Bhagavad Gita Chapter 18, Verse 11

English Translation

Since it is not possible for one who holds on to a body to give up actions entirely, therefore he, on the other hand, who renounces results on actions is called a man of renunciation.

Detailed Commentary

For embodied beings, a complete renunciation of actions (karmas) is not possible, for the body is a product of Prakriti, and Prakriti is always active. Therefore, one who is connected to the body cannot be actionless. While one can give up Yajña, Dāna, Tapa, Tīrtha, etc., one cannot renounce bodily actions like eating, walking, standing, and sitting. True renunciation is severing the inner connection with actions, not merely external cessation. Even in Samādhi, the connection with external actions is broken, but that too is an action (karma) and has an end. No embodied being can completely sever connection with actions. Without performing actions, Yoga-niṣṭhā (steadfastness in Yoga) is not attained, nor is Sāṅkhya-niṣṭhā (steadfastness in Sāṅkhya) achieved merely by abandoning actions. The conscious Puruṣa ever remains unchangeable (nirvikār), whereas Prakriti is mutable and ever-changing. Prakriti means activeness. As long as Puruṣa identifies with the body, it cannot fully renounce actions. Due to ego (ahaṅkār) and possessiveness (mamatā) towards the body, a person considers every action of the body as their own. Puruṣa alone has connected itself with Prakriti, disregarding discrimination (viveka). Believing this connection to be true leads to bondage. This connection is of two types: considering oneself to be the body (ahaṅtā) and considering the body to be one's own (mamatā). Such a connection defines an embodied being (dehadhārī), who cannot completely abandon actions. Only that person who is not connected to actions and their fruits (karma-phala) is called a Tyāgī (renunciate). As long as a person is connected to good and bad, they are not a Tyāgī. Considering natural actions and substances as one's own gives rise to affection for them, which is called attachment (āsakti). This attachment is connected to present and future actions. When a person makes the abandonment of fruits (phala-tyāga) their aim, then their actions are for the welfare of the world. They understand that all means for action have been received from the world and belong to it. Actions have a beginning and an end; their fruits perish, whereas the self ever remains unchangeable (nirvikār). With such discrimination (viveka), the desire for fruits is easily relinquished, and there is never any pride (abhimāna) in it. The Lord says, one who renounces the fruits of action is called a Tyāgī. The unchangeable (nirvikār) self had no connection, has no connection, and can have no connection with mutable (vikārī) fruits of action. This connection was merely assumed due to lack of discrimination (aviveka), and when this delusion vanishes, the person is known as a Tyāgī. For example, when a person becomes a Sādhu or Sannyāsī and leaves their family, no changes in the family affect them. Similarly, the connection between Puruṣa and Prakriti is only assumed by Puruṣa. Upon the relinquishment of this assumed connection, it will automatically break, as has been stated. Connection: The previous verse stated that only one who renounces the fruits of action is truly a Tyāgī. What happens if a person does not renounce the fruits of action is explained in the following verse.