Gita for Youth - Moksha Yoga (Yoga for Emancipation)

Chapter 18: The Emancipation or Moksha

Arjuna asked Sri Krishna, “I wish to know the truth about sannyas (supreme renunciation) and also separately the truth about renunciation in general (tyaga), Oh Rishikesha!”

Sri Krishna said, “The great men call renunciation of actions bearing fruits as supreme renunciation or Sannyas, and wise call the renunciation of all fruits of actions as renunciation or tyaga.”

The difference between these two is extremely subtle. On the one hand we have the renunciation of action itself, which is extremely difficult to achieve. On the other hand we have renunciation of fruits of all actions performed, which is also not easy.

Sri Krishna continued, “Some wise men say that all actions should be renounced as the path of actions is faulty, while others say that sacrifice, charity and penances should never be renounced. Hear from Me the certainty about Renunciation, oh the best among Bharatas. Renunciation is said to be, oh tiger among men, of three types. (According to Me) One should never renounce the threefold actions of sacrifice, charity and penances. These three activities are the purifiers (from sin) for human beings. One should never renounce actions that are to be performed regularly. If anybody forsakes them out of delusion, that renunciation is Tamasik or born out of ignorance. If one renounces actions out of fear, sorrow or pain, thinking about the miseries that come in the wake (of performing the actions), one does a Rajasik renunciation and does not obtain the merits of renunciation.

On the other hand one who performs actions regularly for the sake of performing them, in a detached spirit, without desiring the fruits, does a Sattvik renunciation.”

Three Modes of Renunciation or Relinquishing

The Lord now enters into a complete description of the various types of renunciation. Renunciation is the only way to Moksha or emancipation. Without renouncing the material world one cannot hope to enter the spiritual realms and be free from the worldliness.  Sri Krishna says that performing actions is better than inaction, as He had already mentioned, and the chief among the actions are sacrifices, charities and penances, which result in purification of the mind. A purer mind reflects the Self and therefore attainment of the Supreme Bliss is possible through the performance of these actions. However, those who renounce usual and regular work (as is necessary according to their nature and role in the society, like a householder renouncing his basic duty of feeding the poor and needy and helping his family) out of delusion, is called Tamasik renunciation. If the renunciation is done for a higher purpose, like love of God or nation, it becomes a sacrifice and hence cannot be called inaction. But if it simply means giving up actions thinking that a life without actions is better than a life full of actions, it is plain laziness.

If, however, somebody renounces out of fear or bodily pain, that renunciation is also not great, because negative emotions like fear, hatred, and sorrow cannot be the driver of anything great. Therefore such a renunciation, like somebody giving up a work fearing that it will be too painful for him, is called Rajasik (driven by passion). One who does such a renunciation does not obtain any associated merits, because such renunciation does not beget any merit.

If however work is performed in a detached spirit, in a selfless manner, without any consideration for the fruits, it becomes the greatest of renunciation, like a patriot laying his life for the country or a great teacher renouncing his worldly life for the benefit of mankind. Such renunciation is called Sattvik.

A person, who possesses Sattvik form of renunciation, deserves merit and is bereft of doubts (regarding how work needs to be performed). He does not dislike actions which require little skill, nor does he get attached to work which requires great skill and expertise.

One who has relinquished and is of a Sattvik nature can perform any work, however disagreeable it may be to others. Every activity he does, he does it with dedication and perfection because he takes it up as a worship of the Lord. Neither is he attached to any form of work, however great that may be. He can renounce that work if the situation so demands at ease, even if it is high paying or if such renunciation demands a very high price.

In this world an embodied being cannot give up work entirely. Therefore one who has renounced the fruits of action is called Tyagi or one who has relinquished.

If one has to maintain body, one would still have to perform some actions like eating, sleeping, walking, closing eyes, respiration, digestion and all other normal bodily functions, even if he gives up all other forms of work. Therefore one cannot really give up work. Only a person who has realized the Atman, who knows that the Atman is different from the body, one who in the language of Sri Ramakrishna is like a ripe betel nut or coconut for which the shell and the kernel are separated, shell being the body and the kernel being the Atman, becomes a true Sannyasin. Such a person knows that he does not act; that his nature performs all actions. He is Atman or the witness. All others, however hard they try, cannot give up actions and therefore the fruits resulting from them. The best course therefore is to relinquish the fruits.

There are three types of fruits resulting from any action – merits, demerits and a mixture of the two. Those who do not renounce the fruits have an afterlife (and have to come back) while those who have renounced all fruits do not have to take birth again. They are liberated, either in the very life or thereafter.