FolioCorpusBhagavad-gītā

Bhagavad-gītā 3.4

న కర్మణామనారమ్భాన్నైష్కర్మ్య పురుషోఽశ్న‍ుతే । న చ సన్న్యసనాదేవ సిద్ధిం సమధిగచ్ఛతి ॥ ౪ ॥
na karmaṇām anārambhān
[na karmanaam anaarambhaan]
naiṣkarmyaṁ puruṣo ’śnute
[naishkarmyam purusho ’shnute]
na ca sannyasanād eva
[na cha sannyasanaad eva]
siddhiṁ samadhigacchati
[siddhim samadhigachchati]
Word-for-word
na — not karmaṇām — of prescribed duties anārambhāt — by nonperformance naiṣkarmyam — freedom from reaction puruṣaḥ — a man aśnute — achieves na — nor ca — also sannyasanāt — by renunciation eva — simply siddhim — success samadhigacchati — attains .
Blended reading (Sanskrit + English inline)
na karmaṇām anārambhān
na
not
karmaṇām
of prescribed duties
anārambhāt
by nonperformance
naiṣkarmyaṁ puruṣo ’śnute
naiṣkarmyam
freedom from reaction
puruṣaḥ
a man
na ca sannyasanād eva
aśnute
achieves
na
nor
ca
also
siddhiṁ samadhigacchati
sannyasanāt
by renunciation
eva
simply
siddhim
success
samadhigacchati
attains .
Important Words
  • anārambhāt — by nonperformance
    From an + ā-√rambh, to begin. The very word names the fantasy: not even commencing. Kṛṣṇa names the fantasy in order to cancel it.
  • naiṣkarmyam — freedom from reaction
    A technical term — the state in which one's actions no longer produce binding karma. Importantly, it is a *state*, not a behavior. You cannot reach it merely by *not doing*.
  • sannyasanāt — by renunciation
    From sam-ni-√as, to set down completely. The verse explicitly says that formal renunciation *alone* (eva) does not yield siddhi — a direct caution against premature sannyāsa, the disease the Gauḍīyas call markaṭa-vairāgya, monkey-renunciation.
  • siddhim — perfection, success
    The goal — not external mystic powers but the perfection of the self in relation to its Lord. The word will recur in 3.20 (Janaka attained saṁsiddhi) precisely to show that the same goal is reachable by acting, not by not-acting.
Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.
Purport

The renounced order of life can be accepted when one has been purified by the discharge of the prescribed form of duties which are laid down just to purify the hearts of materialistic men. Without purification, one cannot attain success by abruptly adopting the fourth order of life ( sannyāsa ). According to the empirical philosophers, simply by adopting sannyāsa, or retiring from fruitive activities, one at once becomes as good as Nārāyaṇa. But Lord Kṛṣṇa does not approve this principle. Without purification of heart, sannyāsa is simply a disturbance to the social order. On the other hand, if someone takes to the transcendental service of the Lord, even without discharging his prescribed duties, whatever he may be able to advance in the cause is accepted by the Lord ( buddhi-yoga ). Sv-alpam apy asya dharmasya trāyate mahato bhayāt. Even a slight performance of such a principle enables one to overcome great difficulties.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
4. Without performance of prescribed karmas, a person cannot attain purity. Just by renunciation of activities, an impure person cannot attain perfection.
Commentary

This verse explains that without purity of heart, jṣāna does not arise. By not engaging in activities recommended in the scriptures, one cannot attain jṣāna (naiṣkarmyam). One with an impure heart cannot attain jṣāna by renunciation of activities recommended in the scriptures (sannyasāt).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
4. Without performance of prescribed karmas, a person cannot attain non-action of the senses. By renunciation of activities, he cannot attain liberation either.
Commentary

One with an impure heart should perform prescribed activities for purification of the heart. This is explained in thirteen verses. A person with impure heart cannnot attain steadiness in jṣāna or detachement from action in the form of stopping the actions of all the senses (naiṣkarmyam), without performing prescribed actions (anārambhān) as part of the cultivation of jṣāna. And he also does not attain liberation (siddhim) from renouncing those actions. tam etaṁ vedānuvacanena brāhmaṇā vividiṣanti yajṣena dānena tapasā nāśakena Brāhmaṇas seek to know the Lord by study of the Vedas, by sacrifice, by charity, by austerity, and by fasting. Bṛhad Āraṇyaka Uāniṣad 4.4.22

