REAL RENUNCIATION

In His divine message Lord Krishna has madecomplete revelation of Supreme truth but illusion created His material energy is such that even a wise man is not ready to accept as to what is its real identity.
Lord Krishna tells us in Chapter 18 of Shrimad Bhagwad Geeta that an it is not possible for embodied soul to renounce activities altogether but one who does not enjoy the fruits of acts is real renouncer.

Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I

Yastu karamfaltyagi sa tyagietiabhdhiyate II (18.11).



A creature having embodiment cannot, even for a moment give up action in entirety, but he who renounces the fruit of the action/s is the man of renunciation.

Not only human being indulges in action but all the creatures are active all the time.

Body itself is the result of attachment with three modes of nature.

Actions are bound to come naturally. You have no control over them.
you never desire defamation but it comes, you don’t desire discomfort but it comes, you don’t desire death , but it comes at appointed time, you don’t desire loss but it comes, you don’t desire enemy, but it comes, none desires earth quake, but it comes, like wise all miseries come uninvited. Even one may have to leave this world without even a moment notice.

A flying plane crashes, who desires it?

Every embodiment has to act as per dictation of its past deeds; they are not your actions, why to desire fruit from them. You have to get rid of this sin of identification with action and desire for fruit from them.

Self Soul is bare awareness, it has no desire nor does it act. It is identification with mind that acquired doer ship comes to bind the eternal awareness with embodiments one after another.

A simple thought of self soul not being body leads embodied self soul to become free.

This is liberation.

You can achieve it just now.

Sit at a little distance from mind. Watch it playing!

Lord Krishna says in chapter 14:


Naanyam gurhebhay kartaram dsrshtha anupashayati I

Garhebhyashch paramveti madbhavam soadhigachhati II


Gurhanetanatitya treendehi dehsamudbhwan I

janammrityujaradukheiervimuktoamritamashnute II.( 14.19-20)



When the seer perceives no cause other than these qualities and realizes ME, the Supreme spirit, not affected by these qualities and entirely beyond them, he enters into my being


Having overcome these three qualities which have caused the embodiment, and freed from birth, death, old age and all kind of sorrows, the soul attains the eternal bliss even while in this very body.

The world is the modification of three evolutes of material nature. it is not the particular body which is result of such modification but all thing, places, fruits, time, knowledge, work, agents, faith, state, forms and goals whatever is visible or invisible, all are within the range of these qualities of material nature (gunas), goodness, passion and ignorance
Having obtained the human form, the soul in present embodiment, is conducive to knowledge and realization. Once ignited, torches of wisdom, vanishes not.

It should shun attachment to every thing except Self /God / One’s own self / or whatever one believes in to be his creator and strive for it alone.

Such a man frees from the bondage of subtle body and evolutes (gunas).

Relation with evolutes springs up in mind and these are executed through it.

Self soul is wholly filled with ‘bliss’.

Freed by steadfastness in knowledge, from the subtle body, which consists of three evolutes, and brings limitation to individual embodied soul is not attached to sense-objects.

The sense- world which is illusory is unsubstantial in appearance, transient, full of misery and discontentment.

This is material world in other terms.

The embodiment is not confined to present formation but one soul coming in contact with the nature has been taking from one body to another.

The process will go on till self realization.


Because the individual soul having attained an embodiment cannot remain without an act even for a moment. But the person, who is detached to the fruits of actions, is the man of renunciation.

It is only the ego factor which binds the individual to the cycle of birth and death.

Action, motion, utterance, rejection, taking, enjoyment, touching, sight, taste, hearing, smelling, sleeping, awakening, moving sitting and any other act, a body can do or imagine to do, are because of the presence of soul inside the body.

So they are act of the Lord, due to Lord, for the Lord, by the Lord and have no correlation with embodiment.
Individual soul is the image of Lord Krishna himself.
but his own developed ‘ego’ caused by its identification and assumed relation with the nature are interwoven in such a way, that the soul not recognizing its real self, adopts modification as its self and is caught in net of his own creation.

Renunciation is not to come from outside, rather one has to change the attitude. ‘transforming it from the doer to only as a witness’ which fact already exists, has been existing, has always existed, and shall always exist but the self soul itself has caused this self inflicted misery.

Easy way to liberation is to undergo reaction without desire for their outcome,

Lord Krishna cites the opinion of sages:

Kamyanam karmarham nyasam sannyasam kavyo viduah I

Sarvakaram faltyagam prahustyagam vichakshrh II


Tyajayam dosh vadtieke karam prahurmanirhah I

Yagyadantapahkaram na tyajaymeti chaapre II ( 18.2-3)




Shri Bhagwan says: some sages understand giving up of all actions motivated by desire as Sannyasa; and other thinkers pronounce that sacrifice consists in relinquishing the fruit of actions.

Some men of wisdom declare that all actions contain a certain measure of evil; therefore, all actions are to be given up; while others say that acts of sacrifice, charity and penance are not worth shunning.


Lord Krishna, first of all, describes the views of wise men.
He says that some sages and realized men declare that the actions motivated by desire for fruit, are to be relinquished and others say that the desire for reaping fruit of action/s is to be given up.

Some wise men declare that all actions contain a certain measure of evil; therefore they are to be given up completely.
But still other state that acts of charity, sacrifice and penance are not to be given up.

Nishachayam shrurhu mey tatr tyage bharatsttam I

Tyago hi purushvyaghra trividhah samparkirtitah II (18.4)


Hear my conclusion on first Tyaga Arjun! As Tyaga, O tiger among men! has been declared of three kinds.

