devotees janma - bandha — from the bondage of birth and death vinirmuktāḥ — liberated padam — position gacchanti — they reach anāmayam — without miseries .
Blended reading (Sanskrit + English inline)
karma-jaṁ buddhi-yuktā hi
karma - jam
due to fruitive activities
buddhi - yuktāḥ
being engaged in devotional service
hi
certainly
phalaṁ tyaktvā manīṣiṇaḥ
phalam
results
tyaktvā
giving up
manīṣiṇaḥ
great sages or devotees
janma-bandha-vinirmuktāḥ
janma - bandha
from the bondage of birth and death
vinirmuktāḥ
liberated
padaṁ gacchanty anāmayam
padam
position
gacchanti
they reach
anāmayam
without miseries .
Important Words
  • karma - jam — born of action
    Compound — *what is born of karma*. The fruits arise from karma; the sages renounce the karma-jam phalam. The grammar names the linkage being severed: the action's offspring.
  • manīṣiṇaḥ — thoughtful, wise
    Plural — *the thinkers*. From manīṣā — discrimination, wisdom of the mind. Not 'feelers' but *thinkers*; the buddhi-path is for those who can hold a discrimination.
  • janma - bandha — bondage of birth
    Compound — *the bond which is birth*. The chain of repeated births. To be liberated from janma-bandha is to step out of the samsāra-cakra. The verse's reward is no smaller than this.
  • vinirmuktāḥ — completely released
    Past participle of vi-nir-√muc — to release entirely. The triple intensification of muc: vi + nir + mukta. *Entirely entirely entirely released*. The verb's force matches the magnitude of the release.
  • anāmayam — free of afflictions
    A + āmaya — disease. Modifies padam (abode). The Gauḍīya line reads padam anāmayam as Vaikuṇṭha — the abode where no kuṇṭha (no impediment, no disease) ever enters. The chapter's promised destination is named in a single privative adjective.
By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].
Purport

The liberated living entities belong to that place where there are no material miseries. The Bhāgavatam (10.14.58) says: samāṣritā ye pada-pallava-plavaṁ mahat-padaṁ puṇya-yaśo murāreḥ bhavāmbudhir vatsa-padaṁ paraṁ padaṁ padaṁ padaṁ yad vipadāṁ na teṣām “For one who has accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Mukunda, or the giver of mukti, the ocean of the material world is like the water contained in a calf’s footprint. Paraṁ padam, or the place where there are no material miseries, or Vaikuṇṭha, is his goal, not the place where there is danger in every step of life.” Owing to ignorance, one does not know that this material world is a miserable place where there are dangers at every step. Out of ignorance only, less intelligent persons try to adjust to the situation by fruitive activities, thinking that the resultant actions will make them happy. They do not know that no kind of material body anywhere within the universe can give life without miseries. The miseries of life, namely birth, death, old age and diseases, are present everywhere within the material world. But one who understands his real constitutional position as the eternal servitor of the Lord, and thus knows the position of the Personality of Godhead, engages himself in the transcendental loving service of the Lord. Consequently he becomes qualified to enter into the Vaikuṇṭha planets, where there is neither material, miserable life nor the influence of time and death. To know one’s constitutional position means to know also the sublime position of the Lord. One who wrongly thinks that the living entity’s position and the Lord’s position are on the same level is to be understood to be in darkness and therefore unable to engage himself in the devotional service of the Lord. He becomes a lord himself and thus paves the way for the repetition of birth and death. But one who, understanding that his position is to serve, transfers himself to the service of the Lord, at once becomes eligible for Vaikuṇṭha-loka. Service for the cause of the Lord is called karma-yoga or buddhi-yoga, or in plain words, devotional service to the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
51. Being engaged in this niṣkāma-karma-yoga, having given up the results of work, the intelligent people, freed from the bondage of birth, attain the place of no suffering.
Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
51. Being engaged in this niṣkāma karma yoga, having given up the results of work, the realizer of ātmā, freed from the bondage of birth, attain the place of no suffering.
Commentary

Being thus intelligent (buddhi yuktāḥ), performing actions while giving up attachment to the results of those actions, and then having realizing the ātmā contained within these actions (manīṣiṇaḥ), being free from the bondage of birth, persons attain the place free of suffering (anāmayam padam), Vaikuṇṭha. Therefore you, who asked what is best, should engage in your prescribed actions. Because knowledge of ātmā is the cause of knowledge of paramātmā (which is the direct cause of attaining Vaikuṇṭha), even knowledge of ātmā is here said to be the cause of attaining Vaikuṇṭha.

