1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 19

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The Three Gunas Give Impetus to Karma - 18-40

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 19

 Saving Ajamila

Gyanam karma cha karta cha tridha eva guna bhedatah I

Prochyate guna sankhyane yatha vat shrunu taani api II sloka 19

Knowledge action and actor are declared in the science of gunas to be of three kinds only, according to the distinction of the gunas; hear of them also as they are.

What is mentioned in the above sloka  viz knowledge of work to be done, the work itself and the doer of the work; each of these is again of three kinds , depending on the three gunas ie., sattva rajas and tamas. Hear from me about these also. 

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 18

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The Three Gunas Give Impetus to Karma - 18-40

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 18

Thirumangai Alwar

Jnanam jneyam parigyata trividha karma chodana I

Karanam karma karta  iti trividhah karma sangrahah II sloka 18

ज्ञानं ज्ञेयं परिज्ञात त्रिविधा कर्म चोदना i 

करणं कर्म कर्ता इति त्रिविधः कर्म संग्रहः ई श्लोक 18

Knowledge, the object of knowledge and the knower form the threefold incitement to action; and this instrument, the object and the agent are the three fold constituents of action. 

An inducement to work  (karma) consists of three parts - (1) knowledge about the work to be done (2) the work itself (3) the knower of the work , the one who understands it.

Of these the middle one, ie., the work itself, has again three parts - (1) the means by which the work is performed, like the materials required for it (2) the work itself like the yagna and  (3) the doer who performs the yagna etc. 

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 17

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 17

Bhishma on his Bed of Arrows

Yasya na aham krutah bhavah buddhih yasya na lipyate I

Hatva api sah iman lokan na hanti na nibhadhyate II sloka 17

यस्य न अहं कृतः भावः बुद्धिः यस्य न लिप्यते I 

हत्वा अपि सः इमान् लोकान् न हन्ति न निभध्यते II अलोक्स 17

He who is free from the notion of egoism and whose understanding is not tainted - though he kills these people, he kills not, nor is he bound.

A person who does not think that he alone is the doer, realising the over-lordship of the Brahman; whose mind does not consider both action and the fruits of the action as belonging to him; such a person even when he kills these people, including Bhishma and other elders, in the war, he does not really kill them. He does not experience the consequences of his actions, of fighting the war.

Modifications such as agency and egotism create differences between one man and another. But as man evolves higher, he is able to outgrow all modifications and be established in the Brahman. Let us take examples of men affected by modifications  and those not affected by them. Men acting on the stage as murdering or as being murdered  know that it is pretence and hence agency and egoism is absent in them in that act. They are not affected by these modifications. But where an actual modification takes place  men are affected by it. 

In the same way a spiritually evolved man sees the stage and life as one and the same. Because of the absence of egoism, no modification of any kind takes place in his mind. There are instances of this in the Mahabharata war itself. When Arjuna vanquished his grandfather Bhishma he did not harbour any egotistical feeling that he had caiused the death of teh grandsire. His mind was free from that modification.  While waiting to give up his body in the auspicious northern passage of the sun, Bhishma did not feel that he was vanquished. Non-ego was the cause of it. As a man casts off worn out clothing, Bhishma cast off his old body, unattached as he was to it. 

The reflection of a moving body is seen in the mirror. That mirror is not the creator of the reflection or the movement. The reflection also does not leave any impression on the mirror. While reflecting things as they are, the mirror is ever itself, unattached, unffected and unmodified. Like the mirror is the atman. That jivatman who traces his original state of pure consciousness regains his taintless understanding. Freed from egoism he is not affected by the actions of the body or the senses. 

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 16

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Components if Karma  - 13-16

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 16

The Banyan Tree of Creation

Tatra evam sati kartaram atmanam kevalam tu yah I

Pashyati akruta buddhitvat na sah pashyati durmatih II sloka 16

तत्र एवं सति कर्तारं आत्मानं केवलं तु यः I 

पश्यति अकृत बुद्धित्वात न सः पश्यति दुर्मतिः II अलोक्स 16

That being so, the man of perverse mind, on account of his imperfect understanding looks upon the self, the Absolute, as an agent - he does not see at all.

