Bhagavān Kṛṣṇa now begins to show why Arjuna should not think of escaping from action. Arjuna imagines that if he avoids karma, he may move toward jñānam and mokṣa. This shloka directly removes that misunderstanding.

Avoiding action does not give naiṣkarmyam. Here naiṣkarmyam means mokṣa, freedom, or peace of mind. If the problem of saṁsāra were caused merely by activity, then stopping activity would solve the problem. But the real problem is ignorance. An ignorant mind will carry saṁsāra wherever it goes. It may leave the battlefield, family, office, or society, but it cannot leave itself. Therefore, physical withdrawal from duty cannot by itself give freedom.

The second half of the shloka adds another important point. Mere sannyāsa does not give siddhi, which here also means mokṣa. External renunciation — wearing ochre robes, living in an āśrama, going to the Himalayas, giving up possessions — does not automatically remove ignorance. Renunciation becomes spiritually meaningful only when it is supported by Vedānta-vijñāna, clear knowledge born of scriptural study and understanding.

Therefore, whether one lives as a grihastha or as a sannyāsī, two things are required: preparation of the mind and knowledge. Preparation requires karma-yoga. Liberation requires jñāna-yoga. Sannyāsa without knowledge does not guarantee freedom; actionlessness without inner maturity does not guarantee peace. For Arjuna, the conclusion is clear: do not run away from the required action. Perform karma-yoga, purify the mind, gain knowledge, and be free.