B.G 3.04
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति ॥४॥
No one attains perfection by non-commencement of work, or by inaction, nor does one attain the goal by mere renunciation.
Gīta Bhāshya 3.04
'na karmaṇāṁ' - by not starting action such as war; 'naiṣkarmyaṁ' - inaction. It is not possible to exhaust karma, i.e. past impressions, by inaction. Dispassion arises in the heart by self-less action, and by dispassion alone knowledge is attained. The various āśramas, i.e. the phases of life are defined, not for enjoyment, but to please lord Hari with self-less action.
इतश्च नियोक्ष्यामि इत्याह - न कर्मणाम् इति।
"Therefore, I shall employ you" - in this context, Krisha says "na karmaṇām" verse.
न कर्मणां युद्धादीनाम् अनारम्भेण नैष्कर्म्यं निष्कर्मतां काम्यकर्मपरित्यागेन प्राप्यते इति मोक्षं नाश्नुते। ज्ञानमेव तत्साधनं, न तु कर्माकरणमित्यर्थः। कुतः? पुरुषत्वात्। सर्वदा स्थूलेन सूक्ष्मेण वा पुरेण युक्तो ननु जीवः। यदि कर्माकरणेन मुक्तिः स्यात् स्थावराणां च।
"na karmaṇāṁ", i.e. by not undertaking action, means by not starting action such as war. "naiṣkarmyaṁ" means inaction. One does not obtain liberation by abandoning the desired actions. It is achieved only by gaining knowledge. Action or inaction is not the cause of liberation. Why? Because of 'beingness' answered by the word 'purusha'. This being is always associated with a gross or subtle body. If it is possible to get liberated by inaction alone, then the standing still (plants and trees) must also get liberated.
न च अकरणे कर्माभावात् मुक्तिः भवति। प्रतिजन्मकृतानाम् अनन्तकर्मणां भावात्। न च सर्वाणि कर्माणि भुक्तानि। एकस्मिन् शरीरे बहूनि हि कर्माणि करोति। तानि च एकैकानि बहुजन्मफलानि कानिचित्। तत्र च एकैकानि कर्माणि भुञ्जन् प्राप्नोत्येव शेषेण मानुष्यम्। ततश्च बहुशरीरफलानि कर्माणि इति असमाप्तिः। तच्चोक्तम्-
The liberation does not happen by inaction or by exhausting the accumulation of past impressions. In each birth, we perform actions that results in an extensive set of impressions. It is not possible to exhaust all those impressions. One creates several impressions in one lifetime. Each of these are capable of producing multiple births for a person. After consuming these past impressions one by one, the being gets the human body. Thus, it is impossible to exhaust the past impressions created by multiple births. Therefore, it is said:
"जीवंश्चतुर्दशादूर्ध्वं पुरुषो नियमेन तु। स्त्री वाप्यनूनदशकं देहं मानुषमार्जते॥ चतुर्दशोर्ध्वजीवीनि संसारश्चादिवर्जितः। अतोवित्त्वा परं देवं मोक्षाशा का महामुने॥"
"The men and women aged more than fourteen years, as per the norm acquire impressions equivalent to not less than ten human births. We find beings everywhere in this beginningless world. Oh great sage, therefore, without knowing the supreme lord, where is the hope for liberation?"
इति ब्राह्मे।
-thus states Brahma Purāna.
यदि सादिः स्यात् संसारः पूर्वकर्माभावात् अतत्प्राप्तिः। अबन्धकत्वं तु अकामेनैव भवति। तच्च वक्ष्यते - 'अनिष्टमिष्टम्' इति।
If there is a cause, then there is a wordly existence. In the absence of previous actions, there can be no such result. Freedom is attained by non-desiring alone. Same is explained in 'aniṣṭamiṣṭam' (18.12) verse.