Thus the doership of the jivatma requires the previous assent of the Lord. So, if a person thinks that the soul alone is the doer and none else is the doer, then he is of wicked and perverse mind. He does not have the correct knowledge and does not see the true nature of things

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 15

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Components if Karma  - 13-16

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 15

45th & 46th Azhagiyasingars of Ahobila Mutt

Sharira vak manobhih yat karma prarabhate narah I

Nyayam  va viparitam va pancha ete tasya hetavah II sloka 15

शरीर वाक् मनोभिः यत् कर्म प्रारभते नरः I 

न्याय्यं वा विपरीतं व पञ्च एते तस्य हेतवः II श्लोक 15

Whatever action a man performs with his body, speech or mind, whether right or wrong - these five are its causes.

Whatever action a man performs with his body, speech or mind, whether right (in accordance with the shastras) or wrong  (forbidden by the shastras) - these five (mentioned in sloka 14)  are its causes.

Of the  five causes, the fifth cause ie., the SUpreme Brahman, who is the internal ruler of all, is the principal cause, in carrying out the work. The doership of the individual soul (the second cause) is dependent on the Lord. 

All activities carried on by man are through thought word or deed. The subtlest of karma takes place in the mind in the form of thoughts and feelings. Not a moment passes without the mind doing karma of one kind or another. The gross manifestations of it are words and deeds.

Summing up, the individual soul has its support in the Lord and it derives its power from the Lord. The soul by means of the senses, body etc.,  given by the Lord,  makes effort for performing the work. Just as shifting of heavy stones tress etc requires effort by many persons, for a person to do any action, the five factors are required. 

How is the atman connected with these activities going on in the body speech and mind? The answer comes.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 14

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Components if Karma  - 13-16

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 14

The five factors are expounded as below:

Sita with Luv & Kush

Adhishtanam tatha karta karanam cha pruthak vidham I

Vividhah cha pruthak cheshtah daivam cha eva panchamam  II sloka 14

अधिष्ठानं तथा कर्ता कर्णं च पृथक् विधं I 

विविधाः च पृथक् चेष्टाः दैवं च एव पञ्चमं 

The body, the agent, the various senses, the different functions of various sorts, and the presiding deity also, the fifth.

The five causes are  1)body, 2) doer, ie. the jivatma, 3)  the five senses of action - the karma indriyas and the mind, 4)  the five fold prana moving about in the body as prana, vyana, apana, samana and udana (mentioned in Chapter 15 sloka 14) and 5)  the supreme Brahman.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 13

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Components if Karma  - 13-16

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 13

Sethubandanam

Pancha etani maha baho karanani nibodha me I

Sankhye krutante proktani siddhaye sarva karmanam II sloka 13

पञ्च एतानि महाबाहो  कारणानि निबोध मे I 

साण्ख्ये कृतान्ते प्रोक्तानि सीद्धये सर्व कर्मणां II श्लोक 13

Learn from Me, O mighty armed one, these five factors in the accomplishment of all action, as taught in the sankhya which is the end of action.

As in Chapter 2, here also sankhya refers to the philosophy of Vedanta and not to that of sage Kapila, which deals with cosmology. According to vedanta, the undertaking of all karma is to transcend it ultimately. He who does karma imperfectly and he who shuns karma for any reason whatsoever can not get to that state which is beyond karma. Prakriti which is characterised  as composed of karma is the training ground for the jivatman. As children go to school to learn, the jivatman comes into the world to learn his lesson. The childrem apply themselves diligently to their studies.They are not to waste time. The required attainments have to be reached within  the precribed time. Then they have to pass out successfully. They are not to get stuck in the school permanently. These points are clearely borne in the minds of the pupils. All these points apply to the jivatman as well. He is to learn his lessons from prakriti. He has to know of the nature of karma even when he is involved in it; and to get himself beyond it, is the goal set for him

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 12

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Tyaga of sattvika nature is indispensable 9-12

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 12

Ram Durbar

Anishtam ishtam mishram cha trividham karmanah phalam I

Bhavati atyaginam pretya na tu sanyasinam kvachit II sloka 12

अनिष्टं इष्टं मिश्रं च त्रिविधं कर्मणः फलं I 

भवति अत्यागिनां प्रेत्य न तु संयसिनां क्वचित् II श्लोक 12

The three fold fruit of action - evil, good and mixed - accrues after death to one who does not relinquish but there is none ever for the one who renounces

Arjuna, you may ask: The karmas like pancha maha yagna, agnihotra etc. give only temporary fruits like swarga, as stated in the shastras. Then why should a person who desires only moksha do these karmas?

