This is the final chapter comprising 78 verses.  It covers many of the topics covered in the earlier chapters.

Verse 1-2: Arjun asks what is the difference between renunciation of action and renunciation of the outcome.  Krishna says that giving up actions with specific desires is renunciation as is doing the action but giving up the outcome.  This is a subtle difference which gets clarified in the next few verses.

Verse 3-5: Some wise people say that action is tainted by desire and one should give it up.  However, others say that actions based on sacrifice (yagya), charity(dana) and penance (tap) should never be renounced. Krishna confirms that such action should always be pursued. He says that activities are performed in three modes (gunas).

Verse 6-9: Good mode is when these activities are performed as a duty rather than with a desire for outcome. Giving up action due to fear of discomfort or unhappiness is in the mode of passion.  Renunciation of activity altogether is ignorance. In Chapter 3, Krishna had clearly said that not doing any activity is simply not possible.  This is further reiterating that point.

Verse 10: Wise perform action in the goodness mode and are never in doubt and happily perform agreeable or disagreeable tasks.

Verse 11-12: This living body (dehubhruta) can never give up activity, so giving up the attachment to the outcome is renunciation.  All types of activity (three modes or guna) result in consequences in this life and future, but action with renunciation of outcome does not have any consequences.  Also stated in Chap 3.

Verse 13-15: There are five causes of action–1) body (adhisthana) 2) ego (karta) 3) perceptual senses (karnam) 4) life airs (chestha) 5) consciousness. This verse is not very clear in translation to me.  Action maybe done by the body, speech or mind, the causes are these five things.  The words used do not have direct translation.  Adhisthan means the abode or place of residence, so it represents the body. Karta means doer, not ego.  If it is meant to be the sense of doer, then I understand. Karan means instrument, so it has been translated to perceptual senses (how is that causing action, I don’t understand). Chesta means endeavor and how that has been translated to life airs is also not understood.  Maybe someone can provide correct translation.  Finally the word used for consciousness is daivam (which is usually used for demigods).

The concept that action can be done by body, speech or mind is a beautiful concept that most western tradition undermines.  A thought of hurtful action is considered infinitely smaller issue than a hurtful action.  

Verse 16: The one who sees himself as the sole doer is ignorant.  Interestingly in the previous verse there was no mention of atmanam (soul) as a doer.  There the word karta (ego) and daivam (God) is used.

Verse 17: The one who does not see himself as the doer and who is not attached to the outcome of the action, can fight the whole world and not get entangled.

Verse 18: Knowledge, objective of knowledge, knower are the three motives behind action.  The instrument of action, action itself and the doer are the three parts of action. This is some logic that is not fully apparent. It appears to dissociate the consciousness from the action altogether (according to the commentators).  

Verse 19-22: Knowledge, action and doer are classified according to the three modes of nature (tri guna). Knowledge which see the unity in all living diversity is in the nature of goodness (sattvik). Knowledge which sees each living entities as separate and recognizes their plurality is in the mode of passion (rajas).  One who is focused on limited reality as if it is the only thing that matters is ignorant. So clearly anyone who is self centered and does not recongnize the interests of others is ignorant of reality.

Verse 23-25: Action without desire for outcome, free from attachment or repulsion and performed as duty only is in the nature of goodness. Action done with desire, or due to ego, or with a lot of effort is in the mode of passion. And action which is done due to illusion, or without considering consequences, or causes injury or violence, or without considering ones ability to complete it is in the mode of ignorance. The characterization of ignorant action somehow conflicts with earlier parts.  This is exactly what Arjun is asking–why the violence, what are the consequences and to some extent, though unsaid, would he be able to win over the mighty warriors on the other side.  Also note the definition of passionate action includes action done with great effort or strive.  Our culture focuses on excessive effort.  Good action is almost effortless.

Verse 26-28: Doer with no attachment, selfless, energetic, unaffected by success or failure is a doer in mode of goodness.  Engrossed in the desires, greedy, violent in nature, impure, affected by success or failure, is a doer in the mode of passion.  Incapable, lazy,   tardy, deceitful, uninterested, procrastinating doer is the mode of ignorance.

Verse 29-32: Next he will describe the spiritual intelligence (budhi) and resolve (dhrti) according to the three modes of nature.  Budhi in the mode of goodness differentiates between devotion and aloofness, duty and non-duty, fear and fearlessness, liberation and bondage.  In the mode of passion, budhi does not fully recognize good versus bad, duty versus non-duty.  Where as budhi in the mode of ignorance views bad as good, and everything as opposite of what it is truly.

Verse 33-35: The resolve (dhrti) which motivates the mind, breath (prana) and senses towards yog (merging self interest with universal interest) in an unflinching way is in the mode of goodness. Resolve which is for desires in the field of spiritual duties, sensual desires or wealth generation are in the mode of passion as it is due to attachment to outcome. Dhrti based on dreaming, fear, sadness, remorse, stubborness is in the mode of ignorance.

