Gita Chapter Eighteen

Chapter Eighteen draws on the conclusions of previous Chapters and points to the attainment of salvation by the paths of karma yoga and Gyana yoga, both of which require one to offer, without any reservation, everything to God.
Verses 18.1 – 18.16
Giving up or tyaga the results of all activities from consideration in the mind is renunciation and the wise in the state of renunciation is in the renounced order of life or sanyass. Some learned persons prescribe giving up of all kinds of activities associated with fruits of action in the state of sanyassa, other sages maintain that acts of sacrifice, charity and penance should never be abandoned. The three kinds of renunciation declared in the scriptures: acts of sacrifice, charity and penance are never to be given up but should be performed as they purify even the great souls. Renunciation actions are to be performed without any expectation of results and as a matter of duty. Illusion generated by the Guna of ignorance leads one to give up prescribed duties, while the influence of the Guna of passion causes one to give up prescribed duties as being troublesome, or give up out of fear. One needs to perform prescribed duty only because it is ought to be done and renunciations of all attachment to the fruits of activities including duties are caused by the Guna of goodness. Those under the complete influence of the Guna of goodness does neither hate inauspicious work nor get attached to auspicious work, and always perform work.
It is impossible for an embodied being to give up all activities and renunciation means renouncing the sense of being the doer of actions and of the attachment to the results of actions performed. The persons in the renounced order of life have no result of action to suffer or enjoy.
The five factors that bring about the accomplishment of all action, according to Sankhya philosophy, are the place of action, the performer, the senses, the endeavor, and ultimately the Supersoul. All action, right or wrong action performed by body, mind or speech is caused by these five factors. No one factor can, therefore, claim to be the sole cause or doer of any action. One who is not motivated by ego and whose intellect is not entangled knows that he can kill no body even if someone is killed by his action and he is not to be affected by such action.
Knowledge, the object of knowledge and the knower are the three factors that motivate an action; the senses, the work effort to act and the doer are the mere instruments of action.
Verses18.17 - 18.40
The knowledge of the existence of one undivided spiritual nature in all divided existences, is the knowledge acquired under the influence of the Goodness Guna. The Guna of passion influences a person to remain in the knowledge that different type of living entities dwell in different bodies. The Guna of ignorance keeps the person ignorant of all the factors that determine action, their inter-relationships and the Self.
Action in pursuance of duty performed without attachment, without love or hate, by one who has renounced fruits of all actions is connected to the Guna of goodness. Action performed with great effort by one seeking to gratify desires and with a sense of ownership as the doer is connected to the Guna of passion. And, the action performed in ignorance and delusion without consideration of future bondage or consequences, is connected to the Guna of ignorance.
The performer of action who is free from all material attachments and the ego of the doer, who is enthusiastic and resolute but indifferent to success or failure, is a performer under the influence of the Guna of goodness. An action by a greedy, envious and impure performer who is attached to the fruits of action effort and desirous of enjoying the fruits of actions and who is anxious to succeed rather than fail, is linked to the influence of the Guna of passion. And that action-performer who is materialistic, obstinate, cheating and expert in insulting others, who is lazy, always morose and procrastinating, is a person under the influence of the Guna of ignorance.
Understanding and determination also vary according to the three Gunas of nature. The understanding of the knowledge about what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is established under the conducive nature of the Goodness Guna. Understanding that does not enable one to distinguish between proper and improper ways of life and between action that should be done and action that should not be done, is imperfect understanding promoted by the Guna of passion. And, understanding that lacks perspective and direction and without any basis or principles or framework is the result of the dominating influence of the Guna of ignorance.
The determination that is unbreakable, sustained, as steadfast as of a yogi, and thus controls the mind, life, and the acts of the senses, is connected to a strong bearing of the Guna of Goodness while determination to hold fast on to the desired result of actions and ensure sensual pleasure is developed under the impact of the Guna of passion.
The impact of the Guna of Ignorance is reflected in the determination based on impractical dreaming, fearfulness, lamentation, moroseness, and illusion.
The nature of happiness enjoyed by different persons is also influenced by the relative composition of the three Gunas inherited by each person’s nature. The happiness from self-realization can be enjoyed only under the influence of the Guna of Goodness. Happiness from contact of the senses with the sensual objects can be enjoyed really by persons with nature under the dominance of the Guna of passion. Persons whose nature is strongly cast in the Guna of Ignorance enjoy happiness from sleep, dream, laziness, envy and illusion.

Verses 18.41 – 18.78 No being and nothing in the Creation except God is free from the impact of the operation of the respective combination of Gunas of material nature each being or thing is imparted with. Brahmanas, ksatriyas, vaisyas and sudras are distinguished by their qualities of work in accordance with their respective natural broad grouping of Gunas. Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness are the qualities that influence the work of the brahmanas. Heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the quality marks of ksatriya’s work. Farming, cow protection and business are work that naturally comes to Vaisya’s competencies, and while the sudras excel in manual effort, craftsmanship and service to others.
Every person can attain perfection using the qualities naturally imbibed. It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Duties that suit one's nature have no adverse reactions on the performer. Every endeavor has its own disadvantages and demerits along with merits and advantages.
One can obtain the results of renunciation simply by self-control and by becoming unattached to material things and disregarding material enjoyments. Purified by intelligence and control over mind, body and tongue, giving up the objects of sense gratification, becoming free from attachment, hatred, ego, pride, lust and anger, one who lives in a secluded place, eating little, always in trance and not accept material things, a person is certain to advance to the state of self-realization. In such a transcendental state, one no longer laments, no longer desires, treats every living entity equally and automatically remains absorbed in pure devotional service to God, the only way to understand God and reach the eternal and imperishable abode of God.
The ideal method is to engage in activities all the while remaining dependent on God and His protection with full consciousness in God, getting rid of all ego: all the obstacles imposed by the conditioning of life by the Gunas of material nature are overcome only by the Grace of God.