श्रीभगवानुच्यते काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः।।18.2।।
śrī-bhagavān uvāca kāmyānām karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ. sarva‑karma‑phalatyāgaṁ prāhuḥ tyāgaṁ vicakṣaṇāḥ.
Translation
The Supreme Divine Personality said: Giving up of actions motivated by desire is what the learned understand as sanyās. Relinquishing the fruits of all actions is what the wise declare to be tyāg.
Word Meanings
श्री‑भगवानुच्यते — the Supreme Personality of Godhead said; काम्यानां — of desires; कर्मणां — of actions; न्यासं — renunciation (of desire); संन्यासं — the renounced order of life; कवयो — the learned; विदुः — understand; सर्व‑कर्म‑फल‑त्यागं — renunciation of the fruits of all actions; प्राहुः — call; त्यागं — renunciation; विचक्षणाः — the wise
Understanding the Verse
In this succinct verse of the final chapter, Lord Krishna clarifies two central concepts that have been debated by scholars throughout the ages: sannyāsa (renunciation of desire) and tyāga (renunciation of the fruits of action).
The term ‘kāmyānām karmaṇāṁ nyāsa’ points to the conscious abandonment of activities that are driven by personal desire (‘kāma’). It is not a denial of action itself, but a shift in motivation away from selfish longing. The sages (kavayo) recognize this inner surrender as true sannyāsa, the highest stage of spiritual life, where the practitioner performs duties without attachment to personal gain.
On the other hand, ‘sarva‑karma‑phalatyāga’ refers to the external relinquishment of the results that any action may produce. Even when one is still engaged in worldly duties, the wise (vicakṣaṇāḥ) declare that one who does not cling to the outcomes has embraced tyāg. This distinction emphasizes that renunciation is not merely about withdrawing from the world, but about cultivating a mental attitude of dispassion while remaining effective in one’s responsibilities.
The verse thus resolves a long‑standing theological debate: whether the path of renunciation requires total withdrawal (sannyāsa) or merely the internal attitude of non‑attachment (tyāga). Krishna teaches that both are essential and complementary. The renunciation of desire purifies the heart, making it possible to act without selfish craving, while the renunciation of results frees the mind from anxiety and ego‑inflation.
In practical terms, this teaching can be applied to any modern context—whether a professional, a student, or a household manager. One can continue to work diligently, yet remain unattached to praise, promotion, or material gain. Such a balanced approach fosters inner peace, steady concentration, and a sense of service that aligns with dharma, the cosmic order.
Furthermore, the verse underscores the role of wisdom (vicakṣaṇāḥ). It is not enough to merely abandon desire; one must also develop discriminative knowledge that distinguishes the eternal self from fleeting actions and their results. This wisdom is cultivated through disciplined practice, self‑inquiry, and guidance from the teachings of the Gita itself.
Ultimately, Krishna’s clarification invites seekers to transcend the duality of action versus inaction. By integrating sannyāsa and tyāga, one moves toward the state of ‘karma‑yoga’—action performed as an offering, free from attachment, which is the essence of the Bhagavad Gita’s path to liberation.
