247. All Karmas are flawed

 


Krishna says, “One should not abandon sahaja karma (natural deeds) even though all undertakings are inherently marred by blemishes, as fire by smoke” (18.48). Sahaja karma is interpreted as our natural or inborn duty. It is also interpreted as the karma of the moment. Another possible interpretation is that they are natural actions arising from ‘existence’ itself. Regardless of interpretation, Krishna concludes that all karmas are marred by one blemish or another. This implies that no karma is pure.

Krishna uses many words in the context of karma (action) such as akarma (inaction), vikarma (prohibited actions) and niyat karma (prescribed actions) on different occasions. But he never advises us to perform pure karma as all karmas are marred by blemishes. For example, our immune system keeps us safe from diseases by killing the invading viruses and bacteria daily. If killing is seen as inherently impure, then even the act of living becomes tainted. Consequently, any karma performed by our impure selves is bound to be impure. The same is the case with breathing and consumption of food. 

This understanding offers following insights. Firstly, this helps reduce the guilt that arises from our aversion to the karma we are performing, especially when we feel that the karmas of others are more noble than our own. This perspective gives us clarity and helps us to pay attention to what we do. Krishna already assured that devotion to swa-karma (own deeds) leads to siddhi (perfection or freedom) (18.45). Secondly, this understanding will help us to be free of cavil or fault finding in ourselves as well as in others (9.1).

Guilt and regrets about our past karmas drive us throughout our lives. Similarly, we keep carrying hatred towards others for their karmas which adversely affect our lives. This verse frees us from these regrets and guilt; and helps us overcome hatred by realising that karmas themselves carry blemishes and that there is no need to blame anyone else for these blemishes.

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