Commentary on the Bhagavadgita

by Swami Krishnananda

We now come to the final chapter of the Bhagavadgita, the Eighteenth Chapter. It is the longest chapter in the Gita, in which we have practically a summing up of all the principles that were discussed in the earlier chapters. All things – whatever has been touched upon in the earlier chapters, from the First onwards to the Seventeenth – are brought together by the teacher into a brief focusing of attention. Very interesting and very comprehensive is this teaching in the Eighteenth Chapter.

Here, Arjuna raises a question. The whole of the Gita seems to be somehow or other centred around the principle of renunciation – abandonment of the fruit of action – for the purpose of attaining perfection. The terms sannyasa and tyaga, meaning thereby abandonment or relinquishing, are used frequently in the Gita. Tyaga is abandoning; sannyasa is relinquishing.

Now, what is it that we abandon, and what is it that we relinquish? The word sannyasa suggests renunciation, but it does not suggest what should be renounced. Here is the difficulty before all sannyasins. They know very well that when they take to sannyasa, something has to be renounced, because the very word sannyasa means renunciation; but what are they to renounce? Generally they renounce their old clothes and put on new clothes, or they renounce their land and property, their family, etc., if that could be possible.

Actually, according to the Bhagavadgita at least, such a kind of relinquishment cannot be regarded as sannyasa. This is because a person may be physically away from the object of attraction and attachment, but physical distance from the object of attachment does not necessarily mean absence of attachment. Sannyasins may, even after entering into the holy order, keep in their minds the memory of large estates of land that they had, etc. Renunciation is a difficult thing to understand; and so is the case with tyaga, or abandonment.

Because of this difficulty, Arjuna puts a question. Sannyasasya mahabaho tattvam icchami veditum, tyagasya cha hrshikesa prthak kesinishudana (18.1): “O Lord! I want to know the real meaning of sannyasa, and I also want to know the real meaning of tyaga. Clearly explain to me what is sannyasa, what is tyaga.”

Sri Bhagavan uvacha. Kamyanam karmanam nyasam sannyasam kavayo viduh, sarva-karma-phala-tyagam prahus tyagam vichakshanah (18.2). Na hy asannyasta-sankalpo yogi bhavati kaschana (6.2) is mentioned in the Sixth Chapter. Nobody can be a sannyasin who has not renounced thoughts, determinations, in respect of anything that is to take place in the future. The contemplation of the achievement of something that is to take place in the future is called volition, and anyone who has not renounced volition, or will, cannot be a sannyasin.

Here the Lord says sannyasa is that kind of behaviour by which the actions that are connected with desire of some kind or the other are abandoned. A person may be said to be in a state of sannyasa the moment that actions which are motivated by desire are abandoned. That is to say, sannyasa does not mean abandonment of action as such. It means kamyanam karmanam nyasam: abandonment of actions which are connected with a desire of some kind. If we can think of an action without any desire attached to it, that is a different matter. It is up to us to imagine if such an action is possible at all: an action with which no desire is associated, and from which we expect nothing.

Here, the reference is to another kind of action. Action which is charged with a motive (any kind of motivated action) is kamya karma; and the abandoning of kamya karma, or motivated action, is sannyasa. This is the definition of sannyasa given by great ancient learned ones, called kavis – sannyasam kavayo viduh.

Sarva-karma-phala-tyagam prahus tyagam vichakshanah. Definitions are very shrewdly given, which confuse the mind of the reader, because we do not know exactly what is the distinction drawn between tyaga and sannyasa. Their definitions seem to be practically the same, only worded differently. It is now clear to us that sannyasa is defined as the renunciation of desire-filled action. Tyaga is defined here as sarva-karma-phala-tyaga: the abandoning of the fruit of every kind of action. Abandoning the fruit of every kind of action is tyaga.

Now, what is the difference between sannyasa and tyaga? Abandoning actions which are filled with desire is sannyasa. Abandoning the fruit of any action is tyaga. A peculiar mathematical distinction is drawn here, which will make us think deeply as to what actually this means. Now comes more detail as a light thrown on this intricate verse.

Tyajyam doshavad ity eke karma prahur manishinah (18.3): Some wise ones say that every action is defective – karma doshavat. Sarvarambha hi doshena dhumenagnir ivavrtah (18.48): Sri Krishna himself says that any undertaking is defective in some way or the other because we will come a cropper some day, whatever be the project that we take up or the work that we do. Because of the fact that there is a defect in every kind of undertaking – in any kind of action – action should be abandoned. This is the opinion of certain ancient masters. Yajna-dana-tapah-karma na tyajyam iti chapare: But other great ones tell us that not all actions should be abandoned under the impression that they are all defective, because there are certain actions which are purifying in their nature, and they are obligatory on the part of every person. These actions – namely, yajna, dana and tapas – are very, very necessary for all people.

“What is My opinion? I have told what people say.” Nischayam srunu me tatra (18.4): “What is My conviction about these matters? Please listen.” Tyago hi purusha-vyaghra tri-vidhah samprakirtitah: “Renunciation is of three kinds.” Yajna-dana-tapah-karma na tyajyam karyam eva tat (18.5): “I shall clinch the matter by firmly telling you that yajna, dana and tapas should not be abandoned under the impression that they are actions that have some defect.”

What is yajna, what is dana, what is tapas? Tapas pertains to us, dana pertains to others, and sacrifice or yajna pertains to the gods. We have a duty towards ourselves, a duty towards others, and a duty towards the Supreme Divinity manifesting Itself as the controlling power of the cosmos. Therefore, we cannot say that we shall not do anything. We have to do something for our welfare, for others’ welfare, and for the satisfaction of God Himself. The sacrifice that we perform for the satisfaction of the Supreme Divinity, which is the ultimate sacrifice, is called yajna. The charity that we do for the pleasure of people and the welfare of people is called dana or philanthropic deeds. Tapas – inward austerity of ourselves, self-control, self-discipline, restraint of the mind and the sense organs – is a duty of every person seeking God.

Therefore, we cannot say, “It is an action; therefore I will not do it.” We have to do it, because tapas is conducive to our welfare, charity or dana is conducive to the welfare of others, and yajna or sacrifice is conducive to the satisfaction of God Himself. Yajna-dana-tapah-karma na tyajyam karyam eva tat: “Therefore, I tell you, yajna, dana and tapas should not be abandoned. They must be done; they are imperative duty.

Yajno danam tapaschaiva pavanani manishinam: All these three mentioned actions – yajna, dana and tapas – are highly purifying to everybody and, therefore, every day it is necessary for us to engage ourselves in yajna, dana and tapas simultaneously, for our own welfare and for the great blessing of God Almighty Himself.