शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः ।
सन्न्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ।। ९.२८ ।।

śubhāśubha-phalair-evaṁ mokṣyase karma-bandhanaiḥ |
sannyāsa-yoga-yuktātmā vimukto mām-upaiṣyasi || 9.28 ||

Once thus the mind is extricated from its particular clingings, and freed thereby from the resultant constrictions, Krishna says, it begets a freedom and release, which will be instantly conspicuous:

In this manner, you will be delivered from the bondage resulting from actions, in the form of good and bad, virtue and vice. Imbued with the spirit and attunement brought by renunciation, feeling utterly free, you will attain the Supreme.

Though Krishna is not a sannyasin, nor does he want Arjuna to become one, he aptly uses the word sannyasa, and also instils its content and merit into Arjuna. This should make any zealous heart think about what does this ‘sannyasa’ really mean, and how it becomes applicable, relevant to one’s mind and perception. The idea has been dealt with earlier too.

The dropping of all clingings – preferences and prejudices – is, in refined spiritual sense, the essence of sannyasa. In other words, to free the mind from ahamkara and mamata (ego and mineness) is also equally the spirit and purpose of true renunciation. You may name a thousand things, where you have your sense of belonging. And what do they yield? All these together bring, and instill in the mind, only the twin responses or reactions, namely subha (pleasant and auspicious) or asubha (unpleasant and inauspicious).

When by dissolving all plural attitudes, the mind begins to foster a uniform wholesome perception of identifying every kind of action and interaction as a sublime unreserved offering to the Supreme, in that Supreme vision, all other things, external or internal, good or bad or otherwise, stand engulfed.

Earlier the mind was fostering plural views and divisive notions. Now the same mind preserves and rejoices in the singular wholesome attitude and vision. The place where plural wrangles thrived thus far, becomes clean and pure, shining with one singular wholesome perception. This transformation does not dislodge or alter the state of things anywhere outside. The world continues to be what it was. One’s interactions with it also proceed as earlier, but with one marked difference. None of the things or interactions is now able to dislodge oneself from the poise, stability and spatial-quality his mind feels, preserves and exults in. Is this not sufficient?

Here the sannyasa, renunciation, is of the plural wrangles, and the attainment that replaces them is the singular wholesome perception, engulfing both external and internal factors and constituents.