From now onwards the lord is elaborating the kinds of sacrifice.
He opines that sacrifice is of three kind satvica, rajas and tamsic. Self soul gets embodiment due to identification with three modes of nature. According to nature, one develops way of taking to act.
So he is expressing his conclusion in this regard.

Yagyadantaph karam na tyajyam karyemevtat I


Yagyo danam tapashchev pawnani manishrhan II



Etanyapi tu karmarhi sangam tyaktwa falani ch I


Kartwyaneti mey parth nishchitam matamutmam II (18.5-6)


Acts of sacrifice, charity, penance are not to be given up; and they must be performed, for act of sacrifice, charity, and penance- all are purifier of wise men.


Hence, Arjun! These acts of sacrifice, charity and penance and all other acts must be performed without attachment and desire of reward; this is My considered and supreme verdict.

Lord Krishna lays down his dictate that the acts of sacrifice, penance and charity are not to be shunned as they even purify the wise men

But the rider is that these acts are to be performed without any attachment and desire for their results.

The acts of penance, charity, and sacrifice have also been referred to in the previous chapter.

They too have been termed as satvica, rajas and tamsic.

Here the Lord is giving direction as to how these are to be performed.
By performing these acts in different ways gives varied effect.

Niyatsya tu sannyasah karmarho nouppadaytei I

Mohattasya prityagaastamsah parkirtitatahi II


Duhkhametiev yatkaram kaykleshbhayattayjyet I

Sa kritwa rajasam tyagam naiv tyagfalam labhet II


Karyametiev yatkaram niyatam kiryatearjunI

Sangam tyaktwa falamchev sa tyaga satvico matah II (18.7-9)


It is not advisable to renounce prescribed duty. Its abandonment
Through ignorance is described as Tamsic.

He, who renounces prescribed duty as it entails certain amount of physical strain, comes under the mode of passion, which goes unrewarded.

Being prescribed duty, one does it without attachment or desire to obtain fulfillment of some desire, comes under the mode of goodness.

One is supposed to perform prescribed duties but renouncing this out of ignorance is termed as being sacrifice out of ignorance.


if someone gives up his duties for fear of physical strain thinking that all actions result in discomfort, this is said to a practice of renunciation out of passion. He reaps no fruit of this renunciation.


a prescribed duty performed without attachment and desire of fruit is recognized as sacrifice out of goodness mode of nature.


the method of self realization is worth learning and experiencing.
There are several ways to attain self realization in this very embodiment.

Placing one’s intellect and mind stuff on self soul-consciousness and concentrating on it, delighting to see that this all pervading consciousness is illuminating every part of body and every thing in universe as well.

One can realize as to who he is?

This takes one away from ego of embodiment

What is purpose of this human body?

Human form is very kindly blessed by god to enable self soul to realize its real self and attain liberation.

Consciousness is living entity, self soul identifying itself with mind body orgasm. This consciousness is in all, inside them and outside them.

Wisdom lies in the fact that one has to achieve the real and immortal through unreal and mortal. To dispel doubt and attain liberation, one has to detach self from the embodiment. If one wishes to attain the eternity through performance of prescribed duties, it has to do them without attachment and desire for their fruits.

Method of seeing ‘him’ everywhere, in everyone is the easiest way to know one self. Since there is nothing except ‘him,’ the self of all, a conscious state in animate and his reflection of nature in inanimate, is proof of his eternal presence.
If a person does not perform prescribed duty because of any impending physical strain, that is sacrifice out of passion and attachment with body; it is of no use.

But when duty prescribed is not done out of ignorance, it is sacrifice out of ignorance.

Attachment and desire for fruit completely shunned, one performs prescribed duties for attaining ‘self realization’. His sacrifice is out of goodness mode of nature called ‘satvica’

This embodiment is decaying day by day. One does not ever remain the same. One can feel this difference daily. But embodied soul are so conditioned to the world that they don’t realize that this body is not the same after a year. Not only physical, mental condition too changes with the passage of time.

Every embodiment has spanned life.

On knowing that life span is being shortened by days and nights, one trembles in fear.

Giving all the attachments, one becomes free from activities. Seeker, who has no attachment and desires, reaches peace of mind.

This man realizing not only the self himself alone, but self in all beings and non-beings, he attains yoga of sameness.


na dweshthtiakushalam karam kushle nanushajatey I

tyagi stavsamavishto medhavi chhinsanshya II (18.10)


He who does not shirk from action not resulting lasting happiness nor gets attached to an action conducive to blessedness, is imbued with the quality of goodness, all his doubts are resolved , is the man of renunciation.

A person not having any disgust for bad action neither coming naturally as a result of destiny nor having any infatuation for good deed said to bestow bliss. but he has no involvement in any of the actions, what so ever, not even from mind but only an onlooker/witness, he is a true renouncer, intelligent and all his doubts have been dissipated once for all.

All senses are dealing with their objects. Consciousness, witness, who is the ruler of mind body orgasm, is not the enjoyer of the deeds of sense organs.

But the attachment and identification with embodiment or the acts which are done through these senses and mind, has such a binding force that the eternal individual soul has been undergoing the cycle of life and birth by way of transmigration from the time unknown. Still it desires to obtain happiness from senses through material acquisition. In no embodiment, it has ever reached that satisfaction, though Self Soul has forgotten all its previous bodies but one has lot of feelings and continuous churning of thoughts shows that it had obtained them in earlier bodies.

The real happiness has to be attained by abandoning, without exception, all material desires born out of mental speculation, thus controlling all senses by mind through all sides.