2.45 To those who are thus devoid of discriminating wisdom, who indulge in pleasure, [Here Ast. adds 'yat phalam tad aha, what result accrues, that the Lord states:'-Tr.] O Arjuna, vedah, the Vedas; traigunya-visayah, have the three alities as their object, have the three gunas, [Traigunya means the collection of the three alities, viz sattva (purity), rajas (energy) and tamas (darkness); i.e. the collection of virtuous, vicious and mixed activities, as also their results. In this derivative sense traigunya means the worldly life.] i.e. the worldly life, as the object to be revealed. But you bhava, become; nistraigunyah, free from the three alities, i.e. be free from desires. [There is a seeming conflict between the advices to be free from the three alities and to be ever-poised in the ality of sattva. Hence, the Commentator takes the phrase nistraigunya to mean niskama, free from desires.] (Be) nirdvandvah, free from the pairs of duality  by the word dvandva, duality, are meant the conflicting pairs [Of heat and cold, etc.] which are the causes of happiness and sorrow; you become free from them. [From heat, cold, etc. That is, forbear them.]
You become nitya-sattvasthah, ever-poised in the ality of sattva; (and) so also niryoga-ksemah, without (desire for) acisition and protection. Yoga means acisition of what one has not, and ksema means the protection of what one has. For one who as 'acisition and protection' foremost in his mind, it is difficult to seek Liberation. Hence, you be free from acisition and protection. And also be atmavan, self-collected, vigilant. This is the advice given to you while you are engaged in your own duty. [And not from the point of view of seeking Liberation.]