यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ।। २-४६ ।।

yāvān-artha uda-pāne sarvataḥ samplutodake |
tāvān-sarveṣu vedeṣu brāhmaṇasya vijānataḥ || 2.46 ||

A question naturally arises: Will not such a new focus virtually mean the denial of the comforts and delights which the usual life and involvement in the world normally offer? It is in answer to this that Krishna describes the fullness and sufficiency of spiritual wisdom and the exalted state of the Knower, for whom the supreme contentment reigns like water flooding all places.

Imagine a state wherein all places are flooded with pure water. Will one have then any need to look for a well, a tank or a river? The Yogic Knower, by virtue of his spiritual enrichment and fullness, finds his joy and contentment flooding him. Would he then have to yearn for the separate individual results from karmas, either religious or worldly, for his delight?

All the karmas, including those the Vedas lay down, are like the limited sources of water -- well, tank, lake and the like. The well can provide water only to drink. For bathing you will have to go to the tank. For irrigational needs, again you will have to seek the river. The needs for all these cannot be unified. Yet, each and all of these can go dry, landing you in a full crisis. The ‘indefiniteness and insufficient nature’ of Vedic rituals and worldly pursuits is something similar.

As against all these insufficient notes, the Knower stands flooded as he is with contentment in and through everything he does. Yoga saadhana aims at such a state of personal fullness and enrichment. It is to lead man to such an exalted state of self-sufficiency that Gita presents the Karma Yoga.

Having thus set the ground for enunciating the yoga-buddhi, Krishna spells out the discipline.