to nature are never affected by sin, unless a person accepts the religion of others and performs it flawlessly.
The actions of Brahmins, Kshatriyas, Vaishyas, and Shudras, as explained, are their special qualities. Man’s own dharma is taught in the Bhagavad Gita. It is said in the last verses that one should not imitate the actions of another. A person who is naturally attracted to the actions of Shudras should not artificially call himself a Brahmin, even if he is born in a Brahmin family. In this way, a person should act according to his nature. No action is objectionable if it is done for the service of God. The actions of a Brahmin are certainly in the mode of goodness, but if he is not in the mode of goodness by nature, he should not imitate the actions of a Brahmin. A Kshatriya, that is, a ruler, has many evil deeds. A Kshatriya must be tough to kill his enemies, and sometimes he may have to lie for the sake of politics. Such ferocity and hypocrisy are inherent in political affairs. However, a Kshatriya should not abandon his dharma and try to perform Brahmin rituals.
Man should work to please God. For example, Arjuna is a Kshatriya. He is hesitant to fight with the other side. But if such a war is waged for the sake of Lord Krishna, then there is no need to fear defeat. Even in the field of business, sometimes a merchant has to tell many lies to make a profit. If he does not do that, there is no profit. Sometimes the merchant says, “O buyer! I have no interest inHe says, ‘I am not making profit,’ but a man should know that a merchant cannot survive without making profit. Therefore, if a merchant says that he is not making profit and has given up that profession and has taken up the profession of a Brahmin because he is in a state of need, it should be considered a simple lie. But a merchant should not think that he will be deceived by telling lies. That is not taught. If a man serves God through his work, it does not matter whether he is a Kshatriya, Vaishya or Shudra. Even Brahmins who perform various types of yajnas have to sacrifice animals from time to time. Because in such works there are animal sacrifices sometimes, and similarly, a Kshatriya who is established in Swadharma does not incur any sin if he kills an enemy. These matters are explained in detail and in detail in the third chapter. Every man should work only for the sake of Yajna, that is, for the sake of the God Vishnu. The Self-consciousness Whatever is done for the sake of pleasure becomes the cause of any bondage. The essence is that every man should be established in Karna according to the special quality he has received: he should resolve to act only for the sake of serving the boon of God.
The natural karma of the Kauttiyas is the cause of all sins.
sahajam – born simultaneously; karma – action; kausteya – O son of Kunti; sadosha – with fault; api – even though; na tyajet – should not be abandoned; sarva arambhah – all efforts; hi – certainly; dosena – with fault; dhumena – with smoke; agnih – fire; iva – like; avritah – being covered.
Every effort, like fire covered with smoke, is covered with some defect. Therefore, O Kaunteya! Even if the karma born from one’s nature is full of defect, one should not abandon it.
Purport: In conditioned life, all actions are contaminated by the modes of nature. Even if one is a Brahmin, one has to perform sacrifices such as animal sacrifices. Similarly, a Kshatriya, no matter how pious, has to fight enemies. He cannot avoid it. Similarly, a merchant, no matter how pious, has to hide his profits from time to time to continue
