In the previous section, Krishna gave us clear definitions of renunciation (sannyāsa) and giving up (tyāga) – renunciation (sannyāsa) means renunciation of actions that are based on selfish material desires while giving up (tyāga) means giving up of the results of all actions.

Krishna stated that acts of sacrifice, austerity, and charity should be performed giving up attachment and fruit. However (tu), renunciation (sannyāsaḥ) of prescribed (niyatasya) actions (karmaṇo) should never be done (nopapadyate). Krishna describes the act of giving up in three modes. Giving them [one’s prescribed actions] (tasya) up (parityāgas) because of illusion (mohāt) is declared to be (parikīrtitaḥ) in the mode of darkness (tāmasaḥ). (BG 18.7)

One (sa) who (yat) gives up (tyajet) action (karma) considering it as miserable (duḥkham ity eva) out of fear of (bhayāt) bodily discomfort (kāya-kleśa) has given up (kṛtvā tyāgaṁ) in the mode of passion (rājasaṁ). Certainly (eva), one does not (na) gain (labhet) the fruit (phalaṁ) of giving up (tyāga) [by giving up in the mode of passion]. (BG 18.8)

When one performs (kriyate) a prescribed (niyataṁ) action (karma) only because it ought to be done (kāryam ity eva yat), and giving up (tyaktvā) attachment (saṅgaṁ) and fruit (phalaṁ caiva), in Krishna’s opinion (mataḥ), such giving up (sa tyāgaḥ) is in the mode of goodness (sāttviko). (BG 18.9) Who is an intelligent renouncer? The intelligent (medhāvī ) renouncer (tyāgī) absorbed in goodness (sattva-samāviṣṭo), with doubts obliterated (chinna-saṁśayaḥ), neither hates (na dveṣṭy) inauspicious and unpleasant (akuśalaṁ) work (karma) nor attached (nānuṣajjate) to the auspicious and pleasant (kuśale). (BG 18.10)

Clearly, Krishna cautions us against giving up our prescribed actions but recommends that we give up the attachment and fruits associated with our actions. Why? It is indeed (hi) not (na) possible (śakyaṁ) for an embodied being (deha-bhṛtā) to give up (tyaktuṁ) actions (karmāṇy) forever (aśeṣataḥ). But (tu), one who (yas) gives up the fruit of action (karma-phala-tyāgī) is said to be (abhidhīyate) the one (sa) who has truly given up (tyāgīty). (BG 18.11)

Krishna enunciaes the law of karma here. The threefold (tri-vidhaṁ) fruits of action (karmaṇaḥ phalam) – desirable, undesirable, and mixed (aniṣṭam iṣṭaṁ miśraṁ ca) – accrue (bhavaty) even after death (pretya) for those who have not given up (atyāgināṁ), but (tu) not (na) ever (kvacit) for one who is renounced (sannyāsināṁ). (BG 18.12)