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Bhagavad-gītā 18.1

सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् । त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १ ॥
arjuna uvāca
[arjuna uvaacha]
sannyāsasya mahā-bāho
[sannyaasasya mahaa-baaho]
tattvam icchāmi veditum
[tattvam ichchaami veditum]
tyāgasya ca hṛṣīkeśa
[tyaagasya cha hrisheekesha]
pṛthak keśi-niṣūdana
[prithak keshi-nishoodana]
Word-for-word
arjunaḥ uvāca — Arjuna said sannyāsasya — of renunciation mahā - bāho — O mighty-armed one tattvam — the truth icchāmi — I wish veditum — to understand tyāgasya — of renunciation ca — also hṛṣīkeśa — O master of the senses pṛthak — differently keśi - niṣūdana — O killer of the Keśī demon .
Blended reading (Sanskrit + English inline)
arjuna uvāca
arjunaḥ uvāca
Arjuna said
sannyāsasya mahā-bāho
sannyāsasya
of renunciation
mahā - bāho
O mighty-armed one
tattvam icchāmi veditum
tattvam
the truth
icchāmi
I wish
veditum
to understand
tyāgasya ca hṛṣīkeśa
tyāgasya
of renunciation
ca
also
hṛṣīkeśa
O master of the senses
pṛthak keśi-niṣūdana
pṛthak
differently
keśi - niṣūdana
O killer of the Keśī demon .
Important Words
  • sannyāsasya — of renunciation (the order)
    Genitive. Arjuna is asking about sannyāsa as the formal āśrama — the renounced order of life, the giving up of activities themselves. He will set this against tyāga in the next phrase.
  • tyāgasya — of renunciation (of fruits)
    Genitive. The whole chapter pivots on this pair. Arjuna senses that sannyāsa and tyāga are not the same and wants the distinction laid bare before he acts.
  • tattvam — the truth, the essential nature
    Not a definition but the essence. Arjuna is not asking for vocabulary; he is asking what these two actually *are* at their root.
  • pṛthak — separately, distinctly
    He wants the two terms unbraided. Common speech blurs them; Arjuna wants the cut made clean.
  • hṛṣīkeśa — O master of the senses
    Address chosen with care. Only the Lord of the senses can settle what should and should not be given up — the question itself is an indriya question.
Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyāga] and of the renounced order of life [sannyāsa], O killer of the Keśī demon, master of the senses.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna opens the closing chapter by asking Kṛṣṇa to disentangle two near-synonyms — sannyāsa and tyāga — that have been used throughout the dialogue. Three vocatives stack his appeal: mighty-armed, sense-controller, demon-slayer.
Further notes (विवरण · Vivaraṇa)
The Gītā's final chapter begins as a request for terminological clarity, but the answer will become a summary of the whole teaching. 'Pṛthak' (distinctly) signals that Arjuna senses these words have been used both interchangeably and contrastively. The three epithets — strength, sense-mastery, demon-slaying — anticipate the qualities the rest of the chapter will demand of any genuine renouncer.
Prose order (अन्वय · Anvaya)
हे महा-बाहो हृषीकेश केशि-निषूदन! सन्न्यासस्य त्यागस्य च तत्त्वं पृथक् वेदितुम् इच्छामि ।
he mahā-bāho hṛṣīkeśa keśi-niṣūdana! sannyāsasya tyāgasya ca tattvaṃ pṛthak veditum icchāmi |
O mighty-armed Hṛṣīkeśa, slayer of Keśī, I wish to know distinctly the truth of sannyāsa and of tyāga.
Word split (पदच्छेद · Padaccheda)
अर्जुनः उवाच
arjunaḥ uvāca
सन्न्यासस्य महा-बाहो तत्त्वम् इच्छामि वेदितुम् । त्यागस्य च हृषीकेश पृथक् केशि-निषूदन ॥
sannyāsasya mahā-bāho tattvam icchāmi veditum | tyāgasya ca hṛṣīkeśa pṛthak keśi-niṣūdana ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
सन्न्यासस्य sannyāsasya सन्न्यास (m.) gen.sg. (genitive singular) of sannyāsa (renunciation of action)
महा-बाहो mahā-bāho महा-बाहु (m.) voc.sg. (vocative singular), bahuvrīhi cpd. (compound) O mighty-armed one
तत्त्वम् tattvam तत्त्व (n.) acc.sg. (accusative singular) the essential truth
इच्छामि icchāmi √इष् pres. (present) 1sg.par. (parasmaipada / active voice) I desire
वेदितुम् veditum √विद् inf. (infinitive) to know
त्यागस्य tyāgasya त्याग (m.) gen.sg. (genitive singular) of tyāga (renunciation)
च ca ind. (indeclinable) and
हृषीकेश hṛṣīkeśa हृषीकेश (m.) voc.sg. (vocative singular), bahuvrīhi cpd. (compound) O master of the senses
पृथक् pṛthak ind. (indeclinable) separately, distinctly
केशि-निषूदन keśi-niṣūdana केशिन् (m.) + निषूदन (adj.) voc.sg. (vocative singular), tatpuruṣa cpd. (compound) O slayer of Keśī
Purport

