🪷 Bhagavad-Gītā · 2.51
Chapter 2 · सांख्ययोग · Sāṅkhya-Yoga · "The Yoga of Knowledge" · Verse 51 of 72
🪷 English Translations
Five authentic English voices · each from a distinct sampradāya · together revealing the verse's full śabda-tattva.
Shri Purohit Swami · Poetic English · 1935 · public domain · Cosmo Press tradition
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.
Swami Sivananda · Direct prose · Divine Life Society
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.
Swami Gambīrānanda · Word-key glosses · Advaita Ashrama · Śaṅkara-school
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.]
Swami Ādidevānanda · Śrī-Vaiṣṇava perspective · Rāmānuja school
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.
Dr. S. Sankaranarayan · Academic precision · modern scholarly
2.51. By renouncing the fruit, born of action, the intelligent ones endowed with determining faculty and freed from the bond of birth, go to the place that is devoid of illness.
🪷 Hindi Translation · हिन्दी अनुवाद
For the Hindi-aware seer · Pūjya Swami Rāmsukhdās ji's translation · a high-readability modern Hindi rendering · Gītā-Press Gorakhpur tradition. (→ Full Mahāpurusha-detail page for the 102-year-living Sādhaka-Sañjīvanī Mahātmā.)
🪷 Swami Rāmsukhdās · Sādhaka-Sañjīvanī tradition · Gītā-Press Gorakhpur · highest modern Hindi reading
।।2.51।। समतायुक्त मनीषी साधक कर्मजन्य फलका त्याग करके जन्मरूप बन्धनसे मुक्त होकर निर्विकार पदको प्राप्त हो जाते हैं।
🪷 English Commentaries · The Ācārya Voices
The classical commentary tradition rendered in English · each ācārya speaks from their own sampradāya · the seer chooses the depth of darśana.
Swami Sivananda · Verse-by-verse word-keys with Sanskrit anchors
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 Gambīrānanda · Advaita-school commentary (Śaṅkara tradition)
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.]
Swami Ādidevānanda · Rāmānuja Śrī-Vaiṣṇava commentary
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.
Dr. S. Sankaranarayan · Modern academic scholarship
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 Chinmayānanda · Chinmaya Mission · modern Vedantic teaching
।।2.51।। योगयुक्त बनने के उपदेश को सुनकर अर्जुन के मन में प्रश्न उठा कि आखिर समभाव से उसको कर्म क्यों करने चाहिये। भगवान् इस प्रश्न का कुछ पूर्वानुमान कर इस श्लोक में उसका उत्तर देते हैं। बुद्धियुक्त मनीषी का अर्थ है वह पुरुष जो जीने की कला को जानता हुआ फल की चिन्ताओं से मुक्त होकर मन के पूर्ण सन्तुलन को बनाये हुये सभी कर्म करता है। दूसरे शब्दों में अहंकार और स्वार्थ से रहित व्यक्ति ही मनीषी कहलाता है।मन के साथ तादात्म्य से अहंकार उत्पन्न होता है और वह फलासक्ति के कारण बन्धनों में फँस जाता है। जीवन में उच्च लक्ष्य को रखने पर ही अहंकार और स्वार्थ का त्याग संभव है।
🪷 Hindi Vyākhyā · हिन्दी व्याख्या
Pūjya Swami Rāmsukhdās ji's Sādhaka-Sañjīvanī · one of the great modern Hindi vyākhyās of the Gītā · direct, pure, deeply Vedāntic · the modern Sanātana-jāgaraṇa. (→ Full Mahāpurusha-detail page · 1904-2005 · Corner 1 Mādhurya operational anchor · whose 6-lakṣaṇa-śaraṇāgati IS Constitutional Principle 24.)