The results of the karmas are of three kinds. ie. (i) undesirable, like suffering in hell; (ii) Desirable like enjoying swarga ; (iii) Mixed like pleasures in the world like wealth, cows sons etc. Experiences in this world are called mixed or mishra because they involve both pleasure and pain.

So a person who has not given up the fruits of his karmas, undergoes the results of his karmas, in one of the three ways mentioned above. These results of the karmas occur naturally after the performance of karmas.

But, he who has given up the doership and the results of his actions, ie., who has done sattvica tyagam (mentioned in sloka 9) does not experience the fruits of his actions, other than moksha at any time. 

The karmas like pancha maha yagna and agnihotra etc. are nitya karmas ie., compulsory. If these karmas are performed, with desire for fruits like swarga such fruits will be achieved. But if the same karmas are done without desire for fruits and for the pleausre of the Lord, then one will not get inferior fruits liek swarga. They will attain moksha in due course.

Thus the same karma gives different fruits, depending on the desire of the person concerned. How? The karmas do not directly give fruits. IT is only the Lord who is pleased with the karmas and grants fruits. So the Lord grants the desire of the person doing the karma.

Knowing this, a person should understand that he is not the doer and the Lord gets things done by him for his own pleasure. A parrot in a cage is given food and kept happy only for the pleasure of the king whose pet it is.

Similarly human beings and others perform actions only by the grave of the Lord and for his pleasure. The creation, maintenance and destruction of the universe is all sport of the Lord who bestows bodies and indriyas to individual beings.

Thus a person may not by himself achieve the fruits of his actions but actually by the grave of his Lord.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 11

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Tyaga of sattvika nature is indispensable 9-12

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 11

Antaryami in Every creation

Na hi deha bhruta shakyam tyaktum karmani asheshatah I

Yah tu karma phala tyagi sah tyagi iti abhidhayate II sloka 11

न हि देह भृत शक्यं त्यक्तुं कर्मणि अशेषतः I 

यः तु कर्म फल त्यागी सः त्यागी इति अभिदायते II  श्लोक 11

It is indeed impossible for an embodied being to renounce action entirely. But he renounces the fruit of action is regarded as one who has renounced.

There are several points of similarity between the bodily existence and a flight in an aeroplane. One is called a jivatman as long as one is embodied; this one is a godward pilgrim. Another one is called a passenger as long as he is flying. Bodily existence is renounced permanently by the jivatman on the attainment of moksham. The plane is vacated only on reaching the destination. Conditions while in the body are all alike while those in the plane, which flies over plains, hills, dales etc. Bodily existence has its pleasant and unpleasant aspects and its ups and downs The plane does not stop its work while in flight lest it should crash. Bodily activities also cannot be suspended by the  embodied.

Karma takes place as long as the body lasts. Breathing, eating, sleeping - all these are bodily activities going on ceaselessly. Obligatory duties also have to be executed relentlessly. The prudent man has his profitable way of getting his work done. While in the plane if the passenger gets worried about the possible dangers and risks in flying, he defeats himself and the purpose of his flight. He does not improve matters by worrying himself; rather he loses stamina. Instead if he resigns to those eventualities, to the vrew and Providence and if he engages himself in his higher pursuits, he stands to gain. His conducting himself in this way amounts to renouncing the fruit of his flight, but not the flight itself. man should engage hismelf in earthly duties that fall to his lot. He ought not to be concerned with the consequences of his duties. While doing his duties, if he keeps his mind fixed on the Maker, his gain is immense and he is one who has truly renounced.

A man's body gets hurt accidentally. He neither weeps over or neglects it. He bandages the wound and gives all attention to it. If need be money is spent for the cure. But in the midst of all these activities, there is no attachment whatsoever to the wound that has come about. It is attended to so that it may be healed. That man who gets the wound treated is the one who has renounced  it but not he who neglects it to the point of its becoming septic. Bodily activities are like the wound. They can not be neglected. They ought to be carried on with complete detachment. He who does so has really renounced karma and everything worldly. 

