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
The chef tastes food for nine hours and goes home and eats a normal dinner. He is not resisting it. He is around it so constantly and so deliberately that it has stopped being able to grab him.
Going deeper
The answer here is not the one most readers expect: you do not have to withdraw from the world at all.
Verse 58 praised pulling the senses back. Verse 59 admitted that pulling back leaves the taste intact. Here Krishna describes someone who does not pull back at all - who moves among things with the senses working, and is untroubled.
So the final position is not renunciation of the world. It is presence in the world, without the two movements that turn it into a trap.
Rāga and dveṣa - pulling toward, pushing away - are always paired in this literature, because they are one faculty facing two directions. Both are ways of being moved by a thing rather than meeting it.
The word prasāda in the last line deserves care. It means clarity, calm, settledness - and also grace, something freely given. Translations divide on which sense to take, and the double meaning is probably intended. Something arrives, and it is not obvious whether you produced it or received it.