Bhagavad Gita Chapter 18, Verse 3

English Translation

Some learned persons say that action, beset with evil (as it is), should be given up, and others (say) that the practice of sacrifice, charity and austertiy should not be given up.

Detailed Commentary

18.3. Elucidation: There are four views held by philosophical scholars: 1. Many scholars say that the renunciation of *kāmya-karmas* (desire-driven actions) is called *sannyāsa*. That is, giving up actions performed for the attainment of desired outcomes and avoidance of undesirable ones is *sannyāsa*. 2. Many scholars say that the renunciation of the desire for the fruits of all actions is '*tyāga*' (renunciation). That is, continuing to perform one's *kartavya-karmas* (obligatory duties) without desiring their fruits is '*tyāga*'. 3. Many scholars say that all actions should be abandoned as if they were faults. 4. Other scholars say that even if all other actions are renounced, *Yajña*, *Dāna*, and *Tapas* (sacrifices, charity, and austerity) should not be abandoned. These four views reveal two divisions: the first and third views belong to *Sannyāsa* (Sāṅkhya Yoga), and the second and fourth views belong to *Tyāga* (Karma Yoga). There is also a slight difference within these two divisions. In the first view, there is only the renunciation of *kāmya-karmas*, while in the third view, there is the renunciation of action itself (*karmamātra*). Similarly, in the second view, there is the renunciation of the fruits of actions, and in the fourth view, there is the prohibition of renouncing *Yajña*, *Dāna*, and *Tapas*. An analysis of the shortcomings in these four views of the philosophers and the distinctive features of the Lord's view is as follows: 1. In the first view of *sannyāsa*, only the renunciation of *kāmya-karmas* is stated, but *nitya* (daily) and *naimittika* (occasional) *kartavya-karmas* remain. This view is incomplete because it does not mention the renunciation of *kartṛtva* (doership) nor the establishment in one's true Self (*svarūpa*). In the Lord's view, the ego of doership (*kartṛtva abhimāna*) in actions ceases, and one becomes established in their true Self, as described in the seventeenth verse of this chapter, which speaks of a state devoid of ego (*ahaṅkāra*) and the renunciation of the ego of doership. 2. In this view of *sannyāsa*, there is talk of abandoning all actions as if they were faults. But no one can renounce all actions, and life cannot be sustained by merely renouncing action itself. Therefore, the Lord has described the formal renunciation of *nitya-karmas* as *Rājasic* and *Tāmasic tyāga*. 3. In the first view of *tyāga*, only the renunciation of fruits is mentioned. There is no mention of renouncing *mamata* (possessiveness/mine-ness) and *āsakti* (attachment). In the Lord's view, both the renunciation of attachment to action and its fruits has been addressed. 4. In this view of *tyāga*, there is talk of not renouncing *Yajña*, *Dāna*, and *Tapas*. Nothing is said about the actions pertaining to *varṇa* (social order), *āśrama* (stages of life), circumstances, etc., apart from these three. In the Lord's view, these actions should not be renounced; rather, in addition to these, actions like pilgrimages (*tīrtha*) and vows (*vrata*) should also be performed by renouncing their fruits and attachment. Context: After presenting the four views of philosophical scholars in the previous two verses, the Lord now elaborates His own view on the subject of *tyāga* in the subsequent three verses.