Actually the Bhagavad-gītā is finished in seventeen chapters. The Eighteenth Chapter is a supplementary summarization of the topics discussed before. In every chapter of Bhagavad-gītā, Lord Kṛṣṇa stresses that devotional service unto the Supreme Personality of Godhead is the ultimate goal of life. This same point is summarized in the Eighteenth Chapter as the most confidential path of knowledge. In the first six chapters, stress was given to devotional service: yoginām api sarveṣām … “Of all yogīs or transcendentalists, one who always thinks of Me within himself is best.” In the next six chapters, pure devotional service and its nature and activity were discussed. In the third six chapters, knowledge, renunciation, the activities of material nature and transcendental nature, and devotional service were described. It was concluded that all acts should be performed in conjunction with the Supreme Lord, represented by the words oṁ tat sat, which indicate Viṣṇu, the Supreme Person. The third part of Bhagavad-gītā has shown that devotional service, and nothing else, is the ultimate purpose of life. This has been established by citing past ācāryas and the Brahma-sūtra, the Vedānta-sūtra . Certain impersonalists consider themselves to have a monopoly on the knowledge of Vedānta-sūtra, but actually the Vedānta-sūtra is meant for understanding devotional service, for the Lord Himself is the composer of the Vedānta-sūtra, and He is its knower. That is described in the Fifteenth Chapter. In every scripture, every Veda, devotional service is the objective. That is explained in Bhagavad-gītā . As in the Second Chapter a synopsis of the whole subject matter was described, in the Eighteenth Chapter also the summary of all instruction is given. The purpose of life is indicated to be renunciation and attainment of the transcendental position above the three material modes of nature. Arjuna wants to clarify the two distinct subject matters of Bhagavad-gītā, namely renunciation ( tyāga ) and the renounced order of life ( sannyāsa ). Thus he is asking the meaning of these two words. Two words used in this verse to address the Supreme Lord – Hṛṣīkeśa and Keśi-niṣūdana – are significant. Hṛṣīkeśa is Kṛṣṇa, the master of all senses, who can always help us attain mental serenity. Arjuna requests Him to summarize everything in such a way that he can remain equipoised. Yet he has some doubts, and doubts are always compared to demons. He therefore addresses Kṛṣṇa as Keśi-niṣūdana. Keśī was a most formidable demon who was killed by the Lord; now Arjuna is expecting Kṛṣṇa to kill the demon of doubt.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
1. Arjuna said: O Mighty-armed one, controller of the senses, killer of Keśī, I desire to know the true meaning of sannyāsa and the different meaning of tyāga.
Commentary

The eighteenth chapter speaks of the three types of sannyāsa, jñāna and karma, defines liberation, and indicates bhakti as the highest secret of all. “You stated in the previous chapter ‘Uttering the word tat, without seeking results, sacrifices, austerities and charities are performed by those with desire for liberation from the atat material world.’ Those with a desire for liberation are sannyāsīs. But there seems to be others who are detached from all the results of their work, as mentioned by You when you said sarva-karma-phala-tyāgaṁ tataḥ kuru yatātmavān: give up all the result of your work with great attention. (BG 12.11) What is the tyāga of these others?” Wanting to know the distinction, Arjuna asks a question in this verse. “If the words sannyāsa and tyāga have different meanings, I desire to know the distinct essence of these two. But if they mean the same thing, in Your opinion or others’ opinion, I desire to know what is that one meaning as well.

“O controller of the senses (hṛṣīkeśa), you have made this doubt arise in me since You are the instigator of my intelligence. O killer of Keśī (keśī-nisūdana), You will kill this doubt of mine just as You killed Keśī. O Mighty-armed one (mahā-bāho), You have great strength in Your arms, and I have insignificant strength in my arms. You have become friendly with an expansion such as me, rather than with Your other expansions with vast knowledge. Therefore I am not afraid to ask this question, since You have become somewhat friendly with me.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
1. Arjuna said: O Mighty-armed one, controller of the senses, killer of Keśi, I desire to know the difference between sannyāsa and tyāga.
Commentary

In the eighteenth chapter, the Lord, summarizing all the topics of the Gītā, speaks about the most secret aspect of devotion and surrender within devotion. The doubting Arjuna asks about the meaning of the word sannyāsa mentioned in statements such as sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśī (BG 5.13) and the meaning of tyāga mentioned in such statements as tyaktvā karma-phalāsaṅgaṁ (BG 4.20). Do the two words have completely different meanings such as trees and stones, or do they have similar meanings like Kurus and Pāṇḍavas. If the words are completely different, then I want to know the different natures (pṛthak tattvam) of sannyāsa and tyāga. If they are two alternative words describing the same thing, I want to know that. O mighty-armed Kṛṣṇa, Hṛṣīkeśa, because You stimulate the function of intelligence, You alone have produced my doubt. You are also the killer of Keśi, and therefore You can kill my doubt.

