श्रीमद् भगवद्गीता

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श्री भगवानुवाच

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।

सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः।।18.2।।

Sanskrit Commentary By Sri Shankaracharya

।।18.2।। --,काम्यानाम् अश्वमेधादीनां कर्मणां न्यासं संन्यासशब्दार्थम्? अनुष्ठेयत्वेन प्राप्तस्य अनुष्ठानम्? कवयः पण्डिताः केचित् विदुः विजानन्ति। नित्यनैमित्तिकानाम् अनुष्ठीयमानानां सर्वकर्मणाम् आत्मसंबन्धितया प्राप्तस्य फलस्य परित्यागः सर्वकर्मफलत्यागः तं प्राहुः कथयन्ति त्यागं त्यागशब्दार्थं विचक्षणाः पण्डिताः। यदि काम्यकर्मपरित्यागः फलपरित्यागो वा अर्थः वक्तव्यः? सर्वथा परित्यागमात्रं संन्यासत्यागशब्दयोः एकः अर्थः स्यात्? न घटपटशब्दाविव जात्यन्तरभूतार्थौ।।

ननु नित्यनैमित्तिकानां कर्मणां फलमेव नास्ति इति आहुः। कथम् उच्यते तेषां फलत्यागः? यथा वन्ध्यायाः पुत्रत्यागः नैष दोषः? नित्यानामपि कर्मणां भगवता फलवत्त्वस्य इष्टत्वात्। वक्ष्यति हि भगवान् अनिष्टमिष्टं मिश्रं च (गीता 18।12) इति न तु संन्यासिनाम् (गीता 18।12) इति च। संन्यासिनामेव हि केवलं कर्मफलासंबन्धं दर्शयन् असंन्यासिनां नित्यकर्मफलप्राप्तिम् भवत्यत्यागिनां प्रेत्य (गीता 18।12) इति दर्शयति।।

Hindi Translation Of Sri Shankaracharya's Sanskrit Commentary By Sri Harikrishnadas Goenka

।।18.2।।पहले अध्यायोंमें जिनका जगहजगह निर्देश किया गया है? वे संन्यास और त्याग -- दोनों शब्द स्पष्टार्थयुक्त नहीं हैं? इसलिये ( उनका स्पष्ट अर्थ जाननेकी इच्छासे ) पूछनेवाले अर्जुनको उनका निर्णय सुनानेके लिये श्रीभगवान् बोले --, कितने ही बुद्धिमान -- पण्डित लोग? अश्वमेधादि सकाम कर्मोंके त्यागको संन्यास समझते हैं अर्थात् कर्तव्यरूपसे प्राप्त ( शास्त्रविहित ) सकाम कर्मोंके न करनेको संन्यास शब्दका अर्थ समझते हैं। कुछ विचक्षण पण्डितजन अनुष्ठान किये जानेवाले नित्यनैमित्तिक सम्पूर्ण कर्मोंके? अपनेसे सम्बन्ध रखनेवाले फलका परित्याग करनारूप जो सर्वकर्मफलत्याग है? उसे ही त्याग कहते हैं? अर्थात् त्याग शब्दका वे ऐसा अभिप्राय बतलाते हैं। कहनेका अभिप्राय? चाहे काम्य कर्मोंका ( स्वरूपसे ) त्याग करना हो और चाहे समस्त कर्मोंका फल छोड़ना ही हो? सभी प्रकारसे संन्यास और त्याग इन दोनों शब्दोंका अर्थ तो? एकमात्र त्याग ही है। ये दोनों शब्द घड़ा और वस्त्र आदि शब्दोंकी भाँति भिन्न जातीय अर्थके बोधक नहीं हैं। पू₀ -- जब ऐसा कहा जाता है? कि नित्य और नैमित्तिक कर्मोंका तो फल ही नहीं होता? फिर यहां वन्ध्याके पुत्रत्यागकी भाँति? उनके फलका त्याग करनेके लिये कैसे कहा जाता है उ₀ -- नित्यकर्मोंका भी फल होता है -- यह बात भगवान्को इष्ट है? इसलिये यह दोष नहीं है। क्योंकि भगवान् स्वयं कहेंगे कि मरनेके बाद कर्मोंका अच्छाबुरा और मिला हुआ फल असंन्यासियोंको होता है?,संन्यासियोंको नहीं इस प्रकार वहाँ केवल संन्यासियोंके लिये कर्मफलकी अभाव दिखाकर? असंन्यासियोंके लिये कर्मफलकी प्राप्ति अवश्यम्भावी दिखलायेंगे।

English Translation By Swami Adidevananda

18.2 The Lord said The sages hold that Sannyasa is the giving up of all works which are motivated by desire. The wise declare Tyaga to be the abandonment of fruits of all works.

English Translation By Swami Sivananda

18.2 The Blessed Lord said The sages understand Sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions as Tyaga.

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

18.2 Some kavayah, learned ones; viduh, know; sannyasam, sannyasa, the meaning of the word sannyasa, the non-performance of what comes as a duty; to be the nyasam, giving up; karmanam, of actions; kamyanam, done with a desire for reward, e.g. Horse-sacrifice etc. Sarva-karma-phala-tyagah, abandonment of the results of all actions, means the giving up of the results accruing to oneself from all actions- the daily obligatory and the occasional (nitya and naimittika) that are performed. Vicaksanah, the adepts, the learned ones; prahuh, call, speak of that; as tyagam, tyaga, as the meaning of the word tyaga. Even if 'the giving up of actions for desired results' or 'the abandonment of results' be the intended meaning, in either case the one meaning of the words sannyasa and tyaga amounts only to tyaga (giving up); they do not imply distinct categories as do the words 'pot' and 'cloth'. Objection: Well, is it not that they say the daily obligatory (nitya) and the occasional (naimittika) rites and duties have no results at all? How is the giving up of their results spoken of-like the abandoning of a son of a barren woman?! Reply: This defect does not desire. It is the intention of the Lord that the nitya-karmas (daily obligatory duties) also have results; for the Lord will say, 'The threefold results of actions-the undesirable, the desirable and the mixed-accrue after death to those who do not resort to tyaga', and also, 'but never to those who resort to sannyasa (monks)' (12). Indeed, by showing that, it is only in the case of sannyasins (monks) alone that there is no connection with the results of actions, the Lord asserts in, '৷৷.accrue after death to those who do not resort to tyaga (renunciation)' (abid.), that the result of daily obligatory (nitya) duties accrue to those who are not sannyasins (monks).

English Translation By Swami Gambirananda

18.2 The Blessed Lord said The learned ones know sannyasa to be the giving up of actions done with a desire for reward. The adepts call the abandonment of the results of all works as tyaga.

English Translation By By Dr. S. Sankaranarayan

18.2. The Bhagavat said The seers understand the act of renouncing the desire-motivated actions as renunciation; the experts declare the relinishment of the fruits of all actions to be relinishment.

English Translation by Shri Purohit Swami

18.2 Lord Shri Krishna replied: The sages say that renunciation means forgoing an action which springs from desire; and relinquishing means the surrender of its fruit.