YOGA, SANYASA AND TYAGA By S. Sankaran, Editor, E-Touch

Reader is fond of reading the Bhagavad Gita. He is now faced with doubts as to the real meaning of the three words – viz. yoga (the path of selfless action with devotion), sanyasa (renunciation) and tyaga (sacrifice or relinquishment).

Reader is faced with the doubts mainly due to the conflicting definitions given in the Gita to sanyasa and tyaga.

Reader explains his position as follows: Sanyasi has been defined as ‘one who discharges the duty without attachment to its fruits’ – in Chapter 6 – 1. It has also been stated therein that sanyasi is also a yogi. It is further clarified that sanyasi is not the one who has abandoned his duties such as lighting sacred fire and performance of rites.

Now, let us turn to the definition of tyaga as expounded in Chapter 18 – 2. Tyaga is defined as ‘the abandonment of the fruits of all duties’, which is quite similar to the definition given to sanyasa. Gita has declared that sanyasa and yoga are one. But there is no such statement to the effect indicating that sanyasa and tyaga are one. A different definition for sanyasi is also given in Chapter 18 – 2 – viz. abandonment of all desire prompted actions

Reader, troubled with such doubts like Arjuna’s dilemma in the battlefield, has moved towards the temple for worship. On his return, he sees his three friends – Scholar, Devotee and Critic, discussing the various aspects of the Gita in the precinct of the temple in a corner unmindful of the surroundings.

Reader: It is the god sent gift that all the three are assembled here, as I can clear my doubts in the Bhagavad Gita.

Devotee: O, Reader! It is good that you have faith in us.

Critic: Faith alone cannot clear doubts. Anyhow, we can either clear your doubts or create more doubts!

All laugh.

Scholar: O, Reader! Even doubts can be considered good, provided they are cleared soon. The first chapter of the Gita is titled as ‘yoga of Arjuna’s dilemma’. Here even dilemma has become yoga. It is because Arjuna’s mind is pure and has taken complete refuge in God for guidance.

Devotee: Yes, for the doubting soul, only ruin awaits, no happiness or salvation, as per the Gita.

Critic: Le us hear Reader’s doubts.

Reader explains his doubts in detail as indicated above.

Scholar: In Chapter 18 –2, it has been stated that sanyasi has to abandon all ritualistic actions motivated by desires with promises of specific rewards (kamya karma) leaving routine and ascetic actions untouched. Lord Krishna’s final view regarding abandonment of work for sanyasi is that only desire prompted works need be abandoned and that devotional and altruistic works like worship, austerity and gift should be performed by all – including sanyasi because they are holy and sanctifying.

Critic: Tyagi is expected to do all karma – but is to renounce only the fruits of those actions. Sanyasi is asked to abandon only kamya karma. The fate of other karmas – whether they are to be performed renouncing the fruits thereof – is left unanswered.

Scholar: Viewed the issue in a broader perspective, it is advisable to treat yoga, sanyasa and tyaga as one – the distinctive only in nomenclature.

Reader: While explaining the concept of sanyasa and yoga in Chapter 5 – 1 to 3, the Gita suddenly brings into picture – samkhya (knowledge) and yoga in Chapter 5 – 4 & 5. Again, in the next immediate stanza - Chapter 5 – 6, the Gita reverts back to sanyasa.

Critic: It is a real test question. Let me give the contents of the text referred to above. The Gita states that to speak of yoga of knowledge and action as different is only childish and it is not a statement from the wise. A person, who has truly mastered one, gets the benefits of both. The state, which attains by yoga of knowledge, that same state is attained by yoga of action too. He who sees both knowledge and selfless action as one sees truly. The question of doubt of Reader is this: ‘The subject matter discussed in the chapter is action and its abandonment only. Hence, the knowledge factor, which is ‘action less’, seems to be out of context and distracts the main sequence.’

Scholar: Here again, there are no contradictions. Action can be physical or mental or both. In yoga of knowledge, there is no physical or body action, but mental action is prevalent. Similarly, yoga of action has both physical and mental actions. Hence in yoga of knowledge, knowledge is accompanied by abandonment of work – thereby achieving the state of Brahman. Hence we can reasonably conclude that though the paths of knowledge, sanyasa and tyaga are different, the goals are the same to all of them.

Reader: The word ‘tyaga’ is used only in Chapter 18 in five stanzas and it has not been found in any other chapters. The word sanyasa is used in around 17 stanzas – majority of them found in Chapters 5 & 6. But, the most extensively used word is yoga in the Gita.

Critic: ‘Yoga’ itself is a big topic for discussion. I think that stanza 12 in Chapter 18 needs a close look, which may throw some light on sanyasa and tyaga episode. 

Scholar: Well said, O, Critic! The stanza will definitely strengthen my view that sanyasa and tyaga are one. What that stanza states is this: ‘For non-tyagis, the three fold fruit of action – evil, good and mixed – accrue after death. For sanyasi, these will never accrue.’ That means ‘the benefits or rewards for abandonment of fruits of action do not accrue either to tyagi or sanyasi and attachment to fruits of action is considered bondage.’ By this, tyagi and sanyasi stand in the same position without much difference in them. Hence tyagi and sanyasi can be treated alike to get a clearer picture, which will eschew all unnecessary doubts and dilemma.

