It is noteworthy that the majority of the Vedas (the timeless knowledge-base) deals with rituals promising material happiness. We already learned (from BG 2.44) that attachment to material happiness is anathema to spiritual development. Therefore, Lord Krishna is inspiring us to go beyond these materially attractive sections of the Vedas and work toward becoming free from the chained victimization of actions and reactions.
How can we do that? We should perform our actions (kuru karmāṇi) situating in yoga (yoga-sthaḥ) – by giving up attachment (saṅgaṁ tyaktvā), and being equal in (samo bhūtvā) success and failure (siddhy-asiddhyoḥ). Such equanimity is called yoga (samatvaṁ yoga ucyate). (BG 2.48)
What kind of yoga? We should seek (anviccha) shelter (śaranam) in our intelligence [discrimination power] (buddhau). Certainly (hi), the action [that is motivated by its fruit] (karma) is by far (dūreṇa) inferior (avaraṁ) to the yoga of intelligence (buddhi-yogād). Those who are motivated by (hetavaḥ) the fruit of action (phala) are misers (kṛpaṇāḥ). (BG 2.49) One engaged with intelligence (buddhi-yukto) rids oneself of (jahātī) both (ubhe) good and bad reactions (sukṛta-duṣkṛte) in this life (iha). Therefore (tasmād), we should engage [in action] (yujyasva) for the sake of yoga (yogāya); yoga (yogaḥ) is the dexterity (kauśalam) in all actions (karmasu). (BG 2.50)
By thus engaging with intelligence (buddhi-yuktā hi) and thereby giving up (tyaktvā) fruit (phalaṁ) generated by action (karma-jaṁ), great sages (manīṣiṇaḥ) become liberated (vinirmuktāḥ) from the bondage of birth [and death] (janma-bandha) and go (gacchanty) to the position (padaṁ) beyond all miseries (anāmayam). (BG 2.51) Thus, pure actions performed in this life lead one to a pure destination at the end of life.
When (yadā) our (te) intelligence (buddhir) surpasses (vyatitariṣyati) the dense forest of delusion (moha-kalilaṁ), then (tadā) we shall become (gantāsi) indifferent (nirvedaṁ) to all that is to be heard (śrotavyasya) and has been heard (śrutasya ca). (BG 2.52) This ties back to the goal of going beyond the fruitive propositions of the Vedas, which is attained by engaging in the yoga of intelligence. Without getting influenced by (vipratipannā) the mundane fruit-inspiring sections of the Vedas (śruti te), when (yadā) one remains (sthāsyati) steady (niścalā) in full focus (samādhāv) with unmoved (acalā) intelligence (buddhis), then (tadā) one will attain (avāpsyasi) yoga (yogam). (BG 2.53)
In this section, the Bhagavad Gita professes all of us to engage in the yoga of intelligence, which constitutes the art of all work. The yoga of intelligence is characterized by engagement in practical actions with intelligence carrying the purity of purpose and clarity of the goal. This automatically enables us to go beyond the flowery promises of the Vedas for material enjoyment and brings us to a stable platform of equanimity (freedom from reactions to both success and failure). This eventually culminates in attaining a destination free from all miseries. That destination is further revealed in chapter 8.
