Bhagavad Gita Chapter 12, Verse 11

English Translation

If you are unable to do even this, in that case, having resorted to the Yoga for Me, thereafter renounce the results of all works by becoming controlled in mind.

Detailed Commentary

**12.11.** **Explanation**— 'अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः'— In the previous shloka, Bhagavan spoke of attaining Him by performing all actions for Him; and now, in this shloka, He describes the means of renouncing the fruits of all actions. Since performing all actions for Bhagavan (as in the previous shloka) emphasizes *Bhakti* (devotion), it is called *Bhakti Yoga*. Here, since the emphasis is solely on the renunciation of fruits, it is called *Karma Yoga*. Both these paths are independent. In this shloka, the phrase 'मद्योगमाश्रितः' (taking refuge in My Yoga) seems more appropriately connected with 'अथैतदप्यशक्तोऽसि' (if you are unable to do even this), because if it were connected with 'सर्वकर्मफलत्यागं कुरु' (renounce the fruits of all actions), it would become *Bhakti Yoga* due to the prominence of taking refuge in Bhagavan. In such a case, it would not be distinct from the *Bhakti Yoga* of the tenth shloka, whereas Bhagavan intends to describe two distinct paths—*Bhakti Yoga* in the tenth and *Karma Yoga* in the eleventh shloka, respectively. Secondly, Bhagavan has also used the term 'यतात्मवान्' (one who has conquered the mind, intellect, and senses) in the shloka. Self-control (*ātmasaṁyama*) is especially necessary in *Karma Yoga*, because renunciation of the fruits of all actions (*sarvakarmaphalatyāga*) is impossible without self-control. Therefore, 'मद्योगमाश्रितः' should be connected with 'अथैतदप्यशक्तोऽसि', and not with the command to renounce the fruits of all actions. For those who do not have as much faith in Bhagavan Himself, but have greater faith in Bhagavan's cosmic order or in serving the nation and society, Bhagavan describes the path of *sarvakarmaphalatyāga* in this shloka. The implication is that if one cannot offer all actions to Me, one should renounce the desire for the fruit, because the fruit is not within one's control—‘कर्मण्येवाधिकारस्ते मा फलेषु कदाचन’ (Your right is to action alone, never to its fruits) (Gita 2.47). By performing obligatory duties (*kartavya karma*) after renouncing the desire for fruit, one's connection with *saṁsāra* will be severed. 'सर्वकर्मफलत्यागं ततः कुरु यतात्मवान्' (Then renounce the fruits of all actions, being self-controlled)— In *Karma Yoga*, actions naturally expand, because performing actions with detachment (*anāsakta bhāva*) is stated as the means to attain Yoga (Gita 6.3). This creates a fear of being bound by attachment to the fruits of actions. Therefore, by 'यतात्मवान्', Bhagavan indicates the necessity of controlling the mind, senses, etc., in *karmaphala-tyāga*. It should be noted that when the mind and senses are controlled, *karmaphala-tyāga* also becomes easier. If the *sādhaka* does not control the mind, intellect, and senses, they will naturally contemplate sense objects (*viṣaya*), and attachment to those objects will arise. This will greatly increase the likelihood of their downfall (Gita 2.62-63). With the aim of renunciation (*tyāga*), the *sādhaka* can easily control the mind and senses. Here, 'सर्वकर्म' (*sarvakarma*) refers to all actions enjoined by the scriptures (*śāstravihita karma*) such as *Yajña*, *Dāna*, *Tapa*, *Sevā*, and actions performed for livelihood according to one's *Varṇāśrama* and for the maintenance of the body. The meaning of *sarvakarmaphalatyāga* is not the renunciation of the fruit of action in its essence (*svarūpa*), but rather the renunciation of possessiveness (*mamata*), attachment (*āsakti*), desire (*kāmanā*), latent desires (*vāsanā*), etc., regarding the fruit of action. The path of *karmaphala-tyāga* does not speak of abandoning actions in their essence, because performing actions is necessary (Gita 6.3). What is needed is merely the renunciation of possessiveness, attachment, desire, etc., in