Arjuna says:
O Kṛṣṇa, I wish to know about sannyāsa and the difference between sannyāsa and tyāga.

Lord Kṛṣṇa says:
Learned men understand that sannyāsa means the giving up of all works which are motivated by desire, and they declare tyāga to be renouncing the fruits of all action.

Some wise persons say that all actions should be given up as they are inherently defective; others declare that actions such as sacrifice, charity and austerity should not be given up.

Now Arjuna, listen to My verdict, regarding tyāga, for this can be of three kinds.

The acts of sacrifice, charity and austerity should not be given up, but should be performed. For these acts purify even the wise.

But Arjuna, even these three practices should be performed giving up all attachment and the desire for reward.

Actions that have been prescribed should never be given up. Renouncing such actions through ignorance is tamasic in nature.

If one renounces action because it is painful, or brings suffering to the body, it is born of rajas and does not yield the fruit of renunciation.

But when prescribed action is performed as a matter of duty, giving up attachment to it as well as its fruits, such renunciation is regarded as sattvic.

The one who is established in sattva is wise and free from doubts. He neither hates unpleasant work nor does he become attached to work which is pleasant.

It is impossible for an embodied being to abandon action entirely. But one who gives up the rewards of action is a true renunciate.

Undesirable, desirable and mixed are the three kinds of results from action. After death, these results affect one who has not renounced, but never those who have.

Now learn from Me, Arjuna, about the five factors, established by the Sāṅkhya system, which bring about the results of action.

The five factors of action are: the seat of action (the body), the actual performer, the various sense organs, the different kinds of effort, and the Lord Himself, who is the fifth cause.

Whatever work one undertakes with body, speech and mind, whether right or wrong, these five are its cause.

This being the case, the fool with an underdeveloped intelligence, who sees only himself as the agent, does not see at all.

Even though one slays all these men, if one’s understanding is not tainted by action and one is free from any notion of being the doer, one does not kill, nor is one bound.

The act of knowing, the object of knowledge and the knower, are the three things that stimulate action. And the instrument, the act itself, and the performer, are the three components of action.

Based on the three guṇas, there are three ways of seeing knowledge, action, and the performer of action. Now listen as I describe them for you.

That knowledge which reveals one changeless reality in all beings, undivided in different bodies, is sattvic in nature.

That knowledge which is based on distinction and which sees different entities, in varying physical forms, is rajasic in nature.

But that knowledge which is not based on reason, which clings to one single idea as if it were everything, which is oblivious to Truth and therefore limited, that knowledge is declared to be tamasic.

Prescribed work which is done without attachment, without desire or hatred, by one who does not look for any reward, is said to be sattvic.

Action performed with a longing to fulfil desires, and which is motivated by ego or excessive endeavour, is said to be rajasic.

And that work which is done under delusion, which does not consider one’s ability, and does not care about the consequences, loss or injury involved, is said to be tamasic.

The performer of action who is free from attachment and self-centredness, who is endowed with determination and enthusiasm and is unaffected by success and failure, is said to be sattvic.

That performer of action who desires the fruits of his actions, who is greedy, envious, impure and always overwhelmed by delight and grief, is said to be in the mode of rajas.

And that person who is unqualified, vulgar, stubborn, vicious, dishonest, lazy, morose and a procrastinator, is said to be tamasic.

Now hear Arjuna, as I explain the difference between the three types of intelligence and determination, according to the guṇas.

That intelligence, Arjuna, which understands prescribed action and renunciation of action, which can discern what ought to be done and what ought not to be done, what should be feared and what should not, what brings bondage and what brings liberation, is in the mode of sattva.

The intelligence which brings confusion about what is right and what is wrong, and about what should or should not be done, is under the influence of rajas.

The intelligence, Arjuna, which is covered in darkness, and regards unrighteousness as righteousness and righteousness as unrighteousness, has the wrong idea on all things and is considered tamasic.

That determination by which one can steady the mind, breath and senses, in undeviating yoga practise, is of the nature of sattva.

That determination, Arjuna, which causes one to seek rewards from the pursuit of righteousness, desire and wealth, is of the nature of rajas.

And that determination by which a foolish person is unable to go beyond sleep, fear, grief, depression and egotism, O Arjuna, is of the nature of tamas.

Arjuna, there are also three kinds of happiness. Hear from me about the happiness which is obtained after continued practise and which frees one from suffering.

Sattvic happiness is like poison in the beginning but eventually becomes like nectar. It arises from a serene state of mind and leads to one knowing the Self.

Rajasic happiness, however, is like nectar in the beginning and ends in poison. It arises from the senses contacting their sense objects.

And tamasic happiness causes delusion both at the beginning and the end. It is based on sleep, laziness and foolishness.

There is no being on Earth or even among the gods in heaven, who is free from the influence of these guṇas arising from this material nature.

