BG 18.8

18.8 Yat, whatever; karma, action; tyajet, one may relinish, eva, merely; iti, as being; kuhkham, painful; [As being impossible to accomplish.] kaya-klesa-bhayat, from fear of physical suffering, out of fear of bodily pain; sah, he; krtva, having resorted; tyagam, to renunciation; rajasam, based on rajas, arising from rajas; will eva, surely; na labhet (shuld rather be labhate), not acire; tyaga-phalam, fruits of renunciation, the result called Liberation, which follows from renunciation of all actions as a conseence of Illumination. Which, again, is the renunciation based on sattva?

18.8 He who renounces acts as painful from fear of bodily suffering, performs a Rajasika abandonment; he does not gain the fruit of abandonment.

18.8 To avoid an action through fear of physical suffering, because it is likely to be painful, is to act from passion, and the benefit of renunciation will not follow.

18.8 To avoid an action through fear of physical suffering, because it is likely to be painful, is to act from passion, and the benefit of renunciation will not follow.

18.8. He who would, out of fear of bodily exertion, relinish an action, just because it is painful-that person, having [thus] made relinishment, an act of the Rajas (Strand), would not at all gain the fruit of [that] relinishment.

18.8 He who renounces acts as painful from fear of bodily suffering, performs a Rajasika abandonment; he does not gain the fruit of abandonment.

18.8 Whatever action one may relinish merely as being painful, from fear of physical suffering, he, having resorted to renunciation based on rajas, will surely not acire the fruits of renunciation.

18.8 Although actions constitute the indirect menas for release, yet they produce mental depression, since they can be done only by collecting materials involving painful effort and since they cause bodily strain on account of their reiring strenuous exertion. If, on account of such fear, one decides that the practice of knowledge alone should be tried for perfection in Yoga, and abandons actions like the great sacrifices applicable to one's station in life, he practises renunciation rooted in Rajas. Since that is not the meaning of the Sastras, one cannot win the fruit of renunciation in the form of the rise of knowledge. So it will be shown further one: 'That reason by which one erroneously knows, O Arjuna, is Rajasika' (18.31). In fact, actions do not directly cause purity of the mind but indirectly by winning the grace of God.

18.8 See Comment under 18.11

18.8 Yat, whatever; karma, action; tyajet, one may relinish, eva, merely; iti, as being; kuhkham, painful; [As being impossible to accomplish.] kaya-klesa-bhayat, from fear of physical suffering, out of fear of bodily pain; sah, he; krtva, having resorted; tyagam, to renunciation; rajasam, based on rajas, arising from rajas; will eva, surely; na labhet (shuld rather be labhate), not acire; tyaga-phalam, fruits of renunciation, the result called Liberation, which follows from renunciation of all actions as a conseence of Illumination. Which, again, is the renunciation based on sattva?

Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.