Bhagavad Gita Chapter 3, Verse 4

English Translation

A person does not attain freedom from action by abstaining from action; nor does he attain fulfilment merely through renunciation.

Detailed Commentary

3.4 Explanation: 'Na karmaṇām anārambhān naiṣkarmyaṁ puruṣo'śnute' – Performing actions is extremely essential in Karma-yoga. This is because the perfection (siddhi) of Karma-yoga is achieved only through performing actions with a desireless attitude (niṣkāma bhāva). This perfection cannot be attained without performing actions. To quiet the desire (kāmanā) to act that resides within a person's inner being (antaḥkaraṇa), it is essential to perform one's dutiful actions (kartavya-karma) by renouncing desire. When actions are performed with desire, this desire does not diminish; instead, it grows. 'Naiṣkarmyam aśnute' means that a practitioner of Karma-yoga attains Nishkarmata (the state of actionlessness) even while performing actions. The state in which actions are not binding is called 'Nishkarmata'. Actions performed without desire lose their power to yield results, just as a seed, when roasted or boiled, loses its power to sprout. Therefore, the actions of a desireless (niṣkāma) person do not possess the power to entangle them in the cycle of birth and death. The renunciation of desire can only occur when all actions are performed for the service of others, not for oneself. Action (karma) is related to the world (saṃsāra), and one's self (ātmā) is related to the Supreme Self (Paramātma). One's self is not related to action. Therefore, as long as actions are performed for oneself, the renunciation of desire will not happen; and as long as desire is not renounced, Nishkarmata will not be attained. 'Na ca saṁnyasanād eva siddhiṁ samadhigacchati' – In the first part of this verse, Bhagavan stated from the perspective of Karma-yoga that a Karma-yogi does not attain Nishkarmata without initiating actions. Now, in the second part of the verse, He says from the perspective of Sāṅkhya-yoga that a Sāṅkhya-yogi does not attain Siddhi, i.e., Nishkarmata, merely by renouncing actions. For the attainment of Siddhi, it is necessary for him to renounce 'action' (karma). This is because, in Sāṅkhya-yoga, the renunciation of action in its physical form is not primary; rather, the renunciation of ego (ahaṅkāra) is primary. In Sāṅkhya-yoga, actions can be performed, and to some extent, actions can also be renounced; however, in Karma-yoga, performing actions is essential for the attainment of Siddhi. The Śrīmad Bhagavad Gītā teaches humanity the art of attaining Paramārtha (the ultimate spiritual aim) in practical life. Its objective is to inspire the performance of dutiful actions. This is why Bhagavan speaks of performing actions in both paths – Karma-yoga and Jñāna-yoga. When a Sādhaka (seeker) desires his own liberation (kalyāṇa), he becomes weary of worldly actions and wishes to abandon them. It is for this reason that Arjuna, fed up with actions, asks Bhagavan, "When the essence of both paths – Karma-yoga and Jñāna-yoga – is similar, why then do You speak of performing actions? Why do You engage me in a difficult action like war?" However, Bhagavan has commanded Arjuna to perform actions in both paths; for instance, in Karma-yoga, 'Yogasthaḥ kuru karmāṇi' (perform actions, being steadfast in Yoga), and in Sāṅkhya-yoga, 'Tasmād yudhyasva Bhārata' (therefore, O Bhārata, fight). This proves that Bhagavan's objective is not to make one abandon actions in their physical form, but rather to inspire their performance. Bhagavan commands one to perform actions only after renouncing the desire (kāmanā), possessiveness (mamatā), and attachment (āsakti) associated with them. Rather than renouncing actions in their physical form, a Sādhaka should disconnect himself from them. A Karma-yogi, while performing actions with a selfless attitude (niḥsvārtha bhāva), considers the body, senses (indriyāṇi), mind (mana), intellect (buddhi), and objects (padārtha) as belonging to the world (saṃsāra) and employs them in the service of the world, maintaining no relationship with actions or objects as his own. In Jñāna-yoga, the discernment between the Real (Sat) and the unreal (Asat) (Sat-Asat viveka) is primary. Therefore, a Jñāna-yogi believes that the qualities (guṇas) are acting upon the qualities, meaning that actions are being performed by the body, senses, mind, intellect, etc. "I have no connection with actions." It is a common experience among seekers that upon the awakening of the desire for liberation, a disinterest in actions, objects, and individuals arises. But in reality, due to a deep connection with the body (deha), the desire for comfort (ārāma) itself becomes an obstacle to the seeker's progress. Seekers often hold the notion that only by physically renouncing actions, objects, and individuals can they advance on the spiritual path (Paramārtha). However, what is truly essential is not their physical renunciation, but the renunciation of attachment (āsakti) to them. In Sāṅkhya-yoga, even without deep dispassion (vairāgya), the renunciation of attachment becomes easy by simply performing actions for others. The Gītā also respects the practice of spiritual discipline (sādhana) in solitude (ekānta); however, in solitude, a Sāttvika (virtuous) person spends time in spiritual practice and devotion (sādhana-bhajana), whereas a Rājasa (passionate) person spends time in thoughts and doubts (saṅkalpa-vikalpa), and a Tāmasa (ignorant) person spends time in laziness (ālasya), which are all conducive to downfall. Therefore, a Sādhaka's interest should be solely in the renunciation of worldly actions, and whatever dutiful action presents itself, he should perform it with promptness. He should have no fondness (anurāga) for this action. Anurāga should not be in the general populace, nor in inaction (akarmaṇyatā). When there is no attachment anywhere, the Sādhaka's liberation (kalyāṇa) occurs quickly. In reality, it is a mistake to consider merely taking the body to a solitary place as true solitude; because the body itself is a part of the world. Therefore, true solitude is the disconnection from the body, meaning the absence of ego (ahaṅkāra) and possessiveness (mamatā) in it.