Bhūrijana Dāsa Gauḍīya
Translation
Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection. PURPORT The renounced order of life can be accepted when one has been purified by the discharge of the prescribed form of duties which are laid down just to purify the hearts of materialistic men. Without purification, one cannot attain success by abruptly adopting the fourth order of life (sannyasa). According to the empirical philosophers, simply by adopting sannyasa, or retiring from fruitive activities, one at once becomes as good as Narayana. But Lord Krsna does not approve this principle. Without purification of heart, sannyasa is simply a disturbance to the social order. On the other hand, if someone takes to the tran scendental service of the Lord, even without discharging his prescribed duties, whatever he may be able to advance in the cause is accepted by the Lord (buddhi‑yoga). "Sv‑alpam apy asya dharmasya trayate mahato bhayat", even a slight performance of such a principle enables one to overcome great difficulties.
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: This section describes the defects in the desire to renounce prescribed duty and thus

focuses on the following points which summarize Texts 3.3 – 3.9:

The “Active Nature of Soul”
Inactivity is not an option available
So it is advised to perform our activities in a way that they are directed towards self – purification and self–realization
Self-purification and self–realization are the purposes of performing prescribed duties

PRACTICAL APPLICATION OF SECTION II

Liberation or bondage is not determined by one’s activities, but by ones consciousness in performing those activities. Thus, renunciation is not giving up of activities, but is the giving up of attachment to the fruit of activity
Renunciation of activity without the necessary training, knowledge and purification will lead to destruction on the path of spiritual advancement. Without prescribed duties, an unfulfilled desire for activity will lead the premature renunciate to sinful action
Focus of Learning

(a) Krishna consciousness often misused as an excuse to avoid duty or misunderstood to be inertia

(3.1). Correct understanding is

Without being trained in the philosophy of Krishna consciousness it is not advisable to chant the holy names in a secluded place
It only acquires cheap adoration from the innocent public

(b) Practical Application: Sign of a sincere student – Sincere student places the doubt before master

to elicit best course of action (3.1). In response Krishna explained karma-yoga (work in Krishna

consciousness)

(c) Arjuna clears apparently confusing path of Chapter 2 for sincere students of Bhagavad-gita

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
3.4 Purusah, a person; na does not; asnute, attain; naiskarmyam, freedom from action, the state of being free from action, steadfastness in the Yoga of Knowledge, i.e. the state of abiding in one's own Self which is free from action; anarambhat, by abstaining; karmanam, from actions-by the non-performance of actions such as sacrifices etc. which are or were performed in the present or past lives, which are the causes of the purification of the mind by way of attenuating the sins incurred, and which, by being the cause of that (purification), become the source of steadfastness in Knowledge through the generation of Knowledge, as stated in the Smrti (text), 'Knowledge arises in a person from the attenuation of sinful acts' [the whole verse is: Jnanam utpadyate pumsamksayatpapasya karmanah; Yathadarsatalaprakhye pasyatyatmanamatmani. 'Knowledge arises৷৷.acts. One sees the Self in oneself as does one (see oneself) in a cleaned surface of a mirror'.-Tr.] (Mbh. Sa. 204.8). This is the import. From the statement that one does not attain freedom from action by abstaining from actions, it may be concluded that one attains freedom from action by following the opposite course of performing actions. What, again, is the reason that one does not attain freedom from action by abstaining from actions? The answer is: Because performing actions is itself a means to freedom from action. Indeed, there can be no attainment of an end without (its) means. And Karma-yoga is the means to the Yoga of Knowledge characterized by freedom from action, because it has been so established in the Upanisads and here as well. As for the Upanisads, it has been shown in the texts, 'The Brahmanas seek to know It through the study of the Vedas, sacrifices, (charity, and austerity consisting in a dispassionate enjoyment of sense-objects)' (Br. 4.4.22), etc. whch deal with the means of realizing the goal of Knowledge under discussion, viz the Realm of the Self, that the Yoga of Karma is a means to the Yoga of Knowledge . And even here (in the Gita), the Lord will established that, 'But, O mighty-armed one, renunciation is hard to attain without (Karma-)yoga' (5.6); 'By giving up attachment, the yogis undertake work৷৷.for the purification of themselves' (5.11); 'Sacrifice, charity and austerity are verily the purifiers of the wise' (18.5), etc. Objection: Is it not that in such texts as-'Extending to all creatures immunity from fear' (Na. Par. 5.43), (one should take recourse to freedom from action)-, it is shown that attainment of freedom from action follows even from the renunciation of obligatory duties? And in the world, too, it is a better known fact that freedom from action follows abstention from actions. Hence also arises the estion, 'Why should one who desires freedom from action undertake action?' Reply: Therefore the Lord said: Na ca, nor; samadhi-gacchati, does he attain; siddhim, fulfilment steadfastness in the Yoga of Knowledge, characterized by freedom from action; sannyasanat eva, merely through renunciation-even from the mere renunciation of actions which is devoid of Knowledge. What, again, is the reason that by the mere giving up of actions which is not accompanied with Knowledge, a person does not attain fulfulment in the form of freedom from actions? To this ery seeking to know the cause, the Lord says:
Śrī Rāmānujācārya Classical
Translation
3.4 Not by non-performance of the acts prescribed by the scriptures, does a person attain freedom from Karma, i.e., Jnana Yoga; nor by ceasing to perform such actions as are prescribed in the scriptures and are already begun by him. For, success is achieved by actions done without attachment to the fruits and by way of worshipping the Supreme Person. Hence devoid of it (Karma-nistha), one does not achieve Jnana-nistha. By those persons who have not worshipped Govinda by acts done without attachment to fruits and whose beginningless and endless accumulation of evil has not been annulled thery, constant contemplation on the self is not possible. It can be done only if it is preceded by the attainment of a state in which the operation of the senses have been freed from disturbance. This view is put forward by the Lord:
Śrī Abhinavagupta Classical
Translation
3.4 See Comment under 3.5
Swami Sivananda Classical
Translation
3.4 Not by non-performance of actions does man reach actionlessness; nor by mere renunciation does he attain to perfection.
Commentary

