संस्कृत
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् । त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १ ॥
saṃnyāsasya mahābāho tattvam icchāmi veditum tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana
अनुवाद
Arjuna said: I desire, O mighty-armed, to know severally the essence of renunciation, O Hrishikesha, and of relinquishment, O Keshinishudana.
Annie Besant · The Bhagavad-Gita, translated by Annie Besant (4th ed., 1922) — Wikisource · Public Domain
व्याख्या
Arjuna opens the final discourse by asking Krishna to distinguish two words that have been used almost interchangeably so far — sannyasa (renunciation) and tyaga (relinquishment) — signaling that the loose, poetic use of “renounce” across chapters 3 through 6 papered over a real conceptual gap he now wants closed before the teaching can end. Addressing Krishna as Hrishikesha, “lord of the senses,” while asking how to give things up is a pointed touch: the one who governs the senses is being asked how a person governs the will to act. This is also the last question Arjuna asks in the entire poem; everything from here to verse 78 answers this single request for terminological precision. Arjuna’s last question opens the poem’s longest chapter: are saṃnyāsa (renunciation) and tyāga (relinquishment) two things or one? Krishna’s answer collapses them — both mean giving up the grip on the fruit, not the act — and then the chapter sweeps back over the whole teaching one term at a time.
गहराई से अध्ययन करें
शब्द-दर-शब्द
- saṃnyāsasya mahābāhoसंन्यासस्य महाबाहो
- of renunciation (saṃnyāsa), O mighty-armed (saṃnyāsasya + mahā-bāho)
- tattvam icchāmi veditumतत्त्वं इच्छामि वेदितुं
- I wish to know the truth (tattvam + icchāmi + veditum)
- tyāgasya ca hṛṣīkeśaत्यागस्य च हृषीकेश
- and of relinquishment (tyāga), O Hṛṣīkeśa (tyāgasya + ca + hṛṣīkeśa)
- pṛthak keśiniṣūdanaपृथक् केशिनिषूदन
- separately, O slayer of Keśin (pṛthak + keśi-niṣūdana)
टीका
Site Commentary
That this is the last question Arjuna asks in the entire poem is easy to miss on a first read, but it reframes everything that follows: for seventeen chapters the text has taught through dialogue, and from this line forward it teaches through one uninterrupted answer. Arjuna choosing to end the back-and-forth with a request for definitional precision — not a moral dilemma, not a plea, just “tell these two words apart” — suggests that by this point his real confusion isn’t about what to do but about what the vocabulary he’s already been given even means.
Original commentary written for this site · © Amit Singh — original commentary
Site Commentary — Second Reading
This is a familiar moment outside any battlefield: someone facing a real transition — leaving a role, ending a long commitment — who isn’t stuck on what to decide but on what the people advising them actually mean by “let it go” or “step back,” because those phrases get used for at least two different moves. Arjuna asking for the distinction before acting, rather than guessing and hoping the difference doesn’t matter, is the more disciplined version of a question most people skip past under pressure to just decide something.
Original commentary written for this site · © Amit Singh — original commentary
अवधारणाएँ
इस श्लोक को अपनाएँ
पाठ
व्यक्तिगत
- When you notice two words you've been using interchangeably might actually mean different things, stop and ask for the distinction before acting further — like Arjuna's last question, the real confusion is sometimes about vocabulary, not about what to do.
व्यावसायिक
- If a leader uses two words — like 'prioritize' and 'own' — as though they mean the same thing, ask them to define the difference before you commit; discovering the gap mid-execution costs far more than asking upfront.
परिवार और समाज
- When a family member says 'give this up' and you're not sure if they mean stop entirely or just let go of expecting a particular outcome, ask which one they mean before agreeing — the two are not the same commitment.
स्वयं से पूछें
इस श्लोक को पढ़ने से आगे ले जाने के कुछ तरीके। टिक और नोट इसी ब्राउज़र में रहते हैं।
इस श्लोक पर चिंतन करें
खोज जारी रखें
अध्ययन-मार्ग