असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥ १८.४९ ॥

asakta-buddhi: sarvatra jitātmā vigata-spṛha: |
naiṣkarmya-siddhim paramām sannyāsenādhigacchati || 18.49 ||

Audio-BG-18.49

Audio-BG-18.49-Part2

Dis-attachment and freedom from actions (naiṣkarmya-siddhiḥ)

Krishna now emphasizes that despite the fundamental note of variety, anyone of any category has the full scope and potential to attain the highest spiritual enrichment:

Dis-attached everywhere, self-regulated, free of any cravings, one attains the supreme naiṣkarmya-siddhiḥ through sannyāsa (renunciation).

Naiṣkarmya-siddhiḥ is the great spiritual attainment of such an inner fullness and contentment that the seeker no more aspires for anything by any kind of active involvement.

One has to have asakta-buddhiḥ (dis-attached perception) towards everything. What activity or profession one does or follows, is not the relevant consideration here, but how, with what basic and overall attitude he does it. Dis-attachment is not at all impossible. In a way, it is but natural, if only one cares to think and evaluate life properly.

Human beings live on the earth, the existence and function of which are not in anyone’s hands. Air, water, heat and all other resources essential to maintain life, belong exclusively to Nature. Being thus dependent on factors, which are not at all under one’s control, how can one claim ownership over his body? Consequently, can one have possessiveness over whatever the body does and gets as an outcome of its activity? To feel possessive about anything is thus fallacious, unfounded.

Dis-attachment is the natural course for an intelligent human, especially a seeker of Truth. Krishna says that this dis-attachment should be to everything everywhere, with regard to all matters. Sarvatra means all-fold.

Jitātmā means one who has adequate control over oneself. Jitātmā and yatātmā are words dear to Krishna. He uses them often throughout the Bhagavad Gita dialogue. In fact, this sensory moderation is the foundation of spiritual pursuit. Senses, mind, intelligence and ego have to be sublimated. None of these constituents should pose as an enemy or hindrance at any time.

Vigata-spṛhaḥ means the seeker must not have any lingering craving for any kind of sensory enjoyment. When desires fall, does not attachment too dissolve?

Dis-attachment is the core word in the whole verse. When one becomes dis-attached, a full-scale revolution dawns in him. For such a one, no activity can be a hindrance. Dis-attachment when applied to any action, good or bad, has a sublimating and elevating effect. A dis-attached brāhmaṇa and a dis-attached śūdra are equal in their inward spiritual enrichment. Whatever they do, leads them to naiṣkarmya siddhi.

Freedom from actions while engaged in actions

Krishna began to speak of dis-attachment (asakti) right from the 3rd chapter (3.19). He was emphasizing that everyone is kept active by the guṇas of prakṛti. None has any option in the matter. Sattva, rajas and tamas are the constituents of prakṛti, which go to shape all activities including those of humans. One should perform the respective activity, but remain dis-attached to it (tasmād asaktaḥ ...3.19). Armed with disattachment, accept and do whatever is natural.

In doing so, the human can attain to the supreme fruition (param- āpnoti). It is the same dis-attachment that Krishna brings here too. He describes it as a means to attain sam-siddhiḥ – the wholesome fruition – whereby the spiritual fulfillment is achieved together with the secular welfare. How amazingly beautiful and effective is this kind of blending! The last chapter revels in this subtle discussion.

Krishna emphasizes renunciation again (sannyāsena-adhigacchati). The very ego that brings notions such as ‘I am doing; I have to gain; I am losing’, etc. has to be dropped. It is not that one becomes inactive as a result; but he becomes freed of the possessiveness that ruled him earlier. If thus, all the different activities of the four categories of people have the same scope to lead their respective actors to the same spiritual goal, where is any advantage or disadvantage for anyone? Is this not a mystery, a wonder? The seeker has to think repeatedly about this point and grasp its full message.