Verse-8
Chapter 18 — Moksha Sanyasa Yoga
Verse 8
🕉 Original Sanskrit Shloka
duḥkhamityeva yatkarma kāyakleśabhayāttyajet
sa kṛtvā rājasaṁ tyāgaṁ naiva tyāgaphalaṁ labhet
🕉 English Translation
Dukh roop jane jo sab karmon ko,
Choden unhe kashta ke darr se jo.
Toh tyaga kehlata hai rajasi,
Na phal tyaag ka usko milta kabhi.
📜 Translation
English
All actions that, are of a painful nature. Understanding in this manner if someone gives up action due to the fear of physical suffering, he by making such a rajasic renunciation obtains not the fruit of renunciation.
That action should not be undertaken; such a belief is not right in itself. But when such a thought or an opinion is formed, then some motivated cause which may arise in one's mind also gets associated. Remember that every word uttered from the holy mouth of the preacher of the Gita is a perceptible tale of every aspect, expression and state of the human life. He is to make the essential principle of existence understood and to take us there, but at the same time every such aspect also has to be specifically described which facilitates or hinders the journey towards this essential truth principle!
If work is performed, the body will do labour. To take it negatively instead of positively is rajasic renunciation. The right stand is that the human birth is meant for action. Actions have to be performed in any case. To keep the body active, alert and in a healthy state actions are essential. For progressing towards spirituality or for self-upliftment, this human body is the means; that is why actions like sacrifice, charity and austerity and the practice of worship, recitation of scriptures are also essential. But to consider them as the cause of trouble if one has to perform fire rituals then one will have to bear the heat of the fire; the smoke of fire will rise and will also cause trouble. If one does some austerities for self-regulation or for self-control then physical comforts will not be there; the body will undergo suffering. Similarly, to abandon other actions by believing them to be the cause of labour, agitation or suffering; neither any fasting, nor any dietary control nor undertaking of service for others, just concern for bodily comfort. The actions which are worth engaging in have been renounced; this will increase the inactivity of the body and with it the mental restlessness. The actions which are worth engaging in have been renounced; the actions taken up are of no value; there is no benefit to be derived from such rajasic renunciation in this world or the next.