सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् | सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ||१८-४८||
sahajaṃ karma kaunteya sadoṣamapi na tyajet .
sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ ||18-48||
One should not abandon, O Arjuna, the duty to which one is born, though faulty; for, all undertakings are enveloped by evil, as fire by smoke.
In simple words
Krishna says: "Don't abandon the work you were born to do, Arjuna, even if it has flaws. Every undertaking has some imperfection — just as every fire produces some smoke."
Word-by-word meanings
सहजम्which is bornकर्मactionकौन्तेयO Kaunteyaसदोषम्with faultअपिevenनnotत्यजेत्(one) should abandonसर्वारम्भाःall undertakingsहिforदोषेणby evilधूमेनby smokeअग्निःfireइवlikeआवृताःare enveloped
Contemporary scholarly and practical interpretations for modern seekers.
Swami Sivananda
18.48 सहजम् which is born? कर्म action? कौन्तेय O Kaunteya? सदोषम् with fault? अपि even? न not? त्यजेत् (one) should abandon? सर्वारम्भाः all undertakings? हि for? दोषेण by evil? धूमेन by smoke? अग्निः fire? इव like? आवृताः are enveloped.Commentary Sahajam Born with oneself born with the birth of man.Sadosham Faculty for everything is constituted of the three Gunas.All undertakings Ones own as well as others duties.If a Vaisya or a Kshatriya does the duties of a Brahmana he will not in any way be benefited. Anothers duty brings in fear. Therefore it is not proper to perform anothers duty. It is not possible for any man who has no knowledge of the Self to relinish action totally therefore he should not abandon action.
Swami Chinmayananda
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
# BG 18.48
After describing the natural constitution (varna) and the duties of one's stage of life (ashram), Lord Sri Krishna now addresses a most subtle aspect of the principle under consideration. His teaching is universal in its applicability and relevance across all times and circumstances. The Lord's instruction is this: even though one's natural duty may be attended by imperfections, one should not abandon it.
A hasty reader, glancing superficially at this verse, would not recognize its spiritual depth. Yet through careful study, the word "natural" (sahaj) unlocks the mystery of this shloka. "Natural" means that which is born with us. Every person is born with the impressions and tendencies acquired from past lives. Therefore, natural action refers to those inner propensities with which a human being is born. Lord Sri Krishna's teaching is that one should not renounce those actions which spring from one's natural, inherent tendencies. However, He does not say that one should perform actions corrupted by the defiled environment into which one is born.
Two forces inspire, regulate, limit, and determine our actions: (1) the inner, mental, natural propensities arising from our own nature, and (2) the external environment and objects that generate ever-new temptations. One should follow one's natural inclinations even if they are imperfect, yet at the same time, one must possess the courage and capacity to renounce external temptations.
We should act according to the impressions with which we were born. Yet remember: these actions must be performed without ego and with selfless devotion. We must be vigilant that external worldly temptations do not corrupt our inner nature. Upon this truth, Lord Sri Krishna places special emphasis. According to the Gita, humanity is the master of circumstances, not their slave. To the extent that one firmly asserts one's mastery, to that extent is one's growth possible.
Are not all actions enveloped in imperfection? Lord Sri Krishna's reasoning is this: if all actions are indeed imperfect, why should one abandon one's own dharma and practice another's? This is entirely inappropriate. Furthermore, actions become binding only when performed with ego; otherwise, they do not. Therefore, the seeker should follow natural duty without ego. This truth is indicated here by the word "auspicious" (auspicious action). We have already seen the true meaning of this word: action without the sense of doership. It is the ego of doership that generates desires and taints action with imperfection.
In the state of ignorance, this imperfection is unavoidable, just as smoke accompanies fire. Yet if the hearth is placed in an open, airy space, the smoke disperses and the fire blazes brightly. Similarly, when one performs worldly action in remembrance of God and without ego, the veil of desires dissolves in the absence of ego, and the pure, luminous consciousness of one's true Self shines forth clearly.
What then is the fruit of fulfilling one's natural duty? Listen.