3 Paths to the Supreme: Which One Will You Choose?

The Bhagavad Gita does not present spirituality as a single path meant for everyone. Krishna explains that a person can move toward the Supreme through Bhakti (Devotion), Gyan (Knowledge), and Karma (Action)—three different approaches that ultimately lead toward the same higher goal.

But what does it really mean to achieve the Supreme?

Bhakti is the path of connecting with Krishna through devotion, surrender and an unwavering relationship with the Divine. Krishna explains that the Supreme can be attained through unalloyed devotion and that those who take refuge in Him can reach the highest destination.

Gyan is the path of understanding reality. It encourages us to look beyond temporary pleasures, possessions and external circumstances and discover the deeper truth of who we are. Through wisdom and inner awareness, one learns to see the Divine presence equally in all beings.

Karma is the path of action. Krishna teaches that we should perform our duties sincerely, without becoming attached to the fruits of our actions. When action becomes selfless and dedicated to a higher purpose, even our everyday work can become a spiritual journey.

The Gita also warns us about the forces that can pull us away from this journey—Kaam (excessive desire), Krodh (anger), and Lobh (endless greed). Krishna shows us that overcoming these inner obstacles is essential for progressing toward the Supreme.

So, which path should you choose?

Perhaps Bhakti speaks to your heart.
Perhaps Gyan appeals to your intellect.
Or perhaps Karma is the path through which you can transform your everyday work into spiritual progress.

The deeper message is not about choosing one path and rejecting the others. It is about discovering which path can help you become more focused, peaceful, selfless and connected with the Supreme.

अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् । विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ 18.53॥ 

अहङ्कारं (ahaṅkāraṃ) – egoism; बलं (balaṃ) – power; दर्पं (darpaṃ) – arrogance; कामं (kāmaṃ) – desire; क्रोधं (krodhaṃ) – anger; परिग्रहम् (parigraham) – aggrandisement; विमुच्य (vimucya) – having abandoned; निर्ममः (nirmamaḥ) – freed from mine; शान्तः (śāntaḥ) – peaceful; ब्रह्मभूयाय (brahmabhūyāya) – to become Brahman (brahma:Brahman | bhūyāya:to become); कल्पते (kalpate) – is fit;

Having abandoned egoism, power, arrogance, desire, anger and aggrandisement, and freed from the notion of mine,  and so peaceful --- he is fit to become BRAHMAN.

ब्रह्मभूत: प्रसन्नात्मा न शोचति न काङ् क्षति । सम: सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ 18.54॥ 

ब्रह्मभूतः (brahmabhūtaḥ) – becoming Brahman (brahma:Brahman | bhūtaḥ:becoming); प्रसन्नात्मा (prasannātmā) – serene in the Self (prasanna:serene | ātmā:Self); न (na) – not; शोचति (śocati) – grieves; न (na) – not; काङ्क्षति (kāṅkṣati) – desires; समः (samaḥ) – same; सर्वेषु (sarveṣu) – to all; भूतेषु (bhūteṣu) – beings; मद्भक्तिं (madbhaktiṃ) – devotion towards Me (mad:towards Me | bhaktiṃ:devotion); लभते (labhate) – obtains; पराम् (parām) – supreme;

Becoming BRAHMAN, serene in the Self, he neither grieves nor desires; the same to all beings, he obtains a supreme devotion towards Me.

पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया | यस्यान्त:स्थानि भूतानि येन सर्वमिदं ततम् || 8.22||

puruṣaḥ — the Supreme Personality; saḥ — He; paraḥ — the Supreme, than whom no one is greater; pārtha — O son of Pṛthā; bhaktyā — by devotional service; labhyaḥ — can be achieved; tu — but; ananyayā — unalloyed, undeviating; yasya — whom; antaḥ-sthāni — within; bhūtāni — all of this material manifestation; yena — by whom; sarvam — all; idam — whatever we can see; tatam — is pervaded.

The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.

मां हि पार्थ व्यपाश्रित्य येऽपि स्यु: पापयोनय: । स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥ 9.32॥ 

mām — of Me; hi — certainly; pārtha — O son of Pṛthā; vyapāśritya — particularly taking shelter; ye — those who; api — also; syuḥ — are; pāpa-yonayaḥ — born of a lower family; striyaḥ — women; vaiśyāḥ — mercantile people; tathā — also; śūdrāḥ — lower-class men; te api — even they; yānti — go; parām — to the supreme; gatim — destination. 

