रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥
rāga-dveṣa-viyuktais tu viṣayān indriyaiś caranātma-vaśyair-vidheyātmā prasādam adhigacchati
Word by word
The verse says
But a person who moves among things with his senses free of pulling and pushing, with himself in hand, comes into a settled clearness.
In plain words
The way out, and it is not withdrawal.
He is still caran — moving about, using the senses, out in the world among the objects. Nothing has been renounced.
What has gone is rāga-dveṣa, the pull toward and the push away. Same world, different relationship to it.
Where you've felt this · in health
A chef who tastes everything all day and eats a normal dinner. They are not resisting the food. They are around it so constantly and so deliberately that it has stopped being able to grab them.
Going deeper
This verse answers a question the chapter has been raising since the tortoise image, and the answer is not the one a reader might expect.
Verse 58 praised withdrawing the senses. Verse 59 admitted withdrawal leaves the taste intact. Here Krishna describes someone who does not withdraw at all — viṣayān indriyaiś caran, moving among sense objects with the senses.
So the final position is not renunciation of the world. It is presence in the world without the two movements that make it a trap.
Rāga and dveṣa are always paired in this literature, and they are the same faculty facing two directions. Both are ways of being moved by an object rather than meeting it.
The word prasāda in the last line is unusual and deserves care. It means clarity, calm, settledness — and also grace, favour freely given. Translations divide on which sense to take, and the ambiguity is probably intended. Something arrives, and it is not obvious whether you produced it or received it.
That ambiguity sits well beside verse 61, where the method quietly became a person.