Arjuna uvaca: Sannyasam karmanam krishna punar yogam ca shamsasi, yac chreya etayor ekam tan me bruhi su-nishchitam
Arjuna asks Krishna to clarify definitively which is better — renunciation of action or the performance of action with devotion — since Krishna seems to praise both. This opening question frames the entire chapter's inquiry into true sannyasa versus karma yoga.
- •Sincere inquiry is the beginning of wisdom
- •Apparent contradictions in spiritual teaching invite deeper reflection
- •The student must seek clarity rather than remain confused
Sri bhagavan uvaca: Sannyasah karma-yogash ca nihshreyasa-karav ubhau, tayos tu karma-sannyasat karma-yogo vishishyate
Krishna replies that both renunciation and karma yoga lead to liberation, but karma yoga is superior to mere renunciation of action. The path of selfless action is practically more accessible and leads to the same supreme goal.
- •Both paths lead to the highest good
- •Karma yoga surpasses mere external renunciation
- •Action performed in the right spirit is a complete spiritual path
Sarva-karmani manasa sannyasyaste sukham vashi, nava-dvare pure dehi naiva kurvan na karayan
Mentally renouncing all actions, the self-controlled embodied soul rests happily in the nine-gated city (the body), neither acting nor causing others to act. The true sannyasi is one who is inwardly free, not one who has merely abandoned outer duties.
- •Inner renunciation is the true meaning of sannyasa
- •The body is a temporary city of nine gates for the indwelling soul
- •Self-control brings inner happiness regardless of external conditions
Sri bhagavan uvaca: Anashritah karma-phalam karyam karma karoti yah, sa sannyasi ca yogi ca na niragnir na cakriyah
The Lord says: One who performs prescribed duty without depending on the fruits of action is both a sannyasi and a yogi — not one who has merely given up fire or ceased all activity. True renunciation is defined by inner non-attachment, not by outer withdrawal.
- •True renunciation is non-attachment to results, not cessation of action
- •The karma yogi and the sannyasi are identical in essence
- •External symbols of renunciation without inner detachment are meaningless
Yam sannyasam iti prahur yogam tam viddhi pandava, na hy asannyasta-sankalpo yogi bhavati kashcana
Know that what people call sannyasa is the same as yoga, O Pandava; no one can become a yogi without renouncing selfish desire. The renunciation of personal desire (sankalpa) is the inner essence of both sannyasa and yoga.
- •Sannyasa and yoga are two names for the same inner state
- •Renouncing selfish desire is the prerequisite for becoming a yogi
- •The mind's attachment to personal outcomes must be released
arjuna uvaca: sannyasasya maha-baho tattvamicchhami veditum tyagasya ca hrishikesa prithak keshi-nisudana
Arjuna asks Krishna to explain the difference between sannyasa (renunciation of action) and tyaga (renunciation of the fruits of action). This opening question sets the stage for the final chapter's comprehensive teaching on liberation.
- •Arjuna sincerely seeks clarity on two distinct paths of renunciation
- •The distinction between sannyasa and tyaga is philosophically significant
- •Genuine inquiry is the gateway to spiritual wisdom
sri bhagavan uvaca: kamyanam karmanam nyasam sannyasam kavayo viduh sarva-karma-phala-tyagam prahus tyagam vicaksanah
Krishna explains that the wise define sannyasa as the giving up of desire-motivated actions, while tyaga is defined by the learned as the abandonment of the fruits of all actions. Both concepts point toward freedom from ego-driven motivation.
- •Sannyasa means relinquishing actions born of selfish desire
- •Tyaga means giving up attachment to the fruits of all actions
- •True renunciation is an inner orientation, not merely outward withdrawal