B.G 3.04
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति ॥४॥
na karmaṇāmanārambhānnaiṣkarmyaṁ puruṣōśnutē। na ca saṁnyasanādēva siddhiṁ samadhigacchati ॥4॥
[न कर्मणाम् अनारम्भात् नैष्कर्म्यं पुरुषः अश्नुते। न च संन्यसनात् एव सिद्धिं समधिगच्छति॥
na = not; karmaṇām = actions; anārambhāt = by not commencting; naiṣkarmyaṁ = by inaction; puruṣaḥ = the person; aśnutē = achieves; na ca = not by; saṁnyasanāt ēva = renunciation alone; siddhiṁ = perfection, goal; samadhigacchati = attains;]
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।
itaśca niyōkṣyāmi ityāha - na karmaṇām iti।
[itaśca = therefore; niyōkṣyāmi = I shall employ you; ityāha = so he said; - na karmaṇām iti = "na karmaṇām" i.e., without action", thus;]
"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 yuddhādīnām anārambhēṇa naiṣkarmyaṁ niṣkarmatāṁ kāmyakarmaparityāgēna prāpyatē iti mōkṣaṁ nāśnutē। jñānamēva tatsādhanaṁ, na tu karmākaraṇamityarthaḥ। kutaḥ? puruṣatvāt। sarvadā sthūlēna sūkṣmēṇa vā purēṇa yuktō nanu jīvaḥ। yadi karmākaraṇēna muktiḥ syāt sthāvarāṇāṁ ca।
[na karmaṇāṁ = "na karmaṇāṁ", i.e. by not undertaking action, means; yuddhādīnām = such as war; anārambhēṇa = by not starting;naiṣkarmyaṁ = "naiṣkarmyaṁ" means; niṣkarmatāṁ = inaction; kāmyakarmaparityāgēna = abandoning the desires actions; prāpyatē = obtains; iti = this; mōkṣaṁ nāśnutē = does not obtain liberation; jñānamēva = by knowledge alone; tatsādhanaṁ = it is possible to achieve; na tu = it does not; karmākaraṇamityarthaḥ = means doing action or inaction; kutaḥ? = Why? puruṣatvāt = because of 'beingness' answered by the word 'purusha'; sarvadā = always; sthūlēna = gross; sūkṣmēṇa = subtle; vā = or; purēṇa = body; yuktō nanu jīvaḥ = this being is associated; yadi = if; karmākaraṇēna = because of not doing action alone; muktiḥ = one gets liberated; syāt = then; sthāvarāṇāṁ ca = even the standing still (i.e plants and trees) must get; ]
"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-
na ca akaraṇē karmābhāvāt muktiḥ bhavati। pratijanmakr̥tānām anantakarmaṇāṁ bhāvāt। na ca sarvāṇi karmāṇi bhuktāni। ēkasmin śarīrē bahūni hi karmāṇi karōti। tāni ca ēkaikāni bahujanmaphalāni kānicit। tatra ca ēkaikāni karmāṇi bhuñjan prāpnōtyēva śēṣēṇa mānuṣyam। tataśca bahuśarīraphalāni karmāṇi iti asamāptiḥ। taccōktam-
[na = not; ca = and; akaraṇē = inaction; karmābhāvāt = by non accumulation of imprints; muktiḥ = liberation; bhavati = becomes possible; pratijanmakr̥tānām = in each birth we perform actions; anantakarmaṇāṁ = infinite impressions; bhāvāt = that results in; na = not; ca = and / even; sarvāṇi = all those; karmāṇi = impressions; bhuktāni = possible to consume; ēkasmin = in one; śarīrē = body; bahūni = several; hi = certainly; karmāṇi = actions that create impressions; karōti = are undertaken; tāni = those; ca = and; ēkaikāni = each of; bahujanmaphalāni = are capable of producing multiple births; kānicit = for any person; tatra = there; ca = even; ēkaikāni = one by one; karmāṇi = impressions of the actions; bhuñjan = consuming; prāpnōtyēva = one obtains; śēṣēṇa = remaining; mānuṣyam = human life; tataśca = then, from it; bahuśarīraphalāni = results in multiple births worth; karmāṇi = impressions of the actions; iti asamāptiḥ = thus they cannot be exhausted; taccōktam = therefore, it is said;]
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॥"
"jīvaṁścaturdaśādūrdhvaṁ puruṣō niyamēna tu। strī vāpyanūnadaśakaṁ dēhaṁ mānuṣamārjatē॥ caturdaśōrdhvajīvīni saṁsāraścādivarjitaḥ। atōvittvā paraṁ dēvaṁ mōkṣāśā kā mahāmunē॥"
["jīvaṁścaturdaśādūrdhvaṁ = one who is aged more than fourteen years; puruṣō = men; niyamēna tu = by law; strī = women; vāpyanūnadaśakaṁ = obtain, not less than ten; dēhaṁ = births; mānuṣamārjatē = human births to be cleansed; caturdaśōrdhvajīvīni = we find beings in all directions; saṁsāraścādivarjitaḥ = and the world is devoid of the beginning; atōvittvā = Therefore, without knowing; paraṁ dēvaṁ = the supreme lord; mōkṣāśā = hope of liberation; kā = where is; mahāmunē = O grate sage;]
"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।
iti brāhmē।
[iti brāhmē = thus states Brahma Purāna]
-thus states Brahma Purāna.
