How to Realize The Ultimate Truth
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Krishna defines a sannyas as one who no longer desires to do things for self-reward such as fame, fortune, power, ego, or pride. On the most basic level, sannyas is the cessation of selfishness. Yet there are subtle levels, gray areas that may not seem selfish from a social standpoint, but are still forms of wanting something in the relative world. So sannyas is the state whereby a person’s mind chooses to act for the good of others, for no other reason than to relieve mankind’s suffering.
Tyaga is when a person no longer holds onto, cares for, or takes any special pleasure in the results of actions However, even when act- ing selflessly, by the law of nature, good karma will come back to the person. When the person is not influenced by even those good -karma returns, this is said to be tyaga (full relinquishment).
Action or Inaction:
Krishna notes there are differing views about the topic of action; some say all action is to be stopped, and others believe that action that is selfless, such as helping the truly needy through charitable acts, austerity, and sacrifice, is worthy of doing.
Krishna weighs in on the subject by distinguishing between three types of relinquishment (tyaga).
He says, selfless acts of sacrifice, gifts, and austerity are to be per- formed, as they purify the person. But the value in these acts only comes to those who perform them without desire for reward. (This discussion is an extension of the topic as discussed in Chapter 17.)
1. Tamasic relinquishment: either not doing worthy actions or taking care of one’s responsibilities or doing them for selfish motives is Tamasic, that is, against spiritual development
2. Rajasic relinquishment: done to relinquish action out of fear (eg, running away from a responsibility)
3. Sattwic relinquishment:
performance of worthy duties and responsibilities without care for anything in return, clinging neither to pleasant acts nor avoiding or disdaining unpleasant ones
So the true relinquisher is one who cares not for the consequences of their actions; they just ‘do the right thing’ and let the chips fall where they may. A modern day example of this is the ‘whistle-blow- er,’ one who cannot sit by idly while their company breaks the law and harms people or the environment. They act knowing they might be fired, demoted, or ostracized; yet, they do what they feel will prevent harm.
Another example of sattwic relinquishment is the behavior of loving parents. They sometimes have to discipline their children, even though the children may say, ‘I hate you’ or ‘I don’t love you.’ Their job is to protect their children, even if it means some temporary ban on the child’s happiness or restriction of their movements. So parents must be willing to accept whatever response the child gives to the discipline such as anger or withholding love. And if the child tries to bribe the parent with love, the parent, aware of the scheme, ignores the loving praise, and sticks to their guardian duties.
Thus, sannyas and tyaga have been clarified by Krishna. Whether living as a monk or on a family path, these principles are equally applicable to people in all walks of life. Acting selflessly and with- out caring about how the results will profit you personally is a truly spiritual action.
For those who do not relinquish action fully, the consequences or re- ward of the actions have tri-fold results: good, not good, and mixed.
The consequences of their actions follow the person (Soul) into death (of the body). But for those who fully relinquish the results of action―that is, let go of the desire for reward or recognition―the result will be Divine. They will be on the higher or quicker path to Self-Realization. [Verse 1–12]
