Sanyasa and Tyaga: Understanding Renunciation in Hinduism

Arjuna said: O mighty-armed one, O Indweller, O Vasudeva! I wish to know the truth about renunciation (sannyasa) and abandonment (tyaga) separately. || 1 ||

Arjuna said: O mighty-armed one! O Indweller! O Vasudeva! I wish to know the truth about renunciation (sannyasa) and abandonment (tyaga) separately. || 1 ||

The Blessed Lord said: Some learned men understand renunciation to be the abandonment of actions motivated by desire. Others, skilled in discernment, say that abandonment is the relinquishing of the fruits of all actions. ||

The Blessed Lord said: Some learned men understand renunciation to be the abandonment of actions motivated by desire, while others, skilled in discernment, say that abandonment is the relinquishing of the fruits of all actions. || 2 ||

Some scholars say that all actions are tainted with evil and should be abandoned, while others say that acts of sacrifice, charity, and austerity should not be abandoned. ||

Some scholars say that all actions are tainted with evil and should be abandoned, while others say that acts of sacrifice, charity, and austerity should not be abandoned. || 3 ||

O best of men, Arjuna! Hear My conclusion about abandonment. For abandonment, O tiger among men, has been declared to be of three kinds. ||

O best of men, Arjuna! Hear My conclusion about abandonment. For abandonment, O tiger among men, has been declared to be of three kinds. || 4 ||

Acts of sacrifice, charity, and austerity should not be abandoned; they must be performed. For sacrifice, charity, and austerity purify even the wise. ||

Acts of sacrifice, charity, and austerity should not be abandoned; they must be performed. For sacrifice, charity, and austerity purify even the wise. || 5 ||

Therefore, O Partha, these acts of sacrifice, charity, and austerity, and all other obligatory actions as well, should be performed without attachment or expectation of reward. This is My considered and supreme judgment. ||

Therefore, O Partha, these acts of sacrifice, charity, and austerity, and all other obligatory actions as well, should be performed without attachment or expectation of reward. This is My considered and supreme judgment. || 6 ||

The renunciation of obligatory action is not proper. Its abandonment out of delusion is declared to be Tamasic. ||

(The abandonment of prohibited and desire-motivated actions is certainly appropriate in itself)

However, the abandonment of obligatory action* is not proper. Therefore, its abandonment out of delusion is declared to be Tamasic. || 7 ||

If one abandons obligatory action because it is troublesome or out of fear of physical discomfort, such abandonment is Rajasic and yields no benefit. ||

If one abandons obligatory action because it is troublesome or out of fear of physical discomfort, understanding that all action is inherently painful, such abandonment is Rajasic and yields no benefit. || 8 ||

O Arjuna, when obligatory action is performed simply because it ought to be done, without attachment to the action or its fruits, such abandonment is regarded as Sattvic. ||

O Arjuna, when obligatory action is performed simply because it ought to be done, without attachment to the action or its fruits, such abandonment is regarded as Sattvic. || 9 ||

The man of abandonment, imbued with Sattva, wise, and free from doubt, neither hates unpleasant action nor is attached to pleasant action. ||

The man who neither hates unpleasant action nor is attached to pleasant action is a true renunciant, endowed with pure Sattva, intelligent, and free from doubt. || 10 ||

It is impossible for an embodied being to abandon action entirely. Therefore, he who relinquishes the fruits of action is called a man of abandonment. ||

It is impossible for an embodied being to abandon action entirely. Therefore, he who relinquishes the fruits of action is called a man of abandonment. || 11 ||

For those who do not renounce the fruits of action, the results are threefold: desirable, undesirable, and mixed. But for those who renounce, there are no results at all. ||

For those who do not renounce the fruits of action, the results are threefold: desirable, undesirable, and mixed, after death. But for those who renounce the fruits of action, there are no results at all at any time. || 12 ||

O mighty-armed one, learn from Me the five factors that are declared in the Sankhya system to be essential for the accomplishment of all actions. ||

O mighty-armed one, learn from Me the five factors that are declared in the Sankhya system, which explains the means to end actions, to be essential for the accomplishment of all actions. || 13 ||

These are the physical body, the agent, the various instruments, the different kinds of endeavor, and, as the fifth, the divine will. ||

These are the physical body, the agent, the various instruments, the different kinds of endeavor, and, as the fifth, the divine will. || 14 ||

Whatever action a man performs with his mind, speech, or body, whether righteous or unrighteous, these five are its causes.