यदि सादिः स्यात् संसारः पूर्वकर्माभावात् अतत्प्राप्तिः। अबन्धकत्वं तु अकामेनैव भवति। तच्च वक्ष्यते - 'अनिष्टमिष्टम्' इति।
yadi sādiḥ syāt saṁsāraḥ pūrvakarmābhāvāt atatprāptiḥ। abandhakatvaṁ tu akāmēnaiva bhavati। tacca vakṣyatē - 'aniṣṭamiṣṭam' iti।
[yadi sādiḥ = if there is a cause; syāt saṁsāraḥ = there is worldly existence; pūrvakarmābhāvāt = due to the absence of previous actions; atatprāptiḥ = there is no result; abandhakatvaṁ = being unbound, or freedom; tu = is; akāmēnaiva = by non-desiring or dispassion alone; bhavati = happens; tacca vakṣyatē = Same is explained in; - 'aniṣṭamiṣṭam' iti = 'aniṣṭamiṣṭam' verse; ।]
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-
nanu niṣkāmakarmaṇaḥ phalabhāvāt mōkṣaḥ smr̥taḥ-
[nanu = indeed; niṣkāmakarmaṇaḥ = as selfless action; phalabhāvāt = has no fruits; mōkṣaḥ = results in liberation; smr̥taḥ = thus told in smruti testimonials;]
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॥"
"niṣkāmaṁ jñānapūrvaṁ tu nivr̥ttamiha cōcyatē। nivr̥ttaṁ sēvamānastu brahmābhyēti sanātanam॥"
["niṣkāmaṁ = without desire; jñānapūrvaṁ = engaged with knowledge; tu = is but; nivr̥ttamiha cōcyatē = said to be withdrawan; nivr̥ttaṁ = One who is withdrawn; sēvamānastu = for the sake of serving; brahmābhyēti = attain Brahman; sanātanam = eternal;]
"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।
iti mānavē।
[iti mānavē = states Manu Smruti.]
-states Manu Smruti
अतः तत्साम्यात् अकरणेपि भवति इत्यत आह- न च इति। संन्यासः काम्यकर्मपरित्यागः। "काम्यानां कर्मणां" इति वक्ष्यमाणत्वात्। अकामकर्मणाम् अन्तःकरणशुद्ध्या ज्ञानात् मोक्षो भवति। तच्चोक्तम्-
ataḥ tatsāmyāt akaraṇēpi bhavati ityata āha- na ca iti। saṁnyāsaḥ kāmyakarmaparityāgaḥ। "kāmyānāṁ karmaṇāṁ" iti vakṣyamāṇatvāt। akāmakarmaṇām antaḥkaraṇaśuddhyā jñānāt mōkṣō bhavati। taccōktam-
[ataḥ = therefore; tatsāmyāt = due to similarity with; akaraṇēpi = inaction; bhavati = becomes; ityata āha = therefore is said; na ca iti = "na ca" i.e. not so in the second half of the verse.। saṁnyāsaḥ = Sanyasa, i.e. asceticism; kāmyakarmaparityāgaḥ = is the renunciation of desire-driven actions.; "kāmyānāṁ karmaṇāṁ" = desire-driven actions; iti vakṣyamāṇatvāt = it is going to be clarified; akāmakarmaṇām = through selfless action; antaḥkaraṇaśuddhyā = purification of the inner being; jñānāt = through knowledge; mōkṣō = liberation; bhavati = happens; taccōktam = therefore it is said:]
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॥"
"karmabhiḥ śuddhasattvasya vairāgyaṁ jāyatē hr̥di॥"
[karmabhiḥ = by performing actions; śuddhasattvasya = with pure-satwa, i.e. satwa without ego; vairāgyaṁ = dispassion; jāyatē = arises; hr̥di = in the heart;]
"Dispassion arises in the heart by performing actions with pure-satwa, i.e. mode of goodness without ego."
