श्रीमद् भगवद्गीता

मूल श्लोकः

śrī bhagavānuvāca

kāmyānāṅ karmaṇāṅ nyāsaṅ saṅnyāsaṅ kavayō viduḥ.

sarvakarmaphalatyāgaṅ prāhustyāgaṅ vicakṣaṇāḥ৷৷18.2৷৷

Sanskrit Commentary By Sri Shankaracharya

৷৷18.2৷৷ --,kāmyānām aśvamēdhādīnāṅ karmaṇāṅ nyāsaṅ saṅnyāsaśabdārtham? anuṣṭhēyatvēna prāptasya anuṣṭhānam? kavayaḥ paṇḍitāḥ kēcit viduḥ vijānanti. nityanaimittikānām anuṣṭhīyamānānāṅ sarvakarmaṇām ātmasaṅbandhitayā prāptasya phalasya parityāgaḥ sarvakarmaphalatyāgaḥ taṅ prāhuḥ kathayanti  yāgaṅ tyāgaśabdārthaṅ vicakṣaṇāḥ paṇḍitāḥ. yadi kāmyakarmaparityāgaḥ phalaparityāgō vā arthaḥ vaktavyaḥ? sarvathā parityāgamātraṅ saṅnyāsatyāgaśabdayōḥ ēkaḥ arthaḥ syāt? na ghaṭapaṭaśabdāviva jātyantarabhūtārthau৷৷

nanu nityanaimittikānāṅ karmaṇāṅ phalamēva nāsti iti āhuḥ. katham ucyatē tēṣāṅ phalatyāgaḥ? yathā vandhyāyāḥ putratyāgaḥ naiṣa dōṣaḥ? nityānāmapi karmaṇāṅ bhagavatā phalavattvasya iṣṭatvāt. vakṣyati hi bhagavān 'aniṣṭamiṣṭaṅ miśraṅ ca (gītā 18.12) ' iti 'na tu saṅnyāsinām (gītā 18.12)' iti ca. saṅnyāsināmēva hi kēvalaṅ karmaphalāsaṅbandhaṅ darśayan asaṅnyāsināṅ nityakarmaphalaprāptim 'bhavatyatyāgināṅ prētya (gītā 18.12)' iti darśayati৷৷

Sanskrit Commentary By Sri Ramanuja

৷৷18.2৷৷śrībhagavānuvāca -- kēcana vidvāṅsaḥ kāmyānāṅ karmaṇāṅ nyāsaṅ svarūpatyāgaṅ saṅnyāsaṅ viduḥ; kēcit ca vicakṣaṇāḥ nityānāṅ naimittikānāṅ kāmyānāṅ ca sarvēṣāṅ karmaṇāṅ phalatyāga ēva mōkṣaśāstrēṣu tyāgaśabdārthaḥ iti prāhuḥ.tatra śāstrīyaḥ tyāgaḥ kāmyakarmasvarūpaviṣayaḥ? sarvakarmaphalaviṣayaḥ? iti vivādaṅ pradarśayan ēkatra saṅnyāsaśabdam itaratra tyāgaśabdaṅ prayuktavān; ataḥ tyāgasaṅnyāsaśabdayōḥ ēkārthatvam aṅgīkṛtam iti jñāyatē.

tathā'niścayaṅ śrṛṇu mē tatra tyāgē bharatasattama.' (gītā 18.4) iti tyāgaśabdēna ēva nirṇayavacanāt.'niyatasya tu saṅnyāsaḥ karmaṇō nōpapadyatē. mōhāttasya parityāgastāmasaḥ parikīrtitaḥ৷৷' (gītā 18.7)'aniṣṭamiṣṭaṅ miśraṅ ca trividhaṅ karmaṇaḥ phalam. bhavatyatyāgināṅ prētya na tu saṅnyāsināṅ kvacit৷৷' (gītā 18.12) iti parasparaparyāyatādarśanāt ca tayōḥ ēkārthatvaṅ pratīyatē? iti niścīyatē৷৷

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

18.2 The Lord said Some scholars understand that Sannyasa is complete relinishment of desire-prompted acts. Some other wise men say that the meaning of the term Tyaga, according to the Sastras dealing with release, is relinishment of the fruits not only of all desiderative (Kamya), but also of obligatory and occasional, duties . Here, the problem is, whether the Tyaga taught in the Sastras concern desiderative acts themselves, or fruits of all acts. Sri Krsna has used the terms Sannyasa in one place and Tyaga elsewhere. From this it is understood that Sri Krsna uses the terms Tyaga and Sannyasa as synonyms. Likewise, the decisive teaching is about Tyaga alone in the statement: 'Hear My decision, O Arjuna, about Tyaga' (18.4). That the terms are synonymously used to denote the same sense, is conclusively established from such passages as: 'But the renunciation (Sannyasa) of obligatory work is not proper. Abandonment (Tyaga) of it through delusion is declared to be Tamasika' (18.7); and 'To those who have not renounced the fruits of actions, threefold are the conseences after death - undesirable, desriable and mixed. But to those who have renounced, none whatsoever' (18.12).

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).