B.G 3.04
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति ॥४॥
na karmaṇāmanārambhānnaiṣkarmyaṁ puruṣōśnutē। na ca saṁnyasanādēva siddhiṁ samadhigacchati ॥4॥
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.
"Therefore, I shall employ you" - in this context, Krisha says "na karmaṇām" verse.
"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.
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:
"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?"
-thus states Brahma Purāna.
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.
Indeed, as selfless action has no fruits, it results in liberation. It is said in smruti testimonials:
"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."
-states Manu Smruti
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:
"Dispassion arises in the heart by performing actions with pure-satwa, i.e. mode of goodness without ego."
-states Bhāgavata.
By dispassion alone, knowledge is attained:
"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."
-states Bhāgavata. (5.11.3)
The absence of action, however, does not lead to the absence of fruits. Therefore, abandoning action alone does not lead to liberation.
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:
"My son, satisfaction comes from living in the renunciate āśrama, the fourth, especially with initiation."
-states Nārāyaṇāṣṭākṣarakalpa.
Those in responsible roles are usually capable, provided they remain impartial. The great lord is satisfied only from it. Therefore, it is said:
"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."
-states Padma Purāna.
