Sannyasa Tyaga Sannyasa Tyaga

What is the difference between sannyasa and tyaga?
Abandoning actions
which are filled with desire is sannyasa. Abandoning the fruit of any
action is tyaga.
Some wise ones say that every action is defective. Because of the
fact that there is a defect in every kind of undertaking, in any kind of
action, action should be abandoned.
But other great ones tell us that not all actions should be abandoned
under the impression that they are all defective, because there are
certain actions which are purifying in their nature, and they are
obligatory on the part of every person. These actions
namely, yajna, dana and tapasare very necessary for all people.
The sacrifice that we perform for the satisfaction of the Supreme
Divinity, which is the ultimate sacrifice, is called yajna. The charity
that we do for the pleasure of people and the welfare of people is
called dana, or philanthropic deeds.Tapasinward austerity, selfcontrol, self-discipline, restraint of the mind and the sense organs
is a duty of every person seeking God.
We have to do it because tapasis conducive to our welfare, charity
or dana is conducive to the welfare of others, and yajna or sacrifice is
conducive to the satisfaction of God Himself.
They must be done; they are imperative/obligatory duties.
All action is bound by a fivefold factor.
There are five conditioning factors behind any kind of movement,
action, work, or whatever it be. Sankhya, which is the highest
knowledge, and which details the varieties of results that follow from
different kinds of karmas, tells us that there are five phases of an
action.
The physical body has something to say about the quantum of work
that we can execute, and also the quality of work that can be
expected from us. Whether our body is strong and healthy, or
whether it is weak and sick, is a factor that also is to be taken into
consideration when we do any work.
Hence, according to the nature of the physical condition, there will
also be the conditioning of the result that follows from the action.
The ego principle that is actually motivating the action is also one
factor. The ego has a motive behind it. The physical body is one
aspect, no doubt, but the ego is another aspect, and it is more
important. The ego decides the methodology of work. That is the
second factor.
The instruments that we use in the performance of action also
condition the work. Suppose we dig a pit. If we dig with our hands,
we will get one type of result; but if we use a pickaxe or a shovel, or
a bulldozer, then different kinds of results will follow. The kind of
instrument that we use in the performance of action will also decide
what kind of result will follow.
There are varieties of distracting factors conditioning the mind
during the performance of any work. Even when we are doing one
work, twenty ideas may be in our mind at the same time, pulling us
in different directions, and it does not mean that a person thinks
only one thought at a time. Even when we are doing one work, if we
are able to think only that and nothing else, we are really a great
person. But, generally that is not possible. There is a memory of
something that happened in the past, and an apprehension of
something that could take place in the future, and a fear of
something that is in the present. These will distract the mind. These
operations of the mind which distract are also conditioning factors in
the performance of the work.
Therefore, the strength or weakness of the physical body, the

motive of the ego, the instrument that is used, and the distractions
characteristic of the mind are the four factors that are mentioned as
conditioning every work.
There is a fifth factor, which we always forget: the will of God
A thing that is not sanctioned by the Ultimate Will of the universe
will not take place, however much we may sweat. That which is to
happen will happen, whatever be our effort to prevent it; and that
which is not to happen will not happen, even if we call for it. This is
the inscrutable factor operating behind all things. Our very mind,
our very body, our egoism, our mental faculty, our very existence, is
conditioned by the central Cosmic Will; and if it does not permit any
event to take place, that event will never take place even if millions
of people work hard to make it happen. Empires will crash in one
moment if it is the will of the universal historical principle; we may
call it the time process or the time spirit. Whatever be our effort in
the direction of guarding our person, our society, or our country, it
has to be sanctioned by the Supreme Will. As Sri Krishna told Arjuna,
Go ahead. You will succeed. But that sanction was not there for
the Kauravas, and the opposite result followed.
Thus, the final operative factor is the central Universal Will, with
which we have to always stand in a state of union and communion.
We should not egoistically assert too much of our own individual
agency in action. We are not the only agents.

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What is the difference between sannyasa and tyaga?

Therefore, the strength or weakness of the physical body, the

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