काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस् त्यागं विचक्षणाः ॥
kāmyānāṃ karmaṇāṃ nyāsaṃ sannyāsaṃ kavayo viduḥ | sarva-karma-phala-tyāgaṃ prāhus tyāgaṃ vicakṣaṇāḥ ||
Sannyāsa = abandoning desire-motivated action; tyāga = abandoning fruits of ALL action — say the learned.
Word by word (3)
- kāmyānāṃ karmaṇāṃ nyāsaṃ sannyāsaṃ kavayo viduḥ
- — the laying down/putting aside (nyāsam) of desire-motivated actions (kāmyānāṃ karmaṇāṃ = actions done from desire/kāma) — this the learned/poets (kavayaḥ) know/declare as sannyāsa (sannyāsam) — sannyāsa = abandoning desire-driven action
- sarva-karma-phala-tyāgaṃ prāhus tyāgaṃ vicakṣaṇāḥ
- — the abandonment (tyāgam) of the fruits (phala) of ALL actions (sarva-karma) — the wise/discerning ones (vicakṣaṇāḥ) declare this (prāhuḥ = they say) as tyāga — tyāga = releasing the fruit of all action, not the action itself
- kāmyānāṃ vs. sarva-karma
- — the key distinction: sannyāsa targets desire-driven actions (kāmya = desire-motivated); tyāga targets the fruits of ALL actions (sarva = all, including prescribed/nitya karma) — sannyāsa = what you stop doing; tyāga = what you stop expecting from what you do
The learned understand sannyāsa as the laying aside of desire-motivated actions. The discerning call the abandonment of the fruits of all actions 'tyāga.'
A modern analogy
Sannyāsa is like quitting your job because you're done with career ambition. Tyāga is like continuing to work at your job but donating every paycheck — you do all the work but release the fruit entirely. The Gita will show that tyāga is deeper than sannyāsa: because it continues action while releasing attachment, rather than simply withdrawing from action.
V2 gives the tradition's definitions of both terms immediately — not equivocating but establishing the baseline. Sannyāsa = abandoning kāmya-karma (desire-driven action only). Tyāga = abandoning the fruits of ALL karma (including prescribed action). The distinction is crucial for what follows: sannyāsa can be misunderstood as abandoning all action (V3 addresses this view); tyāga is the Gita's preferred path — continue acting (V5: yajña-dāna-tapas should not be abandoned) but release the fruit. V2 is thus the conceptual pivot of the entire Gita's teaching.
The precision of kāmyānāṃ karmaṇāṃ (desire-driven actions) for sannyāsa vs. sarva-karma-phala (fruits of ALL actions) for tyāga reveals the Gita's position: the problem is not action but its motivation and fruit-attachment. Sannyāsa addresses motivation (stop doing desire-driven acts). Tyāga addresses attachment (release the fruit of everything). Together they describe the fully liberated actor: acts only from dharma (not desire), and releases all fruits. This is the karma yogin described throughout the Gita.
Advaita lens
From Shankaracharya's standpoint, the highest sannyāsa is jñāna-sannyāsa: the complete renunciation that comes with the recognition that the 'doer' was never real. When aham-brahmāsmi (I am Brahman) is directly known, kāmya-karma becomes impossible — desire itself dissolves in the light of the Self. Tyāga then describes not a chosen practice but the natural state: the jñānī 'abandons fruits' because there is no longer anyone present to receive or want a fruit.
Bhakti lens
For the devotee, sannyāsa and tyāga both point to samarpaṇa (complete surrender to the Lord). All action performed for the Lord is already kāmya-free (not for personal desire) and phala-free (fruits offered to God). The bhakta's tyāga is the practice of 'I am Yours; the fruit is Yours.' V2's sarva-karma-phala-tyāga becomes in bhakti practice the daily attitude of total offering.
Karma-Yoga lens
For the karma yogin, V2's distinction is the operational definition they live by: sannyāsa removes desire-motivations from action (only act from dharma), and tyāga releases fruit-expectations from all action. Together these describe the karma yogin's inner discipline. V2 is thus the formula for karma yoga practice: (1) purify motivation (sannyāsa of kāmya), (2) release fruit (tyāga of sarva-phala).
Public-domain translations (4) compare all →
Sages understand 'sannyāsa' to be the renouncement of interested works; the abandonment of the fruits of all works, the learned declare, is 'tyāga.' [1]
MISSING from index. Ganguli and Telang used as primary. [4]
By renunciation the sages understand the rejection of actions done with desires. The wise call the abandonment of the fruit of all actions (by the name) abandonment. [9]
The rejection of the works with desire is known by the learned as renunciation. The abandonment of the fruit of all work, the discerning call abandonment. [13]
This verse speaks to
Where this thread continues
Uttering 'Tat,' without fruit-desire, mokṣa-seekers perform yajña, tapas, and various acts of dāna.
Some say all karma is faulty and should be abandoned; others say yajña-dāna-tapas must not be abandoned.
Sāttvic tyāga: niyata karma done ONLY because 'this must be done,' having abandoned attachment and fruit.
The yogi abandons fruit and attains lasting peace. The non-yogi, bound to fruit by desire, is fettered.
Sāttvic yajña: performed as ordained, without fruit-desire, with the conviction 'this must be done.'
Hear My definitive word on tyāga, O best of Bharatas — tyāga has been declared three-fold, O tiger among men.