B.G 3.04
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.
itaśca niyōkṣyāmi ityāha - na karmaṇām iti।
"Therefore, I shall employ you" - in this context, Krisha says "na karmaṇām" verse.
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", 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.
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-
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:
"jīvaṁścaturdaśādūrdhvaṁ puruṣō niyamēna tu। strī vāpyanūnadaśakaṁ dēhaṁ mānuṣamārjatē॥ caturdaśōrdhvajīvīni saṁsāraścādivarjitaḥ। atōvittvā paraṁ dēvaṁ mōkṣāśā kā mahāmunē॥"
"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?"
iti brāhmē।
-thus states Brahma Purāna.
yadi sādiḥ syāt saṁsāraḥ pūrvakarmābhāvāt atatprāptiḥ। abandhakatvaṁ tu akāmēnaiva bhavati। tacca vakṣyatē - 'aniṣṭamiṣṭam' iti।
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.
nanu niṣkāmakarmaṇaḥ phalabhāvāt mōkṣaḥ smr̥taḥ-
Indeed, as selfless action has no fruits, it results in liberation. It is said in smruti testimonials:
"niṣkāmaṁ jñānapūrvaṁ tu nivr̥ttamiha cōcyatē। nivr̥ttaṁ sēvamānastu brahmābhyēti sanātanam॥"
"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."
iti mānavē।
-states Manu Smruti
ataḥ tatsāmyāt akaraṇēpi bhavati ityata āha- na ca iti। saṁnyāsaḥ kāmyakarmaparityāgaḥ। "kāmyānāṁ karmaṇāṁ" iti vakṣyamāṇatvāt। akāmakarmaṇām antaḥkaraṇaśuddhyā jñānāt mōkṣō bhavati। taccōktam-
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:
"karmabhiḥ śuddhasattvasya vairāgyaṁ jāyatē hr̥di॥"
"Dispassion arises in the heart by performing actions with pure-satwa, i.e. mode of goodness without ego."
iti bhāgavatē।
-states Bhāgavata.
viraktānāmēva ca jñānamuktam
By dispassion alone, knowledge is attained:
"na tasya tattvagrahaṇāya sākṣād varīyasīrapi vācaḥ samāsan। svapnē niruktyā gr̥hamēdhisaukhyaṁ na yasya hēyānumitaṁ svayaṁ syāt॥"
"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."
iti । (bhāgavatē 5.11.3)
-states Bhāgavata. (5.11.3)
na tu phalābhāvāt। karmābhāvāt। atō na karmatyāga ēva mōkṣasādhanam।
The absence of action, however, does not lead to the absence of fruits. Therefore, abandoning action alone does not lead to liberation.
yatyāśramastu prāyatyārthō bhagavattōṣaṇārthaśca। aprayatatvamēva hi prāyō gr̥hasthādīnām। itarakarmōdyōgāt। aprayatānāṁ ca na jñānam। tathāhi śrutiḥ- "nāśāntō nāsamāhitaḥ" mahāṁśca yatyāśramē tōṣō bhagavataḥ। tathāhyāha-
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:
"yatyāśramaṁ turīyaṁ tu dīkṣāṁ mama sutōṣaṇīm।"
"My son, satisfaction comes from living in the renunciate āśrama, the fourth, especially with initiation."
iti nārāyaṇāṣṭākṣarakalpē।
-states Nārāyaṇāṣṭākṣarakalpa.
ādhikārikāstu tatsthā ēva prāyatyē samarthāḥ। sa ēva ca mahān bhagavataḥ tōṣaḥ। taccōktam-
Those in responsible roles are usually capable, provided they remain impartial. The great lord is satisfied only from it. Therefore, it is said:
"dēvādīnāmādirājñāṁ mahōdyōgēpi nō manaḥ। viṣṇōścalati tadbhōgōpyatīva haritōṣaṇam॥"
"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."
iti pādmē ॥4॥
-states Padma Purāna.
Gīta Tātparya 3.04
Self-less action results in knowledge. Without knowledge, there can be no liberation.
"jñāninō mōkṣaniyamaḥ tathāpi śubhakarmaṇā। ānandavr̥ddhiranyēna hrāsō jñānaṁ tu karmaṇā॥"
"The Janānin will finally get liberated is the rule. Similarly, benevolent act always increase bliss, and others decrease it. The action results in knowledge."
iti paramaśrutēḥ।
- states Parama Vedic testimonial.
"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॥
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