All those who take refuge in Me, whatever their birth, race, gender, or caste, even those whom society scorns, will attain the supreme destination. 

उदारा: सर्व एवैते ज्ञानी त्वात्मैव मे मतम् । आस्थित: स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥ 7.18॥ 

udārāḥ — magnanimous; sarve — all; eva — certainly; ete — these; jñānī — one who is in knowledge; tu — but; ātmā eva — just like Myself; me — My; matam — opinion; āsthitaḥ — situated; saḥ — he; hi — certainly; yukta-ātmā — engaged in devotional service; mām — in Me; eva — certainly; anuttamām — the highest; gatim — destination.

Translation

All these devotees are undoubtedly magnanimous souls, but he who is situated in knowledge of Me I consider to be just like My own self. Being engaged in My transcendental service, he is sure to attain Me, the highest and most perfect goal.

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदु:खसुखं धीरं सोऽमृतत्वाय कल्पते ॥ 2.15॥ 

yam—one who; hi—certainly; na—never; vyathayanti—are distressing; ete—all these; purusam—to a person; purusarsabha—is best among men; sama—unaltered; duhkha—distress; sukham—happiness; dhiram—patient; sah—he; amrtatvaya—for liberation; kalpate—is considered eligible.

O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.

अव्यक्तोऽक्षर इत्युक्तस्तमाहु: परमां गतिम् । यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥ 8.21॥ 

avyaktaḥ — unmanifested; akṣaraḥ — infallible; iti — thus; uktaḥ — is said; tam — that; āhuḥ — is known; paramām — the ultimate; gatim — destination; yam — which; prāpya — gaining; na — never; nivartante — come back; tat — that; dhāma — abode; paramam — supreme; mama — My.

That which the Vedāntists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns – that is My supreme abode.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् । न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ 13.29॥ 

samam — equally; paśyan — seeing; hi — certainly; sarvatra — everywhere; samavasthitam — equally situated; īśvaram — the Supersoul; na — does not; hinasti — degrade; ātmanā — by the mind; ātmānam — the soul; tataḥ — then; yāti — reaches; parām — the transcendental; gatim — destination.

One who sees the Supersoul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination.

योऽन्त:सुखोऽन्तरारामस्तथान्तज्र्योतिरेव य: । स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ।। 5.24।। 

yah—one who; antah-sukhah—happy from within; antah-aramah—active within; tatha—as well as; antah-jyotih—aiming within; eva—certainly; yah—anyone; sah—he; yogi—mystic; brahma-nirvanam—liberated in the Supreme; brahma-bhutah—self-realized; adhigacchati—attains.

One whose happiness is within, who is active within, who rejoices within and is illumined within, is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.

लभन्ते ब्रह्मनिर्वाणमृषय: क्षीणकल्मषा: । छिन्नद्वैधा यतात्मान: सर्वभूतहिते रता: ॥ 5.25॥ 

labhante—achieve; brahma-nirvanam—liberation in the Supreme; rsayah—those who are active within; ksina-kalmasah—who are devoid of all sins; chinna—torn off; dvaidhah—duality; yata-atmanah—engaged in self-realization; sarva-bhuta—in all living entities; hite—in welfare work; ratah—engaged.

One who is beyond duality and doubt, whose mind is engaged within, who is always busy working for the welfare of all sentient beings, and who is free from all sins, achieves liberation in the Supreme.

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागता: । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ 14.2॥ 

इदं (idaṃ) – this; ज्ञानम् (jñānam) – knowledge; उपाश्रित्य (upāśritya) – having refuge in; मम (mama) – my; साधर्म्यम् (sādharmyam) – my being; आगताः (āgatāḥ) – attained; सर्गे (sarge) – at the time of creation; अपि (api) – even; न (na) – not; उपजायन्ते (upajāyante) – are born; प्रलये (pralaye) – at the time of dissolution; न (na) – not; व्यथन्ति (vyathanti) – are disturbed; च (ca) – and;

Those who take refuge in this wisdom will be united with Me. They will not be reborn at the time of creation nor destroyed at the time of dissolution. 