Bhūrijana Dāsa Gauḍīya
Commentary

In order to emphasize the goal of the all Bhagavad‑gita, which is surrender to Krsna, Krsna is now going to summarize more or less everything that He already told before. And He will begin by going over again that question that He has answered in many occasions ‑ what is Krsna recommending between renunciation of work and the renunciation of the fruits of one's work? Krsna is going to give His final prescription in His summary here: to renounce the fruits of one's work. But this is just one basic step in the relationship with Krsna summarizing the Bhagavad‑gita and leading us again to surrender to Krsna's lotus feet. This particualar question is interesting. " I wish to understand the purpose of renunciation (tyaga) and of the renounced order of life (sannyasa)." What Arjuna is asking is: ''are the sannyasi or the renouncing order of life and tyaga or renunciation, are they the same thing? Are they two words meaning the same thing or are they two different words meaning two different things? Is any difference between tyaga and sannyasa or are they the same?" Arjuna is asking Krsna what is His opinion about this, and also in His reply, Krsna, is going to give the opinion of others as well. We are already familiar with this: whether one should perform jnana‑yoga and renounce the activities, or perform niskama karma‑ yoga. In the second verse, Krsna, the Supreme Personality of Godhead, says:

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Arjuna asks Krishna to distinguish between Tyaga and Sannyasa (What is the goal of renunciation

and of the renounced order of life? Should one work while remaining detached from the fruit of work

(niskama-karma) or should one renounce activities to perform jnana-yoga?)

PLEASE NOTE: For an exact answer to the question asked by Arjuna in Text 18.1, Please refer to the

Common Theme of Text 18.7 – 18.9 and Text 18.12

Focus of Learning

(a) Main emphasis of every chapter in the Bhagavad-gita – “Devotional service unto Supreme

Personality of Godhead is the ultimate goal of life”

First six chapters conclude in Text 6.47 – “yoginam api…” – Bhakti-yoga is the best
Middle six chapters describe pure devotional service and its nature and activity
Last six chapters:
Recommend – “Do all acts in conjunction with the Lord” as indicated by “Om tat sat” which indicates Vishnu, the Supreme Person (Bg. Chapter 17)
Establishes – ‘Devotional service is the ultimate purpose of life’ by citing past Acharyas, the Brahma-sutra and Vedanta-sutra; and thus refutes Impersonalists who claim monopoly on Vedanta-sutra

▪ Chapter 13 – 17 establishes devotional service on the authority of Vedanta-

sutra (e.g. Chapter 13 and Chapter 15)

▪ Especially Bg. 15.5 says Vedanta-sutra is meant for understanding devotional

service

Chapter 18 summarizes the same point, ‘Devotional service as the most confidential knowledge’

(b) Purpose of life (As per Chapter 2 and Chapter 18) – Renunciation and attainment of

transcendental position above the three modes

(c) Meaning of ‘Hrsikesha’ – Master of all senses

One who helps to attain mental serenity
Arjuna uses this name because he wants to know everything clearly so that he can be equipoised

(d) Meaning of ‘Kesi-nisudana’ – Killer of Kesi demon and now He is expected to kill the doubts which

are compared to demons

PRACTICAL APPLICATION OF SECTION I

Acting with detachment is true renunciation and brings freedom from reaction

Texts 18.2

THEME: Krishna begins by citing great philosophers who say:

‘Tyaga’ – To renounce the results of all activities
‘Sannyasa’ – To renounce the activities that are based on material desire; which implies to renounce fruits and also the work itself

