श्रीमद् भगवद्गीता

मूल श्लोकः

अर्जुन उवाच

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।

त्यागस्य च हृषीकेश पृथक्केशिनिषूदन।।18.1।।

Sanskrit Commentary By Sri Ramanuja

।।18.1।।अर्जुन उवाच -- त्यागसंन्यासौ हि मोक्षसाधनतया विहितौ --,न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः (महाना0 8।14)वेदान्तविज्ञानसुनिश्चितार्थाः संन्यासयोगाद्यतयः शुद्धसत्त्वाः। ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे।। (मु0 उ₀ 3।2।6) इत्यादिषु। अस्य संन्यासस्य त्यागस्य च तत्त्वं याथात्म्यं पृथग् वेदितुम् इच्छामि। अयम् अभिप्रायः -- किम् एतौ संन्यासत्यागशब्दौ पृथगर्थौ? उत एकार्थौ एव यदा पृथगर्थौ? तदा अनयोः पृथक्त्वेन स्वरूपं वेदितुम् इच्छामि। एकत्वे अपि तस्य स्वरूपं वक्तव्यम् इति।अथ अनयोः एकम् एव स्वरूपम्? तत् च ईदृशम् इति निर्णेतुं वादिविप्रतिपत्तिं दर्शयन् श्रीभगवानुवाच --

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

18.1 Arjuna said Both Sannyasa and Tyaga as a means for release are enjoined in such Srutis: 'Not by rituals, nor by progeny, nor by rituals, nor by progeny, nor by wealth but by Tyaga alone do some attain immortality ৷৷.' (Ma. Na., 5.14). Ascertaining the truth about the Supreme Reality from a knowledge of Vedanta, and becoming purified in mind by the means of Sannyasa Yoga, these Yatis (ascetics), at the dissolution of their bodies, attain the Lord who is higher than the freed selves and become liberated from bondage' (Man. U., 3.2.6). I want to know separately the truth, viz., whether Tyaga and Sannyasa are synonymous or not. The import is this. Do these two terms Sannyasa and Tyaga have different meanings or do they signify the same thing? If they signify different things, I want to know their different natures. If they are synonymous, their identical nature should be elucidated. Then, in order to prove that the nature of both is identical and that it is such and such, the Lord explains, showing the disagreements among some disputants:

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

18.1 O mighty-armed Hrsikesa, kesi-nisudana, O slayer of (the demon) Kesi; icchami, I want; veditum, to know; prthak, severally, through their mutual distinctions; tattvam, the truth, the intrinsic nature, i.e. the real meaning; sannyasasya, of sannyasa, i.e. the meaning of the word sannyasa, ca, as also; tyagasya, of tyaga, i.e. the meaning of the word tyaga. Kesi was a demon who had assumed the form of a horse, and Lord Vasudeva had killed him. Hence He is addressed by that name (Kesi-nisudana) by Arjuna. The word sannyasa and tyaga, used in various places in the preceding chapters, are not explicit in their implications. Therefore, in order to determine them for Arjuna who had put the estion,-