दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८.८ ॥

du:kham-ity-eva yat-karma kāya-kleśa-bhayāt-tyajet |
sa kṛtvā rājasam tyāgam naiva tyāga-phalam labhet || 18.8 ||

Rājasika renunciation

He takes up the second part, extending the principle of abandonment to another level, the inner, in which the mind is the primary focus.

To renounce activities fearing that they cause bodily strain and discomfort would be a rājasika step, and will not shower the benefit of true renunciation.

Any kind of karma is uncomfortable to start with, primarily because it involves physical and also mental exertion. The senses – jñānendriyas (organs of perception) as well as karmendriyas (organs of action) – have to be sharply engaged with diligence. The tasks could be multifarious. The legs have to stand or walk for a long time. May be, the mouth and tongue are to be engaged to bring out the right words and pronunciation. The reluctance and opposition to all this is so much that it appears easier to escape from the whole ‘persecution’. Any step of this kind is rājasika, says Krishna.

By evading actions in this manner, none will get the benefit of tyāga at all. Real tyāga has a different emphasis. It acts on a different level and plane.

Here also Krishna is clearly against any kind of physical renunciation of any act. Whether you renounce activity out of delusion or finding the exertion unpleasant, uncomfortable or painful, it is renunciation all right, but not the right one to sublimate the mind. Activities are a definite part of human life for the upkeep of bodily life and ensuring the welfare of the society. There is no question of renouncing them at all.

What is tyāga then? Is there any tyāga at all, possible or actual? Physical renunciation is, according to Krishna, ridiculous, hypocritical. Naturally, the seeker is obliged to raise his imagination and pin tyāga on the higher inner level. The matter becomes quite clear. And this is what Krishna aims at.

The purpose of any discussion is to enlighten man. Ideas, propositions and procedures are all subjected to a very close rational examination. The object is to find out whether they are feasible, proper and useful. Often this kind of evaluative consideration is not taken up.

The senses are consistently outgoing, even with a craze. This irresistibly involves the inner organ, the mind. When the mind is gripped by desire and delusion, the intelligence gets no occasion to play its role of check and balance. Even if it wants to, the mind is not receptive to it. It is all a plight of confusion and clouding.