Bhagavad Gita Chapter 2, Verse 51

English Translation

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.

Detailed Commentary

।।2.51।। Explanation -- 'Karmajam Buddhiyuktā hi phalam tyaktvā Manīshīnah' -- Those who are endowed with Samatā are indeed the wise ones. It is also stated in the tenth verse of the eighteenth chapter that one who neither despises unskillful actions nor is attached to skillful actions is Buddhimān (wise). The fruit of Karma inevitably manifests. No one can relinquish its fruit. For example, if one sows seeds in a field with a Nishkāma Bhāva (desireless attitude), will the grain not sprout? If sown, it will certainly sprout. Similarly, if one performs Karma with a Nishkāma Bhāva, they will certainly receive the fruit of their actions. Here, the relinquishment of the fruit born of Karma means the renunciation of Ichhā (desire), Kāmanā (longing), and Mamatā (possessiveness) for the fruit. Everyone is capable of this renunciation. 'Janma-bandha-vinirmuktāh' -- The wise seekers (Manīshī Sādhakas) endowed with Samatā become liberated from the bondage of birth (Janma-bandha). Because by being established in Samatā, defects like Rāga (attachment), Dvesha (aversion), Kāmanā (desire), Vāsanā (latent impressions), and Mamatā (possessiveness) do not remain in them even slightly; therefore, there is no cause for their Punarjanma (rebirth). They become eternally free from the bondage of birth and death (Janma-marana). 'Padam gacchanty-anāmayam' -- 'Āmaya' refers to disease. Disease is a Vikāra (disorder or imperfection). That which has no Vikāra of any kind is called 'Anāmaya', meaning free from imperfection or Nirvikāra (immutable). The Manīshī people endowed with Samatā attain such an immutable state (Nirvikāra Pada). This very state (Pada) is referred to as 'Avyaya Pada' (imperishable state) in the fifth verse of the fifteenth chapter and 'Shāshvata Avyaya Pada' (eternal imperishable state) in the fifty-sixth verse of the eighteenth chapter. Although Sattva Guna is also called Anāmaya in the Gita (14.6), truly Anāmaya (Nirvikāra) is one's own Swarūpa (Self) or the Paramātma-Tattva (Supreme Reality) itself; because it is the Gunātīta Tattva (transcendent principle beyond the Gunas), attaining which one does not fall into the cycle of birth and death. Therefore, the Lord has also referred to Sattva Guna as Anāmaya. What does it mean to attain the Anāmaya Pada? Prakriti (primordial nature) is Vikārashīla (mutable), and so is its effect, the Sharīra-Sansār (body-world). Though inherently Nirvikāra itself, when it identifies (Tādātmya) with the mutable body, it considers itself to be mutable as well. But when it renounces its perceived relationship with the body, it experiences its natural immutable Self (Nirvikāra Swarūpa). This experience of inherent immutability is what is referred to here as attaining the Anāmaya Pada. The use of the plural in 'Buddhiyuktāh' (endowed with intellect) and 'Manīshinah' (wise ones) in this verse implies that all who become established in Samatā attain the Anāmaya Pada; they become liberated. None of them are left out. Thus, Samatā is an unfailing means to attain the Anāmaya Pada. This proves that when there is no longer a relationship with Utpatti-vināshashīla Padārthas (perishable objects), the experience of inherent immutability (Svābhāvik Nirvikāratā) dawns. No effort is required for this; because that immutability does not need to be created, it is inherently natural. The sequence for attaining the Anāmaya Pada, as described in the previous verse, will be explained in the next two verses.