Gita 02.51 – Same action with higher motivation bestows higher destination
karma-jaṁ buddhi-yuktā hi
phalaṁ tyaktvā manīṣiṇaḥ
janma-bandha-vinirmuktāḥ
padaṁ gacchanty anāmayam
Word-to-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.
Translation
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].
Explanation
In this verse, Krishna explicitly refers to the attainment of the eternal destination (anāmayam padam). While the eternality of the soul has been a recurring theme throughout this chapter (beginning from verse 2.12), here Krishna clearly speaks about the soul reaching that eternal, transcendental state. The concept of mṛtatvāya kalpate—freedom from death—has been hinted at earlier, but in this verse, it is made more direct and complete.
Until now, the concept of an eternal place as the ultimate goal of life has not been explicitly mentioned. In this verse, however, the phrase padaṁ gacchanty anāmayam—”they attain the abode free from all miseries”—along with janma-bandha-vinirmuktāḥ—”freed from the cycle of birth and death”—clearly points to the eternal spiritual world, often referred to as the Sanātana sky. At this stage in the Bhagavad Gita, Krishna has not yet introduced Himself directly. Therefore, He doesn’t identify this eternal abode as His own. Such references will come later when He begins to speak more about His divine identity. For now, Krishna is emphasizing that the eternal soul, upon liberation, attains an eternal destination—one that reflects the soul’s own timeless nature. So, what must the soul do to attain that eternal destination? While performing karma (action), one must spiritualize or dovetail that work with transcendence. By doing so, a person remains detached from the results of their actions, ultimately becoming free from material bondage.
In this verse, Krishna elaborates more clearly on the results of practicing karma-yoga. Although the specific terms karma-yoga and karma-kāṇḍa are not directly used, it’s evident from the context that Krishna is now speaking about the spiritual path of karma-yoga—acting in devotion and detachment.
Earlier, Krishna had been referring to karma-kāṇḍa—the ritualistic path of action focused on material results. He mentioned the attainment of heaven multiple times:
– In 2.2: asvargyam akīrti-karam—action that leads away from heaven and glory.
– In 2.32: svarga-dvāram apāvṛtam—the doors of heaven open for the righteous warrior.
– In 2.37: hato vā prāpsyasi svargaṁ—if slain, you will attain heaven.
Now, however, Krishna is shifting the focus toward a higher goal—not just heavenly pleasure, but ultimate liberation through karma-yoga.
Up to this point, Swarga (heaven) has been portrayed as the desirable destination. Krishna has, more or less, aligned with the conventional understanding held by Kshatriyas.
It’s not that everyone in the past was a pure devotee aspiring solely for the eternal spiritual realm. Many individuals weren’t ready to completely renounce the world. They lived within the framework of Dharma, but did not yet embrace Para Dharma—the supreme spiritual duty. Instead, they followed Dharma primarily to attain Artha (wealth) and Kāma (pleasure), and only after many lifetimes might they begin to pursue Moksha (liberation). This progression was a common path.
In the broader context of the Mahabharata, it’s evident that Kshatriyas viewed attaining heaven as a noble and highly cherished goal.
Here, Krishna elevates Arjuna’s understanding beyond the conventional goals typically valued by Kshatriyas. Although He hasn’t yet explicitly stated that heaven is temporary, He has subtly implied its limitations by referring to those who pursue it as avipaścitaḥ—lacking true wisdom—in verses 2.42 and 2.43. He will directly state the temporary nature of heaven later in 9.21. Those who aim for heaven are called avipaścitaḥ, whereas those who strive for padaṁ gacchanty anāmayam—the eternal, misery-free abode—are described as manīṣiṇaḥ, the truly wise. The contrast is sharp and deliberate.
Krishna emphasizes that those whose minds are captivated by bhoga (enjoyment) and aiśvarya (opulence) cannot aim for the eternal goal. Instead, they become entangled in the pursuit of heavenly pleasures, their desires dragging them toward temporary destinations rather than ultimate liberation. On the other hand, those who have mastered their minds, who understand their ultimate spiritual interest and remain focused on it, attain an eternal destination.
Krishna emphasizes that this destination is free from all misery. Therefore, Arjuna, don’t assume that merely by fighting—or by avoiding the fight—you can escape suffering. True freedom from misery comes only by elevating your consciousness to the spiritual level, and for that, you must practice yoga. For you, the best way to practice yoga is by performing your duty—by engaging in this battle.
Here we see how Krishna elevates the discussion to a much higher spiritual level while still keeping Arjuna’s course of action unchanged. Back in verse 2.37, Krishna urged Arjuna to fight from a karma-kāṇḍa perspective—a calculation based on gain and loss. But now, He’s pointing to a deeper purpose: spiritual elevation through detached action.
Immediately after, in verse 2.38, Krishna repeats the same instruction—yuddhāya yujyasva, “engage in battle”—but with a radically different motivation. This time, there’s no trace of profit-loss calculation.
Krishna is essentially saying, “Let’s transcend the mindset of gain and loss.” But then, what is the point of fighting if not for some material benefit? Krishna addresses this by stating naivaṁ pāpam avāpsyasi—you will not incur sin. That’s one important outcome: you won’t become entangled in karmic consequences.
However, merely avoiding sin or misery isn’t the ultimate goal of life. Our true aim is not just to be free from suffering but to experience lasting joy. And for that, we must attain a realm of joy—a place beyond all misery. This idea is further emphasized here: acting with detachment doesn’t just prevent distress—it leads us beyond it, toward an eternal and blissful destination.
How the eternal destination is filled with positive joy will be explained later—when Krishna describes the soul’s active, loving relationship with Him through devotion.
For now, Krishna simply reaffirms the same course of action for Arjuna: he should fight—but now, with a higher motivation and the promise of a far greater, eternal reward.
Thank you.
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