Whatever action a man performs with his mind, speech, or body, whether in accordance with scripture or contrary to it, these five are its causes. || 15 ||

Therefore, he who, on account of his impure understanding, regards the pure Self alone as the agent in this matter does not see rightly; he is of distorted mind. ||

Therefore, he who, on account of his impure understanding, regards the pure Self alone as the agent in this matter, that is, in the performance of actions, does not see rightly; he is of distorted mind and ignorant. || 16 ||

He who is free from the egoistic notion that he is the doer, and whose intellect is not tainted by attachment, though he slays these people, does not slay and is not bound (by the results of his actions). ||

He who is free from the egoistic notion that 'I am the doer' and whose intellect is not tainted by attachment to worldly objects and actions, though he slays all these people, does not slay in reality and is not bound* by sin. || 17 ||

Knowledge, the object of knowledge, and the knower are the three factors that impel action. The instrument, the action, and the agent are the three constituents of action. ||

Knowledge, the object of knowledge, and the knower are the three factors that impel action. The instrument, the action, and the agent are the three constituents of action. || 18 ||

Knowledge, action, and the agent are each of three kinds, distinguished according to the Gunas. Hear now how they are described in the science of the Gunas. ||

Knowledge, action, and the agent are each of three kinds, distinguished according to the Gunas. Hear now how they are described in the science of the Gunas. || 19 ||

Know that knowledge to be Sattvic by which one sees the one imperishable Reality in all beings, undivided among the divided. ||

Know that knowledge to be Sattvic by which one sees the one imperishable Reality in all beings, undivided and equally present among the divided. || 20 ||

But know that knowledge to be Rajasic by which one sees in all beings different realities of various kinds, distinct from one another. ||

But know that knowledge to be Rajasic by which one sees in all beings different realities of various kinds, distinct from one another. || 21 ||

And that knowledge which clings to one single effect as if it were the whole, is irrational, without foundation in truth, and trivial, is declared to be Tamasic. ||

And that knowledge which clings to one single effect, the body, as if it were the whole, is irrational, without foundation in truth, and trivial, is declared to be Tamasic. || 22 ||

Action which is obligatory, performed without attachment, without love or hatred, and without desire for reward, is called Sattvic. ||

Action which is obligatory, performed without attachment, without love or hatred, and without desire for reward, is called Sattvic. || 23 ||

But action which is performed with great strain, by one seeking to gratify his desires or impelled by egoism, is declared to be Rajasic. ||

But action which is performed with great strain, by one seeking to gratify his desires or impelled by egoism, is declared to be Rajasic. || 24 ||

Action which is undertaken out of delusion, without regard to consequences, loss, injury to others, or one's own ability, is called Tamasic. ||

Action which is undertaken out of delusion, without regard to consequences, loss, injury to others, or one's own ability, is called Tamasic. || 25 ||

That agent is called Sattvic who is free from attachment, non-egoistic, endowed with fortitude and enthusiasm, and unaffected by success or failure. ||

That agent is called Sattvic who is free from attachment, non-egoistic, endowed with fortitude and enthusiasm, and unaffected by success or failure. || 26 ||

That agent is called Rajasic who is full of passion, seeks the fruits of action, is greedy, violent, and impure, and is swayed by joy and sorrow. ||

That agent is called Rajasic who is full of passion, seeks the fruits of action, is greedy, violent, and impure, and is swayed by joy and sorrow. || 27 ||

That agent is called Tamasic who is unsteady, vulgar, stubborn, deceitful, malicious, lazy, despondent, and procrastinating. ||

That agent is called Tamasic who is unsteady, unrefined, stubborn, deceitful, malicious, a taker of others' livelihood, sorrowful, lazy, and procrastinating. || 28 ||

Now hear from Me, O Dhananjaya, of the threefold division of intellect and fortitude, according to the Gunas, described fully and distinctly. ||

Now hear from Me, O Dhananjaya, of the threefold division of intellect and fortitude, according to the Gunas, described fully and distinctly. || 29 ||

That intellect is Sattvic, O Partha, which knows the paths of action and renunciation, what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, and what binds and what liberates. ||

That intellect is Sattvic, O Partha, which knows the paths of action and renunciation, what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, and what binds and what liberates. || 30 ||

That intellect is Rajasic, O Partha, which cannot rightly distinguish between righteousness and unrighteousness, or between what ought to be done and what ought not to be done. ||

That intellect is Rajasic, O Partha, which cannot rightly distinguish between righteousness and unrighteousness, or between what ought to be done and what ought not to be done. || 31 ||

That intellect is Tamasic which, enveloped in darkness, regards unrighteousness as righteousness and sees all things perverted and distorted. ||

That intellect is Tamasic which, enveloped in darkness, regards unrighteousness as righteousness and sees all things perverted and distorted. || 32 ||

