असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति।।18.49।।
।।18.49।।जिसकी बुद्धि सब जगह आसक्तिरहित है? जिसने शरीरको वशमें कर रखा है? जो स्पृहारहित है? वह मनुष्य सांख्ययोगके द्वारा नैष्कर्म्यसिद्धिको प्राप्त हो जाता है।
18.49 Asakta-buddhih, he whose intellect, the internal organ, remains unattached; sarvatra, to everything, with regard to son, wife and others who are the cuases of attachment; jitatma, who has conered his internal organs; and vigata-sprhah, who is desireless, whose thirst for his body, life and objects of enjoyment have been eradicated;-he who is such a knower of the Self, adhigaccahti, attains; sannyasena, through monasticism, through perfect knowledge or through renunciation of all actions preceded by this knowledge; the paramam, supreme, most excellent; naiskarmya-siddhim, perfection consisting in the state of one free from duties. One is said to be free from duties from whom duties have daparted as a result of realizing that the actionless Brahman is his Self; his state is naiskarmyam. That siddhi (perfection) which is this naiskarmya is naiskarmya-siddhi. Or, this phrase means achievement of naiskarmya, i.e., achievement of the state of remaining established in ones own real nature as the actionless Self-which is different from the success arising from Karma (-yoga), and is of the form of being established in the state of immediate Liberation. Accordingly has it been said, ৷৷.having given up all actions mentally,৷৷.without doing or causing (others) to do anything at all (5.13). The stages through which one who has attained success-which has the aforesaid characteristics and which arises from the performance of ones own duties mentioned earlier as worship of God-, and in whom has arisen discriminative knowledge, achieves perfection-in the form of exclusive adherence to Knowledge of the Self and consisting in the state of one free from duties-have to be stated. With this is view the Lord says:
18.49 See Comment under 18.60
18.49 He whose understanding is, on all sides, without attachments, concerning fruits etc., whose self is conered, i.e., who has conered his mind; who, by contemplating on the agency of the Supreme Person, is free from the habit of attributing agency to the self; and who is thus eipped with Sannyasa which has been positively determined to be the same as Tyaga - such a man, performing actions, attains supreme perfection which is free from all activities. The meaning is that he attains devotion to Dhyana which is the consummation of even Jnana Yoga; he attains Dhyana Yoga (Yoga of meditation) consisting in the complete cessation of sensory activity, which is going to be described hereafter.
Asaktabuddhih sarvatra jitaatmaa vigatasprihah; Naishkarmyasiddhim paramaam sannyaasenaadhigacchati.
asakta-buddhiḥ—those whose intellect is unattached; sarvatra—everywhere; jita-ātmā—who have mastered their mind; vigata-spṛihaḥ—free from desires; naiṣhkarmya-siddhim—state of actionlessness; paramām—highest; sanyāsena—by the practice of renunciation; adhigachchhati—attain