Tyāga – Chapter – 16

Guru continues saying, “Son, why has renunciation of the fruits of action and inaction, words, thoughts and speech been given pride of place in a sadhana or anuṣṭhāna or practice? Why is it placed higher than jnāna and dhyāna?


It is indeed difficult for a created being to even understand what renunciation entails as the sense of doership is overwhelming. The real question here who is the doer? Is it the ego? Is it the mind? Is it the intellect? Or is it the self-luminous akshara? Or is it the Self?


Strangely enough, the answer is it is all of the above-mentioned and yet none of the above-mentioned. The Supreme Self permeates creation and thereby the self-luminous aksharas and its ever-changing differentials of nature and hence, all actions and inactions, words, thoughts, speech and the fruits of all actions and inactions. The question then arises, where does renunciation fit into this if the Supreme Self is the Sole Doer and the Sole Beneficiary?


Now, this is where it is imperative to understand the Truth. As the Supreme Self is the Primal Cause of all creation and thereby all created beings and everything that is in this creation and universe has its origin in Aksharam, it can be said that ego, mind, intellect, the self-luminous akshara both in unmanifest state and manifest state and every other parameter and differential in this universe and creation is another name and form of the Supreme Self.


But what is important to know, realize, perceive, understand and experience is the sense of doership or feeling of doership as the Supreme Self. That can neither be expressed nor described because the experience of the Supreme Self will lead to immersion and absorption into the Supreme Self.


Hence, renunciation of the fruits of actions and inactions, words, thoughts and speech is to be practised along with Self-Surrender, showing gratitude and offering thanks to the Supreme Self and acceptance; to know, realize, perceive, understand and experience the Sole Doer with the help and guidance of the manifest state of the self-luminous akshara known as the “body” and the unmanifest state of the self-luminous akshara.”

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