That fortitude is Sattvic, O Partha, by which one controls the activities of the mind, the life-force, and the senses through unwavering Yoga. ||

That fortitude is Sattvic, O Partha, by which one controls the activities of the mind, the life-force, and the senses through unwavering Yoga. || 33 ||

But that fortitude is Rajasic, O Arjuna, by which one clings with great attachment to duty, pleasure, and wealth, desiring their fruits. ||

But that fortitude is Rajasic, O son of Pritha, Arjuna, by which one clings with great attachment to duty, pleasure, and wealth, desiring their fruits. || 34 ||

That fortitude is Tamasic, O Partha, by which a dull-witted man does not give up sleep, fear, grief, depression, and conceit. ||

That fortitude is Tamasic, O Partha, by which a dull-witted man does not give up sleep, fear, grief, depression, and conceit, that is, continues to hold on to them. || 35 ||

Now hear from Me, O best of the Bharatas, of the three kinds of happiness. That in which one comes to rejoice through practice, and which puts an end to all sorrow, is that which seems like poison at first, but is like nectar in the end, born of the serenity of one's own mind; that happiness is declared to be Sattvic, arising from the purity of intellect concerning the Self. ||

Now hear from Me, O best of the Bharatas, of the three kinds of happiness. That in which one comes to rejoice through practice of devotion, meditation, and service, and which puts an end to all sorrow, is that which seems like poison at first, but is like nectar in the end, born of the serenity of one's own mind; that happiness is declared to be Sattvic, arising from the purity of intellect concerning the Self. || 36-37 ||

That happiness which arises from the contact of the senses with their objects is like nectar at first, but like poison in the end; that happiness is regarded as Rajasic. ||

That happiness which arises from the contact of the senses with their objects is like nectar at first, but like poison in the end; that happiness is regarded as Rajasic. || 38 ||

That happiness which deludes the Self both in the beginning and in the end, and which springs from sleep, laziness, and heedlessness, is declared to be Tamasic. ||

That happiness which deludes the Self both in the beginning and in the end, and which springs from sleep, laziness, and heedlessness, is declared to be Tamasic. || 39 ||

There is no being on earth, or in heaven among the gods, that is free from these three Gunas born of Prakriti. ||

There is no being on earth, or in heaven among the gods, that is free from these three Gunas born of Prakriti. || 40 ||

The duties of Brahmins, Kshatriyas, Vaishyas, and Shudras have been allotted according to the Gunas born of their own nature, O scorcher of foes. ||

The duties of Brahmins, Kshatriyas, Vaishyas, and Shudras have been allotted according to the Gunas born of their own nature, O scorcher of foes. || 41 ||

Serenity, self-control, austerity, purity, forgiveness, uprightness, knowledge, wisdom, and faith in the Self are the natural duties of Brahmins. ||

Serenity, self-control, austerity, purity, forgiveness, uprightness, knowledge, wisdom, and faith in the Self are the natural duties of Brahmins. || 42 ||

Valor, vigor, fortitude, dexterity, not fleeing from battle, generosity, and lordliness are the natural duties of Kshatriyas. ||

Valor, vigor, fortitude, dexterity, not fleeing from battle, generosity, and lordliness are the natural duties of Kshatriyas. || 43 ||

Agriculture, cattle-rearing, and trade are the natural duties of Vaishyas. And service is the natural duty of Shudras. ||

Agriculture, cattle-rearing, and trade are the natural duties of Vaishyas. And service is the natural duty of Shudras. || 44 ||

By being intent on his own duty, man attains perfection. Hear now how one attains perfection by being devoted to his own duty. ||

By being intent on his own duty, man attains perfection. Hear now how one attains perfection by being devoted to his own duty. || 45 ||

He from whom all beings originate, and by whom all this is pervaded, by worshiping Him through the performance of his own duty, man attains perfection. ||

He from whom all beings originate, and by whom all this is pervaded, by worshiping Him through the performance of his own duty, man attains perfection. || 46 ||

Better is one's own duty, though imperfectly done, than the duty of another well performed. By performing the duty prescribed by one's own nature, one does not incur sin. ||

Better is one's own duty, though imperfectly done, than the duty of another well performed. By performing the duty prescribed by one's own nature, one does not incur sin. || 47 ||

One should not abandon his natural duty, O son of Kunti, though it may be flawed; for all undertakings are attended by evil, as fire by smoke. ||

One should not abandon his natural duty, O son of Kunti, though it may be flawed; for all undertakings are attended by evil, as fire by smoke. || 48 ||

He whose intellect is unattached everywhere, who has subdued his self, and from whom all desires have fled, attains the supreme perfection of freedom from action through renunciation. ||