इति भागवते।
iti bhāgavatē।
[iti bhāgavatē = states Bhāgavata;]
-states Bhāgavata.
विरक्तानामेव च ज्ञानमुक्तम्-
viraktānāmēva ca jñānamuktam
[viraktānāmēva ca = by dispassion alone; jñānamuktam = the knowledge is attained;]
By dispassion alone, knowledge is attained:
"न तस्य तत्त्वग्रहणाय साक्षाद् वरीयसीरपि वाचः समासन्। स्वप्ने निरुक्त्या गृहमेधिसौख्यं न यस्य हेयानुमितं स्वयं स्यात्॥"
"na tasya tattvagrahaṇāya sākṣād varīyasīrapi vācaḥ samāsan। svapnē niruktyā gr̥hamēdhisaukhyaṁ na yasya hēyānumitaṁ svayaṁ syāt॥"
[na tasya = he cannot; tattvagrahaṇāya = possible to grasp the principles of reality; sākṣād varīyasīrapi = even if spoken eloquently; vācaḥ samāsan = spoken words are insufficient; svapnē = in a dream; niruktyā = similar to; gr̥hamēdhisaukhyaṁ = one may experience the pleasure of a householder; na yasya hēyānumitaṁ = not, whose transitory nature; svayaṁ syāt = one realizes;]
"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)
iti । (bhāgavatē 5.11.3)
[iti = states Bhāgavata.]
-states Bhāgavata. (5.11.3)
न तु फलाभावात्। कर्माभावात्। अतो न कर्मत्याग एव मोक्षसाधनम्।
na tu phalābhāvāt। karmābhāvāt। atō na karmatyāga ēva mōkṣasādhanam।
[na tu = not, however; phalābhāvāt = absence of results; karmābhāvāt = because of the absence of actions; atō = therefore; na = not; karmatyāga ēva = abandoning action alone; mōkṣasādhanam = leads to liberation;]
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-
yatyāśramastu prāyatyārthō bhagavattōṣaṇārthaśca। aprayatatvamēva hi prāyō gr̥hasthādīnām। itarakarmōdyōgāt। aprayatānāṁ ca na jñānam। tathāhi śrutiḥ- "nāśāntō nāsamāhitaḥ" mahāṁśca yatyāśramē tōṣō bhagavataḥ। tathāhyāha-
[yatyāśramastu = The purpose of living in an asetic āśrama; prāyatyārthō = general objective; bhagavattōṣaṇārthaśca = is primarily for the satisfaction of the Lord, and; aprayatatvamēva hi prāyō = generally, it is for non-enjoyment; gr̥hasthādīnām = for householders; itarakarmōdyōgāt = by engaging in other actions; aprayatānāṁ = by not attempting; ca na jñānam = there is no knowledge; tathāhi śrutiḥ = therefore the testimonial states; nāśāntō = Not peaceful; nāsamāhitaḥ = not composed; iti = thus; mahāṁśca = great satisfaction; yatyāśramē = comes in asetic order; tōṣō bhagavataḥ = by satisfying the lord; tathāhyāha = therefore it is said;]
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।"
"yatyāśramaṁ turīyaṁ tu dīkṣāṁ mama sutōṣaṇīm।"
["yatyāśramaṁ = the renunciate āśrama; turīyaṁ = the fourth āśrama; tu dīkṣāṁ = especially with initiation; mama sutōṣaṇīm = My son,satisfaction comes;]
"My son, satisfaction comes from living in the renunciate āśrama, the fourth, especially with initiation."
इति नारायणाष्टाक्षरकल्पे।
iti nārāyaṇāṣṭākṣarakalpē।
[iti nārāyaṇāṣṭākṣarakalpē = states Nārāyaṇāṣṭākṣarakalpa;]
-states Nārāyaṇāṣṭākṣarakalpa.
