Bhagavad Gita Chapter 18, Verse 48

English Translation

O son of Kunti, one should not give up the duty to which one is born, even though it be faulty. For all undertakings are surrounded with evil, as fire is with smoke.

Detailed Commentary

।।18.48।। Explanation -- [In the preceding verse, it was stated that a person does not incur sin by performing actions determined by the scriptures and aligned with their inherent nature. This implies that even these actions may contain some flaw (papa). Had there been no such possibility, it would not have been stated in that manner. Therefore, the Lord declares that even if some blemish (dosha) arises in one's natural (sahaja) action, one should not abandon it, because all actions are enveloped by flaws (dosha) as fire is by smoke.] Sahajam karma Kaunteya sadosham api na tyajet -- Actions prescribed by the scriptures and aligned with one's innate nature (svabhava) are called sahaja karma. For instance, tranquility (shama) and self-control (dama) for a Brahmana; valor (shauryam) and radiance (tejas) for a Kshatriya; agriculture (krishi) and cow protection (gauraksha) for a Vaishya; and service (seva) for a Shudra – all these are sahaja karma. Furthermore, actions enjoined by the scriptures according to one's varna (social order) based on past qualities (gunas) and actions (karmas) at birth are also called sahaja karma. Examples include Yajña and teaching-studying for a Brahmana; Yajña and charity for a Kshatriya; Yajña for a Vaishya; and service for a Shudra. The flaws (doshas) inherent in sahaja karma are these: (1) The Supreme Self (Paramatma) and Its fragment lose their independence over their prakriti (material nature). That is, though actions occur in prakriti, by identifying with them as one's own, the self becomes subservient. This subservience to prakriti is indeed the flaw (dosha). (2) Every action inevitably contains some inherent flaws, such as violence (himsa). (3) Every action is bound to be favorable to some and unfavorable to others; this too is a flaw (dosha). (4) Due to flaws like negligence (pramada), there is a deficiency in the action or an error in the method (vidhi). Even if there are flaws in one's sahaja karma, one should not abandon it. This implies that while the actions of a Brahmana may be gentler, those of other varnas are not as much so. Yet, they are not considered flawed (doshi), because practically they are appropriate (anukūla) and sanctioned by the scriptures (shastra-siddha). For a Brahmana, seeking alms (bhiksha) appears faultless, yet flaws can arise even in this. For example, if the householders feel uneasy not giving alms to the mendicant. Similarly, if a war is just (nyaya-sangata), a Kshatriya does not incur fault, as it is prescribed by the scriptures. The agricultural work of a Vaishya may involve violence (himsa), but being natural (sahaja) and in accordance with the scriptures (shastranukul), it is not considered blameworthy. Performing sahaja karma does not incur sin (papa). Bondage (bandhan) and sin arise from desire (kāmanā), attachment (āsakti), selfishness (svārtha), and ego (abhimāna). Therefore, one should perform sahaja karma with a selfless attitude (nishkāma bhāva) and devotion (bhakti-purvak); only then is liberation (mukti) from bondage possible. Sarvārambhā hi doshena dhūmenāgnirivāvṛtāḥ -- All actions are inherently tainted by some flaws, just as fire is accompanied by smoke. Dependence on space (desha), time (kala), circumstances (paristhiti), etc., is also a flaw. Nevertheless, performing actions according to the scriptures (shastras) does not incur sin (papa). It is as if the Lord is telling Arjuna that waging war is his dharma. A war obtained through justice (nyāya) is appropriate for him, and performing it will not incur sin. Connection -- Now the Lord is describing the qualified aspirant (adhikari) for Sankhya Yoga while introducing it.