Arjuna said O mighty-armed, I desire to know the true nature of Sanyasa (Renunciation) and Tyaga (Abandonment). O slayer of Keshi, I want to know them distinctly.

The great one said Rejection of works with some desire is known by the learned as Sanyasa. But the abandonment of the desire for the fruit of all works, is called Tyaga, by the discerning man.

Some wise men say that work itself should be abandoned considering it to be evil; others say that the works of sacrifice, gifts and penance should not be renounced.

0 best of Bharata's son, listen to my opinion about Tyaga, for powerful of men, Tyaga is of three kinds.

The works of sacrifice, gifts and penance should not be renounced. They should indeed be performed, for, sacrifices, gifts and penances are the means for the purification of the wise.

But these works should be performed without attachment and without the desire for fruits. Partha, this is my decided opinion.

The Renunciation of work is not proper. It is the result of delusion and arises from Tama.

When work is abandoned from bodily fear and froin the consideration of pain, such abandonment arises from Raja, and one who makes such abandonment never obtains the fruit of Tyaga.

The abandonment of attachment and the fruit of actions which are performed because they are prescribed in the Shastras. O Arjuna, is considered to be of the quality of Sativa.

He, who has such Tyaga, being possessed of intelligence and with doubts dispelled, has no aversion for an unpleasant action, and has no attachment for pleasant ones.

Actions cannot be absolutely a abandoned by man; therefore he, who abandons the fruit of actions, is a true Tyagi.

Those, that do not abandon the desire for the fruit of actions, have after death threefold fruits, good, bad and indifferent.

Listen to me, O mighty armed (I shall declare to you) the five causes for the completion of actions, as told in the Sankhya which treats with the annihilation of actions.

Substratum (body), Agency (mind). Organs (physical), Efforts (vital breaths) and Duties (senses), these are the five causes.

With body, speech or mind, whatever work, good or bad, a man performs these five are their causes.

Such being the case, he who, owing to his uncultivated understanding and dull mind, sees his own self as the sole agency of all actions, sees nothing.

He who has no egoism, and whose mind is not sullied, does not kill, or fettered by action, if he kills all these people.

Knowledge, the Object of knowledge and the Knower, from the threefold impulse of action.. Instrument. Action and Agent from the threefold complements of action.

Knowledge, Action and Agent have threefold enumeration, according to the difference of qualities. Listen to them now.

Sattva Knowledge is that by which One Eternal Essence undivided in the divided is seen in all things.

Raja Knowledge is that which sees various Essences of different things, on account of their separateness.

Tama Knowledge is that which sees each single object as if it were the whole which is without reason and without truth, and which is mean and low.

Sattva Action is that which is prescribed in the Shastras, which is performed without attachment, desire or aversion, and without the desire for any fruit by the performer.

Raja Action is that which is attended with great trouble and which is performed by one who desires for the fruit of action and who is filled with egoism.

Tama Action is that which is performed from delusion, without regard to consequences and with one's own loss and injury as well as of others.

Sattva Agent is he who is free from attachment, and egoism, who is full of constancy and energy and who is unmoved both in success and failure.

Raja Agent is he who is full of affections, who desires for the fruit of actions, who is covetous, cruel and impure, and feels both joy and sorrow.

Tama Agent is he who is void of application, who is without discernment, who is obstinate, deceitful malicious, idle, desponding, and procrastinating.

Listen to three fold division of intellect and constancy. O Dhananjaya, I shall exhaustively and distinctly speak to you on this matter.

Sattva Intellect, O Partha, is that which knows action and inaction, what ought to be done and what ought not to be done, and which knows fear and fearfulness, bondage and deliverance.

Raja Intellect, O Partha, is that by which one imperfectly discerns right and wrong, and what ought to be done and what ought not to be done.

Tama Intellect, O Partha, is that by which, being one covered by ignorance, considers wrong to be right, and sees all things in a reverse state.

Sattva constancy, O Partha, is that by which through devotion one controls the function of the mind, the life-breaths and the senses.

Raja constancy, O Partha, is that by which through attachment one holds to religion, and profit, washing for fruit.

Tama Constancy, O Partha, is that thought which undiscerning person does not abandons sleep, fear, sorrow, dependency and folly.

Now hear from Me, O best of Bharata race, what are the three kinds of happiness. Sattva Happiness is that in which one finds pleasure from repetition of enjoyment, which brings an end to all pain, which is like poison in the beginning, but ambrosia afterwards, which is born out of serenity, and is produced by knowledge.

Raja Happiness is that which arise from the contact of the senses with their objects and which ambrosia in the beginning and poison next.

Tama Happiness is that which deludes the self in the beginning and in its consequences, and which arises from sleep, condolence and foolishness.

There is none, either among the beings on earth or among be celestial in heaven, which is free from these three qualities born of Nature.

