Bhagavad-gītā 18.2
Blended reading (Sanskrit + English inline)
-
kāmyānām
—
desire-motivated
Specifically actions undertaken for personal material gain. The wise sannyāsī gives up *these* — not all action. The qualifier is everything.
-
sannyāsam
—
the renounced order
Kṛṣṇa fixes the definition: sannyāsa = giving up *kāmya-karma*. It is a renunciation of motive-laden work, not of work itself.
-
tyāgam
—
renunciation of fruits
Defined here as sarva-karma-phala-tyāga — giving up the fruits of *all* actions, including prescribed ones. The act continues; the claim on its result is dropped.
-
vicakṣaṇāḥ
—
the experienced, the truly discerning
Not merely kavayaḥ (the learned of the first half). Vicakṣaṇa carries the weight of *seeing through* — those who have weighed action and inaction in practice and know which letting-go actually liberates.
-
phala
—
fruit, result
The hinge. Tyāga targets phala, not karma. The Gītā keeps drawing this line — the same line as in 2.47 — and this verse plants the technical vocabulary that the rest of chapter 18 will unpack.
The performance of activities for results has to be given up. This is the instruction of Bhagavad-gītā. But activities leading to advanced spiritual knowledge are not to be given up. This will be made clear in the next verses. In the Vedic literature there are many prescriptions of methods for performing sacrifice for some particular purpose. There are certain sacrifices to perform to attain a good son or to attain elevation to the higher planets, but sacrifices prompted by desires should be stopped. However, sacrifice for the purification of one’s heart or for advancement in the spiritual science should not be given up.
Taking up the former idea first, the Lord explains the different derivations of the two words. To renounce (nyāsa) at the very root activities performed for fulfilling personal desires (kāmyānāṁ karmaṇām) is called sannyāsa. Personal desires are indicated in such statements as the following: putra-kāmo yajeta, svarga-kāmo yajeta One with a desire for a son should worship. One with desire for Svarga should worship. Āpastamba Śrauta Sūtra 3.9.4, 19.10.14 This does not mean that one should reject daily obligatory activities (nitya-karma) such as sandhya worship. [Note: Nitya-karmas are activities ordered by the scriptures as obligatory for certain persons. Kāmya-karmas are activities described in the scriptures for persons having certain desires such as desire for wealth or sons. These are not obligatory for anyone, but are performed according to personal desire.] Tyāga means that one should give up the results of all activities in performance of actions with personal desire (kāmya-karma) or in performance of obligatory actions (nitya-karma), rather than to give up those activities completely. For the śrutis also promise results even for the obligatory actions (nitya-karma). karmaṇā pitṛloka By the obligatory actions one goes to Pitṛloka. Bṛhad Āraṇyaka Upaniṣad 1.5 dharmeṇa pāpam apanudati By following dharma, one eradicates sin. Mahānārāyaṇa Upaniṣad 15.7 Therefore, in tyāga, one should perform all kāmya-karmas and nitya-karmas without seeking results, whereas in sannyāsa one performs only obligatory duties (nitya-karma) without the desire for results, and completely rejects rituals for personal gratification (kāmya-karma). This is the distinction of the two words sannyāsa and tyāga.
Being asked the question, the Lord speaks. The learned (kavayaḥ) know that sannyāsa means complete rejection of activities such as putreṣṭi and jyotiṣṭoma [Note: These are sacrifices for gaining sons and going to heavenly planets.] which are prescribed for fulfilling personal desires (kāmya karma), as expressed in verses like putra-kāmo yajeta svarga-kāmo yajet: one with a desire for a son should perform sacrifice. One with desire for svarga should perform sacrifice. (Apastambha Śrauta Sūtra 3.9.4, 19.10.14) This means that the daily rituals (nitya karma) such as daily fire sacrifice should not be given up. The wise among those learned persons say that tyāga means to renounce the results of the daily activities and kāmya karmas, but not to renounce the actions themselves. Daily rites also bear results according to the śruti. karmaṇā pitṛloka By the daily obligatory actions (nitya karma), one goes to pitṛ loka. Bṛhad Āraṇyaka Upaniṣad 1.5 dharmeṇa pāpam apanudati By following dharma, one eradicates sin. Mahānārāyaṇa Upaniṣad 15.7 Though we do not hear of such explicit fruits (putra-kāmo yajeta) mentioned in such statements as aharahaḥ sandhyām upāsīta, [Note: Bhasma Upaniṣad] yāvaj-jīvanam agnihotraṁ juhoti (one should perform sandhya rites daily, one should offer sacrifice for ones whole life still), we do hear from other statements about nitya karmas that they yield fruits to a small degree: viśvajitā yajeta (worshipping with the viśvajit fire one attains all wealth) (Apastambha Srauta Sūtra 22.13.25) There is difficulty in extinguishing results completely because there would be total futility in human endeavors. Therefore the word sannyāsa means to give up kāmya karmas completely, and to give up the results of nitya karmas. Tyāga means to perform all actions (nitya and kāmya karmas) but giving up the desire for results of all those activities. According to what was previously said, the Lord has answered that it is difficult to avoid action, as long as one is not functioning from the level of sattva resulting from the dawn of knowledge.
