Content with what comes by chance, a gain that comes unsought, having come to feel he has enough; one who has passed beyond the pairs of opposites, since one who, though struck by the pairs, cold, heat and the rest, is not dejected in mind is called one who has passed beyond the pairs; free of envy, free of the disposition of an enemy; of an even mind, the same in the gaining and the not-gaining of the chance gain. Such an ascetic, the same in gain and loss of the food and the rest that maintain the body, free of joy and dejection, seeing inaction and the rest in action and the rest, steadfast in the vision of the Self as it truly is, doing the begging and the other action that has only the upkeep of the body for its purpose, ever aware 'I do nothing whatever; the qualities move among the qualities' (Gītā 3.28), seeing the absence of doership in himself, does no action whatever, no begging or the like. By the common worldly way of seeing, in the eyes of worldly people who have superimposed doership upon him, he is a doer in the begging and the other action; but by his own experience, born of scripture and the means of knowledge, he is a non-doer. So, with doership superimposed on him by others, even having done the begging and the other action whose only purpose is the upkeep of the body, he is not bound, since the action that is the cause of bondage, together with its cause, has been burnt up by the fire of knowledge. This is just a restatement of what was said. By the verse 'having abandoned attachment to the fruit of action' (Gītā 4.20) it was shown that when one who has begun his action comes to be possessed of the vision of the actionless Self that is Brahman, then, since he sees the absence of a doer, an object and a purpose for the Self, the giving-up of action is what is in order; and that when, for some reason, that giving-up is not possible and he engages in that action as before, still he does nothing whatever. So the absence of action was shown. For one for whom the absence of action has thus been shown.

Content with the things that are the cause of sustaining the body and come to him unsought, gone beyond the pairs of opposites, bearing the cold, heat, and the rest that cannot be avoided until the means is completed, free of envy, free of envy toward others who would be the cause of unwished-for harm by action contrary to his own, the same in success and in failure, of even mind in the success and failure, the winning and the like, of war and the other actions, having done action itself, even without a standing in knowledge, is not bound, does not come to transmigration.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

Krishna states the mark of one whose mind and self are controlled, with 'content with what comes unsought'. How is he beyond the pairs of opposites? Krishna says, with 'even-minded in success and failure'.