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Bhagavad-gītā 18.11

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषत: । यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ ११ ॥
na hi deha-bhṛtā śakyaṁ
[na hi deha-bhritaa shakyam]
tyaktuṁ karmāṇy aśeṣataḥ
[tyaktum karmaany asheshatah]
yas tu karma-phala-tyāgī
[yas tu karma-phala-tyaagee]
sa tyāgīty abhidhīyate
[sa tyaageety abhidheeyate]
Word-for-word
na — never hi — certainly deha - bhṛtā — by the embodied śakyam — is possible tyaktum — to be renounced karmāṇi — activities aśeṣataḥ — altogether yaḥ — anyone who tu — but karma — of work phala — of the result tyāgī — the renouncer saḥ — he tyāgī — the renouncer iti — thus abhidhīyate — is said .
Blended reading (Sanskrit + English inline)
na hi deha-bhṛtā śakyaṁ
na
never
hi
certainly
deha - bhṛtā
by the embodied
śakyam
is possible
tyaktuṁ karmāṇy aśeṣataḥ
tyaktum
to be renounced
karmāṇi
activities
aśeṣataḥ
altogether
yas tu karma-phala-tyāgī
yaḥ
anyone who
tu
but
karma
of work
phala
of the result
tyāgī
the renouncer
sa tyāgīty abhidhīyate
saḥ
he
tyāgī
the renouncer
iti
thus
abhidhīyate
is said .
Important Words
  • deha-bhṛtā — by an embodied being
    Instrumental. Anyone wearing a body is, by definition, acting — breathing, eating, sensing. The verse forecloses the fantasy of bodily-life-without-karma.
  • aśeṣataḥ — altogether, without remainder
    The qualifier that does the work. Complete cessation of action is impossible; *partial* cessation is just another action. Kṛṣṇa cuts the logical escape.
  • phala — fruit, result
    In the compound karma-phala-tyāgī. The chapter's working definition of the true renouncer hinges here. Not karma-tyāgī — that is impossible for the embodied — but karma-phala-tyāgī.
  • tyāgī — the renouncer
    Twice in the verse — emphatic identification. The honorific tyāgī is reserved for one specific person — the one who lets go of fruits — not for the cave-dweller who has merely changed activities.
  • abhidhīyate — is called, is named
    Passive of abhi-dhā, to designate authoritatively. The verse formally bestows the title tyāgī on the phala-tyāgī alone.
It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.
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)
While embodied, total action-abstention is impossible — the body itself keeps acting. The real renouncer, therefore, is the one who lets go not of action but of its fruits. This is the Gītā's operative definition of tyāga.
Further notes (विवरण · Vivaraṇa)
A pragmatic, embodied realism: as long as one has a body, one breathes, eats, moves — total karma-cessation is a fiction. The Gītā therefore redirects renunciation inward, from quantity of actions to quality of attitude. This redefinition closes the sannyāsa/tyāga debate begun in v. 1: for the embodied person, fruit-renunciation IS the practicable form of renunciation.
Prose order (अन्वय · Anvaya)
देह-भृता हि कर्माणि अशेषतः त्यक्तुं न शक्यम् । यः तु कर्म-फल-त्यागी, सः त्यागी इति अभिधीयते ।
deha-bhṛtā hi karmāṇi aśeṣataḥ tyaktuṃ na śakyam | yaḥ tu karma-phala-tyāgī, saḥ tyāgī iti abhidhīyate |
Indeed it is not possible for an embodied being to abandon actions completely. But he who renounces the fruits of action — he is called a tyāgī.
Word split (पदच्छेद · Padaccheda)
न हि देह-भृता शक्यं त्यक्तुं कर्माणि अशेषतः । यः तु कर्म-फल-त्यागी सः त्यागी इति अभिधीयते ॥
na hi deha-bhṛtā śakyaṃ tyaktuṃ karmāṇi aśeṣataḥ | yaḥ tu karma-phala-tyāgī saḥ tyāgī iti abhidhīyate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
न na ind. (indeclinable) negation not
हि hi ind. (indeclinable) indeed
देह-भृता deha-bhṛtā tatpuruṣa cpd. (compound) ins.sg. (instrumental singular)m. by the body-bearer
शक्यम् śakyam √शक् gerundive nom.sg. (nominative singular)n. possible
त्यक्तुम् tyaktum √त्यज् inf. (infinitive) to abandon
कर्माणि karmāṇi कर्मन् (n.) acc.pl. (accusative plural) actions
अशेषतः aśeṣataḥ ind. (indeclinable) completely
यः yaḥ यद् (pron. (pronoun)) nom.sg. (nominative singular)m. who
तु tu ind. (indeclinable) but
कर्म-फल-त्यागी karma-phala-tyāgī tatpuruṣa cpd. (compound) nom.sg. (nominative singular)m. renouncer of action's fruits
सः saḥ तद् (pron. (pronoun)) nom.sg. (nominative singular)m. he
त्यागी tyāgī त्यागिन् (m.) nom.sg. (nominative singular) a tyāgī
इति iti ind. (indeclinable) thus
अभिधीयते abhidhīyate अभि + √धा pres. (present)pass. (passive) 3sg. is called
Purport