This is the opinion of others, the opinion of the wise and learned. This is not exactly Krsna's opinion. According to this opinion of the learned and the wise, are tyaga and renunciation or tyaga and sannyasa the same or different? ‑ They are not the same although similar. The giving up of activities based on material desires is sannyasa, and renunciation is giving up the results of all activities. They are different according to the opinion of the learned and the wise. What are activities based on material desires are the activities of the karma‑kanda section of the Vedas; and tyaga, according to this definition, is giving up the fruit. In the next verse is the opinion of others.
English Commentary By Swami Sivananda18.2 काम्यानाम् (of) desireful? कर्मणाम् of actions? न्यासम् the renunciation? संन्यासम् Sannyasa? कवयः the sages? विदुः understand? सर्वकर्मफलत्यागम् the abandonment of the fruits of all works? प्राहुः declare? त्यागम् abandonment? विचक्षणाः the wise.Commentary Kamya Karmani Activities such as the Asvamedha (a special sacrifice)? etc.? which are performed for the attainment of specific selfish ends. The wise men declare that Tyaga means abandonment of the fruits of all the Nitya and Naimittika works (ordinary and extraordinary or occasional duties).The rootmeaning of the words Sannyasa and Tyaga is to give up. In popular usage Sannyasa and Tyaga are more or less synonymous. Both mean renunciation. The two words do not mean two altogether distinct ideas as stone and fruit? or pot and cloth. They convey the same general idea with a slight distinction.An objector asks It is said that the Nitya and Naimittika actions cannot produce any fruits. Why then is the relinishment of their fruits mentioned here It is like asking for the relinishment of the barren womans sonWe say The objection is not correct. In the opinion of the Lord? ordinary and occasional duties cause their own fruits (vide XVIII.12). Sannyasins alone who have renounced the desire for the fruits of actions will not get the fruits? but other persons will have to reap the fruits of the ordinary and occasional actions.If one renounces all actions after the attainment of Selfrealisation and enters into the fourth order of life (Sannyasa) it is called VidvatSannyasa. If one renounces all actions and enters into the order of Sannyasa for the sake of doing VedantaVichara (or reflection on the truths of the Vedantaphilosophy and on the true significance of the great sentences of the Upanishads which reveal the identity of the individual soul with the Supreme Being) and for thus attaining Selfrealisation? it is called VividishaSannyasa.
- Distinguish sannyāsa (giving up activities) from tyāga (giving up fruits).
- Practice tyāga in your present situation.
- Don't confuse the two.
- Where do I confuse sannyāsa and tyāga?
- Which is currently my actual practice?
Two paths up the same mountain. Sannyāsa stops at the foot and refuses the desire-laden climb altogether. Tyāga walks the path but lets the wind carry away whatever fruit the trees drop. Both leave the orchard empty-handed; only the second arrives at the summit having also done the work.
Janaka ruled Mithilā with full kingly competence — armies, taxes, justice — yet claimed nothing as his own. He performed every prescribed duty but renounced the fruits.
Kṛṣṇa praises him in 3.20 as one who attained perfection through action. He is the living definition of tyāga as given in this verse: kāmya-karma set aside, sarva-karma-phala released, duty itself continued.
My note
Source: vedabase.io