Every individual is compelled to be engaged in some kind of activity or the other, which includes voluntary and involuntary acts. The Bhagavad Gita explains the philosophical import of the actions of individuals. Acts are inseparably attached to effects, both good and bad, and these are governed by the motives prompting these acts. This is the law of karma and the basis of every individual’s existence through the cycle of birth.
When one understands the implications of this knowledge in the proper light, the desire to get out of the cycle of birth begins to take root. It then follows that one wishes to refrain from acts and insulate oneself from all acts because of the inherent dosha in them. When Krishna explains to Arjuna, the subtle difference between Sanyasa and Tyaga, He lays forth the pros and cons and the views of realised souls in this matter in a very comprehensive manner, pointed out Sri Goda Venkateswara Sastrigal in a lecture.
According to one viewpoint, the term ‘Sanyasa’ means giving up all Kamya Karma, that is those acts that are done with the aim of fulfilling one’s desires, such as fame, name, wealth, progeny, long life, etc. Some others take a different stance on this matter and feel that one cannot avoid acts and hence when one engages in one’s daily ordained duties according to his state, it is wise to dedicate all acts to God and thereby choose to give up the fruits thereof. This attitude to one’s acts is called Tyaga. Renunciation is the crucial factor anyway. Yagna, Dhana and tapas should not be given up at any cost, says Krishna. These are valuable and, when performed with total detachment and with dedication to God, are capable of conferring purity of mind, the benchmark of a realised soul. God is the highest authority and responsible for dispensing the fruits of the acts of people. When the acts are dedicated to God, He gradually clears the mind of impurities and confers this highest benefit to the jivatma who seeks salvation. Hence one should not refrain from daily ordained duties.
