त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे।।18.3।।
tyājyaṃ doṣavadi iti eke karma prāhur manīṣiṇaḥ | yajña‑dāna‑tapaḥ karma na tyājyaṃ iti cāpare ||18.3||
Translation
Some learned people declare that all kinds of actions should be given up as evil, while others maintain that acts of sacrifice, charity, and penance should never be abandoned.
Word Meanings
tyājyam — must be given up; doṣa‑vat — as an evil; iti — thus; eke — one group; karma — work; prāhuḥ — they say; manīṣiṇaḥ — great thinkers; yajña — sacrifice; dāna — charity; tapaḥ — penance; karma — works; na — never; tyājyam — are to be given up; iti — thus; ca — and; aparē — others.
Understanding the Verse
In this verse of the eighteenth chapter, Krishna highlights a fundamental controversy among the wise regarding the proper conduct of a spiritual aspirant. One school of thought, represented by "eke" (one group) of "manīṣiṇaḥ" (great thinkers), insists that every "karma" (action) is "tyājyaṃ" (to be abandoned) because it is "doṣavadi" (tainted by fault or sin). Their argument stems from the belief that worldly activities inevitably create karmic bonds, pulling the soul deeper into the cycle of birth and death. By renouncing all action, they aim to achieve immediate liberation (moksha) through pure dispassion.
Contrastingly, another group of sages, "cāpare" (the others), argue that not all actions are detrimental. They point specifically to "yajña‑dāna‑tapaḥ karma" – the deeds of sacrifice, charity, and austerity – as essential, non‑negotiable practices. These actions are considered "nitya" (eternal) because they are performed without attachment to personal gain and are offered to the Divine. Sacrifice (yajña) purifies the heart by aligning individual will with cosmic order; charity (dāna) cultivates generosity and dissolves egoism; penance (tapaḥ) develops self‑discipline and steadies the mind. By maintaining these, a yogi can progress on the path of self‑realization while still engaging with the world responsibly.
Krishna’s presentation of the two viewpoints serves a pedagogical purpose. By exposing Arjuna (and the reader) to these divergent philosophies, he prepares the ground for his subsequent clarification that actions performed as "yajña‑karma" – selfless service dedicated to the Divine – are the most appropriate means for a householder. This nuanced stance dissolves the false dichotomy between renunciation and participation, showing that the quality of intention ("nishkama karma") determines spiritual value, not the mere external form of the act.
The verse also reflects an ancient debate still relevant today. Modern spiritual seekers often grapple with the tension between total withdrawal from worldly duties and active engagement in society. By understanding that self‑less, purposeful actions can be a form of inner renunciation, one can lead a balanced life that contributes to collective welfare while advancing personal liberation.
Thus, 18.3 is not merely a statement of doctrinal disagreement; it is an invitation to discern the nature of our deeds. It urges us to examine whether our actions are rooted in selfish desire ("doṣa") or in a spirit of offering and service. The answer lies in cultivating a mindset where even mundane responsibilities become expressions of devotion, thereby transcending the binary of "all are to be given up" versus "none are to be given up." This insight paves the way for Krishna’s later exposition on "yajña‑karma" as the path of the true yogi.