Texts 18.3

THEME: There are different opinions in abandoning activities

Some say all fruitive activity is faulty
Others maintain that acts of sacrifice, charity and penance should never be abandoned
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
18.1 O mighty-armed Hrsikesa, kesi-nisudana, O slayer of (the demon) Kesi; icchami, I want; veditum, to know; prthak, severally, through their mutual distinctions; tattvam, the truth, the intrinsic nature, i.e. the real meaning; sannyasasya, of sannyasa, i.e. the meaning of the word sannyasa, ca, as also; tyagasya, of tyaga, i.e. the meaning of the word tyaga. Kesi was a demon who had assumed the form of a horse, and Lord Vasudeva had killed him. Hence He is addressed by that name (Kesi-nisudana) by Arjuna. The word sannyasa and tyaga, used in various places in the preceding chapters, are not explicit in their implications. Therefore, in order to determine them for Arjuna who had put the estion,-
Śrī Rāmānujācārya Classical
Translation
18.1 Arjuna said Both Sannyasa and Tyaga as a means for release are enjoined in such Srutis: 'Not by rituals, nor by progeny, nor by rituals, nor by progeny, nor by wealth but by Tyaga alone do some attain immortality ৷৷.' (Ma. Na., 5.14). Ascertaining the truth about the Supreme Reality from a knowledge of Vedanta, and becoming purified in mind by the means of Sannyasa Yoga, these Yatis (ascetics), at the dissolution of their bodies, attain the Lord who is higher than the freed selves and become liberated from bondage' (Man. U., 3.2.6). I want to know separately the truth, viz., whether Tyaga and Sannyasa are synonymous or not. The import is this. Do these two terms Sannyasa and Tyaga have different meanings or do they signify the same thing? If they signify different things, I want to know their different natures. If they are synonymous, their identical nature should be elucidated. Then, in order to prove that the nature of both is identical and that it is such and such, the Lord explains, showing the disagreements among some disputants:
Śrī Abhinavagupta Classical
Translation
18.1 Samnyasaya etc. It has been delcared earlier that 'He [alone] is a man of relinishment and is also a man of wisdom' (II, 50); and 'He [alone] is a man of renunciation and a man of Yoga; but not he who remains without his fires (VI, 1)', and so on. Thus, becuase a man of relinishment and a man of renunciation are both found mentioned, now arises this estion from a person (Arjuna) who is desirous of understanding their difference. Now [by giving] the answer -
Swami Sivananda Classical
Translation
18.1 Arjuna said I desire to know severally, O mighty-armed, the essence or truth of renunciation, O Hrishikesa, as also of abandonment, O slayer of Kesi.
Commentary

18.1 संन्यासस्य of renunciation? महाबाहो O mightyarmed? तत्त्वम् the essence of truth? इच्छामि (I) wish? वेदितुम् to know? त्यागस्य of Tyaga or abandonment? च and? हृषीकेशः O Krishna? पृथक् severally? केशिनिषूदन् slayer of Kesi.Commentary The teaching of the whole of the GitaSastra is summed up beautifully in this discourse. This last discourse is a brief masterly summary of all that is told in the previous chapters. Arjuna wishes to know the distinction between Sannyasa and Tyaga.Kesi was an Asura whom Lord Krishna slew. So Lord Krishna is addressed as Kesinishudana by Arjuna.The words Sannyasa and Tyaga have been used here and there in the preceding discourses but their connotations are not lucidly distinguished. Therefore Lord Krishna clearly explains to Arjuna the right significance of the two terms in the following verse.

Swami Gambhīrānanda Classical
Translation
18.1 Arjuna said O mighty-armed Hrsikesa, O slayer of (the demon) Kesi, I want to know serverally the truth about sannyasa as also about tyaga.
Shri Purohit Swami Classical
Translation
18.1 "Arjuna asked: O mighty One! I desire to know how relinquishment is distinguished from renunciation.
Related values & verses
Related values
Prema (Divine Love)Tyaga (Renunciation / Letting Go)Asteya (Non-stealing / Honesty)Kshama (Forgiveness / Patience)Karuna (Kindness / Compassion)Aparigraha (Non-possessiveness)Shraddha (Faith / Reverence)Tapas (Austerity / Discipline)Maitri (Friendship / Goodwill)
Related verses
BG 5.1 BG 3.2 BG 2.7 SB 11.19.27 SB 1.2.8 SB 11.3.21 CC Madhya 8.51 CC Madhya 22.7 CC Madhya 20.102 Kaṭha Upaniṣad 1.1.20Muṇḍaka Upaniṣad 1.2.12
Related lectures
Personal Guidance
Arjuna asks for the final clarity: what is sannyāsa (renunciation) and what is tyāga (relinquishment)? — the seeker's final question for definitions before commitment.
Practical Applications
  • Honor the need for clear definitions before committing fully.
  • Don't be embarrassed to ask basic questions late in the journey.
  • Bring final questions to your guide.
Reflection Questions
  • What 'last' clarification do I still need before committing?
  • Whom should I ask?
Analogy

A traveler at a crossroads asks not for a map but for the meaning of the two roads themselves. Arjuna does not yet know what he is being asked to give up — so he asks Kṛṣṇa to define the terms before he walks either path.

Stories
Naciketas before Yama

When Naciketas stood before Yama in the Kaṭha Upaniṣad, he refused the three boons of wealth, sons, and long life. Instead he asked the deepest question: what happens to the soul after death.

Like Arjuna here, he insisted on understanding tattva — the truth of the matter — before he would settle for anything less. Real inquiry begins when one stops asking for things and begins asking what things are.

📝 My note

Source: vedabase.io

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