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 tapas—are 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.Tapas—inward austerity, self-control, 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.