Verse 36-39: Happiness is also of three types.  Happiness which appears to be poison in the beggining but turns into divine nectar is in the mode of goodness. Exercise comes to mind! Happiness which emerges from sensual indulgence (term used is merging of subject with sense objects–vishay indriya sanyog) is like nectar in the beginning and turns to poison later (eating lots of fatty foods!) is in the mode of passion.  Happiness from sleep, laziness or irresponsibility and which deludes the self is in the mode of ignorance.

Verse 40-45:  There is no one who is free from the effect of the three modes of nature (tri guna). All sections of the society are driven by these modes which are in their nature (there is a reference to the 4 castes of brahmin, kshatriya, vaishya and shudra).  Brahmin (intellectual) is equipoised, austere, pure, tolerant, honest and knower of Veda by his own nature.  Kshatriya (warrior, manager) is heroic, determined, competent, brave, generous by his own nature.  Vaishya (businessman) is given to agriculture, raising cattle (cow protection), trade by his own nature.  And shudra is given to service to other three by his own nature.  Each person performing actions to his own nature attains perfection.

This is a dangerous verse as it has been interpreted over centuries to ingrain caste system in our society.  When we delineate your profession by your nature.  Now interestingly it does not say that the nature is by birth here.  That appears to be a separate assertion which came from Manu or some other source. Linking it to birth  makes the society totally fossilized.  There is no mobility and people lose hope.  Their ignorant brahmins and good shudras who are unrecognized for their true nature due to the society’s structure.

Verse 46-48: Doing ones duty according to ones nature is the worship of the universal consciousness which is common to all living entities. Doing ones duty imperfectly is better than doing someone else’s job.  Doing ones duty does not attract reactions or sin.  So one must never give up their prescribed duty.

Verse 49-50: With the spiritual intelligence (budhi) detached (asakt) from everything, overcoming the selfish ego, overcoming sensual desires, one attains the perfection through the ending the reactions through renunciation. Next I will describe how ending the reactions leads to the supreme knowledge.

Verse 51-53: To realize the ultimate truth and be liberated 1) purify budhi (spiritual intelligence), 2) control selfish ego by determination (dhrti), 3)give up sensory pleasures, 4) give up attachment or repulsion 5) seeking solitude, 6) consuming minimally 7) control body, speech and mind 8) meditating on yog 9) focused on detachment 10) abandon selfish ego, power, arrogance, lust, anger and sense of acquisition.

Verse 54-56: This way you become one with ultimate truth, self becomes joyous (prasnatma) and does not regret or seek anything.  You see all living entities as one and become one with universal consciousness.  This way devoted are able to merge with me.  While doing everything they are sheltered in me and achieve permanent abode.

Verse 57: They give up the intent of all their activity to universal consciousness and their budhi (intelligence) is focused on merging selfish interest with the universal interest (yog). They become aware of me (mat-cittah).

Verse 58-60: Being aware of me you will overcome all obstacles, but being focused on selfish ego you will perish. If using your selfish ego, you decide not to fight, it will be not possible as your own nature will compel you to fight.  So even if you are conflicted due to delusion you will still be compelled to fight due to your own nature.

Verse 61-66: Within the hears of all living beings, resides Supreme Lord (ishvar), who through illusion (maya) controls the movement of all like an toy (yantra rudhani).  Just surrender fully unto him in all ways and thereafter you will have complete peace and permanent abode.  This is the most confidential or deep truth that I have shared with you.  I have shared it with you for your own benefit as you are dear to me.  Just surrender unto me and don’t worry about what is right or wrong, I will deliver you from all reactions.

Any injunction which encourages you to suspend judgement and simply follow an injunction has a potential to be misused.  Isn’t this the same argument that is used by the fundamentalist who are encouraging terrorists.

Verse 67-71: You should never tell it to one who has not performed penance (tap), nor to one who is note a devote, nor to one who is envious of me. But one who shares this with my devotees achieves high merit and is most dear to me.  The one who studies this sermon later for purposes of knowledge will also be liberated.  Even those who simply listen to this will be elevated.  This suggests that the verse (and possibly the book) was written subsequent to the event.  It is difficult to imagine Krishna giving a sermon with a clear knowledge that it will be converted into a book which will be studied by the people as a religious scripture.

Verse 72-73:Krishna finally asks Arjun if he has heard the whole sermon and his disillusionment been removed. Arjun replies that all his doubts have been removed and he will execute Krishna’s command.

Verse 74-78: Sanjay says that having heard this great sermon from Krishna, who is a divine personality, about yog, I am overjoyed.  And where there is Krishna and Arjun, the victory is assured.