[8] The Tejobindu Upanishad belonging to Krishna- yajurveda explains that in Tyāga ('renunciation') one abandons the manifestations or objects of the universe through the cognition of Atman that is Sat and Cit and this is practiced by the wise as the giver of immediate salvation.
[9] Thus, Kaivalya Upanishad portrays the state of man on the way of renunciation (tyāga) as having become free of all attachment to the worldly and who, consequently knows and feels himself only as the one divine essence that lives in all.
[10] Moksha consists in securing lasting freedom from the bondage of existence in the form of birth and death and realizing God who is no other than Bliss (Brahman).
Chapter XVIII of the Bhagavad Gita deals with Sannyasa and Tyāga, the Paths of Knowledge and Action that are means to the attainment of moksha.
[13] In this context, Chinmayananda remarks that abandonment is the true content of the status of renunciation – sannyāsa without the tyāga spirit is but an empty show; real abandonment is meant for rising to a nobler status of fulfillment, leading on to the ampler fields of expression, to fuller ways of living and to greater experiences of joy.
[17] According to Tattvartha Sutra, an ascetic’s dharma consists of ten elements i.e. abstract virtues, which are – ksama ('forbearance'), mardava ('humility'), arjava ('uprightness'), sauca ('desirelessness'), satya ('truthfulness'), samyama ('self-discipline'), tapas ('self-mortification'), tyaga ('renunciation'), akincanya ('poverty') and brahmacharya ('celibacy').