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् । य: प्रयाति त्यजन्देहं स याति परमां गतिम् ॥ 8.13॥ 

oṁ — the combination of letters oṁ (oṁ-kāra); iti — thus; eka-akṣaram — the one syllable; brahma — absolute; vyāharan — vibrating; mām — Me (Kṛṣṇa); anusmaran — remembering; yaḥ — anyone who; prayāti — leaves; tyajan — quitting; deham — this body; saḥ — he; yāti — achieves; paramām — the supreme; gatim — destination.

After being situated in this yoga practice and vibrating the sacred syllable oṁ, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.

य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति । भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशय: ॥ 18.68॥ 

य (ya) – who; इदं (idaṃ) – this; परमं (paramaṃ) – supreme; गुह्यं (guhyaṃ) – secret; मद्भक्तेषु (madbhakteṣu) – to My devotees (mad:My | bhakteṣu:to devotees); अभिधास्यति (abhidhāsyati) – will teach; भक्तिं (bhaktiṃ) – devotion; मयि (mayi) – in Me; परां (parāṃ) – supreme; कृत्वा (kṛtvā) – having done; माम् (mām) – Me; एव (eva) – certainly; एष्यति (eṣyati) – will come; असंशयः (asaṃśayaḥ) – without doubt; 

Amongst My devotees, those who teach this most confidential knowledge perform the greatest act of love. They will come to Me, without doubt. 

श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते । ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥ 12.12॥ 

श्रेयः (śreyaḥ) – better; हि (hi) – indeed; ज्ञानम् (jñānam) – knowledge; अभ्यासात् (abhyāsāt) – than practice; ज्ञानात् (jñānāt) – than knowledge; ध्यानम् (dhyānam) – meditation; विशिष्यते (viśiṣyate) – is better; ध्यानात् (dhyānāt) – than meditation; कर्मफलत्यागः (karmaphalatyāgaḥ) – renunciation of fruits-of-actions (karma:action | phala:fruits | tyāgaḥ:renunciation); त्यागात् (tyāgāt) – than renunciation; शान्तिः (śāntiḥ) – peace; अनन्तरम् (anantaram) – immediately follows;

Knowledge is indeed better than practice; meditation is better than knowledge; renunciation of the fruits-of-actions is better than meditation; peace immediately follows renunciation.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् | सुखिन: क्षत्रिया: पार्थ लभन्ते युद्धमीदृशम् || 2.32||

यदृच्छया (yadṛcchayā) – by chance; च (ca) – and; उपपन्नं (upapannaṃ) – obtained; स्वर्गद्वारम् (svargadvāram) – door to heaven (svarga:heaven | dvāram:door); अपावृतम् (apāvṛtam) – opened; सुखिनः (sukhinaḥ) – happy; क्षत्रियाः (kṣatriyāḥ) – warriors; पार्थ (pārtha) – O Partha; लभन्ते (labhante) – obtain; युद्धम् (yuddham) – battle; ईदृशम् (īdṛśam) – such; 

O Parth, happy are the warriors to whom such opportunities to defend righteousness come unsought, opening for them the stairway to the celestial abodes.

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रय: । मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ 18.56॥ 

सर्वकर्माणि (sarvakarmāṇi) – all actions (sarva:all | karmāṇi:actions); अपि (api) – even; सदा (sadā) – always; कुर्वाणः (kurvāṇaḥ) – doing; मद्व्यपाश्रयः (madvyapāśrayaḥ) – taking refuge in Me (mad:in Me | vyapāśrayaḥ:taking refuge); मत्प्रसादात् (matprasādāt) – by My grace (mat:My | prasādāt:by grace); अवाप्नोति (avāpnoti) – he obtains; शाश्वतं (śāśvataṃ) – eternal; पदम् (padam) – state; अव्ययम् (avyayam) – indestructible; 

My devotees, though performing all kinds of actions, take full refuge in Me. By My grace, they attain the eternal and imperishable abode. 

अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव । मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥ 12.10॥ 

अभ्यासे (abhyāse) – in practice; अपि (api) – even; असमर्थः (asamarthaḥ) – unable; असि (asi) – you are; मत्कर्मपरमः (matkarmaparamaḥ) – intent on My actions (mat:My | karma:actions | paramaḥ:intent); भव (bhava) – be; मदर्थम् (madartham) – for My sake (mad:My | artham:for the sake); अपि (api) – even; कर्माणि (karmāṇi) – actions; कुर्वन् (kurvan) – performing; सिद्धिम् (siddhim) – perfection; अवाप्स्यसि (avāpsyasi) – you shall attain;

If you are unable even to practise ABHYASA-YOGA, be you intent on performing actions for My sake; even by doing actions for My sake, you shall attain perfection.