ननु निष्कामकर्मणः फलभावात् मोक्षः स्मृतः-
Indeed, as selfless action has no fruits, it results in liberation. It is said in smruti testimonials:
"निष्कामं ज्ञानपूर्वं तु निवृत्तमिह चोच्यते। निवृत्तं सेवमानस्तु ब्रह्माभ्येति सनातनम्॥"
"On who has no desires, and is engaged, filled with knowledge, is said to be withdrawn. One who is withdrawn for the sake of serving attains the eternal Brahman."
इति मानवे।
-states Manu Smruti
अतः तत्साम्यात् अकरणेपि भवति इत्यत आह- न च इति। संन्यासः काम्यकर्मपरित्यागः। "काम्यानां कर्मणां" इति वक्ष्यमाणत्वात्। अकामकर्मणाम् अन्तःकरणशुद्ध्या ज्ञानात् मोक्षो भवति। तच्चोक्तम्-
Therefore, because of similarity with inaction, if someone thinks it can be achieved (even with inaction), it is (denied by) stating "na cha", i.e. 'Not so' (in the second half of the verse). Sanyasa, i.e. asceticism, is the renunciation of desire-driven actions. It is going to be clarified as 'desire-driven actions' in the verse 18.2. Through selfless action, purification of the inner being and knowledge results, which in turn leads to liberation. Therefore, it is said:
"कर्मभिः शुद्धसत्त्वस्य वैराग्यं जायते हृदि॥"
"Dispassion arises in the heart by performing actions with pure-satwa, i.e. mode of goodness without ego."
इति भागवते।
-states Bhāgavata.
विरक्तानामेव च ज्ञानमुक्तम्-
By dispassion alone, knowledge is attained:
"न तस्य तत्त्वग्रहणाय साक्षाद् वरीयसीरपि वाचः समासन्। स्वप्ने निरुक्त्या गृहमेधिसौख्यं न यस्य हेयानुमितं स्वयं स्यात्॥"
"A person experiencing the pleasures of a householder in a dream does not understand its transitory nature. Similarly, one cannot possibly grasp the principles of reality, even if spoken eloquently, as spoken words are insufficient."
इति । (भागवते ५.११.३)
-states Bhāgavata. (5.11.3)
न तु फलाभावात्। कर्माभावात्। अतो न कर्मत्याग एव मोक्षसाधनम्।
The absence of action, however, does not lead to the absence of fruits. Therefore, abandoning action alone does not lead to liberation.
यत्याश्रमस्तु प्रायत्यार्थो भगवत्तोषणार्थश्च। अप्रयतत्वमेव हि प्रायो गृहस्थादीनाम्। इतरकर्मोद्योगात्। अप्रयतानां च न ज्ञानम्। तथाहि श्रुतिः "नाशान्तो नासमाहितः" इति। महांश्च यत्याश्रमे तोषो भगवतः। तथाह्याह-
General objective of living in an āśrama is for non-enjoyment. For ascetics, it is primarily for the satisfaction of the Lord, for householders it is to engaging in other actions. By not attempting to engage, there is no knowledge. Therefore, the testimonials say "Not peaceful, not composed" is such an unengaged person. Great satisfaction comes in the asetic āśrama by satisfying the lord. Therefore, it is said:
"यत्याश्रमं तुरीयं तु दीक्षां मम सुतोषणीम्।"
"My son, satisfaction comes from living in the renunciate āśrama, the fourth, especially with initiation."
इति नारायणाष्टाक्षरकल्पे।
-states Nārāyaṇāṣṭākṣarakalpa.
आधिकारिकास्तु तत्स्था एव प्रायत्ये समर्थाः। स एव च महान् भगवतः तोषः। तच्चोक्तम्-
Those in responsible roles are usually capable, provided they remain impartial. The great lord is satisfied only from it. Therefore, it is said:
"देवादीनामादिराज्ञां महोद्योगेपि नो मनः। विष्णोश्चलति तद्भोगोप्यतीव हरितोषणम्॥"
"The Devas and great Kings, though engaged in activities, did not get swayed. They performed the activities understanding lord Vishnu only moves, He only enjoys, it is for satisfaction of lord Hari only."
इति पाद्मे ॥४॥
-states Padma Purāna.
