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Series 1, Chapter 18 pg 185, Para 1:
the outward renunciation,
tyaga and
sannyasa. The latter, it says, is valueless without the former, hardly possible even to attain without it, and unnecessary when there is the inward freedom. In fact
tyaga itself is the real and sufficient Sannyasa. “He should be known as the eternal Sannyasin who neither hates nor desires; free from the dualities he is happily and easily released from all bondage.” The painful process of outward Sannyasa,
duhkham aptum, is an unnecessary process. It is perfectly true that all actions, as well as the fruit of action, have to be given up, to be renounced, but inwardly, not outwardly, not into the inertia of Nature, but to the Lord in sacrifice, into the calm and joy of the Impersonal from whom all action proceeds without disturbing his peace. The true Sannyasa of action is the reposing of all works on the Brahman. “He who, having abandoned attachment, acts reposing (or founding) his works on the Brahman,
brahmanyadhaya karmani, is not stained by sin even as water clings not to the lotus-leaf.” Therefore the Yogins first “do works with the body, mind, understanding, or even merely with the organs of action, abandoning attachment, for self-purification,
sangam tyaktvatmasuddhaye. By abandoning attachment to the fruits of works the soul in union with Brahman attains to peace of rapt foundation in Brahman, but the soul not in union is attached to the fruit and bound by the action of desire.” The foundation, the purity, the peace once attained, the embodied soul perfectly controlling its nature, having renounced all its actions by the mind, inwardly, not outwardly, “sits in its nine-gated city neither doing nor causing to be done.” For this soul is the one impersonal Soul in all, the all-pervading Lord,
prabhu, vibhu, who, as the impersonal, neither creates the works of the world, nor the mind's idea of being the doer,
na kartrtvam na karmani, nor the coupling of works to their fruits, the chain of cause and effect. All that is worked out by the Nature in the man,
svabhava, his principle of self-becoming, as the word literally means. The all-pervading Impersonal accepts neither the sin nor the virtue of any: these are things created by the ignorance in the creature, by his egoism of the doer, by his ignorance of his highest self, by his involution in the operations of Nature, and …
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Series 2, Chapter 18 pg 484, Para 1:
is a persistent act of
sraddha belonging mostly to our vital and physical, our tamasic and rajasic nature. And when we try to be, to live and to do according to the Shastra, we proceed by a persistent act of
sraddha which belongs, supposing it to be not a routine faith, to a sattwic tendency that is constantly labouring to impose itself on our rajasic and tamasic parts. When we leave both these things and try to be, to live and to do according to some ideal or novel conception of truth of our own finding or our own individual acceptance, that too is a persistent act of
sraddha which may be dominated by any one of these three qualities that constantly govern our every thought, will, feeling and act. And again when we try to be, to live and to do according to the divine nature, then too we must proceed by a persistent act of
sraddha, which must be according to the Gita the faith of the sattwic nature when it culminates and is preparing to exceed its own clear-cut limits. But all and any of these things implies some kinesis or displacement of nature, all suppose an inner or outer or ordinarily both an inner and an outer action. And what then will be the character of this action? The Gita states three main elements of the work we have to do,
kartavyam karma, and these three are sacrifice, giving and askesis. For when questioned by Arjuna on the difference between the outer and inner renunciation,
sannyasa and
tyaga, Krishna insists that these three things ought not to be renounced at all but ought altogether to be done, for they are the work before us,
kartavyam karma, and they purify the wise. In other words these acts constitute the means of our perfection. But at the same time they may be done unwisely or less wisely by the unwise. All dynamic action may be reduced in its essential parts to these three elements. For all dynamic action, all kinesis of the nature involves a voluntary or an involuntary tapasya or askesis, an energism and concentration of our forces or capacities or of some capacity which helps us to achieve, to acquire or to become something, tapas. All action involves a giving of what we are or have, an expenditure which is the price of that achievement, acquisition or becoming,
dana. All action involves too a sacrifice to elemental or to universal powers or to the supreme Master of our works. The question …
Series 2, Chapter 19 pg 493, Para 3:
This part of the subject is introduced by a last question of Arjuna regarding the principle of Sannyasa and the principle of
tyaga and their difference. The frequent harping, the reiterated emphasis of the Gita on this crucial distinction has been amply justified by the subsequent history of the later Indian mind, its …
Series 2, Chapter 19 pg 494, Para 1:
constant confusion of these two very different things and its strong bent towards belittling any activity of the kind taught by the Gita as at best only a preliminary to the supreme inaction of Sannyasa. As a matter of fact, when people talk of
tyaga, of renunciation, it is always the physical renunciation of the world which they understand by the word or at least on which they lay emphasis, while the Gita takes absolutely the opposite view that the real
tyaga has action and living in the world as its basis and not a flight to the monastery, the cave or the hill-top. The real
tyaga is action with a renunciation of desire and that too is the real Sannyasa.
