Liberation and Renunciation - 18 - 03

The Shloka

———

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।

यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥

———

Tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ.

Yajñadānatapaḥkarma na tyājyamiti cāpare.

———

Meaning / Summary

This verse highlights the philosophical dilemma concerning actions and their consequences, a central theme in the Bhagavad Gita. It lays the groundwork for Lord Krishna to elaborate on the true meaning of ‘tyaga’ (renunciation or relinquishment), clarifying that it’s not merely the abandonment of all actions, but rather the renunciation of attachment to their fruits, or the abandonment of actions performed with selfish motives. It emphasizes the importance of understanding the distinctions between various forms of renunciation and the inherent value of certain righteous actions.

Some wise persons declare that all actions should be given up as faulty. And others say that acts of sacrifice, charity, and penance should not be given up.

This shloka introduces two distinct schools of thought regarding the nature of renunciation (tyaga) of action. One view holds that all actions are inherently flawed and should therefore be abandoned entirely. The opposing view asserts that specific beneficial actions like sacrifices (yajna), charity (dana), and austerity (tapas) are virtuous and should never be given up. This sets the premise for Krishna’s detailed explanation of different types of renunciation in the verses that follow.

In this verse, Lord Krishna begins to articulate the differing perspectives that exist among philosophers and spiritual seekers regarding the renunciation of action. The first school of thought, referred to by “eke manīṣiṇaḥ” (some wise persons), posits that all actions, without exception, are inherently flawed or tainted by imperfections (“doṣavat”). From this perspective, the path to liberation or spiritual purity would necessitate the complete cessation of all activities, believing that any engagement in action will inevitably lead to further entanglement and negative reactions, thus binding the soul to the material world. The second, opposing school of thought, represented by “apare” (others), contends that certain categories of actions are not only permissible but essential and should never be relinquished. Specifically, they highlight “yajñadānatapaḥkarma” – actions related to sacrifice (yajna), charity (dana), and austerity (tapas). These are considered righteous and purifying actions that contribute to spiritual progress, societal welfare, and the maintenance of cosmic order. Those who hold this view believe that such actions are meritorious and purify the individual, thus they should not be abandoned. This verse doesn’t offer Krishna’s final judgment but merely presents the prevailing divergent opinions, setting the stage for His profound and nuanced resolution on the true nature of ‘sannyasa’ (renunciation) and ‘tyaga’ (relinquishment) in the subsequent verses of this chapter.

Sentence - 1

———

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः

———

Meaning

Some wise persons declare that actions should be given up as faulty.

Meaning of Words

त्याज्यं	Tyājyaṃ
To be renounced; to be abandoned. This word implies something that is fit to be given up, forsaken, or relinquished. It refers to the act of letting go of something, suggesting that it is undesirable or has a negative quality or consequence.
दोषवत्	Doṣavat
As faulty; with defect; imperfect. This term signifies having a flaw, blemish, imperfection, or defect. When applied to actions (karma), it suggests that actions are inherently tainted or accompanied by some form of error or negative consequence, making them unsuitable for pure spiritual pursuit.
इति	Iti	Thus; that.
एके	Eke
Some; certain ones. Refers to an unspecified group of individuals, in this context, certain philosophers, thinkers, or schools of thought who hold a particular view.
कर्म	Karma
Action; work; duty. In a broad philosophical sense, ‘karma’ refers to any action, deed, or activity, whether physical or mental. It encompasses all human endeavors and their subsequent reactions or results, often implying the cycle of cause and effect.
प्राहुः	Prāhuḥ
They say; they declare. From the root ‘pra-ā-hū’ (to say, to speak), this verb indicates that a statement or declaration is being made by a group of people, reflecting their opinion or teaching.
मनीषिणः	Manīṣiṇaḥ
Wise persons; learned ones; thinkers. This term refers to individuals possessing deep wisdom, insight, and discernment, often implying intellectual and spiritual understanding. They are considered sagacious and thoughtful, capable of profound contemplation.

Sentence - 2

———

यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥

———

Meaning

And others say that acts of sacrifice, charity, and penance should not be given up.

Meaning of Words

यज्ञदानतपःकर्म	Yajñadānatapaḥkarma
Actions of sacrifice, charity, and austerity. This is a compound word referring to specific categories of righteous actions: Yajña (ritual sacrifice, offering, or devotion to deities or the common good), Dāna (charity, giving, or donation, especially to those in need without expectation of return), and Tapas (austerity, penance, or self-discipline, involving conscious effort to control the senses and mind for spiritual purification). The ‘karma’ here refers to these specific actions collectively.
न	Na	Not.
त्याज्यम्	Tyājyam
To be renounced; to be abandoned. Similar to ‘Tyājyaṃ’ mentioned previously, it indicates something that is fit to be given up, forsaken, or relinquished. Here, it is used in the negative (‘na tyājyam’) to state what should definitely not be renounced or given up.
च	Ca	And; also.
अपरे	Apare
Others; another group. Refers to a different set of individuals or school of thought, distinct from the ‘eke’ (some) mentioned earlier. This highlights the existence of contrasting philosophical viewpoints.

---