- B.G 18.01
arjuna uvāca
Arjuna said:
saṃnyāsasya mahābāho tattvamicchāmi veditum। tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana॥1॥
O mighty-armed one, I wish to know the truth of renunciation (saṃnyāsa) and of relinquishment (tyāga) separately, O Hṛṣīkeśa, O Keśiniṣūdana.
Bhā.: This chapter concludes by summarizing all the means (sādhanaṃ) previously mentioned.
Tāt.: This is a decisive summary of the duties stated in all the chapters and also includes the unstated proponent of the three qualities.
- B.G 18.02
śrībhagavānuvāca
The auspicious Lord spoke:
kāmyānāṃ karmaṇāṃ nyāsaṃ sanyāsaṃ kavayo viduḥ। sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ ॥2॥
Sages understand the renuncement of actions arising from desire as true renunciation (saṃnyāsa), while the wise declare that giving up the fruits of all actions is relinquishment (tyāga).
Bhā.: Renunciation (saṃnyāsa) involves giving up actions driven by desires, by not performing them and by not desiring their fruits. However, relinquishment (tyāga) is the giving up of the fruits of actions.
- B.G 18.03
tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ। yajñadānatapaḥkarma na tyājyamiti cāpare ॥3॥
Some wise individuals say that actions should be relinquished as they are flawed, while others argue that acts of sacrifice (yajña), charity (dāna), and austerity (tapaḥ) should not be relinquished.
Bhā.: Since the word "manīṣiṇaḥ" or "wise persons" is used here, both viewpoints are acceptable, and we must understand them correctly. The key point to note is the difference between renunciation and relinquishment. When the wise talk about relinquishing the actions, they are recommending relinquishing the attachment to results and not abandoning the actions themselves. The concept 'relinquisher of the fruits of actions' will be further elaborated.
Tāt.: Since the word "manīṣiṇaḥ" or "wise persons" is used here, both viewpoints are acceptable, and we must understand them correctly. The key point to note is the difference between renunciation and relinquishment. When the wise talk about relinquishing the actions, they are recommending relinquishing the attachment to results and not abandoning the actions themselves. The concept 'relinquisher of the fruits of actions' will be further elaborated.
- B.G 18.04
niścayaṃ śṛṇu me tatra tyāge bharatasattama। tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ॥4॥
Listen to my definitive conclusion on relinguishment (tyāga), O best of the Bharatas. Relinquishment is indeed declared to be of three kinds, O tiger among men.
Bhā.: Definitive conclusions regarding relinquishment (tyāga) is explained further.
- B.G 18.05
yajñadānatapaḥkarma na tyājyaṃ kāryameva tat। yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām ॥5॥
Sacrifice, charity, and austerity should not be abandoned; they must indeed be performed. Sacrifice, charity, and austerity are purifiers of the wise.
etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca। kartavyānīti me pārtha niścitaṃ matamuttamam ॥6॥
O Arjuna, these actions also should be performed without attachment or desire for results, as duties; this is my firm and highly regarded opinion.
Bhā.: Sacrifice, charity and austerity are of various types, including giving knowledge, offering protection etc. as elaborated in 4.28. Chanting name of the Lord can be done by all. Hence, these duties must be performed by all classes of society, and is not restricted to a few, as interpreted by other Āchāryas.
Tāt.: Sacrifice, charity and austerity are of various types, including giving knowledge, offering protection etc. as elaborated in 4.28. Chanting name of the Lord can be done by all. Hence, these duties must be performed by all classes of society, and is not restricted to a few, as interpreted by other Āchāryas.
- B.G 18.07
niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate। mohāttasya parityāgastām asaḥ parikīrtitaḥ ॥7॥
Renouncing (saṃnyāsaḥ) prescribed duties is not appropriate. Abandoning them out of delusion is said to be in the mode of ignorance.
Tāt.: Understanding 'relinquishment of attachment and fruits' as 'relinquishment of ones own true nature' is due to false knowledge, called 'moha' i.e. delusion.
- B.G 18.08
duḥkhamityeva yatkarma kāyakleśabhayāt tyajet। sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet ॥8॥
He who renounces action only because it is suffering, out of fear of bodily discomfort, having performed such passionate 'rajasic' relinquishment, does not indeed obtain the fruits of relinquishment.
Tāt.: The suffering mentioned is the mental-suffering, observed when devoid of delusion. The word 'duḥkham' is used for mental suffering alone in ancient sanskrit literature, while 'āyāsaḥ' i.e. exertion, is considered for external physical suffering.
- B.G 18.09
kāryamityeva yat karma niyataṃ kriyate'rjuna। saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ ॥9॥
O Arjuna, when an action is performed as a duty without any attachment or expectation of results, such relinquishment is regarded as being in the mode of 'sāttva', i.e. goodness.
na dveṣṭyakusalaṃ karma kuśale nānuṣajjate। tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ ॥10॥
The wise relinquisher, filled with purity and free from doubts, neither hates unskilled actions nor is attached to skilled ones.
Tāt.: One who truly understands the essence of Vishnu does not despise unskillful actions that bring visible suffering, nor does he become attached to the transient nature of sattvic virtues performed in the past. When one is free from the desire for results, their actions do not bind them. Otherwise, even a slight fault is directly perceived.
- B.G 18.11
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ। yastu karmaphalatyāgī sa tyāgītyabhidhīyate ॥11॥
Indeed, it is impossible for one who has a body to renounce actions completely. However, one who relinquishes the fruits of actions is truly considered a relinquisher.
Bhā.: It is conclusively stated that there is no other meaning for 'tyāga' i.e. relinquishment, than to relinquish the fruits of actions.
- B.G 18.12
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam। bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit ॥12॥
The results of actions, which are of three types — undesirable, desirable, and mixed — manifest after death for those who have not relinquished, but never for those who have renounced.
Bhā.: Right kind of relinquishment is praised.
Tāt.: Even monkhood or renunciation involves relinquishment. The subtle difference needs to be understood. The monk or renouncer abandons all activities to be performed for someone else's sake. He performs his own duties, relinquishing their results.
- B.G 18.13
pañcaitāni mahābāho kāraṇāni nibodha me। sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām ॥13॥
O mighty-armed one, let me explain to you these five causes that are mentioned in the conclusion of Sāṅkhya philosophy for the successful completion of all actions.
Bhā.: The renunciation is further elaborated by stating causes of action. Sānkya philosophy concludes with the doctrine of knowledge.
Tāt.: Testimonials are provided to inform the original Sānkhya philosophy, as told by Lord Kapila, who is an incarnation of Vishnu, is only Vedic and includes theism, while other distorted versions are considered non-Vedic.
- B.G 18.14
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham। vividhāśca pṛthak ceṣṭā daivaṃ caivātra pañcamam ॥14॥
The foundation, the doer, the instruments, various movements, and the divine are the five factors involved here.
Bhā.: 'adhiṣṭhānaṃ' - the foundation such as the body; 'kartā' - all doer, the Brahman; 'karaṇam' - instruments like senses; 'ceṣṭā' - movement, both physical and mental; and 'daivam' - the unseen; are considered the five cause of action.
Tāt.: 'adhiṣṭhānam' - the foundation, implies the body and other elements.
- B.G 18.15
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- B.G 18.16
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- B.G 18.17
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- B.G 18.18
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- B.G 18.19
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- B.G 18.20
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- B.G 18.21
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