Bhagavan Krishna repeatedly called everyone to perform karma as a dedication to Easwara so there is no expectation of owning its result.
Such निष्काम कर्म cleanses one’s mind, making him receptive to the Knowledge of Reality to which he wont be qualified otherwise.
Having qualified with oneself with a clean mind, the next step is to abandon work altogether and take to sanyasa in pursuit of knowledge.
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ २६ ॥ (5.26)
To the sanyasis who have control over their mind, who are free from desire and anger, who have realized the Self, Brahman (which is final Emancipation) is present as a fact either ways (i.e. whether they are living or dead).
The absence (वियोग) of desire and anger is but their non-origination.
To those who are endued with that, कामक्रोधवियुक्तानां, who are free from desire and anger; and who are hence यतचेतसाम् , have control over their internal organ (mind), have self-control; यतीनां, who are sanyasis, who are deligent; विदित आत्मनाम्, who have realized the Self, who have direct experience of the Supreme Self; वर्तते, is present as a fact because of its eternity; ब्रह्मनिर्वाणं, Brahman which is final emancipation, Liberation; अभित:, either way, whether they are living or dead. Not that it comes in future for it is not a goal to be reached.
To one who has wholeheartedly dedicated himself to Easwara there comes about purification of the mind through karma yoga.
From that follows renunciation of all actions; thereafter, to one who is wholly given to श्रवण etc. comes the knowledge of Reality, the means to Liberation.
Now in order to state elaborately the yoga of Meditation (ध्यान), which is the proximate means to full realization and which was hinted at earlier (in sloka 24) “that yogi..attains Brahman which is final Emancipation”, Sri Krishna utters in the next three verses presenting this in a brief form.
The whole of the sixth chapter will follow as an explanation of these very three verses.
Among these three, again, Yoga is spoken of briefly in two verses.
But by the third is state its result, which is Knowledge of the supreme Self. This is the distinction.