Those who torment their own bodies—this very collection of the material elements—and who disregard Me, the indwelling Lord present within, know them to be possessed of a demonic resolve. Let Me tell you further, Arjuna, that even food is dear to all and is of three kinds, just as sacrifice, austerity, and charity are each of three types. Listen as I explain the distinctions among them. Foods that nourish life, increase purity, strength, health, happiness, and satisfaction—those that are savory, oily, firm, and pleasing to the heart—such foods are cherished by those of sattvic nature. In contrast, foods that are bitter, sour, salty, excessively hot, pungent, dry, and burning are favored by the rajasic, but these bring pain, grief, and disease. And food that is stale, tasteless, putrid, decomposed, leftover, and impure is dear to those of tamasic disposition. So too with sacrifice: that sacrifice which is performed according to scriptural ordinance, by those who seek no reward and whose minds are firm in the thought, “This is to be done,” is sattvic. Sacrifice performed for the sake of reward or out of ostentation, know that, O best of the Bharatas, to be rajasic. And sacrifice that is against scriptural injunction, where food is not given, where mantras and offerings are absent, and which is done without faith—such sacrifice is declared to be tamasic. Austerity, too, is threefold. Worship of the gods, the twice-born, teachers, and the wise; purity, straightforwardness, celibacy, and nonviolence—these are bodily austerity. Speech that does not agitate, that is truthful, pleasant, and beneficial, along with regular study and recitation—these are austerity of speech. And serenity of mind, gentleness, silence, self-control, and purity of disposition—this is mental austerity. This threefold austerity, practiced with supreme faith by steadfast souls, without desire for reward, is called sattvic. But austerity performed for respect, honor, or worship, and with hypocrisy, is declared to be rajasic—unsteady and insincere. And that austerity undertaken with deluded understanding, causing suffering to oneself or meant to harm others, is said to be tamasic. Charity, too, is of three kinds. That gift which is given with the simple thought, “It should be given,” to one who does not render service in return, at the proper place and time, and to a worthy person, is remembered as pure. But charity given with expectation of return or reward, or given reluctantly, is called rajasic. Charity given at the wrong place or time, to unworthy recipients, without respect or with contempt, is declared to be tamasic. Know also, Arjuna, that “Om Tat Sat”—these three words are the eternal designation of Brahman. By these, the Brahmins, the Vedas, and all sacrifices were formerly ordained. Therefore, those who know Brahman always begin acts of sacrifice, charity, and austerity, as prescribed by ordinance, uttering “Om.” Uttering “Tat,” acts of sacrifice, austerity, and charity are performed by those who seek liberation, without desire for reward. “Sat” is used to indicate truth and goodness, and so, O Partha, the word “Sat” is applied to praiseworthy action. Steadfastness in sacrifice, austerity, and charity is also called “Sat”; and any action for these purposes is likewise designated as “Sat.” But whatever is offered, given, or performed as austerity or act, without faith, is called “asat,” O Partha; it is of no value here or hereafter. At this point, Arjuna spoke: “O mighty-armed Krishna, I wish to understand the truth of renunciation and abandonment, O Hrishikesha, and how they differ, O slayer of Keshin.” The Blessed Lord replied: “The wise understand renunciation as the giving up of actions done with desire; the learned declare abandonment to be the relinquishing of the fruits of all actions. Some thinkers say that action itself should be abandoned as evil, while others maintain that acts of sacrifice, charity, and austerity must never be given up. Hear from Me, O best of the Bharatas, My final judgment about abandonment, for it is said to be of three kinds. Acts of sacrifice, charity, and austerity should never be abandoned; they must be performed, for they are purifying even for the wise. But even these actions should be done, giving up attachment and desire for results. This, O Partha, is My firm and best judgment. The renunciation of prescribed duties is not proper. Abandoning such actions out of delusion is of tamasic nature. Abandoning action merely because it is painful, or out of fear of bodily discomfort, is of rajasic nature; such a person does not gain the fruit of renunciation. But prescribed action performed simply because it ought to be done, giving up attachment and desire for results—this renunciation is sattvic. One who is pure, wise, and free from doubt, who neither hates unskillful work nor becomes attached to skillful action—such a renouncer is established in goodness. Indeed, it is not possible for one who has a body to completely give up all actions; but whoever gives up the fruits of actions, that person is truly called a renouncer. The threefold fruit of action—undesirable, desirable, and mixed—comes to those who do not renounce, after death; but never to those who are renunciants. Now, O mighty-armed one, learn from Me the five causes necessary for the accomplishment of all actions, as declared in the philosophy of knowledge. They are: the body as the seat of action, the agent, the various instruments, the different kinds of activities, and the divine as the fifth. Whatever action a person undertakes—with body, speech, or mind, whether just or unjust—these five are its causes. Therefore, whoever, due to unrefined understanding, sees the self alone as the agent, does not see truly and is of distorted intellect. But whoever is free from the sense of ego and whose understanding is untainted, even if such a person were to slay all these people, neither kills nor is bound.