The Art of Doing Nothing

5 min read

Dec 5, 2025

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Obsession with activity

We are constantly engaged in activity to such an extent that the very idea of remaining inactive — of not doing anything — seems impossible. People become obsessively engaged in one action or another. Let us explore the “joy and art of being inactive”.

Problems with the “compulsion” to be always active

There is nothing fundamentally wrong in being extremely active. The suggestion in this article is to examine “inaction” in a new light.

The following are some of the problems associated with being very compulsive about being active:

Always being active strengthens attachment to action, and reinforces attachment to objects.
Some experience restlessness when not engaged in activity or when unable to engage in activity.
There is a feeling of guilt when unable to engage in action. And this causes sorrow in certain cases.
A few days of inactivity causes stress to some, and they attribute it to lack of ability, etc.
In cases where one is unable to pursue activity because of health issues, the state of inactivity causes low self-esteem and suffering.
This is particularly common in the case of senior citizens, where owing to age-related health limitations, one is unable to pursue activity. In such cases, it is common for individuals to experience suffering from being unable to engage in routine activity.
We are conditioned to believe that in order to get something in life, we must remain active all the time. Our inability to remain active makes us unhappy.
Wanting to be active always is a compulsion, which is not natural. Compulsion to remain active is what drives people to multitask: doing a conference call while driving, browsing emails while eating, and so on.

Cause of attachment to activity

Here are some of the causes that lead us to believe that we need to be active always:

Perception that desires bring happiness and peace

There is a general perception that it is through desires for the objects of the world we attain peace and happiness. [The term ‘object’ includes things, people, relationships, events, material resources, position, power, job, wealth, etc.] This perception drives incessant activity. According to Vedanta, this is a wrong perception or delusion. This delusion propels the mind to believe that in order to be happy, or peaceful, ‘I must do something, all the time’. This delusion arises from ignorance that peace or happiness comes from objects of the world.

Ego

The belief that “I have to do it, and only then it will get done and done properly” is another driver. We are often unable to let go of this ego.

Conditioning

And we are conditioned to believe that for getting something in life, doing is the only answer. This conditioning keeps us incessantly active. Even when we seek quiet time, we assume that doing is the solution. “What should I do?” we ask. Even to stay still, we ask, “What should I do?” How paradoxical!

We are also conditioned to believe that not doing anything is a waste of time and resources. In other words, it is a common notion that one has to maximize time, effort, and resources. And doing something seems purposeful.

Fear of missing out

Not doing anything makes us feel that “I am missing out on something”. This fear of missing out keeps us constantly active.

What is inaction?

This is an important concept in Vedanta. ‘True inaction’ does not refer to physical stillness or the absence of external action or being idle.

Krishna points out that our nature propels us into action: “None can remain inactive, even for a moment. Because all are helplessly impelled to perform action by their respective guṇas (sattva, rajas, tamas) born of nature.” [Bhagavad Gita 3.5]

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Vedanta says the state when the individual performs an action without the sense of doership is referred to as inaction. Inaction is not inactivity or being non-active. It is an enlightened state when one is free from the egoism of performing an action.

Inaction is when one is established in one’s real identity — the Self. [What we refer to as “I” is neither the body, nor the mind, nor the ego. “I” refers to the Self.]

Adi Shankaracharya says (in Sarva-vedānta-siddhānta-sāra-sangrahah 424): “Just as the sun remains a mere witness when all the creatures perform their actions, the Self also is a mere witness. The Self never has the status of a performer or an experiencer.”

The Self is neither a doer (or performer) nor an experiencer (enjoyer or sufferer). Inaction is the very nature of the Self.

Inaction can also be interpreted to be the state of mind where the mind is free from the “compulsion to act”. True inaction also relates to stopping it from running after this or that, from chasing the objects of the world, relentlessly.

In his commentary to the Bhagavad Gita (in the introduction), Adi Shankaracharya points out that there are two kinds of dharma — one which relates to action, and the other that relates to freedom from action. It is the latter that leads us to peace, fulfilment, and liberation.

The art of remaining still — “Deliberate Inactivity”

Our real identity (or real nature) is the Self. The Self by its very nature is a non-doer (inactive, still). It does not identify with any action. It is free from desires and attachment. It is the mind that traps us into activity.

How do we realize our “still” real nature? How do we realize “inaction” (as discussed earlier)?

Consider the following practice — deliberate inactivity. It involves the following:

Stay quiet and “still” doing nothing for a few minutes every day. Start small.
Refrain from any form of activity. Here ‘activity’ includes the use of a mobile phone, a tablet, reading, etc. and even religious or spiritual practices (including contemplation, meditation, and the like).
Not only the body, try to keep the mind also still. If some thoughts come, let them come and go.
Let the mind not be restless, itching for action.
Let the withdrawal from activity not cause any strain in the mind.
Let the deliberate inactivity be natural and easy, and not effortful.

Benefits of cultivating this practice of ‘deliberate inactivity’

This practice helps us at multiple levels.

We prove to ourselves that we can be free from the compulsion of activity, and we learn that “nothing is lost”. Importantly, we understand that the world around continues in its course despite our inaction.
It helps us cultivate the quality of detachment to activity.
We gradually realize that activity and getting something from it are not the cause of our happiness.
This practice calms the mind and prepares the mind for contemplation and meditation.
Only a calm mind is likely to be a creative mind.
It prepares the mind for times when we are forced to withdraw from any kind of activity (like in the case of health issues or old age). As a result of the practice and with time, the mind is more poised and does not suffer when forced to remain inactive.

Ultimately, it helps us realize that our true nature is stillness — that is, “I am the Self, which is devoid of action.”

In Conclusion

True happiness comes from realizing our true nature — the Self — which is inactive by nature.
Inaction, silence, stillness, or being free of attachment to the result — all point to the same state of the mind. They gradually take us to a state where the mind abides in the Self.

Let us find the joy of “doing nothing”!