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 

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 2

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 2

Shri Bhagavan Uvacha

Kamyanam karmanam nyasam sanyasam kavyah viduh I

Sarva karma phala tyagam prahuh tyagam vichakshanah II sloka 2

श्री भगवान उवाच 
काम्यानां कर्मणां न्यासं संयासं काव्यः विदुः I 
सर्व कर्म फल त्यागं प्राहुः त्यागं विचक्षणः II श्लोक 2

The Blessed Lord said

The renunciation of kam ya karma, the sages understand as sanyasa; the wise declare the abandonment of the fruits of all works as tyaga.

""Kamya karma" requires to be clarified. Hankering after health, wealth, long life, progeny, name, fame, title and social status - all these come under kamya karma.Under this category also comes the hope for various heavenly enjoyments after death. That it is sanyasa to renounce all these desires, is the view of some sages. There are others who acclaim that it is tyaga to abandon the fruits of all actions such as nitya or obligatory ones, naimitya or the occasional specific ones and kamya  or the optional work. Kamya karmas are those that create new bondages leading to rebirths for the fulfillment of desires that prompted those actions. Seeds for further transmigrations should not be sown by those aspirants who are intent on gaining liberation. When the fruits of the various works are not cared for, that attitude is tyaga, which prepares the sadhaka for emancipation. This is the view of a second set of sages.

One imbued with sattva gunas, must do karma as the servant of a rich man does the work assigned to him. In the same way, the devotees of the Lord should discharge their duties holding them as maker's mandate. The Lord's name ought to be repeated mentally while the activities are going on at the physical level. At the appointed time, meditation on the Lord must also be carried on. This is the gist of the karma yoga.

Sri Ramakrishna

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

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 1

Arjuna Uvacha

Sanyasasya mahabaho tad tvam icchami veditum I

Tyagasya cha hrishikesha prithak keshi nishudana II Sloka 1

अर्जुन उवाच 
संयासस्य महाबाहो तद् त्वं इच्छामि वेदितुम् I 
त्यागस्य च हृषीकेश पृथक् केशी निषूदन II  श्लोक 1

Arjuna said

I desire to know severally, O mighty armed one, the truth of sanyasa, O Hrishikesha, as also of tyaga, O slayer of Kesi.

These truths have not been left unexplained; what have been enunciated already are recapitulated for clarification. The early part of this chapter therefore, deals with the harmonization of all the yogas. It is possible to present the same principle in different forms, in a different setting. It may even seem a new theme because of the variation of the context. Truth permits itself to be presented in a variety of patterns, and each pattern provides an appeal of its own. Each limb of an elephant leaves its special impression on the observer's mind. This majestic animal again, creates a comprehensive  impress on its beholder. The position  of the Bhagavad Gita is very much like this. Each chapter in it is designated as a particular yoga. While the book as a whole is considered as a yoga shastra, the eighteenth chapteris regarded as its synopsis.

Kesi was an asura who assumed the form of a horse and encountered Krishna, intent on swallowing Him up. But Krishna thrust his arm into the stomach of the demon, squeezed his bowels into a paste and did away with him. He is therefore extolled as Keshinishudana. His arms being the sinews of war, he is esteemed as Mahabahu or the mighty armed. In the midst of these deeds of valour, he was ever the master of the senses. He is therefore praised as Hrishikesha.

There is an implied purpose in Arjuna's addressing as the lord of the senses, as the mighty-armed and as the slayer of Kesi. The process of the evolution of beings from the low to the high is all contained in these three epithets. Encountering and vanquishing of the demon is a cosmic function and hence a necessity. Every creature in this universe has enemies to encounter, dangers to life and evils to conquer. and all of them are compelled to undergo training for their conquest. Acquisition of strength is the reward for living earthly life with a purpose. The strong ones thrive while the weak ones are exterminated. Man is to make himself strong physically and also to avail himself of all the weapons of offence and defense that can be got from nature. This is the message contained in Sri Krishna being the slayer of Kesi and in his being the mighty armed. Finally man has to conquer his senses and mind. This is the greatest of all conquests. It is by subduing the senses and the mind that man evolves in his spiritual path. The Lord delivers this message, himself being Hrishikesha, the lord of the senses.

In Chapter 5  stanza 13 and in Chapter 9 stanza 28, the lord refers to sanyasa. In Chapter 4 stanza 20 & in chapter 12 stanza 11m he mentions tyaga.

These two spiritual require to be clarified and differentiated. This is the purport of the question raised by Arjuna. Tge lord answers the question