काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः।।18.2।।
।।18.2।।श्रीभगवान् बोले -- कई विद्वान् काम्यकर्मोंके त्यागको संन्यास कहते हैं और कई विद्वान् सम्पूर्ण कर्मोंके फलके त्यागको त्याग कहते हैं। कई विद्वान् कहते हैं कि कर्मोंको दोषकी तरह छोड़ देना चाहिये और कई विद्वान् कहते हैं कि यज्ञ? दान और तपरूप कर्मोंका त्याग नहीं करना चाहिये।
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).
18.2 Kamyanam etc. The desire-motivated actions : the Agnistoma (sacrifce) etc. All actions etc. : The relinishment is the relinishment of fruits, even while performing all actions tha are to be performed daily or occasionally. Whatever remains to be spoken in this chapter had been examined in detail even by the previous commentators like the revered Bhatta Bhaskara and others. Hence why should we take the trouble of repeating. For, our main concern is to fulfil the promise to show only the hidden purport of this [work]. Therefore now [the Bhagavat] relates different views in order to determine the best in this regard -
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).
Sri Bhagavaan Uvaacha: Kaamyaanaam karmanaam nyaasam sannyaasam kavayoviduh; Sarvakarmaphalatyaagam praahustyaagam vichakshanaah.
śhrī-bhagavān uvācha—the Supreme Divine Personality said; kāmyānām—desireful; karmaṇām—of actions; nyāsam—giving up; sanyāsam—renunciation of actions; kavayaḥ—the learned; viduḥ—to understand; sarva—all; karma-phala—fruits of actions; tyāgam—renunciation of desires for enjoying the fruits of actions; prāhuḥ—declare; tyāgam—renunciation of desires for enjoying the fruits of actions; vichakṣhaṇāḥ—the wise