Even if it is acknowledged by those following the path of renunciation, that some form of action must take place prior to achievement of Nirvana, Realisation, Enlightenment or Liberation (however you want to call it), they still raise the issue as to what, if any, action is essential or required once the status has been attained. Those who consider the world to be an illusion of Maya, or Samsara, may consider all action to be finished once realisation has been achieved. The Gita makes it clear that the realised soul need not follow any pre-determined rule of conduct. Action, and inaction, both are possible depending on the intention of the Divine in the Manifestation.
Sri Aurobindo explores the question: “…his freedom is an absolute and not a contingent freedom, self-existent and not dependent any longer on any rule of conduct, law of life or limitation of any kind. He has no longer any need of a process of Yoga, because he is now perpetually in Yoga. ‘The Yogin who has taken his stand upon oneness and loves Me in all beings, however and in all ways he lives and acts, lives and acts in Me.’ The love of the world spiritualised, changed from a sense experience to a soul-experience, is founded on the love of God and in that love there is no peril and no shortcoming.”
“But to see God in the world is to fear nothing, it is to embrace all in the being of God; to see all as the Divine is to hate and loathe nothing, but love God in the world and the world in God.”
This approach opens up the entire range of existence to continued action “for the benefit of all beings and upholding the creation.”
Sri Aurobindo, Essays on the Gita, First Series, Chapter 23, Nirvana and Works in the World, pp. 233-234