Bhagavad Gita Chapter 5, Verse 12

English Translation

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.

Detailed Commentary

।।5.12।। Interpretation — The word 'yuktaḥ' is interpreted according to the context. For instance, in the eighth verse of this very chapter, 'yuktaḥ' is used for a sannyasi who considers himself a non-doer. Similarly, here, 'yuktaḥ' refers to a Karmayogi who relinquishes the fruits of action. All individuals whose goal is 'samatā' are 'yukta' (Yogis). Since the discussion here pertains to a Karmayogi, 'yuktaḥ' refers to such a Karmayogi whose intellect, freed from worldly desires, is focused. 'Karmaphalaṁ tyaktvā' means renouncing attachment to the fruits. In reality, what is renounced is not the karmaphala itself, but the desire for it. This implies not desiring any kind of happiness for oneself from any action or its fruit. Prārabdha is formed according to sanchita karmas, and accordingly, a human being takes birth. In human birth, new actions lead to the accumulation of new karma-saṁskāras. However, when actions are performed by relinquishing attachment to their fruits, they become incapable of generating saṁskāras, like roasted seeds, and are referred to as 'akarma'. Through actions performed with niṣkāma bhāva in the present, even old karma-saṁskāras are nullified. Thus, the cause of rebirth ceases. Karmaphala is of four types: (1) 'Dṛṣṭa karmaphala' – immediate results, such as satisfaction from food. (2) 'Adṛṣṭa karmaphala' – results accumulated for the future. (3) 'Prāpta karmaphala' – the current situation according to prārabdha. (4) 'Aprāpta karmaphala' – circumstances to be encountered in the future. Dṛṣṭa and adṛṣṭa karmaphala are subject to 'kriyamāṇa-karma', while prāpta and aprāpta karmaphala are subject to 'prārabdha-karma'. Renouncing karmaphala means not having attachment (anurāga) for dṛṣṭa karmaphala, and not becoming pleased or displeased upon receiving it; not hoping for adṛṣṭa karmaphala; having no attachment to prāpta karmaphala; and not desiring aprāpta karmaphala. An ordinary person begins any action based on some desire and continues to think about it until the end. For instance, a merchant trades with the desire for wealth, so his thoughts remain centered on profit and loss. Similarly, all individuals act with desires for spouse, children, wealth, etc. But a Karmayogi performs actions by relinquishing the desire for their fruits. The question arises: how can one act if there is no desire? In reality, no one can completely abandon actions. As long as there is rāga towards the world, one cannot sit peacefully without performing actions. It is also a fact that until rāga is completely absent, liberation from actions is not achieved. Actions performed with niṣkāma bhāva diminish rāga, and actions undertaken solely for paropakāra (welfare of others) do not generate new rāga. Performing actions with a desire for their fruits is not wise. Every action perishes, and its fruit is also momentary. Desiring fruits is futile. Performing actions with niṣkāma bhāva leads to liberation from actions, and the goal of Karma Yoga is the attainment of Paramātmā. Sākṣātkāra (realization) is achieved through tapas, Dhyāna, etc., but Paramātmā is not the fruit of any action. He is omnipresent and resides in all beings. The experience of Paramātmā occurs only by breaking ties with inert substances. This tie is broken through actions performed with niṣkāma bhāva. By abandoning desires and mamatā for worldly objects, a person attains peace. However, this should not be considered the ultimate end, as it is a means to Parama Shanti. Actions performed with niṣkāma bhāva are helpful in breaking the connection with inert matter. As soon as this connection breaks, the eternally attained Paramātmā is experienced. This peace is associated with the sattva guṇa. As long as the sādhaka considers himself connected to this peace, the experience of true peace is not realized. A sakāma person becomes attached to fruits due to desires and falls into the cycle of birth and death. However, considering this connection (to sattvic peace) is not the means to true liberation; rather, renouncing desires and mamatā is the correct path.