Bhagavad Gita Chapter 18, Verse 2

English Translation

The Blessed Lord said The learned ones know sannyasa to be the giving up of actions done with a desire for reward. The adepts call the abandonment of the results of all works as tyaga.

Detailed Commentary

18.2. Elucidation – There are four views of the philosophical scholars: 1. "Kāmyānāṁ karmaṇāṁ nyāsaṁ saṁnyāsaṁ kavayo viduḥ" – Many scholars say that the relinquishment of *kāmya karmas* (actions performed with a desire for results) is known as *sannyasa*. That is, giving up those actions that are performed for the attainment of desired outcomes and the aversion of undesirable ones is *sannyasa*. 2. "Sarvakarmaphalatyāgaṁ prāhustyāgaṁ vicakṣaṇāḥ" – Many discerning scholars say that the relinquishment of the desire for the fruits of all actions is called *tyaga*. That is, continuing to perform one's prescribed duties without desiring their fruits is *tyaga*. 3. "Tyājyaṁ doṣavadityeke karma prāhurmanīṣiṇaḥ" – Some wise ones declare that all actions should be abandoned as if they were a fault. 4. "Yajñadānatapaḥkarma na tyājyamiti cāpare" – And others say that actions in the form of *yajña* (sacrifice), *dāna* (charity), and *tapas* (austere penance) should not be abandoned. Among the above four views, two divisions are apparent: the first and third views pertain to *sannyasa* (*Sankhyayoga*), while the second and fourth views pertain to *tyaga* (*Karmayoga*). In the first view, there is the relinquishment of only *kāmya karmas*, and in the third view, there is the relinquishment of all actions. Similarly, in the second view, there is the relinquishment of the fruits of actions, and in the fourth view, there is the prohibition against abandoning *yajña*, *dāna*, and *tapas*. 1. "Kāmyānāṁ karmaṇāṁ nyāsam saṁnyāsam" – In this first view of *sannyasa*, only *kāmya karmas* are said to be abandoned, but essential *nitya* (daily) and *naimittika* (occasional) duties remain. Hence, this view is not complete because it neither involves the relinquishment of doership nor abiding in one's true Self (*Swarūpa*). However, in the Lord's view, the ego of doership in actions does not remain, and one abides in one's true Self, as described in the seventeenth verse of this very chapter. 2. "Tyājyaṁ doṣavadityeke" – In this second view of *sannyasa*, there is talk of abandoning all actions as if they were a fault. However, no one can truly abandon all actions, and doing so would make life's sustenance impossible. This is why the Lord has described the abandonment of *nitya karmas* in their very form as *rajasika* and *tamasika tyaga*. 3. "Sarvakarmaphalatyāgam" – In this first view of *tyaga*, only the relinquishment of fruit is mentioned. Here, *phalatyaga* implies only the relinquishment of *kāmanā* (desire). The relinquishment of *mamata* (possessiveness/mineness) and *āsakti* (attachment) cannot be included in this, because doing so would eliminate any difference between the views of these philosophers and the Lord's view. In the Lord's view, there is mention of the relinquishment of attachment to both the action and its fruit. 4. "Yajñadānatapaḥkarma na tyājyam" – In this second view of *tyaga*, which is *Karmayoga*, there is talk of not abandoning actions in the form of *yajña*, *dāna*, and *tapas*. However, beyond these three, nothing is said about the actions related to *varṇa* (social class), *āśrama* (stage of life), circumstances, etc. – this represents its incompleteness. In the Lord's view, these actions should not merely be not abandoned, but they should be performed, and additionally, actions like *tīrtha* (pilgrimage), *vrata* (vows), etc., should also be performed with the relinquishment of fruit and attachment. Connection – After presenting the four views of philosophical scholars in the previous two verses, the Lord now, in the next three verses, first articulates His own view on the subject of *tyaga*.