External acts of asceticism, such as wearing specific robes, following strict dietary practices, or living in isolation, do not by themselves define someone as a true sanyasi (renunciant) or yogi. These outward practices can be symbols of a spiritual path, but they do not capture the essence of true renunciation or yog.
The core of being a sanyasi or a yogi lies in the internal disposition—a mindset that transcends mere physical acts. True renunciants and yogis are those who have mastered the art of detachment, particularly from the fruits of their actions. This means that they perform their duties and actions without any expectation of reward or personal gain, offering the results of their efforts to God or a higher purpose.
Inner renunciation is a profound spiritual practice that goes beyond mere external rituals or physical acts of asceticism. It involves a profound transformation of one's mindset and approach to life, requiring qualities like self-discipline, humility, and spiritual maturity.
Self-discipline is essential because inner renunciation is not easy. It demands consistent effort to control desires, impulses, and attachments that naturally arise daily. Without discipline, it's difficult to maintain the focus and commitment needed to practice true renunciation.
Humility plays a crucial role as well. Renouncing the fruits of one's actions means letting go of the ego—the part of us that seeks recognition, reward, or validation for what we do. Humility allows us to surrender our need for personal gain and to see our actions as part of a larger, divine plan.
Spiritual maturity is the understanding that true renunciation is not about rejecting the world or responsibilities but about changing how we relate to them. It's about realising that our actions
are not just for personal benefit but can be offered as a service to others and to a higher power.
When we talk about not abandoning worldly responsibilities, it means that a person practising inner renunciation still engages in daily life, fulfilling their duties and roles. However, they do so with a sense of detachment from the outcomes. They perform actions not for personal benefit but with the understanding that they are part of a greater cosmic order.
This approach leads to selfless action—doing what needs to be done without being overly concerned about success or failure, praise or blame. Such a person acts out of a sense of duty, love, or devotion rather than seeking personal gain.
By practising inner renunciation in this way, an individual aligns with the divine will, which is understood as the ultimate purpose or order of the universe. This alignment brings about a deep sense of peace and fulfilment, as the individual is no longer tied to the ups and downs of worldly life. They embody the true spirit of renunciation and yoga, living in harmony with themselves and their world.
A yogi is someone whose mind is completely immersed in God, leading naturally to a detachment from worldly matters. Thus, a true yogi is also a true sanyasi.
Those who practice karma yog engage in all activities with a spirit of humble service to God without expecting rewards. Even if they live as householders (gṛihasthas), such individuals are the real yogis and the true renunciants.
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव |
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन || 2||
yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava
na hyasannyasta-saṅkalpo yogī bhavati kaśhchana
Gita 6.2: A sanyasi is someone who renounces the pleasures and distractions of the mind and senses, stepping away from worldly desires and temptations. However, simply renouncing these things is not the end goal of spiritual life, nor is it enough to reach the ultimate destination.
The true destination for the soul is God-realization. To achieve this, one must actively direct their mind and heart toward God, which is the essence of the spiritual practice known as Yog. Yog is not just about physical exercises or meditation; it aligns the mind with divine consciousness.
Some people who might not fully understand the purpose of life mistakenly believe that renunciation is the highest form of spirituality. They see giving up worldly pleasures as the ultimate goal. However, those who truly understand the spiritual path know that renunciation is just a step along the way. The real goal is to realise God and to make that connection the focus of their spiritual journey.
Two kinds of vairagya: Phalgu vairagya and Yukt vairagya
Phalgu vairagya refers to the renunciation of worldly objects by perceiving them as manifestations of Maya, the illusory material energy, and thus forsaking them because they hinder spiritual progress.
Phalgu vairagya, or false renunciation, is an unstable form of detachment from the world. It's called "Phalgu" after the Phalgu River in Gaya, Bihar, which appears dry on the surface but has a hidden stream of water beneath. This metaphor illustrates how superficial renunciation can be.
When someone renounces worldly life to seek spirituality, it may initially seem like true detachment. However, if their renunciation is based on an aversion to the difficulties of worldly life rather than genuine spiritual conviction, it can be fragile. Just as the Phalgu River appears dry but has water just below the surface, their attachment to the world remains just beneath the surface of their renunciation.
Such individuals may leave worldly life to live in a monastery, thinking that spiritual life will offer them peace and escape from worldly suffering. However, they may lose their resolve when encountering the challenges and austerities of spiritual practice. Their detachment was not rooted in true understanding or spiritual realisation but rather in a desire to escape worldly troubles. When spiritual life also proves difficult, they may become disillusioned and revert to worldly attachments. This is the essence of phalgu vairagya—a superficial detachment that can easily collapse, revealing the underlying attachment to the world.
Yukta Vairagya
On the other hand, some develop a deep, loving relationship with God and are motivated by a genuine desire to serve Him. Their renunciation is known as yukt vairagya, or "appropriate detachment." Unlike phalgu vairagya, which is based on escaping worldly difficulties, yukt vairagya is rooted in a positive and purposeful spiritual commitment.
