2.51 The wise, possessed of knowledge, having abandoned the fruits of their actions, and being freed from the fetters of birth, go to the place which is beyond all evil.

2.51 Karmajam etc. The persons who are endowed with the determining faculty with regard to the Yoga, renounce the birth-bondage, by renouncing the fruit of actions; and they attain the Brahman-existence.

2.51. The wise endowed with equanimity, abandoning the fruits born of action, freed from the bondage of birth, attain the state free from affliction. Commentary: "Buddhiyuktā hi phalaṁ tyaktvā maniṣiṇaḥ" — Only those who are united with equanimity are truly the wise, i.e., the intelligent. It is also stated in the tenth verse of the eighteenth chapter that the person who neither hates inauspicious actions nor clings to auspicious ones is medhāvī (intelligent). Action inevitably matures into its fruit. No one can actually abandon the fruit of action. For instance, if someone sows seeds in a field without desire, will the field not yield grain? If it is sown, it will certainly grow. Similarly, if one performs action without desire, one will certainly receive the fruit of that action. Therefore, here, abandoning the fruit born of action means abandoning the desire, longing, attachment, and craving for the fruit of action. Everyone is capable of abandoning this. "Janmabandhavinirmuktāḥ" — The wise seekers endowed with equanimity become free from the bondage of birth. The reason is that by being established in equanimity, not even a trace of faults such as attachment-aversion, desire, craving, possessiveness, etc., remains in them. Hence, there remains no cause for their rebirth. They become eternally free from the bondage of birth and death. "Padaṁ gacchanty anāmayam" — "Āmaya" is the name for disease. Disease is a modification. That which has not even the slightest modification of any kind is called "anāmaya," i.e., free from modification. The wise endowed with equanimity attain such a state free from modification. This very state free from modification is referred to as the "imperishable state" in the fifth verse of the fifteenth chapter and as the "eternal imperishable state" in the fifty-sixth verse of the eighteenth chapter. Although in the Gita, the quality of sattva is also called anāmaya (14.6), in reality, anāmaya (free from modification) is only one's own essential nature or the Supreme Reality; because it is the principle beyond the guṇas, having attained which, one never again has to enter the cycle of birth and death. Since the quality of sattva is a means for attaining the Supreme Reality, the Lord has also called it anāmaya. What is it to attain the anāmaya state? Prakṛti is subject to modification, therefore its effects—the body and the world—are also subject to modification. Though oneself is free from modification, when one identifies with this modifying body, one considers oneself also to be subject to modification. However, when one renounces the assumed relationship with the body, then one experiences one's own innate, unmodified nature. Experiencing this natural freedom from modification is here called attaining the anāmaya state. In this verse, the use of the plural in the words "buddhiyuktāḥ" and "maniṣiṇaḥ" implies that all who become established in equanimity, every single one, attain the anāmaya state and are liberated. Not a single one among them remains behind. Thus, equanimity is the infallible means for attaining the anāmaya state. This establishes the rule that when the relationship with perishable objects of origin and dissolution ceases, the self-evident freedom from modification is spontaneously experienced. For this, no effort whatsoever is required; because that freedom from modification is not something to be created—it is self-evident and natural by default. Connection: The process for attaining the anāmaya state mentioned in the previous verse—this is explained in the next two verses.