BG 5.3

5.3 For, O mighty-armed one, he who is free from duality becomes easily freed from bondage. That performer of Karma-yoga, yah, who; na dvesti, does not hate anything; and na kanksati, does not crave; jneyah, should be known; as nitya-sannyasi, a man of constant [A man of constant renunciation: He is a man of renunciation ever before the realization of the actionless Self.] renunciation. The meaning is that he who continues to be like this in the midst of sorrow, happiness and their sources should be known as a man of constant renunciation, even though engaged in actions. Hi, for; mahabaho, O mighty-armed one; nirdvandvah, one who is free from duality; pramucyate, becomes freed; sukham, easily, without trouble; bandhat, from bondage. It is reasonable that in the case of renunciation and Karma-yoga, which are opposed to each other and can be undertaken by different persons, there should be opposition even between their results; but it canot be that both of them surely lead to Liberation. When such a estion arises, this is the answer stated:

5.3 He who neither hates nor desires and is beyond the pairs of opposites is to be understood as an ever-renouncer. Hence, he is easily set free from bondage, O Arjuna.

5.3 He is a true ascetic who never desires or dislikes, who is uninfluenced by the opposites and is easily freed from bondage.

5.3 He is a true ascetic who never desires or dislikes, who is uninfluenced by the opposites and is easily freed from bondage.

5.3. That person may be considered a man of permanent renunciation, who neither hates nor desires. For, O mighty-armed ! he who is free from the pairs [of opposites] is easily released from bondage [of action].

5.3 He who neither hates nor desires and is beyond the pairs of opposites is to be understood as an ever-renouncer. Hence, he is easily set free from bondage, O Arjuna.

5.3 He who does not hate and does not crave should be known as a man of constant renunciation.

5.3 That Karma Yogin, who, being satisfied with the experience of the self implied in Karma Yoga, does not desire anything different therefrom and conseently does not hate anything, and who, because of this, resignedly endures the pairs of opposites - he should be understood as ever given to renunciation, i.e., even devoted to Jnana Yoga. Such a one therefore is freed from bondage because of his being firmly devoted to Karma Yoga which is easy to practise. The independence of Jnana Yoga and Karma Yoga from each other as means for attainment of the self is now declared.

5.3 Jneyah etc. Therefore he alone is all the time man-of-renunciation, by whom both desire and hatred have been renounced from his mind. Because his intellect has come out of the pairs of anger, delusion and others, he is released just easily.

5.3 For, O mighty-armed one, he who is free from duality becomes easily freed from bondage. That performer of Karma-yoga, yah, who; na dvesti, does not hate anything; and na kanksati, does not crave; jneyah, should be known; as nitya-sannyasi, a man of constant [A man of constant renunciation: He is a man of renunciation ever before the realization of the actionless Self.] renunciation. The meaning is that he who continues to be like this in the midst of sorrow, happiness and their sources should be known as a man of constant renunciation, even though engaged in actions. Hi, for; mahabaho, O mighty-armed one; nirdvandvah, one who is free from duality; pramucyate, becomes freed; sukham, easily, without trouble; bandhat, from bondage. It is reasonable that in the case of renunciation and Karma-yoga, which are opposed to each other and can be undertaken by different persons, there should be opposition even between their results; but it canot be that both of them surely lead to Liberation. When such a estion arises, this is the answer stated:

One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.