And how about the man who is attached to life and karma? The answer comes.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 10

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Tyaga of sattvika nature is indispensable 9-12

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 10

Na dveshti akushalam karma kushale na anusajjate I

Tyagi sattva samavishtah medhavi chinna sanshayah II sloka 10

न द्वेष्टि अकुशलम् कर्म कुशले न अनुसज्जते I 

त्यागी सत्त्व समाविष्टः मेधावी चिन्न संशयः II श्लोक 10

The relinquisher imbued with sattva and a steady understanding and with his doubts dispelled, hates not a disagreeable work nor is he attached to an agreeable one.

A wise person; who possesses sattva quality; who knows the real truth about Brahman; who is clear of all doubts; who gives up the thought that he is the doer; who gives up the desire for fruits of karmas;

Such a person does not hate bad works, which produce undesirable results and which are done by him inadvertently by mistake. He does noot also become attached to good works, which yield desirable fruits like swarga, sons, wealth and so on.

Therefore tyaga, which is in accordance with shastras, means giving up the sense of doership, attachment and fruits in regard to karmas (as explained in sloka 4); and not giving up of karmas themselves.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 9

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Tyaga of sattvika nature is indispensable 9-12

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 9

Karyam iti eva yat karma niyatam tam kriyate arjun I

Sangam tyaktva phalam cha eva sah tyagah sattvikah matah II sloka 9

कार्यं इति एव यत् कर्म नियतं तम् क्रियते अर्जुन I 

संगम त्यक्त्वा फलम् च एव सः त्यागः सात्त्विकः मतः II श्लोक 9

Whatever obligatory work is done, O Arjuna, merely because it ought to be done, abandoning attachment and also fruit, that abandonment is deemd to be sattvika.

Shri V N Gopala Desikan's  Srimad Bhagavad Gita

When the compulsory karmas, ie. the nitya and naimittyika karmas and the panch amaha yagnas, which are laid down in shastras, according to one's caste and asrama; are done as a matter of duty, for the pleasure of the Lord; as a form of worship of Myself, the Lord; giving up the thought that he is the doer; giving up one's sense of possession in the karmas; without desiring the fruits of such karmass; such a tyaga is called as sattvika tyaga.

The sattva quality produces knowledge of things; as they really are; and thus the correct meaning of sastras is known. All works are therefore, performed with sattvika tyaga.

The Bhagavad Gita by Swami Chidbhavananda

The very performance of karma is abandoned both in the tamasika and rajasika tyagas. But such a suspension of work does not take place in the sattvika tyaga. The execution of duty goes on unabated. All karmas, including the nitya karma are fruit bearing in nature. But the sattvika tyagi is not concerned with the fruit; he does his duty to the best of his ability though he is unattached to it. He does not renounce karma; he only renounces the agency. Calmness and purity are born of this frame of mind.

The inpatient in the hospital has no intention to be there permanently; neither does he want to be treated all through his life. Still he willingly undergoes the treatment with an attitude of detachment. Such a man as he is the one who truly renounces ailment. The sattvika tyagi renounces teh fruit of his action just like the sensible patient who seeks to be rid of all his ailments

The patient however, abhors his disease. the sattvika tyagi is devoted to his obligatory duty. Breathing is the obligatory duty of all living beings. The yogi resorts to pranayama or the scientific way of breathing which yields great benefits. Still, the yogi does not do this great act with any atatchment; he does it as disnterestedly as others do their normal breathing. He is verily a healthy man who is free from body consciousness while being in the body. This yogi is free from the sense of agency while engaging himself in work intensively. Adoring the Lord, serving the society, meditating on the supreme - all these spiritual activities go on vehemently. But the sadhaka is not conscious that he is the doer of these benign duties. His renunciation is the sattvika tyaga

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 8

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Tamasika and Rajasika tyagas are purposeless 7-8

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 8

Thought at Birth

Dukham iti eva yat karma kaya klesha bhayat tyajet I

Sa krutva rajasam tyagam na eva tyaga phalam labhet II sloka 8

दुखं इति एव यत् कर्म काय क्लेश भयात् त्यजेत् I 

स कृत्वा राजसं त्यागं न एव त्याग फलम् लभेत् II श्लोक 8

He who from fear of bodily trouble abandons action, because it is painful, thus performing a rajasika abandonment, obtains no fruit whatsoever.