O chastiser of foes, the duties of Brahmanas, Kshatriyas, Vaishyas, and Shudras are each distinguished by these three qualities, born of nature.

Tranquility, self restraint, penances purity, forgiveness, rectitude, knowledge, experience and faith, these are the distinctive features of a Brahmana.

Bravery, energy, firmness, skill, firmness in battle, liberality, majesty, these are distinctive features of a Kshatriya.

Agriculture, tending of cattle and trade, these are the duties of a Vaishya. The natural duty of a Shudra is service.

Every man, if he engages in his own natural duty, attains to perfection. Hear, how man attains to perfection by performing him own natural duties,

Worshipping Him, from whom are the life of beings, and by whom all the universe is pervaded, by the performance of his own duty man is sure to attain to perfection.

Better is one's own duty, though performed imperfectly, than another's duty wellperformed. Man incurs no sin by performing his duty prescribed by Nature.

Man must not, O son of Kunti abandon his natural duties, however bad they might be-for all actions are enveloped by error as fire by smoke.

He whose mind is unattached to any thing, who has subdued his self, and whose desire is gone, through Sanyasa, obtains the supreme perfection of freedom from action.

Learn in brief, O son of Kunti, how a man, obtaining perfection, attains to Brahma, the Supreme End of Knowledge.

Having a pure mind, restraining his self by constancy, renouncing all objects of sense, and casting off affection and aversion.

He who resides in a lonely place, cats little, restrains his speech, body and mind, who is ever intent on meditation and abstraction, who is unconcerned.

Who is free from egoism, violence, pride, lust, wrath, surroundings, who is devoid of selfishness and is tranquil, become fit for assimilation with Brahma.

Becoming one with Brahma, and obtaining tranquility in spirit, man grieves not and desires not. Seeing all beings alike, he obtains the highest devotion to Me.

By devotion he truly knows Me, truly what I am and who I am. Then knowing Me truly, he forthwith enters into Me.

Even performing all actions at all times, such a man, having his refuge in Me, obtains through My favour that state which is eternal and imperishable.

Mentally dedicating all actions to Me, restoring to mental abstraction, being devoted to Me, fix your thoughts constantly on Me.

Fixing your thoughts on Me, you will surmount all difficulties through My favour. But if from self-conceit you do not listen to Me, you will surely perish.

If out of self-conceit you think “I will not fight,” your this resolution will be in vain, for surely will Nature rule you.

Bound by your own Duty, ordained by Nature, you will involuntarily do not, which, out of delusion, you do not wish to do.

The Lord, O Arjuna, as if mounted on a machine, sits in the heart of all beings, turning them as He pleases by His illusive powers.

O Bharata, seek shelter under Him in every way. By his favour, you will get Supreme Peace and the Eternal Seat.

I have thus declared to you the knowledge which is more mysterious than any other mystery. Reflect on it fully, and then act as you like.

Once more hcar My supernatural words, the most mysterious mystery of all. You are very dear to Me; therefore, I tell you what is good for you.

Fix your heart on Me, become My devotee, sacrifice to Me, bow down to Me, you will then come to Me. I tell you the truth, for you are very dear to Me.

Forsaking all religious duties, come to Me, come to Me as your sole refuge. I shall deliver yo:l from all your sins. Do not grieve.

This knowledge that I have told you must not be declared by you to one who does not practice penances, who is not a devotee, who never waits on a preceptor, and who always culminates Mc.

He, who will inculcate this supreme knowledge to those who are devoted to Me, offering Me his highest devotion, being freed from all doubts, will come to Me.

Amongst men none can be dearer to Me than such a man. None on earth can do Me greater service also than he.

And he, who will study this holy conversation between us, will offer to Me the sacrifice of knowledge. This is my opinion.

Even he, who with faith and without evil, will hear it, being freed from (the bond of births), will obtain the blessed seat of those that perform pious acts.

Have you heard, O Partha, this knowledge with mind undirected to any other object? Has, O Dhananjaya, your delusion, caused by ignorance, been destroyed?

Arjuna said O undecaying One, through your favour my delusion is gone, I now know what I am. I am now firm. My doubts have been dispelled. I will obey you. I will do your bidding.

Sanjay said O king, I heard this wonderful and hairstirring words of Vasudeva and Partha.

Through the favour of Vyasa, I myself heard this mysterious, great and best words from the very lips of the Lord of Yoga, Srikrishna.

O king, I am feeling more and more pleasure as much as I am remembering the holy and wonderful words between Srikrishna and Arjuna.

O king, I am feeling more and more pleasure as much as I am remembering the wonderful manifestation of Srikrishna.

Wherever exist the Lord of Yoga Srikrishna and the great bowman Arjuna, there certainly do wealth, victory and glory exist.