स्वे स्वे कर्मण्यभिरत: संसिद्धिं लभते नर: | स्वकर्मनिरत: सिद्धिं यथा विन्दति तच्छृणु || 18.45||

स्वे (sve) – own; स्वे (sve) – own; कर्मणि (karmaṇi) – in duty; अभिरतः (abhirataḥ) – devoted; संसिद्धिम् (saṃsiddhim) – perfection; लभते (labhate) – attains; नरः (naraḥ) – man; स्वकर्मनिरतः (svakarmanirataḥ) – engaged in own duty (sva:own | karma:duty | nirataḥ:engaged); सिद्धिं (siddhiṃ) – perfection; यथा (yathā) – how; विन्दति (vindati) – attains; तत् (tat) – that; शृणु (śṛṇu) – listen;

Devoted, each to his own duty, man attains Perfection. How, engaged in his own duty, he attains Perfection, listen.

कर्मणैव हि संसिद्धिमास्थिता जनकादय: | लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि || 3.20|| 

कर्मणैव (karmaṇaiva) – by action only (karmaṇā:by action | eva:only); हि (hi) – indeed; संसिद्धिम् (saṃsiddhim) – perfection; आस्थिताः (āsthitāḥ) – attained; जनकादयः (janakādayaḥ) – Janaka and others (janaka:Janaka | ādayaḥ:and others); लोकसङ्ग्रहम् (lokasaṅgraham) – protection of the masses (loka:world | saṅgraham:protection); एव (eva) – only; अपि (api) – also; सम्पश्यन् (sampaśyan) – considering; कर्तुम् (kartum) – to perform; अर्हसि (arhasi) – you should;

Janaka and others attained Perfection verily by action only; even with a view to protecting the masses you should perform action.

तस्मादसक्त: सततं कार्यं कर्म समाचर | असक्तो ह्याचरन्कर्म परमाप्नोति पूरुष: || 3.19||

tasmāt — therefore; asaktaḥ — without attachment; satatam — constantly; kāryam — as duty; karma — work; samācara — perform; asaktaḥ — unattached; hi — certainly; ācaran — performing; karma — work; param — the Supreme; āpnoti — achieves; pūruṣaḥ — a man.

Therefore, without being attached to the fruits of actions, one should act as a matter of duty, for by working without attachment one attains the Supreme.

एतैर्विमुक्त: कौन्तेय तमोद्वारैस्त्रिभिर्नर: । आचरत्यात्मन: श्रेयस्ततो याति परां गतिम् ॥ 16.22॥ 

etaiḥ — from these; vimuktaḥ — being liberated; kaunteya — O son of Kuntī; tamaḥ-dvāraiḥ — from the gates of ignorance; tribhiḥ — of three kinds; naraḥ — a person; ācarati — performs; ātmanaḥ — for the self; śreyaḥ — benediction; tataḥ — thereafter; yāti — he goes; parām — to the supreme; gatim — destination.

The man who has escaped these three gates of hell, O son of Kuntī, performs acts conducive to self-realization and thus gradually attains the supreme destination.

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिष: । अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥ 6.45॥ 

prayatnāt — by rigid practice; yatamānaḥ — endeavoring; tu — and; yogī — such a transcendentalist; saṁśuddha — washed off; kilbiṣaḥ — all of whose sins; aneka — after many, many; janma — births; saṁsiddhaḥ — having achieved perfection; tataḥ — thereafter; yāti — attains; parām — the highest; gatim — destination.

And when the yogī engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the supreme goal.

🔴 KAAM — What pulls you away 

य: शास्त्रविधिमुत्सृज्य वर्तते कामकारत: । न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥ 16.23॥ 

yaḥ — anyone who; śāstra-vidhim — the regulations of the scriptures; utsṛjya — giving up; vartate — remains; kāma-kārataḥ — acting whimsically in lust; na — never; saḥ — he; siddhim — perfection; avāpnoti — achieves; na — never; sukham — happiness; na — never; parām — the supreme; gatim — perfectional stage.