These individuals renounce the world not because they find it troublesome but because they are drawn to a higher purpose—serving God and deepening their spiritual connection. Their detachment from worldly life is not a rejection of the world but rather a redirection of their focus and energy toward spiritual goals.
Even when they encounter challenges or hardships in their spiritual practice, they remain steadfast in their journey. Their renunciation is sustained by their devotion and their understanding that difficulties are a natural part of the spiritual path. They see these challenges as opportunities for growth and refinement of their love for God rather than as reasons to abandon their spiritual pursuit.
Yukt vairagya, therefore, is a stable and enduring form of renunciation, guided by the wisdom that true detachment comes not from turning away from the world out of frustration but from embracing a higher purpose with love and dedication.
In this verse, Shree Krishna highlights the deep connection between being a sanyasi (renunciant) and a yogi (one who unites the mind with God). He begins by explaining that a true sanyasi is not simply someone who renounces the external world but someone who has united their mind with God in loving service. This is the essence of being a yogi.
In the second line, Krishna emphasises that one cannot be a yogi without giving up material desires. Material desires cause the mind to be restless and constantly drawn toward the world, making it impossible to focus on God. Since yoga involves uniting the mind with the Divine, the mind must be free from worldly distractions and desires to achieve this union.
Krishna is essentially saying that true renunciation (sanyas) is an internal state of detachment from material desires rather than just an external act of leaving the world behind. A person who has renounced material desires naturally becomes a yogi because their mind is no longer entangled in worldly pursuits and is free to focus on God. Conversely, to be a real yogi—one who seeks to unite with God—one must also be a sanyasi from within, having let go of all material attachments.
Thus, Krishna teaches that the essence of both sanyas and yoga is the same: inner detachment from material desires and the union of the mind with God. To truly embody one, you must also embody the other.
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मन: || 5||
uddhared ātmanātmānaṁ nātmānam avasādayet
ātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ
Gita 6.5: We are solely responsible for our own spiritual progress or decline. No one else can walk the path of God-realization for us. While Saints and Gurus can guide us and illuminate the way, each individual must undertake the journey.
Throughout countless lifetimes, God-realised Saints have always been present on Earth, ensuring that sincere seekers have the opportunity to fulfil the purpose of human life—God-realization. If there were ever a time when such Saints were absent, it would be impossible for souls to achieve this divine goal. However, the consistent presence of Saints in every era highlights that the issue is not a lack of guidance but rather our reluctance to accept and follow it.
Therefore, we must take responsibility for our current level of spirituality, or lack thereof. By acknowledging this, we can gain the confidence that, just as we have brought ourselves to our present state, we can also elevate ourselves through our own efforts. When we face setbacks on our spiritual path, we often blame others, perceiving them as obstacles or enemies. However, our true adversary is our own mind.
The mind has the power to either support our aspirations for spiritual growth or sabotage them. As Shree Krishna explains, the mind can be our greatest ally, offering immense benefits, or our worst enemy, causing significant harm. A controlled mind can achieve great things, while an uncontrolled mind can lead us into negative and destructive thoughts.
The mind operates on four levels:
- Mind (Mann): When it generates thoughts, it functions as the mind.
- Intellect (Buddhi): When it analyses and makes decisions, it functions as the intellect.
- Chitta: When it becomes attached to objects or people, it functions as a chitta.
- Ego (ahankar): When it identifies with bodily attributes and becomes proud of wealth, status, beauty, and knowledge, it functions as the ego.
These are not separate entities but different functions of the same mind. We can refer to them collectively as the mind, mind-intellect, mind-intellect-ego, or mind-intellect-chitta-ego, as they all represent the same internal apparatus known as Antah-Karan.
Various scriptures use these four levels to explain the mind's role in our spiritual journey:
- The Panchadashi refers to all four together as the mind, emphasising that it is the cause of material bondage.
- In the Bhagavad Gita, Shree Krishna often speaks of the mind and intellect as distinct entities and stresses the importance of surrendering both to God.
- The Yog Darshan discusses the mind, intellect, and ego as three key elements in the analysis of nature.
- When explaining the apparatus available to the soul, Shankaracharya classifies the mind into four levels: mind, intellect, Chitta, and ego.
Thus, when Shree Krishna urges us to elevate the self by using the mind, he advises us to use the higher aspects of the mind, particularly the intellect, to control and guide the lower aspects. By doing so, we can overcome the mind's negative tendencies and progress on the path of spiritual growth.
A yogi is one whose mind is fully absorbed in God. It also follows that such a yogi's mind is naturally detached from the world. Hence, the true yogi is also the true sanyasi.
Persons who perform karma yog do all activities in the spirit of humble service to God without any desire whatsoever for rewards. Even though they may be gṛihasthas (living with a family), such persons are true yogis and the real renunciation.
Summary: JKYog India Online Class- Bhagavad Gita [English]- 31.08.2024