The duties of the brahmanas, kṣatriyas, vaiśyas and the śūdras, Arjuna, are also divided according to the guṇas which arise from their inherent nature.

Serenity and restraint, self-discipline, purity, patience, integrity, knowledge, wisdom and faith in the Vedas — all these constitute the qualities of the brahmanas by which they carry out their work.

Heroism, power, determination, skill and courage in battle, generosity and leadership, are the inherent characteristics of the kṣatriyas.

Agriculture, cattle-breeding, and trade, are the natural work of vaiśyas; the natural duty of the śūdras is labour and service to others.

Through dedication to one’s own duty, one attains perfection. Now listen to exactly how a person dedicated in such a way, achieves perfection.

The Lord is the One from whom all beings have evolved and by whom all this is pervaded. By worshipping Him through one’s own duty, one attains that perfect state.

Better is one’s own dharma imperfectly done, than the dharma of another done perfectly. When one practises the dharma ordained by one’s own nature, one never bears any sin.

O Arjuna, one should not give up the work one has been born to do, even if it has faults, for all action is enveloped by some kind of fault, just as fire is covered by smoke.

One who is completely unattached, who is self-controlled and is free from desires, is liberated from all action. Such renunciation brings that supreme perfection.

Now learn from me briefly, Arjuna, how one who has achieved this perfection, attains Brahman, which is the highest stage of knowledge.

Using his purified intellect; subduing the mind with determination; renouncing the objects of the senses such as sound; abandoning attraction and hatred for things;

Living in solitude; eating little; restraining his speech, body and mind; constantly engaged in the yoga of meditation with a mood of dispassion;

Having given up all self-centred ideas along with power, arrogance, desire, anger, and material things, such a person has no sense of ownership. He remains peaceful and becomes worthy of the state of Brahman.

Having realised the state of Brahman, and becoming full of joy, he neither grieves nor craves for anything. Being the same to all beings, he realises supreme devotion to Me.

By devotion alone, he gains the true knowledge of who and what I am. Knowing Me in this way, through this devotion, he unites with Me.

Constantly engaged in all prescribed duties, but utterly surrendered to Me, through My grace, he attains the eternal, changeless state.

Mentally dedicating all actions to Me, thinking of Me as the supreme goal, and engaged in yoga, focus your mind on Me.

Focusing your mind on Me, by My grace, you shall overcome all obstacles. If, however, out of pride, you do not listen to Me, you will be ruined.

If you give in to pride and think, ‘I will not fight,’ your resolve will be futile, for your own nature will compel you to act.

O Arjuna, out of illusion you do not wish to fight, but bound by the duty born from your own nature, you will be compelled to do so.

The Lord abides in the heart of every being, Arjuna. By His power, He controls all their movements through life, as if they were seated on a machine.

O Arjuna, surrender to Him alone with your whole being. By His grace, you shall obtain supreme peace and the eternal abode.

And so I have taught you that knowledge which is the greatest of all mysteries. Reflecting on it thoroughly, do what you think is best.

Once again hear My supreme teaching, the most secret of all; because you are so dear to Me, I will declare what is best for you.

Fix your mind on Me, be devoted to Me, worship Me, bow down before Me and you shall come to Me. I promise you this for certain, for you are dear to Me.

Abandoning all dharmas, surrender to Me alone. I will take care of all your sins; I will liberate you. Have no fear.

This teaching should never be revealed to one who is devoid of self-discipline and devotion, nor to one who has no desire to listen, and certainly not to one who is envious of Me.

But the one who gives this highest mystery to My devotees, displays the highest devotion to Me and shall come to Me, there is no doubt about this.

There is nobody who can perform a service more pleasing to Me than this, nor shall there be another on Earth dearer to Me than he.

And in My opinion, whoever studies this dialogue of ours based on dharma, worships Me through the sacrifice of knowledge.

And the one who listens to it with faith, free from envy, shall also be liberated and will attain the auspicious realms where those who have performed righteous deeds reside.

O Arjuna, have you paid attention to this teaching with a concentrated mind? Has your delusion based on ignorance, been dispelled?

Arjuna says:
My delusion has been destroyed. By Your grace, O Kṛṣṇa, I have regained my understanding. I am freed from doubts, I stand strong and will act according to Your word.

Sañjaya says:
Thus have I heard this astounding conversation, between Kṛṣṇa and the great-minded Arjuna, which makes my hair stand on end.

By the grace of Vyāsa, I have heard this supreme mystery of yoga which has been personally declared by Kṛṣṇa, the Lord of yoga.

O king, after remembering this astounding and auspicious dialogue between Śrī Kṛṣṇa and Arjuna, I rejoice again and again.

And as I recall again that most spectacular form of Kṛṣṇa, I am filled with wonder, O king, and once more I rejoice again and again.

It is my firm conviction that wherever there is Śrī Kṛṣṇa, the Lord of yoga, and Arjuna who bears the bow, there will always be victory, wealth, success and good judgement.