The karmas prescribed in the shastras, as being helpful for attaining moksha, causes mental tension; because they can be performed only by gathering materials, which is difficult. Further, they produce physical strain and exertion.

So, if a person gives up such karmas like pancha maha yagna; because of fear of physical strain and other difficulties; this is called rajasa tyaga. He will also not get the fruit of such tyaga viz., purity of mind and correct knowledge.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 7

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Tamasika and Rajasika tyagas are purposeless 7-8

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 7

Krishna in Deavki's womb

Niyatsya tu sanyasah karmanah na upadyate I

Mohat tasya parityagah tamasah parikirtitah II sloka 7

नियतस्य तु सन्यासः कर्मणः न उपध्यते I 

मोहात् तस्य परित्यागः तामसः परिकीर्तितः II श्लोक 7

Verily the abandonment of any obligatory duty is not proper; such abandonment out of ignorance is declared to be tamasika.

A person should not give up the performance of compulsory duites, prescribed by shastras, in accordance with one's caste and ashrama (grihastha etc); which (duites) consist of nitya and naimittika karmas like pancha maha yagna. Otherwise, even the maintenac eof the body will not be possible, as stated in Chapter 3, sloka 8.

Maintaining the body, by eating the remains of the yagnas, produces correct knowledge. Eating food which is not of the remains of yagnas (pancha mahayagna) results in sin; and produces perverse knowledge (Chapter 3 sloka 13). Also the true knowledge of the Brahman is dependent on the purity of the  food. When the food is pure, the mind is pure. When the mind is pure, there arises loving meditation of the Lord; which results in liberation of the soul. 

Therefore, the pancha mahayagna and such compulsory karmas should be done till death. After performing such yagnas, the remains should be eaten; which will produce the true knowledge of Brahman. So, giving up these compulsory karmas is not proper.

Giving up such karmas, due to delusion that doing such karmas will result in the bondage of samsara is declared as tamasa tyaga. It arises due to perverse knowledge.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 6

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Sanyasa & Tyaga Explained  1-6

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 6

Etani api tu karmani sangam tyaktva phalani cha I

Kartavyani iti me partha nischitam matam uttamam II sloka 6

एतानि अपि तु कर्माणि संगम त्वक्त्वा फलानि च I 

कर्तव्यानि इति ने पार्थ निश्चितं मतं उत्तमम् II श्लोक 6

But even these actions should be [performed giving up attachment and teh fruits, O Partha; this is my certain and best belief.

The mother produces milk in her breast and suckles her baby. She willingly abandons sleep and rest to care for her baby. The cow produces milk in her udder and yields it to the calf and people. These acts of the mother and the cow are selfless as well as sacred. Rudiments of sacrifice, gift and austerity are found in them. The wise among the men are expected to develop on these lines,  their acts of yagna, daana and tapas. They are boons to the great giver as well as the one who receives. The mind which grabs, shrinks. The mind that gives, grows in plentitude. Life at the base level thrives by grabbing while by giving L life at the divine ;level fulfils itself by giving. The mother maintains motherhood by giving all to the child and never seeking anything in return. The cow too is held sacred because of her gift.Man's height of glory is in the contribution he makes and not in the wealth he amasses. The wise men maintain their purity by constant contribution in the form of yagna, dana and tapas. These benign activites are as natural with them as subsisting is with lesser beings. These sacred acts emanating from the holy ones have a purifying effect on the giver and the receiver alike. And these are the means to maintain the sanctity of the world. That is why the Lord says that it is his certain and best belief,

These acts must be therefore done daily, till death by those who desire moksham; while realising that they are the form of tge lord's worship. giving up the sense of possession in the work and the desire for the fruits of these works

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 5

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Sanyasa & Tyaga Explained  1-6

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 5

Yagna dana tapah karma na tyajayam karyam eva tat I

Yagnah danam tapah cha eva pavanani mani shinam II sloka 5

यज्ञ दान तपः कर्म न त्याज्यं कार्यं एव तत् I 

यज्ञः दानं तपः च एव पावनानि मनीषिणां II  श्लोक 5

Acts of yagna, gift and austerity should not be given up, but should be performed; Yagna, gift and austerity are purifying to the wise.

