Bhagavad Gita Chapter 18, Verse 8

English Translation

Whatever action one may relinish merely as being painful, from fear of physical suffering, he, having resorted to renunciation based on rajas, will surely not acire the fruits of renunciation.

Detailed Commentary

18.8 Commentary – Duḥkhamityeva yat karma (Actions perceived as merely sorrowful) – Performing prescribed Vedic actions such as Yajña, Dāna, etc., is seen as merely sorrowful. This is because undertaking these actions involves adhering to many rules and also incurring expenses. Therefore, a Rājasa individual perceives only sorrow in these actions. The reason for this sorrow is their lack of faith in the afterlife (paraloka), the scriptures (śāstras), and the results of actions prescribed therein. Kāyakleśabhayāt tyajet (Renouncing due to fear of bodily discomfort) – A Rājasa individual experiences physical discomfort, meaning exertion, in following the injunctions of the scriptures and societal norms. They encounter obstacles and sorrow in fulfilling their Dharma or obeying the commands of parents, guru, or master. Hence, they believe that acting according to their own will brings happiness. They feel that Gṛhastha life offers no comfort and that their family is not cooperative. Due to such thinking, they renounce their household duties. Here, a doubt arises: it is stated that one should perceive sorrow and fault in the means to knowledge (Gita 13.8), while here, renouncing actions due to perceiving sorrow in them is called Rājasa tyāga. The resolution is that there is no contradiction between these two; rather, the subjects are different. There, it speaks of seeing sorrow in enjoyments (bhogas), and here, it speaks of seeing sorrow in duties (kartavyas). Enjoyments should be renounced, but duties should not be renounced. Perceiving sorrow in enjoyments leads to Vairāgya (dispassion) and the attainment of Truth. However, renouncing duties will lead to perpetual suffering. There are two types of renunciation of duties: Rājasa and Tāmasa, but the outcome of both is ultimately Tāmasa, leading to lower states – 'adho gacchanti tāmasāḥ' (the Tāmasic go downwards) (Gita 14.18). Another doubt might be that if one develops Vairāgya through Satsaṅga (association with the wise) and Bhagavatkathā (discourses on God), one might abandon necessary duties and engage in Bhajana (devotional chanting/worship) of God. Such a renunciation is neither Rājasa nor Tāmasa, because the attainment of God is the ultimate goal (dhyeya) of human life. Renouncing duties for the accomplishment of that goal is, in fact, performing one's true duty. Their true duty is accompanied by a deep interest in God. However, those who perform Rājasa and Tāmasa renunciation are overcome by idleness (ālasya) and negligence (pramāda). Sa kṛtvā rājasaṁ tyāgaṁ naiva tyāgaphalaṁ labhet (Having performed Rājasa renunciation, one does not attain the fruit of renunciation) – The fruit of renunciation (tyāga) is peace (śānti). But a Rājasa individual does not find peace even after renouncing. This is because their renunciation is merely for their own comfort. Such renunciation involves abandoning auspicious actions (śubhakarma), which does not bring them peace but rather results in a punitive outcome.