O Hrishikesha, O slayer of Keshi, I wish to know the truth of tyaga (renunciation). I want to know the essence of tyaga, the core point of tyaga. What is the core point of tyaga? Even after death, no trouble follows. One who renounces like that, completely, as Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → If there is no renunciation within, no wisdom, then it does not happen. It is said, 'Renunciation out of delusion is declared to be tamas.' So what does that mean? Renunciation without understanding is tamas. Like 'I, I'. Neither 'I' nor 'mine'. If one feels in their mind that they want to leave this, and even if it is for their benefit, and someone explains that, 'Brother, this is for your benefit,' still they do not understand, then that is called tamas tyaga. And in the other one, that person understands, the rajas understands, but because of body-consciousness, they renounce it. And this tyagi, sattvik tyaga is like 'relinquishing attachment and the fruit,' and therefore it is said, 'The renouncer imbued with sattva, wise, with doubts dispelled...' '...neither hates disagreeable work nor is attached to agreeable work.' What does that mean? This is mentioned in the characteristics of a tyagi. '...neither hates disagreeable work nor is attached to agreeable work.' 'The renouncer imbued with sattva, wise, with doubts dispelled...' What Arjuna has asked is a bit deep, that is why. 'O Hrishikesha, O slayer of Keshi, I wish to know the truth of tyaga.' 'Of tyaga' means 'I wish to know the truth of tyaga.' I want to know the core point of tyaga. You also go a bit deeper. So what does that mean? '...neither hates disagreeable work...' Yes? '...neither hates disagreeable work, disagreeable work.' In what is good, '...nor is attached to agreeable work.' Does agreeable mean good? So I am also saying the same, you tell, all the Swamis tell. We have to make a decision on this. Vishvadarshan Swamiji, speak, what is it? Yes, Sadgun Swamiji, Sadgun Swamiji usually grasps well. Even if he studies in satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → But they remain like fools. What do you say? What he himself does is something low, and he does not hate it. Or in action, to think 'this action is high and this action is low' for oneself, it does not mean that he does not do good. But what he himself does is not right, 'I only have to wash dishes,' 'and he gets to sit on the platform and give discourses, and they garland him,' 'and they do this to me.' He does not do that. It is the renunciation of fruits, isn't it? If they garland him, he renounces the garland too, and if someone throws shoes, he renounces the shoes too. Only then is he called a renouncer of fruits, otherwise how can he be called a renouncer of fruits? Someone insults him, and he accepts it, and if they garland him and he does not accept it, then? It is said he did not accept the fruit. He did not become a renouncer of fruits. Even if someone insults him, if he does not let it affect his mind, then he is said to be a renouncer of fruits. Because it is a fruit, if they insult him, then it is something, otherwise they would not do it without a reason. That 'he did this, so insult him.' So if he takes it to heart and holds a grudge, then? He cannot be called a tyagi. So 'neither hates disagreeable work,' like 'I got this low work,' 'and the other person got high seva,' it is not like that. For one who wants to renounce the fruit itself, the high and low is because of the fruit. There is no issue in pleasing God, God is pleased by whatever one does. Anything should be of use to God. So 'neither hates disagreeable work...' '...nor is attached to agreeable work.' He does not differentiate between small and big. Therefore, a seeker should perform every action considering it only as a duty and as a means to please God. Renouncing actions in form does not free one from action; on the contrary, it binds. The process of bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → By renouncing action, on the contrary, what kind of bondage occurs? If you leave seva, what kind of bondage do you get? Body-consciousness. On the contrary, does body-consciousness increase or decrease? It increases. So the bondage of body-consciousness occurs. It means one does not get free from bondage. This is the only way to get free. Do it and do not desire the fruit. And for a tyagi, the fruit... What is the greatest fruit? Honor. Honor and respect. And if someone does not give much respect. No one insults, does anyone come to insult? But no one gives much respect. If Rishikesh Bhagat is doing very good work, the credit is given to Dhyey Swami, that 'Dhyey Swami did it, you did the accounting very well.' Dhyey Swami might not even know basic math. And then Bhagat gets angry that 'I did it,' 'and they took the credit.' So what other fruit is there for a tyagi? What is the fruit of performing any action? The same fruit for everyone. What? In honor. Honor. And not honor and respect. So if he renounces that, then he has become a complete tyagi. '...relinquishing attachment and fruits...' Renouncing actions in form does not free one from action; on the contrary, it binds. The process of bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → One does not happen without the other. Even if one wants to sever connection with the world, it does not break easily without connecting with God. And if one wants to connect with God, it does not happen there without breaking from here. So bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → One who wants to do true devotion to God, must maintain sattvik tyaga. The process of bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → ...should be done with interest to awaken the connection with God. If we do it merely as a duty, the connection with God will not awaken, and love will not arise. A doubt arises here that in the presented verse, performing action is mentioned, renunciation is not mentioned. God is explaining the definition of a tyagi, then how can that be sattvik tyaga? Is renunciation shown in this or action? Action is shown. 'Action which is performed as a duty...' In this way, action, action of that. Renunciation alone is not found separately. It is found only along with action. So one who performs action, has renunciation joined with it. A red pot, is the redness separate from the pot? It is together with the pot. So separate from that, renunciation is not found just hanging in the air. When one performs action, a glimpse of renunciation is seen. When there is a pot, whether it is bright red or dull red, the redness is seen based on the pot. In that, redness alone is not seen independently anywhere. Similarly, without performing action, renunciation is not seen. Whether one does it with sattva, tamas, or rajas, then what kind of renunciation it is, is seen. And even when one does devotion, then what kind of renunciation they practice, is seen. So the renunciation of objects or senses, can that happen without action? Without action? It can happen, right? Renunciation of objects can happen. So mere renunciation of objects... What does that mean? 'I don't want this, I don't want this book,' what does that mean? So you renounced the book. If I had a need and still I say I don't want it, then I am said to have renounced it. So in need, action comes, whatever it is. Mostly, action comes. And if action does not come, then there is the sustenance of the body. Demand. There is a need, right? There is a need, and in that, if one reduces what they don't want, then renunciation happens. But there is nothing very special in that, that is what God means to say. That... ...if there is a need and one renounces it, what does that mean? It is the renunciation of objects. Rather than the renunciation of objects, God says the renunciation of fruits is greater. You use objects for your sustenance. As much as is needed for sustenance, if you use that much object according to your ashram ashram 1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live. Tap to open in glossary → varna varna A caste of the ancient Indian social system: brãhman, kshatriya, vaishya, and sudra. Tap to open in glossary → But one can completely say no to the fruit. Objects cannot be completely banned. But if one wants to completely wipe out the fruit, they can, but who recognizes it? And because they don't recognize it, it does not get completely wiped out. And for sadhus, this is the greatest fruit. They get honor and respect. 'We are doing this big work, so we are called big; we are doing small work, so we are called small.' But we said 'neither hates disagreeable work,' so actually one should not do like 'neither hates big work.' '...neither hates small work, nor is attached to big work.' But whether it is God's work or not, that is all he has to think. Whether connection with God is established in this or not, that is all to think. A doubt arises here that in the presented verse, performing action is mentioned, renunciation is not mentioned. God is explaining the definition of renunciation, then how can that be sattvik tyaga? Its solution is that in a sattvik doer, there is no delusion, no selfishness, no attachment, no desire for fruits, only duty. Therefore, the connection of action with the doer is severed. Hence, the connection with action is well renounced. In God's view, that alone is called renunciation. Other renunciation, even if it exists, is not renunciation. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. 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