It is said in Bhagavad-gītā that one can never give up work at any time. Therefore he who works for Kṛṣṇa and does not enjoy the fruitive results, who offers everything to Kṛṣṇa, is actually a renouncer. There are many members of the International Society for Krishna Consciousness who work very hard in their office or in the factory or some other place, and whatever they earn they give to the Society. Such highly elevated souls are actually sannyāsīs and are situated in the renounced order of life. It is clearly outlined here how to renounce the fruits of work and for what purpose fruits should be renounced.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
11. As it is not possible for one with a body to give up all actions completely, he who gives up the results of action is considered a tyāgī.
Commentary

Therefore, actions ordained by scripture should not be given up. It is not possible for one with a body to give up activities. Śakyam is used for the proper word śakyāni. The Lord has already said that not for a moment can the person remain without doing action: na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛt. (BG 3.5)

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
11. As it is not possible for one with a body to give up all actions completely, he who gives up the results of action is considred a tyāgī.
Commentary

“But it is better to completely give up actions than simply to give up the results, because that complete renunciation of action will produce steadiness in jñāna without disturbances.” Actions cannot be given up at any time by one who is embodied. That has been said before: na hi kaścit kṣaṇam api. (BG 3.5) Therefore the person who performs activities but gives up the results, is actually the tyāgī. The person on the level of saniṣṭham, devoid of the conception of being the doer and devoid of desire for results, should perform all actions to the best of his ability with the object of attaining jñāna. This is the conclusion of the Lord.

Bhūrijana Dāsa Gauḍīya
Commentary

Here Krsna says 'karma‑phala‑tyagi/sa tyagity abhidhiyate', 'it is said that a person who renounces from the fruits of his activities, he is actually called a true renouncer'. Krsna's opinion here is,

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

Defines ‘true renunciation’ and declares it impossible to give up all activities completely

‘True renunciation’ – To perform only religious duties, and without attachment to their fruits
e.g. Many members of ISKCON work very hard in their office and whatever they earn they give to the society. Such highly elevated souls are actual sannyasis
It is impossible for an embodied being to give up all activities
Prescribed duties should never be renounced

LINK BETWEEN TEXTS 18.11 & 18.12 This verse answers the question “What about the reaction which

comes from the work as prescribed in Texts 18.9 – 18.11”

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
18.11 Deha-bhrta, for one who holds on to a body-one who maintains (bibharti) a body (deha) is called a deha-bhrt. One who has self-indentification with the body is called a deha-bhrt, but not a so a man of discrimination; for he has been excluded from the eligibility for agentship by such texts as, 'He who knows this One is indestructible৷৷.' etc. Hence, for that unenlightened person who holds on to the body, he, since; it is na, not; sakyam, possible; tyaktum, to give up, renounce; karmani, actions; asesatah, entirely, totally; therefore the ignorant person who is competent (for rites and duties), yah, who; tu, on the other hand; karma-phala-tyagi, renounces results of actions, relinishes only the hankering for the results of actions while performing the nityakarmas; sah, he; is abhidhiyate, called; tyagi iti, a man of renunciation-even though he continues to be a man of rites and duties. This is said by way of eulogy. Therefore total renunciation of actions is possible only for one who has realized the supreme Truth, who does not hold on to the body, and who is devoid of the idea that the body is the Self. Again, what is that purpose which is accomplished through renunciation of all actions? This is being stated:
Śrī Rāmānujācārya Classical
Translation
18.11 It is impossible for one who has a body and has to nourish it. 'to abandon action entirely'; for eating, drinking etc., reired for nourshing the body and other acts connected therewith are unavoidable. And for the same reason the five great sacrifices etc., are also indispensable. He who has given up the fruits of the five great sacrifices, is said to have renounced; this is referred to in the Srutis such as: 'Only through renunciation do some obtain immortality' (Ma. Na., 8.14). Renunciation of fruits of actions is illustrative; it implies much more. It implies one who has renounced the fruits, agency and attachment to works, as the topic has been begun with the declaration: 'For abandonment (Tyaga) is declard to be of three kinds' (18.4). This statement may be estioned in the following manner: 'Agnihotra, the full moon and new moon sacrifices, Jyotistoma etc., and also the five great sacrifices are enjoined by the Sastras only for the attainment of their results like heaven. They are not purposeless. Even the injunction with regard to obligatory and occasional ceremonies is enjoined because they yield results, as implied in the following passage: "For householders, Prajapatya ceremony" (V.P., 1.6.37). Therefore, as the performance of actions has to be understood as a means for attaining their respective results, the accruing of agreeable and disagreeable results is inevitable, even though they are performed without any desire for fruits, just as a seed sown must grow into a tree and bear fruit. Hence, actions ought not to be performed by an aspirant for release, because the results are incompatible with release. Sri Krsna answers such objections:
Śrī Abhinavagupta Classical
Translation
18.4-11 Niscayam etc. upto abhidhiyate. The conclusion here is this : Due to the manifoldness of the nature of the Strands, that have been defined earlier, the act of relinishment itself is performed with a certain mental disposition which is a modification of the Sattva, the Rajas and the Tamas (the Strands). Because it reflects (is contaminated by) the nature of the person having the same (the said mental dispositon), what is called the real (unalloyed) relinishment is the performance of the actions by the knowers of the Supreme Brahman by giving up desire to achieve fruits and by avoiding the craving and hatred on account of their eanimity to [the pairs of opposites like] success and failure etc. That is why [the Bhagavat] says : 'By the act of relinishment born of the Rajas or of the Tamas (Strands), no connection with the fruit [of relinishment] is attained'. However, for an act of relinishing, born of the Sattva (Strand), there is the fruit in the form of honouring the purport of the scriptures. The application of the term 'relinishment' stands to reason, in fact, only in the case of a sage who has relinished his holding on the multitude of the Strands.
Swami Sivananda Classical
Translation
18.11 Verily, it is not possible for an embodied being to abandon actions entirely; but he who relinishes the rewards of actions is verily called a man of renunciation.
Commentary

