The Gita encourages those who are able to take the path of dharmic action as well as those who can follow the austere spiritual discipline of renunciation, in its embrace of all evolutionary development of consciousness from the ultimate fragmentation of the material consciousness and the binding limitation of the ego-sense to the unlimited, universal, infinite silent divine Being that constitutes and manifests all that exists.
At the same time, the Gita makes it clear that liberation or salvation, however it is phrased, is not limited to just those who can undertake arduous disciplines of mind or spiritual one-pointed endeavor; rather, the Gita points out that these are types of focus, but the true benefit comes from the turning of the nature, to an ever-greater extent, to a total love, dedication and surrender to the Divine. The more comprehensively we can accomplish this, the faster and more complete the identification and the liberation.
Sri Aurobindo amplifies this: “…the Gita declares that all can if they will, even to the lowest and sinfullest among men, enter into the path of this Yoga. And if there is a true self-surrender and an absolute unegoistic faith in the indwelling Divinity, success is certain in this path. The decisive turn is needed; there must be an abiding belief in the Spirit, a sincere and insistent will to live in the Divine, to be in self one with him and in Nature–where too we are an eternal portion of his being–one with his greater spiritual Nature, God-possessed in all our members and Godlike.”
Sri Aurobindo, Essays on the Gita, Second Series, Part II, Chapter 23, The Core of the Gita’s Meaning, pp. 551-552