"Give up the idea that you are the doer and that you are the beneficiary. You can do this by dedicating both deed and fruit to the Lord. Then no sin can affect you, for you are not the doer and the deed must perforce be holy. Like oil on tongue, collyrium on the eye, lotus leaf on water, the deed is with you, but of you. Whatever you do or hear or see, you remain unaffected, devoid of deeds, innocent of listening or seeing. The joy derived from the external world opens the gateways of grief; it is fleeting; but you are eternal, the very source of bliss, above and beyond all this, the Atma swarupa itself. That is your genuine nature. You are unrelated to these activities that are called deeds and these consequences which you now mistake as real. You are not the doer; you are just the witness, the see-er! All your perplexity has arisen from the delusion that you are the doer, from your ego and the sense of 'mine'. Know the Brahmam; take up all tasks but renounce the consequences; giving up the fruit of activity is far superior to the giving up of activity itself. Karmayoga is far superior to Karma-sanyasa."

"Well. Superior to both these is Dhyanayoga. I shall tell you why. Dhyana Yoga needs the support of Karmayoga and so Karmayoga was first taught to you. Those who renounce the fruits while actively engaged in Karma are very dear to Me; they are the true Sanyasins, the real renouncers. I have no affection for those who give up the ritual fire and desist from all activity except eating, sleeping and craving for sensory pleasures and behave like Kumbhakarna's kinsmen, idling and wasting their time. I am unapproachably far from idlers. He who has not renounced the pursuit of wishes can never become a Yogi however busy he may be in Sadhana. Only he who is careful not to get entangled in the senses and who is unattached to the consequences of his deeds can become a Sarva-sanga-parithyaagi (renouncer of all attachments)."

"Dhyanayoga is possible only on the basis of this Nishkaama-karma. If the mind is not under control and amenable to one's orders, it can become one's greatest foe. So live in solitude so that you can master the senses. A horse without reins, a bull unused to the yoke and a Sadhaka whose senses are not mastered are like a river without water. Such Sadhana is a waste."