Sanskrit · Devanagari
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥
Sanskrit · IAST
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ yastu karmaphalatyāgī sa tyāgītyabhidhīyate
English witness
Kashinath Trimbak Telang, 1882is not averse from unpleasant actions is not attached to pleasant (ones). Since no embodied (being) can abandon actions without exception, he is said to be possessed of abandonment, who abandons the fruit of action.
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29 translations and commentaries are aligned to this verse. Choose up to three; the root verse and Telang witness stay above them.
Śaṅkarācārya
।।18.11।। -- न हि यस्मात् देहभृता? देहं बिभर्तीति देहभृत्? देहात्माभिमानवान् देहभृत् उच्यते? न विवेकी स हि वेदाविनाशिनम् (गीता 2।21) इत्यादिना कर्तृत्वाधिकारात् निवर्तितः। अतः तेन देहभृता अज्ञेन न शक्यं त्यक्तुं संन्यसितुं कर्माणि अशेषतः निःशेषेण। तस्मात् यस्तु अज्ञः अधिकृतः नित्यानि कर्माणि कुर्वन् कर्मफलत्यागी कर्मफलाभिसंधिमात्रसंन्यासी सः त्यागी इति अभिधीयते कर्मी अपि सन् इति स्तुत्यभिप्रायेण। तस्मात् परमार्थदर्शिनैव अदेहभृता देहात्मभावरहितेन अशेषकर्मसंन्यासः शक्यते कर्तुम्।।किं पुनः तत् प्रयोजनम्? यत् सर्वकर्मसंन्यासात् स्यादिति? उच्यते --,
93ebf2e1ce12…Rāmānuja
18.11 It is impossible for one who has a body and has to nourish it. 'to abandon action entirely'; for eating, drinking etc., reired for nourshing the body and other acts connected therewith are unavoidable. And for the same reason the five great sacrifices etc., are also indispensable. He who has given up the fruits of the five great sacrifices, is said to have renounced; this is referred to in the Srutis such as: 'Only through renunciation do some obtain immortality' (Ma. Na., 8.14). Renunciation of fruits of actions is illustrative; it implies much more. It implies one who has renounced the fruits, agency and attachment to works, as the topic has been begun with the declaration: 'For abandonment (Tyaga) is declard to be of three kinds' (18.4). This statement may be estioned in the following manner: 'Agnihotra, the full moon and new moon sacrifices, Jyotistoma etc., and also the five great sacrifices are enjoined by the Sastras only for the attainment of their results like heaven. They are not purposeless. Even the injunction with regard to obligatory and occasional ceremonies is enjoined because they yield results, as implied in the following passage: "For householders, Prajapatya ceremony" (V.P., 1.6.37). Therefore, as the performance of actions has to be understood as a means for attaining their respective results, the accruing of agreeable and disagreeable results is inevitable, even though they are performed without any desire for fruits, just as a seed sown must grow into a tree and bear fruit. Hence, actions ought not to be performed by an aspirant for release, because the results are incompatible with release. Sri Krsna answers such objections:
0e841dc341da…Swami Sivananda
18.11 न not? हि verily? देहभृता by an embodied being? शक्यम् possible? त्यक्तुम् to abandon? कर्माणि actions? अशेषतः entirely? यः who? तु but? कर्मफलत्यागी relinisher of the fruits of actions? सः he? त्यागी relinisher? इति thus? अभिधीयते is called.Commentary He who has assumed a human body and yet grumbles at having to perform actions is verily a fool. Can fire that is endowed with heat as its natural property ever think of getting rid of it So long as you are living in this body you cannot entirely relinish action. Lord Krishna says to Arjuna Nor can anyone? even for an instant remain actionless for helplessly is everyone driven to action by the alities born of Nature (Cf.III.5). Nature (and your own nature? too) will urge you to do actions. You will have to abandon the idea of agency and the fruits of actions. Then you are ite safe. No action will bind you.The ignorant man who identifies himself with the body and who thinks that he is himself the doer of all actions should not abandon actions. It is impossible for him to relinish actions. He will have to perform all the prescribed duties while relinishing their fruits.Dehabhrita A wearer of the body An embodied being? i.e.? he who identifies himself with the body. A man who has discrimination between the Real and the unreal? the Eternal and the transient? cannot be called a bodywearer? because he does not think that he is the doer of actions -- vide chapter II.21 (He who knows Him Who is indestructible? eternal? unborn? undiminishing -- how can that man slay? O Arjuna? or cause to be slain).When the ignorant man who is alified for action does the prescribed duties? relinishing the desire for the fruits of his actions? he is called a Tyagi? although he is active. This title Tyagi is given to him for the sake of courtesy.The relinishment of all actions is possible only for him who has attained Selfrealisation and who is? therefore? not a wearer of the body? i.e.? does not hink that the body is the Self. (Cf.III.5)
54f5564ba342…These supplied texts come from the pinned VedicScriptures dataset under GPL-3.0 and await independent alignment review.