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Series 2, Chapter 19 pg 494, Para 2:
The liberating activity of the sattwic self-discipline must no doubt be pervaded by a spirit of renunciation, — that is an essential element: but what renunciation and in what manner of the spirit? Not the renunciation of work in the world, not any outward asceticism or any ostentation of a visible giving up of enjoyment, but a renunciation, a leaving,
tyaga, of vital desire and ego, a total laying aside,
sannyasa, of the separate personal life of the desire soul and ego-governed mind and rajasic vital nature. That is the true condition for entering into the heights of Yoga whether through the impersonal self and Brahmic oneness or through universal Vasudeva or inwardly into the supreme Purushottama. More conventionally taken, Sannyasa in the standing terminology of the sages means the physical depositing or laying aside of desirable actions:
tyaga — this is the Gita's distinction — is the name given by the wise to a mental and spiritual renunciation, an entire abandonment of all attached clinging to the fruit of our works, to the action itself or to its personal initiation or rajasic impulse. In that sense
tyaga, not Sannyasa, is the better way. It is not the desirable actions that must be laid aside, but the desire which gives them that character has to be put away from us. The fruit of the action may come in the dispensation of the Master of works, but there is to be no egoistic demand for that as a reward and condition of doing works. Or the fruit may not at all come and still the work has to be performed as the thing to be done,
kartavyam karma, the thing which the Master within demands …
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Series 2, Chapter 19 pg 496, Para 1:
science and art of right knowledge, right works, right living, or regulated by the essential nature,
svabhava-niyatam karma, or, finally and best of all, regulated by the will of the Divine within and above us. The last is the true and only action of the liberated man, muktasya karma. To renounce these works is not a right movement — the Gita lays that down plainly and trenchantly in the end,
niyatasya tu sannyasah karmano nopapadyate. To renounce them from an ignorant confidence in the sufficiency of that withdrawal for the true liberation is a tamasic renunciation. The gunas follow us, we see, into the renunciation of works as well as into works. A renunciation with attachment to inaction,
sango akarmani, would be equally a tamasic withdrawal. And to give them up because they bring sorrow or are a trouble to the flesh and a weariness to the mind or in the feeling that all is vanity and vexation of spirit, is a rajasic renunciation and does not bring the high spiritual fruit; that too is not the true
tyaga. It is a result of intellectual pessimism or vital weariness, it has its roots in ego. No freedom can come from a renunciation governed by this self-regarding principle.
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Series 2, Chapter 19 pg 497, Para 1:
There must be no aversion to unpleasant, undesirable or ungratifying action or work that brings or is likely to bring with it suffering, danger, harsh conditions, inauspicious consequences; for that too has to be accepted, totally, selflessly, with a deep understanding of its need and meaning, when it is the work that should be done,
kartavyam karma. The wise man puts away the shrinkings and hesitations of the desire-soul and the doubts of the ordinary human intelligence, that measure by little personal, conventional or otherwise limited standards. He follows in the light of the full sattwic mind and with the power of an inner renunciation lifting the soul to impersonality, towards God, towards the universal and eternal the highest ideal law of his nature or the will of the Master of works in his secret spirit. He will not do action for the sake of any personal result or for any reward in this life or with any attachment to success, profit or consequence: neither will his works be undertaken for the sake of a fruit in the invisible hereafter or ask for a reward in other births or in worlds beyond us, the prizes for which the half-baked religious mind hungers. The three kinds of result, pleasant, unpleasant and mixed, in this or other worlds, in this or another life are for the slaves of desire and ego; these things do not cling to the free spirit. The liberated worker who has given up his works by the inner sannyasa to a greater Power is free from Karma. Action he will do, for some kind of action, less or more, small or great, is inevitable, natural, right for the embodied soul, — action is part of the divine law of living, it is the high dynamics of the spirit. The essence of renunciation, the true
tyaga, the true Sannyasa is not any rule of thumb of inaction but a disinterested soul, a selfless mind, the transition from ego to the free impersonal and spiritual nature. The spirit of this inner renunciation is the first mental condition of the highest culminating sattwic discipline.
