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Bhagavad Gita Chapter 18 Verse 8

भगवद् गीता अध्याय 18 श्लोक 8

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्।।18.8।।

English Translation - Swami Gambirananda

18.8 Whatever action one may relinish merely as being painful, from fear of physical suffering, he, having resorted to renunciation based on rajas, will surely not acire the fruits of renunciation.

English Translation - Swami Sivananda

18.8 He who abandons action on account of the fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by doing such Rajasic renunciation.

English Translation - Dr. S. Sankaranarayan

18.8. He who would, out of fear of bodily exertion, relinish an action, just because it is painful-that person, having [thus] made relinishment, an act of the Rajas (Strand), would not at all gain the fruit of [that] relinishment.

English Commentary - Swami Sivananda

18.8 दुःखम् (it is) painful? इति thus? एव even? यत् which? कर्म action? कायक्लेशभयात् from fear of bodily trouble? त्यजेत् abandons? सः he? कृत्वा performing? राजसम् Rajasic? त्यागम् abandonment? न not? एव even? त्यागफलम् the fruit of abandonment? लभेत् obtains.Commentary Phalam Fruit or reward Moksha or emancipation which is the reward of renunciation of all actions accompanied with wisdom.Determination and persistence are reired for the performance of religious duties and actions. One may begin action but may relinish it before it is completed on account of some difficulties or physical suffering. What then is Sattvic renunciation The Lord says --

English Translation of Sanskrit Commentary By Sri Shankaracharya's

18.8 Yat, whatever; karma, action; tyajet, one may relinish, eva, merely; iti, as being; kuhkham, painful; [As being impossible to accomplish.] kaya-klesa-bhayat, from fear of physical suffering, out of fear of bodily pain; sah, he; krtva, having resorted; tyagam, to renunciation; rajasam, based on rajas, arising from rajas; will eva, surely; na labhet (shuld rather be labhate), not acire; tyaga-phalam, fruits of renunciation, the result called Liberation, which follows from renunciation of all actions as a conseence of Illumination. Which, again, is the renunciation based on sattva?

English Translation of Commentary - Dr. S. Sankaranarayan

18.8 See Comment under 18.11

English Translation of Ramanuja's Sanskrit Commentary

18.8 Although actions constitute the indirect menas for release, yet they produce mental depression, since they can be done only by collecting materials involving painful effort and since they cause bodily strain on account of their reiring strenuous exertion. If, on account of such fear, one decides that the practice of knowledge alone should be tried for perfection in Yoga, and abandons actions like the great sacrifices applicable to ones station in life, he practises renunciation rooted in Rajas. Since that is not the meaning of the Sastras, one cannot win the fruit of renunciation in the form of the rise of knowledge. So it will be shown further one: That reason by which one erroneously knows, O Arjuna, is Rajasika (18.31). In fact, actions do not directly cause purity of the mind but indirectly by winning the grace of God.

Commentary - Chakravarthi Ji

Even though one knows that performance of nitya karma is necessary and to do it is praiseworthy and to neglect to do it is a sinful, if one rejects the action thinking it is useless trouble to the body, it is rajasa tyaga. One will not attain the desired result of tyaga, knowledge, by doing so.

Rudra Vaishnava Sampradaya - Commentary

If one renounces actions out of fear of repercussions or due to inconvenience or bodily discomfort and gives up prescribed Vedic activities and obligatory duties such renunciation is understood to be clearly situated in raja guna or mode of passion. For pain and discomfort and its opposites pleasure and comfort are products of raja guna. Lord Krishna confirms that such jivas or embodied beings will definitely not derive the benefits of such renunciation in the form of purifying their minds and sanctifying their existence which are prerequisites for moksa or liberation from material existence.

Brahma Vaishnava Sampradaya - Commentary

Unless one is deluded, they will reject all that they see as nothing but misery. But misery in itself is a mental projection based upon angle of perception. It is because normally what is spoken of as affecting the physical body is considered to be separate from the mind that misery is merely a mental condition arising from an unwelcome reception. This is the meaning Lord Krishna is conveying. The Shabda Nirnaya states: Aggravation should be known as an external phenomena having an external source; with proper discrimination this is apparent.

Shri Vaishnava Sampradaya - Commentary

Undoubtedly prescribed Vedic activities are conducive to achieving moksa or liberation form material existence but as they also include penance and austerities they may cause discomfort, difficulty and even pain to accomplish. Sometimes fasting is required putting the physical body under duress causing fatigue which is agonising to the mind. Dreading such inconvenience one may limit themselves solely to the practice of astanga yoga with its numerous exercises, or pranayama maintaining strict breath control or sit for long hours in meditation to achieve moksa. All of these activities may have merit but if they keep one refraining from performing prescribed Vedic activities and obligatory duties then such abstention is known to be contrary to the conclusions of the Vedic scriptures and is situated in raja guna the mode of passion. The benefits that one thinks they are gaining by abstaining from prescribed Vedic activities to perform other works are factually never accrued. It is just a figment of the imagination like a mirage for without supplicating everything to the Supreme Lord Krishna through the medium of the bonfide spiritual master in disciplic succession it is not possible to receive His grace. This topic will be addressed further in verse 32.

Kumara Vaishnava Sampradaya - Commentary

Undoubtedly prescribed Vedic activities are conducive to achieving moksa or liberation form material existence but as they also include penance and austerities they may cause discomfort, difficulty and even pain to accomplish. Sometimes fasting is required putting the physical body under duress causing fatigue which is agonising to the mind. Dreading such inconvenience one may limit themselves solely to the practice of astanga yoga with its numerous exercises, or pranayama maintaining strict breath control or sit for long hours in meditation to achieve moksa. All of these activities may have merit but if they keep one refraining from performing prescribed Vedic activities and obligatory duties then such abstention is known to be contrary to the conclusions of the Vedic scriptures and is situated in raja guna the mode of passion. The benefits that one thinks they are gaining by abstaining from prescribed Vedic activities to perform other works are factually never accrued. It is just a figment of the imagination like a mirage for without supplicating everything to the Supreme Lord Krishna through the medium of the bonfide spiritual master in disciplic succession it is not possible to receive His grace. This topic will be addressed further in verse 32.

Transliteration Bhagavad Gita 18.8

Duhkhamityeva yat karma kaayakleshabhayaat tyajet; Sa kritwaa raajasam tyaagam naiva tyaagaphalam labhet.

Word Meanings Bhagavad Gita 18.8

duḥkham—troublesome; iti—as; eva—indeed; yat—which; karma—duties; kāya—bodily; kleśha—discomfort; bhayāt—out of fear; tyajet—giving up; saḥ—they; kṛitvā—having done; rājasam—in the mode of passion; tyāgam—renunciation of desires for enjoying the fruits of actions; na—never; eva—certainly; tyāga—renunciation of desires for enjoying the fruits of actions; phalam—result; labhet—attain