One whose intellect is unattached everywhere, who has conquered the self and is free from desire, attains through renunciation the supreme perfection of freedom from action (naishkarmya-siddhi). All traditions see this as describing the pinnacle of spiritual attainment within the active life. Shankara identifies naishkarmya-siddhi as the threshold of Brahman-realization. Ramanuja sees it as complete surrender producing freedom from karmic bondage. Madhva teaches it is attained through devotion combined with detachment and conquest of desire. Abhinavagupta interprets it as action continuing naturally while the Self rests as non-doer — the practical fruit of recognition. Vallabha sees it as complete surrender in pushti-bhakti producing action as pure service with no karmic residue. The bhakti tradition celebrates this as the highest fruit of devoted, selfless action. Tilak identifies it as the goal of karma-yoga: full engagement generating no bondage because ego and desire are eliminated. Vivekananda teaches that acting without ego makes action as natural and free as breathing. This is not a distant, monastic ideal but an achievable state for anyone who masters selfless engagement.