BG 9.28

9.28 शुभाशुभफलैः from good and evil fruits? एवम् thus? मोक्ष्यसे (thou) shalt be freed? कर्मबन्धनैः from the bonds of actions? संन्यासयोगयुक्तात्मा with the mind steadfast in the Yoga of renunciation? विमुक्तः liberated? माम् to Me? उपैष्यसि (thou) shalt come.Commentary Evam Thus -- when you thus offer everything to Me.Renunciation of the fruits of all works is Sannyasa. He who is eipped with the mind steadfast in the Yog of renunciation is Sannyasayogayuktatma. The act of offering everything unto the Lord,constitutes the Yoga of renunciation. It is also Yoga as it is an action. With the mind endowed with renunciation and Yoga thou shalt be freed from good and evil results while yet living and thou shalt come unto Me when this body falls.An objector says? Then the Lord has love and hatred as He confers His grace on His devotees only and not on others.The answer is? Not so. The Lord is impartial and is beyond love and hatred. His grace flows towards all. But the devotee recieves it freely as he has opened his heart to the reception of His grace.This is explained in the next verse.

— vedicscriptures · exposition · source ↗

One who acts in Kṛṣṇa consciousness under superior direction is called yukta. The technical term is yukta-vairāgya. This is further explained by Rūpa Gosvāmī as follows: anāsaktasya viṣayān yathārham upayuñjataḥ nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate ( Bhakti-rasāmṛta-sindhu, 1.2.255) Rūpa Gosvāmī says that as long as we are in this material world we have to act; we cannot cease acting. Therefore if actions are performed and the fruits are given to Kṛṣṇa, then that is called yukta-vairāgya. Actually situated in renunciation, such activities clear the mirror of the mind, and as the actor gradually makes progress in spiritual realization he becomes completely surrendered to the Supreme Personality of Godhead. Therefore at the end he becomes liberated, and this liberation is also specified. By this liberation he does not become one with the brahma-jyotir, but rather enters into the planet of the Supreme Lord. It is clearly mentioned here: mām upaiṣyasi, “he comes to Me,” back home, back to Godhead. There are five different stages of liberation, and here it is specified that the devotee who has always lived his lifetime here under the direction of the Supreme Lord, as stated, has evolved to the point where he can, after quitting this body, go back to Godhead and engage directly in the association of the Supreme Lord. Anyone who has no interest but to dedicate his life to the service of the Lord is actually a sannyāsī. Such a person always thinks of himself as an eternal servant, dependent on the supreme will of the Lord. As such, whatever he does, he does it for the benefit of the Lord. Whatever action he performs, he performs it as service to the Lord. He does not give serious attention to the fruitive activities or prescribed duties mentioned in the Vedas. For ordinary persons it is obligatory to execute the prescribed duties mentioned in the Vedas, but although a pure devotee who is completely engaged in the service of the Lord may sometimes appear to go against the prescribed Vedic duties, actually it is not so. It is said, therefore, by Vaiṣṇava authorities that even the most intelligent person cannot understand the plans and activities of a pure devotee. The exact words are tāṅra vākya, kriyā, mudrā vijñeha nā bujhaya ( Caitanya-caritāmṛta, Madhya 23.39). A person who is thus always engaged in the service of the Lord or is always thinking and planning how to serve the Lord is to be considered completely liberated at present, and in the future his going back home, back to Godhead, is guaranteed. He is above all materialistic criticism, just as Kṛṣṇa is above all criticism.

— vedicscriptures · exposition · source ↗