The Path of Liberation

In the second, third, fourth, and fifth chapters, Bhagavān Śrī Kṛṣṇa spoke of karma-yoga (the path of selfless action) in contrast with sāṅkhya-yoga (the path of analytic knowledge). In the first two verses of the sixth chapter, Śrī Kṛṣṇa said that one who performs his prescribed duties without attachment to the fruit is both a sannyāsī (a jñāna-yogī) and a yogī (a karma-yogī). He reiterated the fact that what is called sannyāsa ( jñāna-yoga) is the same as yoga (karma-yoga). It appears that Arjuna was still not clear what exactly sannyāsa means. Therefore, at the beginning of this chapter, Arjuna poses a question to Kṛṣṇa about the essential principle of sannyāsa. In response to this, Kṛṣṇa speaks the eighteenth chapter, wherein He summarizes all three kinds of yoga.
There are seventy-eight verses in this final chapter, two spoken by Arjuna, five by Sañjaya, and seventy-one by Kṛṣṇa. Kṛṣṇa explains that one should not abandon one’s duties but perform them instead without any material motive. He does not recommend total abnegation of action. Yajña, charity, and penance should be performed by all. Real renunciation means to give up the fruits of one’s actions. Action has three types of results, but these accrue only to those who are attached to the results (2–12).
Kṛṣṇa then describes the five causes behind all action (13–15). One who considers himself as the sole cause without considering the other four factors is bereft of proper discrimination, whereas one who is devoid of the sense of doership, remains untainted by the actions he performs (16–17).
Kṛṣṇa next explains the three divisions of knowledge, action, and agency (19–28). He delineates three divisions of intelligence and three divisions of determination (30–35). Then He defines three types of happiness (37–39). He further speaks about the duties of brāhmaṇas, kṣatriyas, vaiśyas, and śūdras — members of the varṇāśrama-dharma society (41–44). He advises that one should remain engaged in one’s prescribed duties, which will lead to perfection. One should never abandon one’s own duty and take to another’s duties. All actions are inevitably attended by some imperfection. One should therefore remain engaged in action without attachment, for the attainment of perfection (45–49). This comprises a detailed explanation of the path of action.
In the next six verses, Kṛṣṇa outlines the path of jñāna (50–55). Then He again recommends the performance of karma-yoga imbued with devotion to God and taking complete shelter of Him (57). He impresses on Arjuna that if out of the separatist ego-sense he abandons his duty, he will become a failure and ultimately be impelled to act in any case according to his acquired nature. Kṛṣṇa, therefore, recommends that Arjuna take shelter of the almighty God and perform his duty. He concludes His instructions and advises Arjuna to deliberate on them and then make his own choice (58–63).
Seeing Arjuna remaining silent while gazing at Him full of devotion, Śrī Kṛṣṇa, overpowered by compassion for His friend and devotee, reveals His final conclusion. He again beseeches Arjuna to become His devotee and take full shelter of Him alone (65–66). These two verses contain the complete essence of Bhagavad Gītā.
In the next verse, Śrī Kṛṣṇa describes the people who are unfit to hear this dialogue (67). Then He pronounces the benefits of teaching and studying the Gītā (68–71). Finally, He asks Arjuna if he has understood the message properly (72). If not, He is ready to speak further. Arjuna responds affirmatively, which is where the dialogue between Arjuna and Kṛṣṇa comes to an end (73).
Sañjaya concludes his recitation to Dhṛtarāṣṭra by expressing great wonder and jubilation at having heard this wonderful dialogue and at having seen the most amazing cosmic form of Śrī Kṛṣṇa. He declares that wherever Kṛṣṇa and Arjuna are present, there will surely be opulence, victory, and morality (74–78).