After elaborating on the four schools of thought on the subject of renunciation, Krishna says, "Now hear My conclusion on the subject of renunciation which is threefold" (18.4). From the subsequent verses, clarity comes that renunciation is of three types viz. 𝙎𝙖𝙩𝙫𝙖 , 𝙍𝙖𝙟𝙤 and𝙏𝙖𝙢𝙤 renunciation.

Krishna further says, "Actions based upon 𝙮𝙖𝙜𝙣𝙖 (sacrifice), 𝙙𝙖𝙖𝙣 (charity), and 𝙩𝙖𝙥𝙖𝙝 (penance) should never be abandoned; they must certainly be performed. Indeed, acts of 𝙮𝙖𝙜𝙣𝙖, 𝙙𝙖𝙖𝙣 and 𝙩𝙖𝙥𝙖𝙝 sanctify even the wise (18.5). These activities must be performed without attachment and expectation for rewards. This is My definite and supreme verdict" (18.6).

At the level of ignorance, one keeps collecting material things, gathering power, fame and influence. Renunciation is the next stage. One might treat it as a barter like donating to get fame or to attain 𝙥𝙪𝙣𝙮𝙖 (virtue) etc. Renunciation might also happen when one goes through despondency like Arjun's idea of renouncing the Kurukshetra battle. As all of us go through these dilemmas, a lot is said in Bhagavad Gita about 𝙩𝙮𝙖𝙜 and 𝙨𝙖𝙣𝙮𝙖𝙨 .

Krishna spoke about renunciation on many occasions. He said that one cannot attain 𝙨𝙞𝙙𝙙𝙝𝙞 (perfection) by mere renunciation (3.4); one should always be a 𝙣𝙞𝙩𝙮𝙖 𝙨𝙖𝙣𝙮𝙖𝙨𝙞 (perpetual renunciant), i.e. one who neither hates nor desires; is free from the pairs of opposites (𝙙𝙬𝙖𝙣𝙙𝙬𝙖-𝙖𝙩𝙚𝙚𝙩𝙝) and is easily liberated from all entanglements (5.3); he is a 𝙨𝙖𝙣𝙮𝙖𝙨𝙞 and 𝙮𝙤𝙜𝙞 who does his bounden duty without depending on the fruits of action (𝙠𝙖𝙧𝙢𝙖𝙥𝙝𝙖𝙡) but not the one without action (6.1).

These teachings are again reflected here when he said that actions like 𝙮𝙖𝙜𝙣𝙖, 𝙙𝙖𝙖𝙣 and 𝙩𝙖𝙥𝙖𝙝 should be performed without attachment. He is referring to the mental entanglements to the 𝙠𝙖𝙧𝙢𝙖 or physical possessions. Similarly, performing 𝙠𝙖𝙧𝙢𝙖 without the expectation of 𝙠𝙖𝙧𝙢𝙖𝙥𝙝𝙖𝙡 is another core teaching of the Bhagavad Gita.

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