**3.4** A person attains freedom from action neither by abstaining from works, nor by mere renunciation of works alone.
**Commentary:** "A person does not attain freedom from action by abstaining from works" – In Karma Yoga, performing action is absolutely essential. The reason is that perfection in Karma Yoga is achieved only by performing actions with a desireless attitude (see note p. 117). This perfection cannot be attained by a person without performing action. To pacify the inherent impulse for action present in a person's heart, it is necessary to renounce desire and perform obligatory duties. If actions are performed while harboring desire, this impulse is not eradicated; rather, it increases.
The meaning of the words "attains freedom from action" is that a person practicing Karma Yoga attains the state of actionlessness even while performing actions. The state in which a person's actions become inaction, i.e., cease to be binding, is called "naishkarmya" (freedom from action). In actions performed without desire, the power to yield fruit is completely absent, just as the power to sprout again is completely destroyed in a seed that is roasted or boiled. Therefore, the actions of a desireless person lack the power to revolve one again in the cycle of birth and death.
Renunciation of desire is possible only when all actions are performed for the service of others, not for oneself. The reason is that action is inherently related to the world, while one's own (true) nature is related to God. There is no connection whatsoever between action and the Self. Therefore, as long as one performs actions for oneself, desire will not be renounced; and as long as desire is not renounced, the state of actionlessness will not be attained.
"Nor does he attain perfection by mere renunciation alone" – In the first half of this verse, the Lord has stated from the perspective of Karma Yoga that a Karma Yogi does not attain freedom from action without commencing works. Now, in the latter half of the verse, He states from the perspective of Sankhya Yoga that a Sankhya Yogi does not attain perfection, i.e., freedom from action, merely by renouncing actions in terms of their form. To attain perfection, he must renounce the sense of doership (egoism). Therefore, for a Sankhya Yogi, renouncing the form of actions is not primary; rather, renouncing egoism is primary.
In Sankhya Yoga, actions may or may not be performed up to a certain limit; but in Karma Yoga, performing action is necessary for attaining perfection (Gita 6.3).
**The Essential Point:** The Bhagavad Gita teaches man the art of attaining the highest good while engaged in worldly life. Its intent is to engage one in dutiful action, not to disengage from it. Therefore, the Lord advocates the performance of action in both paths: Karma Yoga and Jnana Yoga.
It is natural that when a seeker desires his own welfare, he begins to feel weary of worldly actions and wishes to abandon them. For this very reason, Arjuna, weary of action, asks the Lord: When the aim of both means—Karma Yoga and Jnana Yoga—is equanimity, then why do You speak of performing action? Why do You engage me in such terrible action as war? But the Lord has instructed Arjuna to perform action in both types of means; for example, in Karma Yoga: "Established in Yoga, perform actions" (Gita 2.48), and in Sankhya Yoga: "Therefore, fight, O Bharata" (Gita 2.18). This proves that the Lord's intent is not to disengage one from actions in their form, but rather to engage one in them. However, the Lord instructs one to perform action only after renouncing its poisonous elements—desire, possessiveness, and attachment.
Rather than renouncing the form of actions, a seeker should sever his connection with them. A Karma Yogi, performing actions selflessly, regards the body, senses, mind, intellect, objects, etc., as belonging to the world and engages them in the service of the world, considering himself to have no connection whatsoever with the actions or the objects (Gita 5.11). In Jnana Yoga, discrimination between the real and the unreal is paramount. Therefore, a Jnana Yogi holds that the modes of nature alone are interacting with the modes; i.e., actions are being performed by the body, senses, mind, intellect, etc. He has not the slightest connection with actions (Gita 3.28, 5.8-9).
It is the experience of almost all seekers that as soon as an intense longing for welfare awakens, disinterest in actions, objects, and people (family) begins to arise. But in truth, due to the intimate connection with the body, it is merely a desire for comfort and ease, which is an obstacle in the seeker's progress. Seekers often harbor the feeling that only by renouncing the form of actions, objects, and people can they advance on the spiritual path. But in reality, it is not necessary to renounce their form; rather, it is essential to renounce attachment to them. In Sankhya Yoga, without intense dispassion, renouncing attachment is difficult. But in Karma Yoga, even if dispassion is lacking, attachment is easily renounced simply by performing actions for others.
The Gita has also honored the practice of spiritual discipline in solitude. However, in solitude, a sattvic person spends his time in spiritual practice and devotion, a rajasic person spends his time in imaginations and fancies, and a tamasic person spends his time in sleep, laziness, and negligence, which leads to downfall. Therefore, a seeker's inclination should indeed be for solitude, meaning his propensity should be to renounce worldly actions and engage in spiritual work. But whatever duty presents itself before him, he should perform it diligently. He should have no attachment to that action. Attachment should be neither to social interaction nor to inactivity. When there is no attachment anywhere, the seeker attains welfare very quickly. In truth, it is a mistake to consider merely taking the body into solitude as true solitude; because the body itself is a part of the world. Therefore, severing connection with the body, i.e., the absence of egoism and possessiveness regarding it, is the real solitude.
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