🪷 Swami Rāmsukhdās · Sādhaka-Sañjīvanī · Hindi vyākhyā · the modern bilingual anchor
2.51।। व्याख्या-- 'कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः'-- जो समतासे युक्त हैं, वे ही वास्तवमें मनीषी अर्थात् बुद्धिमान् हैं। अठारहवें अध्यायके दसवें श्लोकमें भी कहा है कि जो मनुष्य अकुशल कर्मोंसे द्वेष नहीं करता और कुशल कर्मोंमें राग नहीं करता, वह मेधावी (बुद्धिमान्) है।
कर्म तो फलके रूपमें परिणत होता ही है। उसके फलका त्याग कोई कर ही नहीं सकता। जैसे, कोई खेतीमें निष्कामभावसे बीज बोये, तो क्य खेतीमें अनाज नहीं होगा ?बोया है तो पैदा अवश्य होगा। ऐसे ही कोई निष्कामभावपूर्वक कर्म करता है, तो उसको कर्मका फल तो मिलेगा ही। अतः यहाँ कर्मजन्य फलका त्याग करनेका अर्थ है --कर्मजन्य फलकी इच्छा, कामना, ममता, वासनाका त्याग करना। इसका त्याग करनेमें सभी समर्थ हैं।
'जन्मबन्धविनिर्मुक्ताः'-- समतायुक्त मनीषी साधक जन्मरूप बन्धनसे मुक्त हो जाते हैं। कारण कि समतामें स्थित हो जानेसे उनमें राग-द्वेष कामना, वासना, ममता आदि दोष किञ्चिन्मात्र भी नहीं रहते, अतः उनके पुनर्जन्मका कारण ही नहीं रहता। वे जन्म-मरणरूप बन्धनसे सदाके लिये मुक्त हो जाते हैं।
'पदं गच्छन्त्यनामयम्'-- 'आमय' नाम रोगका है। रोग एक विकार है। जिसमें किञ्चिन्मात्र भी किसी प्रकारका विकार न हो, उसको 'अनामय' अर्थात् निर्विकार कहते हैं। समतायुक्त मनीषीलोग ऐसे निर्विकार पदको प्राप्त हो जाते हैं। इसी निर्विकार पदको पन्द्रहवें अध्यायके पाँचवें श्लोकमें 'अव्यय पद' और अठारहवें अध्यायके छप्पनवें श्लोकमें 'शाश्वत अव्यय पद' नामसे कहा गया है।
यद्यपि गीतामें सत्त्वगुणको भी अनामय कहा गया है, (14। 6) पर वास्तवमें अनामय (निर्विकार) तो अपना स्वरूप अथवा परमात्मतत्त्व ही है; क्योंकि वह गुणातीत तत्त्व है, जिसको प्राप्त होकर फिर किसीको भी जन्म-मरणके चक्करमें नहीं आना पड़ता। परमात्मतत्त्वकी प्राप्तिमें हेतु होनेसे भगवान्ने सत्त्वगुणको भी अनामय कह दिया है।
अनामय पदको प्राप्त होना क्या है? प्रकृति विकारशील है, तो उसका कार्य शरीर-संसार भी विकारशील हैं। स्वयं निर्विकार होते हुए भी जब यह विकारी शरीरके साथ तादात्म्य कर लेता है, तब यह अपनेको भी विकारी मान लेता है। परन्तु जब यह शरीरके साथ माने हुए सम्बन्धका त्याग कर देता है, तब इसको अपने सहज निर्विकार स्वरूपका अनुभव हो जाता है। इस स्वाभाविक निर्विकारताका अनुभव होनेको ही यहाँ अनामय पदको प्राप्त होना कहा गया है।
इस श्लोकमें 'बुद्धियुक्ताः' और 'मनीषिणः' पदमें बहुवचन देनेका तात्पर्य है कि जो भी समतामें स्थित हो जाते हैं, वे सब-के-सब अनामय पदको प्राप्त हो जाते हैं, मुक्त हो जाते हैं। उनमेंसे कोई भी बाकी नहीं रहता। इस तरह समता अनामय पदकी प्राप्तिका अचूक उपाय है। इससे यह नियम सिद्ध होता है कि जब उत्पत्ति-विनाशशील पदार्थोंके साथ सम्बन्ध नहीं रहता, तब स्वतः सिद्ध निर्विकारताका अनुभव हो जाता है। इसके लिये कुछ भी परिश्रम नहीं करना पड़ता; क्योंकि उस निर्विकारताका निर्माण नहीं करना पड़ता, वह तो स्वतः-स्वाभाविक ही है।
🪷 Place in the Bhagavad-Gītā
- This is verse 51 of 72 in Chapter 2 · Sāṅkhya-Yoga (The Yoga of Knowledge)
- Chapter theme: Krishna's first teaching · the niṣkāma-karma sūtra · BG 2.47
- Ṣaṭka grouping: TVAM-Ṣaṭka (BG 1-6 · the jīva)
- Chapter hub: /sankhya-yoga
- ⭐ Mahābhārata anchor: this verse is also MBh 6.24.51 (Bhīṣma-Parva · the BG in its full narrative home)