18.11 न not? हि verily? देहभृता by an embodied being? शक्यम् possible? त्यक्तुम् to abandon? कर्माणि actions? अशेषतः entirely? यः who? तु but? कर्मफलत्यागी relinisher of the fruits of actions? सः he? त्यागी relinisher? इति thus? अभिधीयते is called.Commentary He who has assumed a human body and yet grumbles at having to perform actions is verily a fool. Can fire that is endowed with heat as its natural property ever think of getting rid of it So long as you are living in this body you cannot entirely relinish action. Lord Krishna says to Arjuna Nor can anyone? even for an instant remain actionless for helplessly is everyone driven to action by the alities born of Nature (Cf.III.5). Nature (and your own nature? too) will urge you to do actions. You will have to abandon the idea of agency and the fruits of actions. Then you are ite safe. No action will bind you.The ignorant man who identifies himself with the body and who thinks that he is himself the doer of all actions should not abandon actions. It is impossible for him to relinish actions. He will have to perform all the prescribed duties while relinishing their fruits.Dehabhrita A wearer of the body An embodied being? i.e.? he who identifies himself with the body. A man who has discrimination between the Real and the unreal? the Eternal and the transient? cannot be called a bodywearer? because he does not think that he is the doer of actions -- vide chapter II.21 (He who knows Him Who is indestructible? eternal? unborn? undiminishing -- how can that man slay? O Arjuna? or cause to be slain).When the ignorant man who is alified for action does the prescribed duties? relinishing the desire for the fruits of his actions? he is called a Tyagi? although he is active. This title Tyagi is given to him for the sake of courtesy.The relinishment of all actions is possible only for him who has attained Selfrealisation and who is? therefore? not a wearer of the body? i.e.? does not hink that the body is the Self. (Cf.III.5)

Swami Gambhīrānanda Classical
Translation
18.11 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.
Shri Purohit Swami Classical
Translation
18.11 But since those still in the body cannot entirely avoid action, in their case abandonment of the fruit of action is considered as complete renunciation.
Related values & verses
Primary values
Tyaga (Renunciation / Letting Go)
Related values
Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 3.5 BG 3.8 BG 5.2 SB 11.18.22 SB 7.15.38 SB 11.20.9 CC Madhya 22.145 CC Madhya 19.170 CC Madhya 8.60 BRS 1.2.255 BRS 1.2.256
Related lectures
Personal Guidance
An embodied being cannot give up activities entirely — but he who gives up the fruits of action is called truly renounced.
Practical Applications
  • Accept that complete cessation isn't possible while embodied.
  • Aim for fruit-renunciation, not activity-cessation.
  • Honor the achievable goal.
Reflection Questions
  • Where have I been pursuing the impossible?
  • What achievable goal redirects me?
Analogy

A swimmer cannot stop the water from touching his skin. The body, while embodied, will move — heart will beat, hands will reach, words will rise. Total cessation is not the goal. The goal is to swim with no thought of the riverbank's praise.

📝 My note

Source: vedabase.io

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