Starting from the fragmented human consciousness, we generally try to superimpose our own limitations upon the Divine Consciousness. We then determine that the Divine is either unlimited or limited, moving or unmoving, bound or free. And then, we look at our paths of realisation and determine that we either must accept being bound by the world of action, or find a way to liberate ourselves therefrom to partake of the freedom of the unmoving infinite.
The Gita, however, makes it clear that the Divine is not bound by our limited, circumscribed way of looking at things. Sri Aurobindo explains: “He is not bound by any mode of nature or action, nor consists, as our personality consists, of a sum of qualities, modes of nature, characteristic operations of the mental, moral, emotional, vital, physical being, but is the source of all modes and qualities, capable of developing any he wills in whatever way and to whatever degree he wills; he is the infinite being of which they are ways of becoming, the immeasurable quantity and unbound ineffable of which they are measures, numbers and figures, which they seem to rhythmise and arithmise in the standards of the universe.”
Similarly, the Divine is not bound by his “unlimited” status either! He can take forms (without being bound by them), and thus he is “…the perfect Personality capable of all relations even to the most human, concrete and intimate; for he is friend, comrade, lover, playmate, guide, teacher, master, ministrant of knowledge or ministrant of joy, yet in all relations unbound, free and absolute.”
So in our attempt to understand the consciousness of the individual who attains to the Divine Consciousness, it is necessary to leave behind our preconceived notions formed out of the limited human consciousness and start from the standpoint of the Divine. “This too the divinised man becomes in the measure of his attainment, impersonal in his personality, unbound by quality or action even when maintaining the most personal and intimate relations with men, unbound by any dharma even when following in appearance this or that dharma. Neither the dynamism of the kinetic man nor the actionless light of the ascetic or quietist, neither the vehement personality of the man of action nor the indifferent impersonality of the philosophic sage is the complete divine ideal.”
“…the complete divine ideal proceeds from the nature of the Purushottama which transcends this conflict and reconciles all divine possibilities.”
We see then that it is not dependent on what one does (or does not do), but on the state of consciousness from which those actions are undertaken. As with the Divine, the divinised man is not bound by inaction or by action of any type.
Sri Aurobindo, Essays on the Gita, First Series, Chapter 14, The Principle of Divine Works, pp. 132-133