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BG 2.51local Bhagavad-Gītā verse route and source-anchor sectionChapter 2 hubSāṅkhya-Yoga · The Yoga of KnowledgeMBh 6.24.51exact Bhīṣma-Parva source route for this Gītā verse/bhagavad-gitamaster index for all 18 chapters and 701 verse routesBhīṣma-ParvaMahābhārata narrative home where the Bhagavad-Gītā is received/mahabharatafull Itihāsa source spine for Vyāsa Maharṣi's MahābhārataBG 1 · Arjuna-Viṣāda YogaTVAM-Ṣaṭka chapter hub for Arjuna-Viṣāda YogaBG 3 · Karma YogaTVAM-Ṣaṭka chapter hub for Karma YogaBG 4 · Jñāna-Karma-SannyāsaTVAM-Ṣaṭka chapter hub for Jñāna-Karma-SannyāsaBG 5 · Karma-Sannyāsa YogaTVAM-Ṣaṭka chapter hub for Karma-Sannyāsa YogaBG 6 · Dhyāna YogaTVAM-Ṣaṭka chapter hub for Dhyāna YogaBG 7 · Krishna-Tattva (Jñāna-Vijñāna)TAT-Ṣaṭka chapter hub for Krishna-Tattva (Jñāna-Vijñāna)BG 8 · Akṣara-Brahma YogaTAT-Ṣaṭka chapter hub for Akṣara-Brahma YogaBG 9 · Rāja-Vidyā Rāja-GuhyaTAT-Ṣaṭka chapter hub for Rāja-Vidyā Rāja-GuhyaBG 10 · Vibhūti YogaTAT-Ṣaṭka chapter hub for Vibhūti YogaBG 11 · Viśvarūpa-Darśana YogaTAT-Ṣaṭka chapter hub for Viśvarūpa-Darśana YogaBG 12 · Bhakti YogaTAT-Ṣaṭka chapter hub for Bhakti YogaBG 13 · Kṣetra-Kṣetrajña YogaANTYA-Ṣaṭka chapter hub for Kṣetra-Kṣetrajña YogaBG 14 · Guṇa-Traya-VibhāgaANTYA-Ṣaṭka chapter hub for Guṇa-Traya-VibhāgaBG 15 · Puruṣottama YogaANTYA-Ṣaṭka chapter hub for Puruṣottama YogaBG 16 · Daivāsura-Sampad-VibhāgaANTYA-Ṣaṭka chapter hub for Daivāsura-Sampad-VibhāgaBG 17 · Śraddhā-Traya-VibhāgaANTYA-Ṣaṭka chapter hub for Śraddhā-Traya-VibhāgaBG 18 · Mokṣa-Sannyāsa Yoga (Carama-Śloka)ANTYA-Ṣaṭka chapter hub for Mokṣa-Sannyāsa Yoga (Carama-Śloka)BG 2.47niṣkāma-karma-yoga action disciplineBG 4.34praṇipāta · paripraśna · sevā before tattva-darśī teachersBG 7.7mattaḥ parataraṁ nānyat · no source higher than KrishnaBG 9.17Krishna as father, mother, supporter, and grandfatherBG 10.30Krishna as Time among reckonersBG 13.23Paramātmā as witness, permitter, supporter, enjoyer, and LordBG 15.15Krishna seated in every heart as memory, knowledge, and forgetfulnessBG 18.61Īśvara situated in the heart of all beingsBG 18.66Carama-Śloka surrender discipline and final refuge/vishwaroopa-darshanaall 18 Gītā chapters rendered as one chart-aware darśana/vishvarupa-chartBG 11 chart-as-Viśvarūpa-darśana aperture/bija-sutrasfounder-curated bīja-pada exposition layer inside selected Gītā verse pages/binduDiamond of Darśanas frame for Gītā source recognition/philosophyKrishna = Paramaatma = Parabrahman constitutional foundation/llms.txtbrief AI-agent source map/llms-full.txtcomprehensive AI-agent access map
📚 Cite this verse · Academic citation formats
APA: Vyāsa Maharṣi. (n.d.). Bhagavad-Gītā 2.51. Vidhyāmitra. Retrieved 2026-07-28, from https://vidhyamitra.com/bhagavad-gita/2/51
Chicago: Vyāsa Maharṣi. "Bhagavad-Gītā 2.51." Vidhyāmitra. Accessed 2026-07-28. https://vidhyamitra.com/bhagavad-gita/2/51.
MLA: Vyāsa Maharṣi. "Bhagavad-Gītā 2.51." Vidhyāmitra, 2026, https://vidhyamitra.com/bhagavad-gita/2/51.
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सर्वम् कृष्णार्पणम् — this verse is one maṇi (jewel) on Krishna's thread (BG 7.7)