काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ १८.२ ॥

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८.३ ॥

kāmyānām karmaṇām nyāsam sannyāsam kavayo vidu: |
sarva-karma-phala-tyāgam prāhus-tyāgam vicakṣaṇā: || 18.2 ||

tyājyam doṣavad-ity-eke karma prāhur-manīṣiṇa: |
yajña-dāna-tapa:-karma na tyājyam-iti cāpare || 18.3 ||

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Prevailing misconceptions about sannyāsa

Krishna listened to Arjuna’s questions on sannyāsa and tyāga. He then begins to answer them, with his characteristic notes. After having heard about sannyāsa and tyāga all this while, if Arjuna’s mind still needs clarification and confirmation, Krishna has to be sufficiently lucid. So he commences with an elaborate note:

Some wise people consider renunciation as the relinquishment of such acts as are motivated by desire. Some discerning experts hold the view that tyāga consists in relinquishing the results of all actions.

Those given to deep introspection, say that all actions carry evil and hence are to be abandoned. Others hold the view that sacrifice, gifting and austerity should not be forsaken at all.

People generally quote these verses as Krishna’s message on sannyāsa and tyāga, as though these form part of the gospel of Bhagavad Gita. In reality, Krishna only prefaces his reply with what others think on the subject. His own words are yet to follow. This point should not be forgotten. In these two verses he states what the wise people think about the subject.

Some wise people feel that renunciation should in fact include all actions, for which desire acts as the motivation, driving force. This means that no desire-motivated action should ever be undertaken, if the spirit of sannyāsa is to be upheld and preserved.

Another view of the Wise, adds Krishna, is that the results of all actions are to be totally abandoned. What kind of abandonment can this be? After having done an act physically to its completion, can the actor keep away from the result that follows? Would it then mean an employee having to disown his salary or remuneration due to him at the end of the month? It would also mean a student, after yearlong study and writing examination successfully, refusing the promotion or certificate! Should he continue in the same class, or refuse to leave the school, after having passed the final examination? Can or should a couple, on having a child, abandon him, thinking that the result of all actions is to be renounced?

The third view the sages and the wise uphold, Krishna says, is that actions, which always carry a measure of evil, are to be strictly relinquished at any cost. But is this ever possible? Ever since birth, a child is fed. An adult regularly has his meals. Though hunger is what makes him do so, the real purpose of eating and drinking is to provide nourishment to the body, which, in turn, is converted into energy, to be utilized for activity throughout the day. To live means to be active. How can the principle of renouncing all actions, on the ground that they are troublesome, be adopted at all?

In the next case, Krishna says, people make a difference with yajña, dāna and tapas. These three, they feel, are very holy and therefore should not be included in the list of actions to be relinquished. Holy acts serve a supreme purpose and so should be encouraged and preserved.

In a nutshell, either actions as such or the results as a whole should be abandoned, if the spiritual purpose of life is to be served. The only exception is yajña, dāna and tapas. This is the prevailing view, says Krishna.