B.G 5.03

ज्ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति। निर्द्वन्द्वो हि महाबाहो सुखं बन्धात् प्रमुच्यते ॥३॥

jñeyaḥ sa nityasaṁnyāsī yo na dveṣṭi na kāṅkṣati। nirdvandvo hi mahābāho sukhaṁ bandhāt pramucyate ॥3॥

[ज्ञेयः स नित्य संन्यासी यो न द्वेष्टि न काङ्क्षति। निर्द्वन्द्वो हि महाबाहो सुखं बन्धात् प्रमुच्यते॥
jñeyaḥ = understand; sa = he; nitya = is eternal / steady; saṁnyāsī = renunciate; yo = who; na = not he; dveṣṭi = hates; na = nor he; kāṅkṣati = anxious with desire;। nirdvandvo = free from dualities; hi = indeed; mahābāho = O arjuna; sukhaṁ = pleasures; bandhāt = bondage of; pramucyate = is released;]

O Arjuna, understand him to be the steady renunciate, who doesn't hate, nor does he become anxious with desire. Indeed, he is released from the bondage of pleasures, being free from dualities.

Gīta Tātparya 5.03

The word 'saṁnyāsa', i.e. renunciation, is abandoning hatred and such qualities. In the current context, it signifies the abandoning of the fruits of action as well. It does not intend to signify monkhood.

द्वेषादिवर्जनमेव संन्यासशब्दार्थः न यत्याश्रमः अत्र अभिप्रेतः इत्याह - ज्ञेय इति। न च

dveṣādivarjanameva saṁnyāsaśabdārthaḥ na yatyāśramaḥ atra abhipretaḥ ityāha - jñeya iti। na ca

[dveṣādivarjanameva = hatered and such qualities must be abandoned; saṁnyāsaśabdārthaḥ = the meaning of the word 'saṁnyāsa', i.e. renunciation; na = is not; yatyāśramaḥ = monkhood; atra = in the current context; abhipretaḥ = intended; ityāha = thus it is said; - jñeya iti = by 'jñeya' verse;। na = not; ca = and/even;]

The meaning of the word 'saṁnyāsa', i.e. renunciation, is abandoning hatred and such qualities. In the current context, it is not meant to signify monkhood. Therefore, it is - 'jñeya', i.e. understand, in the verse. The following statement -

"काम्यानां कर्मणां न्यासम्" (१८.२)

"kāmyānāṁ karmaṇāṁ nyāsam" (18.2)

[kāmyānāṁ = with desire; karmaṇāṁ = actions; nyāsam = abandonment;]

"Abandon the activities with desire" - Gita 18.2 (The wise know by 'sanyāsa' the giving up of actions prompted by desire; the learned declare as 'tyāga' the abandoning of the fruits of action.)

इत्यनेन विरोधः। तेनापि सहितस्य न्यासत्वात्। न च त्यागस्य पृथग् वचनात् विरोधः। कुरुपाण्डववत् न्यासावान्तरभेदत्वात् त्यागस्य ॥३॥

ityanena virodhaḥ। tenāpi sahitasya nyāsatvāt। na ca tyāgasya pr̥thag vacanāt virodhaḥ। kurupāṇḍavavat nyāsāvāntarabhedatvāt tyāgasya ॥3॥

[ityanena = thus, by this; virodhaḥ = contradictory;। tenāpi = by that, even; sahitasya = along with; nyāsatvāt = to be abandoned;। na ca = not as such; tyāgasya = of sacrifice; pr̥thag = distinct; vacanāt = statement; virodhaḥ = is opposed;। kurupāṇḍavavat = like the Kurus and Pandavas; nyāsāvāntarabhedatvāt = due to the difference in the levels of abandonment; tyāgasya = of the sacrifice;]

- is not in conflict (to the stated meaning). Together, both (hatred and actions with desire) should be abandoned. It is also not opposed to the meaning of the word 'tyāga', i.e. sacrifice, explained separately at 18.2. Just like 'Pandavas' are sometimes separately called out as in 'kurupāṇḍava' though Pandavas are also Kurus (similarly, 'tyaga' is sometimes separated called out).