Yoga is considered a way or a ladder to achieve Brahman (Moksha). We can understand Moksha as mainly a mental state, based on internal attitudes. The Gita offers Balance between two terms that seems to be contrasting, Moksha and Dharma, and by that teaches the possibility to stay part of society and fulfill social duties while practicing Yoga in order to achieve liberation from life and death cycle. This knowhow is a great contribution of The Gita to the classic Indian thinking.
All of this involves a complex inner development, beginning with an understanding of the temporary nature of the material world and of duality. Realizing that the world of matter will cease to exist and that birth all too quickly leads to death, the aspiring yogi begins to practice external renunciation and gradually internal renunciation, which, ultimately, comprises giving up the desire for the fruit of one’s work (karma-phala-tyaga) and performing the work itself as an offering to God (bhagavad-artha-karma). This method of detached action (karma-yoga) leads to the “perfection of inaction” (naishkarmya-siddhi), or freedom from the bondage of works. One becomes free from such bondage because one learns to work as an “agent” rather than as an “enjoyer”—one learns to work for God, on His behalf. This is the essential teaching of the Gita, and in its pages Krishna takes Arjuna (and each of us) through each step of the yoga process.