actions and their fruits. A *sādhaka* of *Karma Yoga* should not be inactive (*akarmaṇya*), because upon hearing about *karmaphala-tyāga*, a *sādhaka* often thinks, "If there is nothing to gain, what is the need to perform actions?" Therefore, in the forty-seventh shloka of the second chapter, while speaking of *Karma Yoga*, Bhagavan prohibited inaction (the renunciation of action) by saying 'मा ते सङ्गोऽस्त्वकर्मणि' – 'Let there be no attachment to inaction for you.' In the ninth shloka of the eighteenth chapter, Bhagavan, while describing the characteristics of *Sāttvika Tyāga*, called the renunciation of attachment to the fruits of actions as *Sāttvika Tyāga*, and not the renunciation of actions in their essence. By continuously performing actions after renouncing attachment to fruits, the momentum of actions subsides, and old attachments are erased. With no desire for fruit, the connection with actions is completely severed, and new attachments do not arise. Then the *sādhaka* becomes *kṛtakṛtya* (one who has accomplished all that needs to be accomplished). Attachment (*rāga*), clinging (*āsakti*), desire (*kāmanā*), possessiveness (*mamata*), desire for fruit (*phalechchhā*), etc., towards material objects are what create the momentum of actions. Even if actions are forcibly renounced while these persist, the momentum of actions does not subside. While *rāga-dveṣa* (likes and dislikes) remain, the *sādhaka*'s nature (*prakṛti*) again engages them in actions. Therefore, the momentum of actions subsides only by performing obligatory duties with a *niṣkāma bhāva* (desireless attitude), after renouncing *rāga-dveṣa* and the like. For those *sādhakas* who do not have natural faith and devotion (*śraddhā* and *bhakti*) in the qualified, manifest form of Bhagavan (*Saguṇa-Sākāra Bhagavān*), but rather have more faith and interest in practical and public welfare activities (*lokahita kārya*), this path of *sarvakarmaphalatyāga* is very useful. Wherever Bhagavan has spoken of *karmaphala-tyāga*, the renunciation of attachment (*āsakti*) and desire for fruit (*phalechchhā*) should be included; because in Bhagavan's view, a complete severance of connection from actions occurs only through the complete renunciation of attachment and desire for fruit (Gita 18.6). The renunciation of the fruits of all actions is an independent means to attain Bhagavan (*Bhagavat Prāpti*). Through *karmaphala-tyāga*, attachment to sense objects (*viṣayāsakti*) is destroyed, and peace (*śānti*)—a *sāttvika sukha* (happiness in the mode of goodness)—is attained. By not indulging in that peace (by not considering it as an ultimate pleasure and getting stuck in it), that peace leads to the realization of the Supreme Truth (*Paramatattva*) and makes one one with It. In the fifty-fifth shloka of the eleventh chapter, Bhagavan described 'सङ्गवर्जितः' (devoid of attachment) as one of the five characteristics of a *sādhaka bhakta* (devoted aspirant). In this shloka, Bhagavan speaks of the renunciation of the fruits of all actions, which is possible only by the complete renunciation of attachment to the world (*saṁsāra*). Bhagavan has stated the result of this (*sarvakarmaphalatyāga*) in the twelfth shloka of this very chapter as the immediate attainment of Supreme Peace (*Paramaśānti*). Therefore, it should be understood that by completely renouncing attachment alone, one can attain Supreme Peace or Bhagavan. **Connection**— From the eighth to the eleventh shloka, Bhagavan has described successive paths: if one is unable to follow one path, then another; if unable to follow the second, then a third; and if unable to follow the third, then a fourth. This might raise a doubt: Is the *sarvakarmaphalatyāga* path, mentioned last, of the lowest category? Because it is mentioned at the very end, and Bhagavan has not explicitly stated its fruit (in 12.11 itself). Resolving this doubt, Bhagavan proceeds to describe the superiority of the *sarvakarmaphalatyāga* path and its fruit.