Critic: O, Scholar! Really a scholarly answer to the questions posed to us! I am hastened to add that the mathematical equations, if applied for the statements and definitions pertaining to yoga, sanyasa and tyaga, will give us a better solution to the doubts raised by the Reader. By clear statement, sanyasa = yoga and by definition, sanyasa = tyaga. Hence by derivation, tyaga = yoga. Therefore, by conclusion and comparison of the above equations, yoga = sanyasa = tyaga.

Scholar: O, Critic! Wonderful and the buck of doubts should stop here. Yoga is confined to action and samkhya (knowledge) is reserved for mind - thoughts. This is the concept enumerated in the beginning of the Gita, but in the process, yoga encompasses both karma (action) and gnana (knowledge). The Sanskrit word ‘yoga’ has its root in ‘yuga’ meaning ‘yoke’. Hence the ‘yoke’ is applied to control the body, soul, mind, senses, intellect and ego so as to attain the peace and bliss as the ultimate goal. Yoga is a supreme word – having a powerful connotation. It is a common connecting link to give a spiritual contents to anything in which it has been associated. Lord Krishna in Gita declares: ‘Yogi is superior to ascetic, superior to men of knowledge and superior to ritualists. Therefore, O, Arjuna! Be a Yogi.’ In another instance, Lord Krishna says: ’O, Arjuna, you are born with the divine qualities.’ It is worthwhile to recapitulate that Lord Krishna does not want Arjuna to become sanyasi, gnani, tyagi or ritualist but urges him to become a yogi!

Reader: If yoga is superior to sanyasa, then Critic’s equations attract amendments. O, Scholar! Please clarify.

Scholar: The Critic’s mathematical equations are acceptable, but they need amendments. The Gita also says that yoga is superior to sanyasa (Ch.5 – 1 & 2) and that the relative mathematical equation is yoga > sanyasa. But, yoga = sanyasa as explained - (Ch.6 – 1 & 2). Hence, the fomula can be yoga > & = sanyasa depending upon the quality factor of yoga and sanyasa at the material time.

Critic: Sanyasa is normally associated with giving up of worldly pleasures especially practice of brahmacharia (celibacy). But, there is no mention about it, when dealing with sanyasa in the Gita. The word “Brahmacharia” occurs only once in dealing with the method and practice of meditation. (Ch.6 – 14).

Scholar: Yoga is the control of body, mind, senses, intellect and ego that has been vividly explained in the Gita. The control of all is important and there is no necessity to give importance to the control of sex organ alone that is the main plank of brahmacharia. Chapter 5 is titled as ‘yoga of sanyasa’ and hence what has been stated therein can be taken as a final word in so far as sanyasa is concerned.

To sum up, the Gita reiterates in the chapter as under:

q  Though sanyasa and karma both lead to freedom, karma is superior to sanyasa.

q  Sanyasi does not hate or desire and he is free from the pair of opposites like heat and cold, pleasure and pain, victory and defeat, gain and loss.

q  Sanyasa and karma are the same, as the fruits obtained from the both are the same.

Critic: Mere title of the chapter cannot be construed to give finality to the topic of sanyasa. More than the concept of sanyasa, the topic dealt in that chapter is more on ‘yoga’ than ‘sanyasa’. The references to sanyasa are restricted to 3 stanzas while yoga is referred to in 8 stanzas.

Scholar: This will only buttress my statement that sanyasa is also yoga. Here it is worthwhile to note that the statement in the Gita declaring that tyaga is satvika in nature (Ch.18 – 9). Sanyasa is also satvika in nature, as satvika nature – pure and luminous – binds the soul to the body with joy and wisdom and it moves the soul upwards and is the most beneficial to the soul to reach heaven. In the same way, sanyasin, on shedding his lust and anger and subduing his mind, is said to attain the beatitude of Brahman both here and hereafter (Ch.5 – 26).

Critic: Here again, there is no direct statement to equate sanyasa with satvika as in the case of tyaga. Anyhow, your scholarly derivations and interpretations are non-disputable and have to be accepted.

Devotee: I like to remind you all Lord Krishna’s famous declarations in the Gita which runs like this: ‘You abode in this teaching of Mine, full of faith and free from trivial objections. Those who find fault at My teachings and act not thereon, deluded in all knowledge and devoid of discrimination, know them to be ruined.’

Critic: O, Devotee! Have you forgotten the immortal teachings of Lord Krishna who has this to say: ‘Approach the seers with all respects and humiliation and service and they will clear you of your doubts and show the path of knowledge?’

Reader: Let me conclude taking the cue from Arjuna. ‘O, My Friends! My doubts are cleared. I have regained my wisdom through your deliberations. Now, I am at peace.’