असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः | नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ . naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati
其心智对一切无所执著，已征服内在感官，且无欲无求之人，通过弃绝（Samnyasa）而达到至高无上的圆满，即摆脱一切职责的状态。
He whose intellect remains unattached to everything, who has conered his internal organs and is desireless, attains through monasticism the supreme perfection consisting in the state of one free from duties.
一个对妻子、儿子、身体和财产无所执著，已控制感官和心智，对身体、生命和感官享乐无欲无求的人，其心智会转向内在，朝向神或不朽的真我（Atman）。它不被世俗的感官对象所吸引，充满了离欲和辨别力。他逐渐在自己的真我（Atman）中安住，此真我（Atman）本质是存在-知识-至福。这样一位拥有真我（Atman）知识的人，通过弃绝（Samnyasa）达到至高无上的圆满，即完美的行动自由。无明因获得真我（Atman）知识而被摧毁，行动随之止息。一个人可以为世界的团结而行动，但他不会被行动所束缚，因为他通过真我（Atman）知识获得了绝对的行动自由。知识之火已烧尽了卡尔玛（Karma）或行动的果报效应。他没有行为者的观念，因为他完全摆脱了小我（egoism），他已将自己与至高存在合一。奈什卡尔米亚悉地（Naishkarmya siddhi）也可指达到奈什卡尔米亚（Naishkarmya）的状态。在这种崇高、宽宏、不可言喻的神圣辉煌和荣耀状态中，一个人安住于无为的真我（Atman）。这是吠檀多学派（Vedantins）的即时解脱状态（Kaivalya Moksha或Sadyomukti）。这种奇妙的状态通过弃绝（Samnyasa）或正知，或通过获得真我（Atman）知识而放弃一切行动来达到。心智上放弃一切行动并自我控制，有形体者安乐地栖息于九门之城，既不行动也不使他人行动。（参阅第五章第13节）现在，主在下一节中教导，一个人如何通过履行职责服务于主，从而达到如第46节所述的圆满，并获得完美的行动自由。他获得辨别力，持续练习冥想，并安住于不变的真我（Atman）知识中。（参阅第三章第4节和第19节）
The mind of one who is free from attachment to wife? son? body and property? who has controlled his senses and the mind? who has no desire for the body? for life and for sensual pleasure? turns inwards towards God or the immortal Self. It is not attracted by the sensual objects of the world. It is filled with dispassion and discrimination.He gradually gets himself established in his own Self which is of the nature of ExistenceKnowledgeBliss. Such a person who has knowledge of the Self attains to the highest perfection? to pefect freedom from action by renunciation.Ignorance is destroyed by the attainment of the knowledge of the Self. There is cessation of activity. One may perform actions for the solidarity of the world and yet he will not be bound by actions as he has attained absolute freedom from action through the knowledge of the Self. The fire of knowledge has burnt the fruitbearing effects of Karmas or actions. He has no idea of agency as he is absolutely free from egoism? as he has identified himself with the Supreme Being.Naishkarmya siddhi may also mean the attainment of the state of Naishkarmya. In this exalted? magnanimous? ineffable state of divine splendour and glory? one remains as the actionless Self. This is the state of immediate liberation of the Vedantins (Kaivalya Moksha or Sadyomukti). This marvellous state is attained by renunciation or right knowledge or by the renunciation of all actions brought about by the attainment of the knowledge of the Self. Mentally renouncing all actions and selfcontrolled? the embodied one rests happily in the ninegated? city? neither acting nor causing others to act. (Cf.V.13)Now the Lord teaches in the next verse how a man who? having attained perfection as described above in verse 46? by doing his duty in the service of the Lord can attain perfect freedom from action. He gets discrimination? practises constant meditation and rests in the knowledge of the immutable Self.,(Cf.III.4and19)