Three inner traits, not an outward act, are what finally carry you past where action can bind you.

For the knower already purified, ready to renounce all action formally.

For you, this supreme perfection is actionlessness itself: the standing in knowledge of the actionless Self as your own being. The renunciation named here is the formal giving-up of all action, for the knower alone, once that giving-up rests on right vision rather than mere aversion. Your impurity has already worn away through your own prior duty; now you turn from action altogether and rest in the Self that never acted, reaching a freedom that is immediate rather than gradually accumulated.

For the seeker who rests doership in the Lord and renounces only the fruit.

For you, the craving to be the doer departs because you have come to dwell on the supreme Person as the true agent behind every action. You rest your doership in Him, and the reach to be the one who acts simply lets go. The renunciation meant here is nothing but the relinquishing of fruit, the same fruit-renunciation running through this whole chapter, never the stopping of the deed. What you reach is the supreme standing in meditation, in which your senses' outward action grows quiet from within, not because you have withdrawn from the world.

Reading a thin, compressed fragment honestly, without inflating it.

What survives from this school at this exact verse is a single spare line: this perfection is the perfection of yoga whose fruit is actionlessness. It is worth reporting exactly as thin as it is, rather than building a fuller argument onto it. What it does secure, in keeping with this tradition's broader insistence elsewhere, is a boundary: this is not liberation itself but a stage of yoga, distinct from and preparing the release the very next verse describes as entering the Lord.

Honestly flagging a fragmentary source rather than inventing a confident reading.

The surviving commentary here folds this verse into one continuous passage running from verse 41 to verse 60, without addressing its own three traits or its language of supreme perfection directly. What that shared passage does say is that action is bound to happen by one's own nature, and should be carried out through clear knowledge until its bondage ceases. Extending that beyond what the source states, one might suggest naishkarmya names consciousness recognizing its own unobstructed freedom rather than achieving a new condition, but this is a clearly labeled extension, not this master's own recorded word on this line.

For one in whom the bent toward doership has already quietly fallen away.

For you, a real question is answered first: when work continues, how can only its merit reach you, its fault stripped away? Because you are already unattached, free of ego, free of craving, the work itself becomes, in a real sense, a kind of inaction, since the bent toward doership has already fallen. Yet renunciation still carries you further, toward the fuller ease of the paramahamsa, the highest renunciant, who has given up all action in the mind and rests there, at ease, even while continuing to move through the world.

For the seeker mid-path, already doing the harder, earlier work.

For you, this verse describes the next stage rather than a leap out of ordinary life. If you have already grown dispassionate through discernment, calm, self-controlled, and purified by desireless duty, you are the very person this verse addresses: someone ready to hand a genuinely purified capacity over to deeper inquiry. The perfection named here is not a reward for withdrawing from your responsibilities but the fruit of having already done the quieter, harder work of unhooking your effort from its fruit.