Bhagavad Gita Chapter 18, Verse 2

Chapter 18 – Moksha Sanyasa Yoga · Speaker: Krishna

Sanskrit verse

श्रीभगवानुवाच ।
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥

Transliteration

śrībhagavānuvāca .
kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ .
sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ ॥

Meaning

The Blessed Lord said: The wise understand sannyasa to be the giving up of actions prompted by desire; the discerning declare tyaga to be the relinquishing of the fruits of all actions.

Word meanings

श्रीभगवान् उवाच – the Blessed Lord said
काम्यानाम् – prompted by desire, done for a desired result
कर्मणाम् – of actions
न्यासम् – giving up, laying aside
संन्यासम् – renunciation
कवयः – the wise, the seers
विदुः – know, understand
सर्वकर्मफलत्यागम् – relinquishment of the fruits of all actions
प्राहुः – declare
त्यागम् – relinquishment
विचक्षणाः – the discerning, those of keen insight

Anvaya (word order)

श्रीभगवान् उवाच — कवयः काम्यानां कर्मणां न्यासं संन्यासं विदुः; विचक्षणाः सर्वकर्मफलत्यागं त्यागं प्राहुः ।

Explanation

Krishna does not answer Arjuna by stating his own view at once. In the classical style of Indian philosophy he first lays out the positions already current among thinkers, and only then gives his settled conclusion. The first view is that sannyasa means the abandonment of kamya karma — actions performed to obtain a particular desired result, such as rituals for wealth, progeny, heaven or some special power. To stop doing such desire-driven actions altogether is, according to some sages, renunciation.

The second view belongs to the vichakshanas, those of sharper discernment: true tyaga is the relinquishment of the fruits of all actions. Here action itself is not dropped. Daily duties, occasional obligations and every responsibility continue, but the inner claim on their results is surrendered. The emphasis shifts from an external stopping of activity to an internal transformation of motive.

The two definitions differ subtly. Sannyasa, so defined, removes a whole class of actions — the desire-prompted ones. Tyaga keeps all actions but severs the mind's bondage to their outcome. In the verses that follow Krishna will make it clear that his own firm view leans towards the second: obligatory duties must never be abandoned; what must be abandoned is attachment and craving for results.

Shankara explains the difference this way: sannyasa is the complete giving up of desire-prompted rites, while tyaga is giving up the desire for fruit even while performing the obligatory ones; for him, the knower of the Self ultimately arrives at the renunciation of all action. Ramanuja holds that in scripture the two words essentially mean the same thing — acting while renouncing fruit, attachment and the sense of being the doer.

Practically, the verse reminds us that renunciation is not running away from life. By reducing selfish, desire-driven activity, and by doing what must be done without the burden of anxiety over results, a person becomes inwardly free while remaining fully engaged.

Context

In the previous verse Arjuna asked for the distinction between sannyasa and tyaga. This verse begins Krishna's reply with two prevailing views. In the next verse (18.3) he cites two further opinions, and from 18.4 onward he gives his own decisive teaching.

Life lesson

Renunciation does not mean escaping from responsibility; it means releasing selfishness and anxiety about results. Do your duties wholeheartedly, but hold the outcome lightly. Gradually reducing actions driven only by personal craving is itself a path to inner peace.

Key terms

Kamya karma: Actions performed to gain a specific desired result
Nyasa: Laying aside, giving up
Karma-phala-tyaga: Relinquishing attachment to the fruit of action
Vichakshana: One of keen discernment
Kavi: A sage, a seer of truth