He whose intellect is unattached everywhere, who has subdued his self, and from whom all desires have fled, attains the supreme perfection of freedom from action through Sankhya Yoga. || 49 ||

Learn from Me in brief, O son of Kunti, how one who has attained perfection attains Brahman, which is the supreme consummation of knowledge. ||

Learn from Me in brief, O son of Kunti, how one who has attained perfection attains Brahman, which is the supreme consummation of knowledge, that is, the perfection of freedom from action. || 50 ||

Endowed with a pure intellect, controlling the self with fortitude, turning away from sound and other objects of sense, and casting off love and hatred; dwelling in solitude, eating but little, controlling speech, body, and mind, ever engaged in meditation and contemplation, taking refuge in dispassion; abandoning egoism, violence, arrogance, desire, anger, and possessiveness, free from selfishness and tranquil—he is fit for becoming Brahman. ||

Endowed with a pure intellect, eating light, Sattvic, and regulated food, turning away from sound and other objects of sense, dwelling in a solitary and pure place, controlling the self with Sattvic fortitude,* controlling speech, body, and mind, casting off love and hatred, taking refuge in firm dispassion, abandoning egoism, violence, arrogance, desire, anger, and possessiveness, ever devoted to meditation—he is fit for becoming one with Brahman, the embodiment of Existence, Consciousness, and Bliss. || 51-53 ||

Becoming one with Brahman, serene in spirit, he neither grieves nor desires; regarding all beings as equal, he attains supreme devotion to Me. ||

Becoming one with Brahman, serene in spirit, he neither grieves nor desires; regarding all beings as equal, he attains supreme devotion to Me. || 54 ||

Through devotion he knows Me in truth, what and who I am; and having known Me in truth, he forthwith enters into Me. ||

Through that supreme devotion he knows Me in truth, what and who I am; and having known Me in truth through devotion, he forthwith enters into Me. || 55 ||

Even doing all actions always, taking refuge in Me, by My grace he attains the eternal, imperishable abode. ||

Even doing all actions always, taking refuge in Me, the Karma Yogi attains the eternal, imperishable supreme state by My grace. || 56 ||

Mentally renouncing all actions in Me,* regarding Me as the supreme goal, and resorting to the Yoga of discrimination, fix your mind constantly on Me. ||

Mentally renouncing all actions in Me,* regarding Me as the supreme goal, and resorting to the Yoga of equanimity, fix your mind constantly on Me. || 57 ||

Fixing your mind on Me, you shall overcome all difficulties by My grace; but if from egoism you will not hear Me, you shall perish. ||

Fixing your mind on Me in the manner described above, you shall overcome all difficulties by My grace; but if from egoism you will not hear Me, you shall perish, that is, you will fall from the supreme goal. || 58 ||

If, resorting to egoism, you think, "I will not fight," this resolve of yours is vain; your own nature will compel you. ||

If, resorting to egoism, you think, "I will not fight," this resolve of yours is vain; your own nature will compel you. || 59 ||

Bound by your own duty born of your nature, O son of Kunti, you will helplessly do that very thing which out of delusion you do not wish to do. ||

Bound by your own duty born of your nature, O son of Kunti, you will helplessly do that very thing which out of delusion you do not wish to do. || 60 ||

The Lord dwells in the hearts of all beings, O Arjuna, causing them to revolve through Maya as if they were mounted on a machine. ||

The Lord dwells in the hearts of all beings, O Arjuna, causing them to revolve through His Maya, according to their Karma, as if they were mounted on a machine. || 61 ||

Flee unto Him for refuge with all your being, O Bharata. By His grace you shall obtain supreme peace and the eternal abode. ||

Flee unto Him for refuge with all your being, O Bharata. By His grace you shall obtain supreme peace and the eternal supreme abode. || 62 ||

Thus has wisdom more secret than secrecy itself been declared unto you by Me; reflect on it fully, and then do as you choose. ||

Thus has wisdom more secret than secrecy itself been declared unto you by Me; reflect on this mysterious wisdom fully, and then do as you choose. || 63 ||

Hear again My supreme word, the most secret of all; because you are exceedingly dear to Me, therefore I shall tell you what is for your good. ||

Hear again My supreme word, the most secret of all; because you are exceedingly dear to Me, therefore I shall tell you what is for your good. || 64

Fix your mind on Me, be devoted to Me, sacrifice to Me, prostrate yourself before Me; so shall you come to Me. Truly do I promise you, for you are dear to Me. ||

Fix your mind on Me, be devoted to Me, sacrifice to Me, prostrate yourself before Me; so shall you come to Me. Truly do I promise you, for you are exceedingly dear to Me. || 65 ||