He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥ 18.49॥

असक्तबुद्धिः (asaktabuddhiḥ) – unattached intellect (asakta:unattached | buddhiḥ:intellect); सर्वत्र (sarvatra) – everywhere; जितात्मा (jitātmā) – self-conquered (jita:conquered | ātmā:self); विगतस्पृहः (vigataspṛhaḥ) – desireless (vigata:gone away | spṛhaḥ:desire); नैष्कर्म्यसिद्धिं (naiṣkarmyasiddhiṃ) – state of inaction (naiṣkarmya:inaction | siddhiṃ:attainment); परमां (paramāṃ) – supreme; संन्यासेन (saṃnyāsena) – by renunciation; अधिगच्छति (adhigacchati) – attains;  

He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he, through renunciation, attains the Supreme State of Freedom-from-action.

त्रैविद्या मां सोमपा: पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते | ते पुण्यमासाद्य सुरेन्द्रलोक मश्नन्ति दिव्यान्दिवि देवभोगान् || 9.20|| 

trai-vidyāḥ — the knowers of the three Vedas; mām — Me; soma-pāḥ — drinkers of soma juice; pūta — purified; pāpāḥ — of sins; yajñaiḥ — with sacrifices; iṣṭvā — worshiping; svaḥ-gatim — passage to heaven; prārthayante — pray for; te — they; puṇyam — pious; āsādya — attaining; sura-indra — of Indra; lokam — the world; aśnanti — enjoy; divyān — celestial; divi — in heaven; deva-bhogān — the pleasures of the gods.

Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. Purified of sinful reactions, they take birth on the pious, heavenly planet of Indra, where they enjoy godly delights.

🔴 KRODH — Control the reaction 

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् । अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ 5.26॥ 

kama—desires; krodha—anger; vimuktanam—of those who are so liberated; yatinam—of the saintly persons; yata-cetasam—of persons who have full control over the mind; abhitah—assured in the near future; brahma-nirvanam—liberation in the Supreme; vartate—is there; vidita-atmanam—of those who are self-realized.

Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.

⚫ LOBH Break the cycle of endless wanting 

एतैर्विमुक्त: कौन्तेय तमोद्वारैस्त्रिभिर्नर: । आचरत्यात्मन: श्रेयस्ततो याति परां गतिम् ॥ 16.22॥ 

etaiḥ — from these; vimuktaḥ — being liberated; kaunteya — O son of Kuntī; tamaḥ-dvāraiḥ — from the gates of ignorance; tribhiḥ — of three kinds; naraḥ — a person; ācarati — performs; ātmanaḥ — for the self; śreyaḥ — benediction; tataḥ — thereafter; yāti — he goes; parām — to the supreme; gatim — destination.

The man who has escaped these three gates of hell, O son of Kuntī, performs acts conducive to self-realization and thus gradually attains the supreme destination.

मच्चित्त: सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि । अथ चेत्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ 18.58॥ 

मच्चित्तः (maccittaḥ) – mind fixed on Me (mat:Me | cittaḥ:mind fixed); सर्वदुर्गाणि (sarvadurgāṇi) – all obstacles (sarva:all | durgāṇi:obstacles); मत्प्रसादात् (matprasādāt) – by My grace (mat:My | prasādāt:by grace); तरिष्यसि (tariṣyasi) – you shall overcome; अथ (atha) – but; चेत् (cet) – if; त्वम् (tvam) – you; अहङ्कारात् (ahaṅkārāt) – from egoism; न (na) – not; श्रोष्यसि (śroṣyasi) – you will hear; विनङ्क्ष्यसि (vinaṅkṣyasi) – you shall perish;

Fixing your mind upon Me, you shall, by My grace, overcome all obstacles, but if, from egoism, you will not hear Me, you shall perish.

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते | न च संन्यसनादेव सिद्धिं समधिगच्छति || 3.4||

न (na) – not; कर्मणाम् (karmaṇām) – of actions; अनारम्भात् (anārambhāt) – by non-performance; न (na) – not; नैष्कर्म्यम् (naiṣkarmyam) – actionlessness; पुरुषः (puruṣaḥ) – man; अश्नुते (aśnute) – reaches; न (na) – not; च (ca) – and; संन्यसनात् (saṃnyasanāt) – by renunciation; एव (eva) – indeed; सिद्धिम् (siddhim) – Perfection; समधिगच्छति (samadhigacchati) – attains; 

One cannot achieve freedom from karmic reactions by merely abstaining from work, nor can one attain perfection of knowledge by mere physical renunciation.