But the self-controlled man, moving among the objects with the senses under restraint and free from attraction and repulsion, attains to peace.
In simple words
Krishna shows the other path: "But a person who moves through the world with senses under control — not pulled by cravings, not pushed by aversions — that person reaches deep peace."
Word-by-word meanings
रागद्वेषवियुक्तैःfree from attraction and repulsionतुbutविषयान्objectsइन्द्रियैःwith sensesचरन्moving (amongst)आत्मवश्यैःselfrestrainedविधेयात्माthe selfcontrolledप्रसादम्to peaceअधिगच्छतिattains
2.64 रागद्वेषवियुक्तैः free from attraction and repulsion? तु but? विषयान् objects? इन्द्रियैः with senses? चरन् moving (amongst)? आत्मवश्यैः selfrestrained? विधेयात्मा the selfcontrolled? प्रसादम् to peace? अधिगच्छति attains.Commentary The mind and the senses are naturally endowed with the two currents of attraction and repulsion. Therefore? the mind and the senses like certain objects and dislike certain other objects. But the disciplined man moves among senseobjects with the mind and the senses free from attraction and repulsion and mastered by the Self? attains to the peace of the Eternal. The senses and the mind obey his will? as the disciplined self has a very strong will. The disciplined self takes only those objects which are ite necessary for the maintenance of the body without any love or hatred. He never takes those objects which are forbidden by the scriptures.In this verse Lord Krishna gives the answer to Arjunas fourth estion? How does a sage of steady wisdom move about (Cf.III.7.19?25XVIII.9).
Contemporary scholarly and practical interpretations for modern seekers.
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
Modern
The person who, endowed with self-mastery, engages with the many objects of the world yet harbors neither attachment nor aversion—such a one attains peace and contentment. Mere flight from the objects of the world does not bring peace, for the turbulence of the inner being does not depend upon whether external objects are present or absent. Its root cause lies in the craving to possess what is dear and the desire to reject what is unpleasant. Yet the wise one, possessed of complete self-control and knowledge, moves through life entirely free from these sources of disturbance.
Just as our shadow follows us wherever we go, determined by the position of light, yet that shadow can neither bind us through attachment nor destroy us through aversion—so too, the external world of objects causes suffering only to one who grants those objects the power to torment him. If a deluded person were to strike himself with a whip and cry out in pain, his suffering would end only when he releases the whip, or at least ceases to strike himself with it. Similarly, the mind alone projects beauty and other qualities onto objects, labors to obtain them, and thereby creates its own suffering.
From the perspective of teaching, it is said here that the self-controlled person, free from attachment and aversion, does not empower objects to afflict him. Self-mastery and the absence of attachment and aversion—when these two qualities are present, the mind's distraction arising from the attraction of objects naturally diminishes. This undisturbed state of mind is called peace, or grace.
When grace is attained, what shall come to pass? Listen.