The comparative efficacy of the paths of karma and jnana as sadanas for the spiritual aspirant in the attainment of the highest Purushartha, moksha, is taken up for discussion in the text Naishkarmya Siddhi of Sureshvaracharya.
After putting forth the arguments of the opponents who believe that karma by itself can lead to moksha, the acharya begins to refute the same in convincing terms, pointed out Sri Mani Dravid Sastrigal in a discourse. The opponent’s argument is this: ‘Karma can be managed skilfully so that no papa or punya will accrue and at a certain stage all karma is neutralised. For this, first of all, one has to avoid all kamya karmas. Then care is taken to refrain from all prohibited acts, nishiddha karma. This ensures that there is no further sorrow and it also keeps away from sins. Then one just engages in nitya naimittika karma for the rest of his life. By this stance, one can avoid further birth. If there is no further birth it is moksha. What is the need to do sravana, manana, nidhidyasa, etc?’
The acharya argues that each of the opponent’s arguments regarding kamya karma, nishiddha karma and nitya naimittika karma as a means to liberation does not have any support from the scriptures. It is pointed out that each jivatma in the course of the journey through the cycle of birth has accumulated the fruits of past actions that continue to be unlimited. In every birth both good and bad effects of actions are added. Above all, it is not possible to be totally free of desires. Lapses can occur even for realised souls. It follows that engaging in nitya karma and refraining from other types of karma cannot be the solution to erase karma. At the same time, jnana or realisation has the power to release one from karma bondage. Jnana is the only path to liberation.