Yagna, giving of gifts and tapas etc. which have been prescribed in the vedas; should never be given up by a person, who desires moksha; but should be done daily, till death. Why?

Yagna, giving of gifts and tapas with the caste and asrama (Brahmachari, grihastha etc.) They are the means of purification, for the wise people. In other words, performance of such yagnas etc destroys the previous karma, of a person who desires moksha; which (previous karmas) obstruct the meditation and worship of the Lord by such a person. 

The silk worm builds a cocoon for its further development and evolution, But it gets itself engaged in the cocoon in order to bring about the required change. In the seeming imprisonment it transforms itself from the larva into a beautiful butterfly. At this stage it has to come out to enjoy light, air and open freedom. For this purpose it has to break open the cocoon built by itself. The act of breaking the cocoon is as important ass that of building it. Man's position in this world is exactly like that of the silk worm in teh cocoon. The varieties of  karma that he performs are for his self education and self preparation. By experience he comes to know at last the limitations of this mundane life. An attitude of detachment from earthly existence develops in him as a matter of course. HE gets fixed in teh truth that Home is with the Divine Lord. The karma that he does after gaining in this conviction transforms into yagna, dana and tapas. As the  butterfly breaks free of the cocoon it built the sadhaka breaks through teh shackles of earthly life by his performance of sacrifice, gifts and austerity. The world stands to gain thereby. The performer of these acts maintains his purity. Maximum good emanates to all concerned from these meritorious acts.

How do the wise men maintain their purity by performing these noble acts? The clarification comes:

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 4

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Sanyasa & Tyaga Explained  1-6

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 4

Harathi at Brindavan

Nischayam shrunu me tatra tyage bharata sattam I

Tyagah hi purusha vyaghra trividhah sam prakrititah II sloka 4

निश्चयं शृणु मे तत्र त्यागे भारत सततं I 
त्यागः हि पुरुष व्याघ्र त्रिविधः सं प्रकृतितः II श्लोक 4

Learn from the truth about this abandonment, O best of the Bharatas; abandonment, verily, O best of men, has been declared to be of three kinds

This has already been described in Chapter 3, sloka 30. To mention briefly again, the three kinds of tyaga are : 1. Phala tyaga - giving up the fruits like swarga, which result from doing karma or acts; 2. Karma tyaga - giving up the sense of possession in the works or karma ie. giving up the feeling  "These works or acts belong to me, because they are the means for attaining fruits which also belong to me"; 3. Kartrutva Tyaga - Giving up the feeling that he is the doer of the karma; and realising that the Lord indeed gets the work done through him. 

The goal of the jivatman is to be emancipated from prakriti which expresses itself in the form of karma. But he cannot and should not violently snatch himself away from karma. There is a natural and delightful way of transcending it. This is explained further

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 3

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Sanyasa & Tyaga Explained  1-6

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 3

Vidura and Sage Maitreya

Tyajyam dosha bad iti eke karma prahuh manishinah I

Yagna dana tapah karma ma tyajyam iti apapre II sloka 3

त्याज्यं  दोष वत्  इति एके कर्म प्राहुः मनीषिणः I 

यज्ञ दान तपः कर्म म त्याज्यं  इति चापप्रे II श्लोक 3

Some sages declare that all actions should be relinquished as evil, while others say that yagnam gift and austerity should not be relinquished.

Cause and effect are contained in karma on all its forms. The effect is inevitable when the cause is set in motion. When it rains, the farm and a house under  construction alike get wet. The effect is good to the former and bad to the latter. Cause here in the form of rain has both good and bad effect on two different things. The burning of the lamp, which is the cause,  produces  a good effect for the reader of the Bhagavad Gita and a bad effect for the insects that fall in the flame and perish.

Hence some wise men (the followers of Kapila, the founder of the sankhya yoga system of philosophy) state that all karmas, including yagnas etc. should be given up by a person, who desires only moksha. Because according to them, the yagnas and other rituals are attached to fruits like swarga and prosperrity in this world. So theya re to be considered as evil like desire, anger etc. and theyt should be given up since the bind the person to samsara. 

Other learned people say that yagnas, giving of gifts, tapas and similar vedic rituals should never be given up. 

But what is the view of the Lord in this respect? The elucidation comes