Bhūrijana Dāsa Gauḍīya
Commentary

When one works in detachment then that brings knowledge of the soul, and then when one gets knowledge of the soul, one gets knowledge of the Lord. And when one gets knowledge of the Lord he gets knowledge of how to surrender to the Lord and with this knowledge one surrenders to Him and gradually he becomes situated in Prema‑bhakti. This is the progression called Yoga‑ladder which will be discussed in more detail in the 3rd, 4th, 5th and 6th Chapters of the B.gita. This is actually the freedom from fear and miseries that Arjuna is worrying about.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: 5 Benefits of acting in Buddhi-yoga

1. Freedom from good and bad reactions (2.50)

2. Freedom from cycle of birth and death (2.51)

3. Indifferent to Vedic rituals (2.52)

4. Realisation of relationship with Krishna as eternal servitor (Samadhi) (2.53)

5. Goes back to Godhead (2.72)

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.51 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.]
Śrī Rāmānujācārya Classical
Translation
2.51 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.
Śrī Abhinavagupta Classical
Translation
2.51 Karmajam etc. The persons who are endowed with the determining faculty with regard to the Yoga, renounce the birth-bondage, by renouncing the fruit of actions; and they attain the Brahman-existence.
Swami Sivananda Classical
Translation
2.51 The wise, possessed of knowledge, having abandoned the fruits of their actions, and being freed from the fetters of birth, go to the place which is beyond all evil.
Commentary

2.51 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.

Swami Gambhīrānanda Classical
Translation
2.51 Because, those who are devoted to wisdom, (they) becoming men of Enlightenment by giving up the fruits produced by actions, reach the state beyond evils by having become freed from the bondage of birth.
Shri Purohit Swami Classical
Translation
2.51 The sages guided by Pure Intellect renounce the fruit of action; and, freed from the chains of rebirth, they reach the highest bliss.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 4.9 BG 8.16 BG 14.20 SB 1.5.17 SB 2.2.31 SB 11.20.32 CC Ādi 1.95 CC Madhya 20.137 CC Madhya 24.143 Kaṭha Upaniṣad 1.3.8Muṇḍaka Upaniṣad 3.2.6
Related lectures
Personal Guidance
Wise sages who give up the fruits of action are freed from the bondage of birth and reach the state beyond all distress.
Practical Applications
  • Make giving up fruits a daily practice, not an occasional gesture.
  • Reflect on the mahājanas who lived this way; emulate their pattern.
  • When you reach a milestone, immediately offer it rather than savor it for self-credit.
Reflection Questions
  • What recent 'fruit' have I privately savored that I should formally offer?
  • Whose example of fruit-renunciation can I follow more closely?
Analogy

A bird that lays no eggs leaves no nestlings to fledge — leaves nothing behind it that must hatch. The buddhi-yukta sage, having renounced the fruits, leaves no karmic eggs to hatch in future births. The trail behind him is clean; he walks toward the padam anāmayam.

Stories
Śuka leaves home before naming-ceremony

Born already realized, Śuka left his father Vyāsa's house even before formal initiation. Without performing the karmic rounds of householder life — yet not by escape, but by previous renunciation — he walked free of janma-bandha and gained the padam anāmayam.

He later returned, in Parīkṣit's seven-day vigil on the Gaṅgā, only to give the Bhāgavatam. The verse's promise — phalaṁ tyaktvā… padam gacchanti anāmayam — is biography in Śuka's case.

📝 My note

Source: vedabase.io

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