कामक्रोधवियुक्तानां यतीनां यतचेतसाम्।अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्॥
kāma-krodha-viyuktānāṃ yatīnāṃ yata-cetasāmabhito brahma-nirvāṇaṃ vartate viditātmanām
Word by word
The verse says
For those freed from wanting and anger, restrained in themselves, restrained in mind, who have come to know the self — the peace of the infinite is near on every side.
In plain words
Abhitaḥ — on both sides, all around, near at hand.
Not ahead of them. Not waiting at the end.
Surrounding them, already, wherever they happen to be standing.
Where you've felt this · in growing older
Your neighbour at eighty has stopped arguing with the weather, the news and her knees. She is not resigned — she still writes to the council about the bus stop. Something in her has stopped needing the world to be different before she can be all right.
Going deeper
Abhitaḥ is a small word and it undoes a great deal of religious geography.
Peace is not being placed at the end of a road. It is described as on every side, close by, already surrounding the person who has stopped being pulled about.
Which means the distance was never spatial. Nothing has to be travelled to and nothing has to be waited for. What changes is the person, and the thing they change into is surrounded by what they were looking for.
And notice the two things named as removed: wanting and anger. The same pair Chapter 3 identified as one mechanism at two stages. Nothing has been added to the list in two chapters, which is itself reassuring — the Gita is not producing new requirements as it goes.
What it is doing is circling one thing from different heights, and this verse is the view from the top of Chapter 5.