Bhagavad Gita 18.49
Spoken by Krishna · Verse 49 of 78
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति ॥
asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ | naiṣkarmya-siddhiṃ paramāṃ sannyāsenādhigacchati ||
The unattached-minded, self-conquered, desire-free one attains supreme naiskarmya-siddhi through sannyāsa.
Word by word (3)
- asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ
- — one whose buddhi/intellect is unattached (asakta = a + sakta = non-clinging) everywhere (sarvatra = in all places/situations), who has conquered the self (jitātmā = conquered-self, from ji + ātmā = one who has won the self/inner instrument), whose desire/craving has departed (vigata-spṛhaḥ = vigata + spṛha = gone-desire, from vi + gam + spṛh)
- naiṣkarmya-siddhiṃ paramāṃ sannyāsenādhigacchati
- — the supreme (paramām) perfection (siddhim) of naiskarmya (freedom from karma-binding; naiṣkarmya = not-karma, the state of non-binding action or actionlessness in the sense of no karma-residue) — attains (adhigacchati = fully-attains) through renunciation (sannyāsena = through sannyāsa)
- naiṣkarmya-siddhi
- — perfection of freedom-from-karma-binding; naiṣkarmya (from na + iṣ + karma = not-desired-karma = karma that leaves no residue/binding) is the state where action produces no saṃskāra or karma-bondage; this is not the cessation of physical action but the inner condition of complete non-attachment; sannyāsa here = the inner sannyāsa of complete renunciation of fruit-attachment, not necessarily monastic external renunciation
He whose intellect is unattached everywhere, who has conquered his self, whose desires have departed — he attains through renunciation the supreme perfection of freedom from karma.
A modern analogy
This verse describes the yogi who has moved beyond performing svadharma (one's own duty) as worship to the state of naiṣkarmya (action that leaves no karmic residue). The difference: in offering one's duty to the Divine, svadharma is consciously given to the Divine. Here, the inner instrument itself is so purified (asakta-buddhi — unattached mind, jitātmā — self-conquered, vigata-spṛha — desire-free) that action simply flows without leaving any karmic impression. Like a lotus leaf that touches water but is not wetted — action happens, but nothing clings.
Public-domain translations (4) compare all →
MISSING from index. [1]
He whose intellect is unattached everywhere, who has subdued his heart, whose desires have fled, he attains by renunciation to the supreme perfection, consisting of freedom from action. [4]
MISSING from index. [9]
He whose mind is unattached everywhere, who has subdued his self, and whose desire has departed, obtains, through renunciation, the supreme perfection of freedom from work. [13]
This verse speaks to
Where this thread continues
Sāttvic tyāga: niyata karma done ONLY because 'this must be done,' having abandoned attachment and fruit.
Sāttvic yajña: performed as ordained, without fruit-desire, with the conviction 'this must be done.'
Hear My definitive word on tyāga, O best of Bharatas — tyāga has been declared three-fold, O tiger among men.
Sannyāsa = abandoning desire-motivated action; tyāga = abandoning fruits of ALL action — say the learned.
Who acts in duty without depending on fruit — that one is the true sannyāsī and yogī, not the fireless or the inactive.
Arjuna asks: what is sannyāsa vs. tyāga? Tell me distinctly, O Mighty-armed, Hṛṣīkeśa, Keśi-slayer.
Verse 49 of 78 · back to Chapter 18