Verse 18.1

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 18.1:

सन्न्यासस्य महा-बाहो तत्त्वम् इच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक् केशि-निषूदन ॥ १ ॥

sannyāsasya mahā-bāho tattvam icchāmi veditum |
tyāgasya ca hṛṣīkeśa pṛthak keśi-niṣūdana || 1 ||

arjuna uvāca–Arjuna said; sannyāsasya–of renunciation of action; mahā-bāho–O mighty-armed; tattvam–principle; icchāmi–I desire; veditum–to know; tyāgasya–of renunciation of the fruits of action; ca–and; hṛṣīkeśa–O master of the senses; pṛthak–distinctly; keśi-niṣūdana–O slayer of the Keśī demon.

Arjuna said: O mighty-armed one, O slayer of Keśi, O Hṛṣīkeśa, master of the senses, I wish to understand clearly the distinction between the principle of renunciation of action (sannyāsa) and the principle of renouncing the fruits of action (tyāga).

Commentary: Sārārtha-Varṣiṇī Ṭīkā

(By Śrīla Viśvanātha Cakravartī Ṭhākura; the innermost intention of the commentary named ‘the shower of essential meanings’)

This chapter explains the following subjects: the three types of sannyāsa, jñāna and karma, the conclusive understanding of liberation (mukti) and the most confidential essence of bhakti.

In the previous chapter, Śrī Bhagavān said, “After becoming devoid of all material desires, those who seek liberation perform various types of sacrifice, give in charity and engage in penances, while uttering the word tat” (Gītā 17.25). In Śrī Bhagavān’s statement, mokṣa-kāṅkṣī (a seeker of liberation) is used to indicate a sannyāsī only. But if this word refers to someone other than the sannyāsī, then who is that person? Śrī Bhagavān says in the Gītā (12.11), “sarva-karma-phala-tyāgaṃ tataḥ kuru yatātmavān–with a controlled mind, you should engage in your prescribed duty, renouncing the fruit of all action.”

Arjuna is now inquiring from the Supreme Lord about those who renounce the fruits of all their activities (referred to in Gītā 12.11). Of what kind is the renunciation (tyāga) of such renunciants? And of what kind is the sannyāsa of such sannyāsīs (referred in Gītā 17.25)? Arjuna, being inquisitive and wise, spoke this verse beginning with sannyāsasya in order to understand these topics clearly. He has used the word pṛthak to mean, “If the words sannyāsa and tyāga have different meanings, then I wish to know the truth of their respective natures. Even if, in Your opinion or in the opinion of others, they have the same meaning, I still wish to understand the difference between the two. O Hṛṣīkeśa, You alone are the prompter of my intelligence, so therefore, this doubt has only arisen by Your inspiration. O Keśi-niṣūdana, killer of the Keśi demon, kindly destroy this doubt of mine in the same way that You destroyed Keśi. O mighty-armed one, You are supremely powerful, whereas my power is miniscule. The relationship between us is one of friendship because we have some similar qualities; but my qualities cannot compare to Your qualities, such as omniscience. I am only able to ask You this question without hesitation because You have bestowed upon me a little of Your mood of friendship (sakhya-bhāva).”

Commentary: Sārārtha-Varṣiṇī Prakāśikā-vṛtti

(By Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja; the explanation that illuminates the commentary named Sārārtha-varṣiṇī)

In some parts of the Gītā, Bhagavān Śrī Kṛṣṇa has given instructions about renunciation of action (karma-sannyāsa), and in other parts He has given the instruction to not completely abandon action but to renounce fruits of all action. From a superficial perspective, there seems to be a contradiction between these two instructions. Arjuna wants Kṛṣṇa to remove the doubts of those people with gross, mundane intelligence, so he is asking these questions about the real meaning of tyāga and sannyāsa, about the difference between them, and about their unique characteristics.

The names Keśi-niṣūdana, Hṛṣīkeśa and Mahā-bāhuḥ used by Arjuna in this verse have specific deep meanings. Kṛṣṇa killed a frightening and wicked demon called Keśi; therefore, He is called Mahā-bāhuḥ, ‘supremely powerful’. Arjuna thus says, “O Śrī Bhagavān, You are fully capable of annihilating the demon of my doubts. This doubt has arisen in my heart only by Your inspiration, because You, Hṛṣīkeśa, are the prompter and master of all my senses. Only You can completely remove all my doubts and illuminate the truth of the soul (ātma-tattva), the truth of the Supreme Lord (bhagavat-tattva) and the truth of devotional service (bhakti-tattva) within my heart.” This is the hidden meaning behind these three terms of address. If, like Arjuna, a person surrenders to Bhagavān and prays to Him for transcendental knowledge, that is, premā-bhakti, then Śrī Bhagavān will surely fulfil his desire.