Commentary on the Bhagavadgita : 48-2. - Swami Krishnananda.

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Sunday, August 14, 2022. 06:50.

Discourse 48: The Eighteenth Chapter Begins – Renunciation, and Types of Action :2.

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Sarvakarmaphalatyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ. 

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 sarvakarmaphalatyāga: the abandoning of the fruit of every kind of action. Abandoning the fruit of every kind of action is tyaga.

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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 this actually means. Now comes more detail as a light thrown on this intricate slokam.

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Tyājyaṁ doṣavad ityeke karma prāhur manīṣiṇaḥ (18.3): 

Some wise ones say that every action is defective—karma doṣavat. Sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ (18.48): Sri Krishna himself says that any undertaking is defective because we will come a cropper one day or the other, whatever be the project that we undertake 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. Yajñadānatapaḥkarma na tyājyam iti cāpare: 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 necessary for all people.

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“What is My opinion?” Niścayaṁ śṛṇu me tatra (18.4): 

“What is My conviction about these matters? Please listen.” 

Tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ: “Renunciation is of three kinds.” 

Yajñadānatapaḥkarma na tyājyaṁ kāryam 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.”

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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, self-control, self-discipline, restraint of the mind and the sense organs—is a duty of every person seeking God. 

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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. 

Yajñadānatapaḥkarma na tyājyaṁ kāryam eva tat: 

“Therefore, I tell you, yajna, dana and tapas should not be abandoned. They must be done; they are imperative duties.

To be continued ...

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