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Series 2, Chapter 21 pg 530, Para 2:
Then evidently the straight and simplest way to get out of the close bondage of the active nature and back to spiritual freedom is to cast away entirely all that belongs to the dynamics of the ignorance and to convert the soul into a pure spiritual existence. That is what is called becoming Brahman,
brahma-bhuya. It is to put off the lower mental, vital, physical existence and to put on the pure spiritual being. This can best be done by the intelligence and will,
buddhi, our present topmost principle. It has to turn away from the things of the lower existence and first and foremost from its effective knot of desire, from our attachment to the objects pursued by the mind and the senses. One must become an understanding unattached in all things,
asakta-buddhih sarvatra. Then all desire passes away from the soul in its silence; it is free from all longings,
vigata-sprhah. That brings with it or it makes possible the subjection of our lower and the possession of our higher self, a possession dependent on complete self-mastery, secured by a radical victory and conquest over our mobile nature,
jitatma. And all this amounts to an absolute inner renunciation of the desire of things,
sannyasa. Renunciation is the way to this perfection and the man who has thus inwardly renounced all is described by the Gita as the true Sannyasin. But because the word usually signifies as well an outward renunciation or sometimes even that alone, the Teacher uses another word,
tyaga, to distinguish the inward from the outward withdrawal and says that
tyaga is better than Sannyasa. The ascetic way goes much farther in its recoil from the dynamic Nature. It is enamoured of renunciation for its own sake and insists on an outward giving up of life and action, a complete quietism of soul and nature. That, the Gita replies, is …
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Series 2, Chapter 21 pg 534, Para 2:
This first pursuit of impersonality as enjoined by the Gita brings with it evidently a certain completest inner quietism and is identical in its inmost parts and principles of practice with the method of Sannyasa. And yet there is a point at which its tendency of withdrawal from the claims of dynamic Nature and the external world is checked and a limit imposed to prevent the inner quietism from deepening into refusal of action and a physical withdrawal. The renunciation of their objects by the senses,
visayams tyaktva, is to be of the nature of
tyaga; it must be a giving up of all sensuous attachment,
rasa, not a refusal of the intrinsic necessary activity of the senses. One must move among surrounding things and act on the objects of the sense-field with a pure, true and intense, a simple and absolute operation of the senses for their utility to the spirit in divine action,
kevalair indriyais caran, and not at all for the fulfilment of desire. There is to be
vairagya, not in the common significance of disgust of life or distaste for the world action, but renunciation of
raga, as also of its opposite,
dvesa. There must be a withdrawal from …
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Series 2, Chapter 21 pg 535, Para 1:
all mental and vital liking as from all mental and vital disliking whatsoever. And this is asked not for extinction, but in order that there may be a perfect enabling equality in which the spirit can give an unhampered and unlimited assent to the integral and comprehensive divine vision of things and to the integral divine action in Nature. A continual resort to meditation,
dhyana-yoga-paro nityam, is the firm means by which the soul of man can realise its self of Power and its self of silence. And yet there must be no abandonment of the active life for a life of pure meditation; action must always be done as a sacrifice to the supreme Spirit. This movement of recoil in the path of Sannyasa prepares an absorbed disappearance of the individual in the Eternal, and renunciation of action and life in the world is an indispensable step in the process. But in the Gita's path of
tyaga it is a preparation rather for the turning of our whole life and existence and of all action into an integral oneness with the serene and immeasurable being, consciousness and will of the Divine, and it preludes and makes possible a vast and total passing upward of the soul out of the lower ego to the inexpressible perfection of the supreme spiritual nature,
para prakrti.
Series 3, Chapter 18 pg 612, Para 1:
1. Arjuna said: I desire, O mighty-armed, to know the principle of Sannyasa and the principle of
tyaga, O Hrishikesha, and their difference, O Keshinisudana.
Series 3, Chapter 18 pg 612, Para 2:
2. The Blessed Lord said: Sages have known as Sannyasa the physical depositing (or laying aside) of desirable actions;
tyaga is the name given by the wise to an entire abandonment of all attached clinging to the fruit of works.
Series 3, Chapter 18 pg 612, Para 4:
4. Hear my conclusions as to renunciation (
tyaga), O best of the Bharatas; since renunciation of works, O tiger of men, has been explained as threefold.
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