असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः | नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ . naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati
其智慧對一切無所執著，已制伏內在自我，且無欲求之人，透過「三亞士」（Saṃnyāsa，即捨棄）達到至高無上的「無業成就」（Naiṣkarmyasiddhi）。
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.
一個對妻子、兒子、身體和財產無所執著，已控制感官和心靈，對身體、生命和感官享樂無欲求的人，其心靈會轉向內在，朝向神或不朽的「真我」。它不為世俗的感官對象所吸引，充滿了無欲和辨別力。他逐漸在自己的「真我」中確立，此「真我」本質為存在、知識、至福。這樣一個擁有「真我」知識的人，透過捨棄達到最高的圓滿，即完美的無業狀態。無明因獲得「真我」知識而被摧毀，活動隨之停止。一個人即使為世界的團結而行動，也不會被行動所束縛，因為他已透過「真我」知識獲得了絕對的無業自由。知識之火已燒盡了「迦爾瑪」（業）的結果。他沒有行為者的概念，因為他完全擺脫了自我主義，並已與至高存在合一。「奈什迦爾米亞悉地」（Naishkarmya siddhi）也可指達到「奈什迦爾米亞」（Naishkarmya，無業）的狀態。在這種崇高、寬宏、不可言喻的神聖光輝與榮耀狀態中，一個人保持為無為的「真我」。這是吠檀多學派（Vedantins）的即時解脫狀態（Kaivalya Moksha 或 Sadyomukti）。這種奇妙的狀態是透過捨棄、正知，或透過獲得「真我」知識而放棄一切行動來實現的。心中捨棄一切行動並自我控制，有形體者安樂地棲息於「九門之城」（身體），既不行動，也不使他人行動。（參見第五章第十三節）現在，主在下一節中教導，一個人如何透過履行職責以服務主，達到如第四十六節所述的圓滿，從而獲得完美的無業自由。他獲得辨別力，實踐持續的冥想，並安住於不變「真我」的知識中。（參見第三章第四節和第十九節）
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)