आधिकारिकास्तु तत्स्था एव प्रायत्ये समर्थाः। स एव च महान् भगवतः तोषः। तच्चोक्तम्-
ādhikārikāstu tatsthā ēva prāyatyē samarthāḥ। sa ēva ca mahān bhagavataḥ tōṣaḥ। taccōktam-
[ādhikārikāstu - those in responsible roles; tatsthā = impartial/ firm; ēva = provided; prāyatyē = usually; samarthāḥ = are capable; sa ēva ca = from it only; mahān bhagavataḥ = the great lord is; tōṣaḥ = is satisfied; taccōktam = therefore it is said;]
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॥"
"dēvādīnāmādirājñāṁ mahōdyōgēpi nō manaḥ। viṣṇōścalati tadbhōgōpyatīva haritōṣaṇam॥"
["dēvādīnāmādirājñāṁ = the Devas and several great kings; mahōdyōgēpi = though engaged in great activities; nō manaḥ = did not take it to the mind/ did not get swayed; viṣṇōścalati = The lord Vishnu moves; tadbhōgōpyatīva = he only enjoys; haritōṣaṇam = it is for the pleasure to lord Hari;]
"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॥
iti pādmē ॥4॥
[iti pādmē = states Padma Purāna;]
-states Padma Purāna.
Gīta Tātparya 3.04
Self-less action results in knowledge. Without knowledge, there can be no liberation.
"ज्ञानिनो मोक्षनियमः तथापि शुभकर्मणा। आनन्दवृद्धिरन्येन ह्रासो ज्ञानं तु कर्मणा॥"
"jñāninō mōkṣaniyamaḥ tathāpi śubhakarmaṇā। ānandavr̥ddhiranyēna hrāsō jñānaṁ tu karmaṇā॥"
[jñāninō = the Janānin; mōkṣaniyamaḥ = will get liberated is the rule; tathāpi = in a similar way; śubhakarmaṇā = benevolent act; ānandavr̥ddhiranyēna = increases bliss, others; hrāsō = dicreases; jñānaṁ = the knowledge; tu karmaṇā = results from action;]
"The Janānin will finally get liberated is the rule. Similarly, benevolent act always increase bliss, and others decrease it. The action results in knowledge."
इति परमश्रुतेः।
iti paramaśrutēḥ।
[iti paramaśrutēḥ = states Parama Vedic testimonial;]
- states Parama Vedic testimonial.
"न कर्मणा न प्रजया धनेन" इत्यादिविरोधो न। अन्यथा "न कर्मणामनारम्भात्" इत्याद्युभय समवाक्यशेषविरोधश्च। समत्वं च "न हि कश्चित्" इत्यादेः। "नान्यः पन्थाः" इत्यपि ज्ञानमृते न मोक्ष इत्येवाह ॥३॥
"na karmaṇā na prajayā dhanēna" ityādivirōdhō na। anyathā "na karmaṇāmanārambhāt" ityādyubhaya samavākyaśēṣavirōdhaśca। samatvaṁ ca "na hi kaścit" ityādēḥ। "nānyaḥ panthāḥ" ityapi jñānamr̥tē na mōkṣa ityēvāha ॥3॥
["na karmaṇā na prajayā dhanēna" = "not by action, not by progeny, not by wealth"; ityādivirōdhō na = is not opposed to; anyathā = otherwise; "na karmaṇāmanārambhāt" = "not because of the non-commencement of actions"; ityādyubhaya = both these sentences; samavākyaśēṣavirōdhaśca = though equivalent are contradictory;। samatvaṁ ca = Regarding equivalence; "na hi kaścit" = "not with anyone"; ityādēḥ = such testimonials exist; "nānyaḥ panthāḥ" = "there is no other way"; ityapi = even such testimonials exist; jñānamr̥tē = without knowledge; na mōkṣa = no liberation; ityēvāha = it is said;]
Testimonials such as "not by action, not by progeny, not by wealth" are not opposed (to performing action intending to gain knowledge). Otherwise, there is opposition to the statement "Not by merely abstaining from work" which is a testimonial with equal weight. Regarding equivalent statements, there can't be contradiction, is the rule. There also exist testimonials that state "there is no other way", that indicate without knowledge there can be no liberation.
Note: Following verse is quoted:
न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः| परेण नाकं निहितं गुहायां विभ्राजते यद्यतयो विशन्ति॥
The self-controlled, who are of pure minds have well ascertained the Reality and state: "Higher than heaven, seated in the cave (Buddhi), that shines, (which) the self-controlled attain. Not by work, nor by progeny, nor by wealth, but only by renunciation, they attained immortality."
- Kaivalya Upanishad
