BhG 3.4

Now seeing that Arjuna, afflicted as he was at heart on the ground that the Lord had urged him to action which caused bondage, was resolved not to perform action, the Lord proceeds with 3.4.

Or, the connection of what has gone before with the sequel may be thus stated: As devotion to knowledge and devotion to action are mutually opposed, it is impossible for one man to resort to both of them at one and the same time. From this it may follow that each leads to the goal quite independently of the other. But the truth is this: Devotion to action is a means to the end, not directly, but only as leading to devotion to knowledge; whereas the latter, which is attained by means of devotion to action, leads to the goal directly, without extraneous help. To show this, the Lord says:

Not by abstaining from action does man win actionlessness,
nor by mere renunciation does he attain perfection.

na karmaṇām anārambhān naiṣkarmyaṃ puruṣo ’śnute |
na ca saṃnyasanād eva siddhiṃ samadhigacchati || 3.4 ||

Action refers to the acts of worship (Yajña) which, performed in this or a previous birth, conduce to the destruction of sins committed in the past and cause purity of mind (sattva, antah-karaṇa); and by thus purifying mind, they cause knowledge to spring up and lead to the path of devotion to knowledge. It is said in the Mahabharata:

„Knowledge springs in men on the destruction of sinful karma,
when the Self is seen in self as in a clean mirror.” (MBh 12.197.8)

By abstaining from action man cannot attain to actionlessness (naishkarmya), freedom from activity, i.e., devotion in the path of knowledge, the condition of the actionless Self.

From the statement that man wins not freedom from activity by abstaining from action, it is understood that by the opposite course, i.e., by performing action, man attains freedom from activity. For what reason, then, does he not attain freedom from activity by abstaining from action?

The answer follows: For, performance of action is a means of attaining freedom from activity. Certainly there is no attaining of an end except by proper means. Devotion to action is the means of attaining freedom from activity, i.e., devotion to knowledge, – as taught in the sruti as well as here.

In the śruti, for instance, karma-yoga is declared to be a means to jñāna-yoga in the following passage:
„The Brahmanas seek to know this (the Self) by the study of the Vedas, by yajña or worship.” (Bṛh-up 4.4.22) – In this passage, karma-yoga is pointed out as a means of realizing the Self that is sought after.

Here (in the Bhagavad-Gita) the following passages point to the same view:
„But without Yoga, O mighty-armed, renunciation is hard to attain.” (BhG 5.6)
„Having abandoned attachment, Yogins perform action for the purification of the Self.” (BhG 5.11)
„Sacrifice, gift and also austerity are the purifiers of the wise.” (BhG 18.5)

Now, the following objection may be raised: A passagein the smṛti, „Having promised immunity from fear to all beings, one should resort to freedom from activity (naishkarmya),” shows that actionlessness can be attained by renouncing the prescribed duties. Our experience also favours the idea that freedom from activity can be attained by abstaining from action.

Of what use then is the performance of action to one who seeks for freedom from action? In reply the Lord says: Nobody can attain perfection, – i.e., freedom from activity, or devotion in the path of knowledge – by mere renunciation, by merely abandoning action, without possessing knowledge.