3.4 न not? कर्मणाम् of actions? अनारम्भात् from nonperformance? नैष्कर्म्यम् actionlessness? पुरुषः man? अश्नुते reaches? न not? च and? संन्यसनात् from renunciation? एव only? सिद्धिम् perfection? समधिगच्छति attains.Commentary Actionlessness (Naishkarmyam) and perfection (Siddhi) are synonymous. The sage who has attained to perfection or reached the state of actionlessness rests in his own essential nature as ExistenceKnowledgeBliss Absolute (Satchidananda Svarupa). He has neither necessity nor desire for action as a means to an end. He has perfect satisfaction in the Self.One attains to the state of actionlessness by gaining the knowledge of the Self. If a man simply sits iet by abandoning action you cannot say that he has attained to the state of actionlessness. His mind will be planning? scheming and speculating. Thought is real action. The sage who is free from affirmative thoughts? wishes? and likes and dislikes? who has the knowledge of the Self can be said to have attained to the state of actionlessness.No one can reach perfection or freedom from action or knowledge of the Self by mere renunciation or by simply giving up activities without possessing the knowledge of the Self. (Cf.XVIII.49).

Swami Gambhīrānanda Classical
Translation
3.4 A person does not attain freedom from action by abstaining from action; nor does he attain fulfilment merely through renunciation.
Shri Purohit Swami Classical
Translation
3.4 No man can attain freedom from activity by refraining from action; nor can he reach perfection by merely refusing to act.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 18.11 BG 6.1 BG 5.2 SB 11.20.9 SB 5.1.17 SB 11.3.46 CC Madhya 22.93 CC Antya 6.220 CC Madhya 9.256 Īśa Upaniṣad 2 BRS 1.2.255
Related lectures
Personal Guidance
Mere abstention from action is not freedom; the soul cannot stop acting, only redirect what it acts for.
Practical Applications
  • Drop the fantasy that 'doing nothing' equals spirituality — even silence acts on us.
  • When you renounce something material, immediately offer the freed time/energy to Kṛṣṇa.
  • Notice that lazy renunciation is rajas/tamas in disguise; real renunciation is more, not less, active.
Reflection Questions
  • Where am I calling avoidance 'detachment'?
  • What freed-up time could I dedicate to direct service?
Analogy

A merchant who locks his shop and sits idle has not become a renunciate; he has only stopped trading. The shutter is down but the books are still open in his mind. Real renunciation closes the books, not just the doors.

Stories
Bharata Mahārāja and the Deer

After handing the kingdom to his sons, Bharata Mahārāja retired to the forest as a sannyāsī. He had given up palace, throne, and family — but one orphaned deer fawn captured his heart, and that single thread of attachment shaped his next birth. Outward renunciation did not free him; the unfinished inner work did the rest.

Kṛṣṇa's point in 3.4 is exactly Bharata's lesson learned the hard way: mere anārambha — non-commencement of works — is not naiṣkarmya. The mind that still loves something will keep weaving action whether the shop is open or closed.

📝 My note

Source: vedabase.io

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