Bhagavad Gita - Daily - II CHAPTER 3-35 II

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Gita 3-35

sreyan sva-dharmo vigunah, para-dharmat sv-anusthitatsva-dharme nidhanam sreyah, para-dharmo bhayavahah

"Better is one's own duty (dharma) though devoid of merit, than the duty of another well performed. Better is death in the fulfillment of one's own duty, the duty of another is fraught with fear."

Comment

Performing one's duty unselfishly, according to the one's Varna (classification of society), Ashram (stage in life) etc. is called `Svadharma' (One's own duty); what is prohibited is called `Par-dharma' (other than one's duty). In that action, where the sentiments are one of harming or not benefiting the other, like stealing, hurting someone etc., this is not duty (Svadharma) for anyone, rather these are bad actions (Adharma or Kudharma).

In every action (Dharma), there are Kudharma (bad action), Adharma (prohibited action) and Paradarma (other than one's duty or dharma) are present; for example – thinking of doing bad to someone, cheating etc. are Kudharma in Dharma. While doing Yajna (sacrifice), making an offering of slaughtered animal is Adharma in Dharma. The actions which are not prescribed as Svadharma for one, doing these actions is Paradharma in Dharma. One does not spiritually benefit by doing Kudharma, Adharma and Para-dharma. One gains spiritual benefit from that Dharma (performing an action) only, in which one relinquishes pride and selfishness and the action benefits another person in present and future.

 

From "Gita Prabodhani" in Hindi by Swami Ramsukhdasji---

 

 

 

 

 

Chapter 3, Verse 35 is as follows;

Shreyaan = better

Sva - DharmaH = one's own bounden / obligatory duty

ViguNaH = devoid of merit or excellence

Para - Dharmaat = than the duty of another

Su - AnuShThitaat = deemed to be well-discharged

Sva - Dharme = in one's own obligatory duty

Nidhanam = death

ShreyaH = better / superior / admirable

Para - DharmaH = another's obligatory duty

Bhaya - AavahaH = fraught with fear

English translation:-

One's own duty (Dharma), though imperfect, is better than another's duty (Dharma) deemed to be well discharged. Death in one's own duty is better, as another's duty is fraught with fear, uncertainty and doubt.

Comment:

It is more admirable to remain engaged in doing one's own bounden dutiful work, even without outstanding excellence or merit, than be involved in doing another's duty well. Every Saadhaka must try to understand his / her own physical, psychological, mental and intellectual make-up in totality and then attempt to function accordingly. All of us are not endowed with identical make-ups and therefore, we should not ape others. However apparently distasteful might be one's bounden duty, one must be faithful to it even unto death.

Let us look at ten fingers of our hands. The five fingers of left hand are mirror images of the fingers of the right hand. Yet all of them are different. They perform variety of individual tasks. Just imagine if we were endowed with ten identical fingers in form as well as shape and they were to perform identical functions. That would be nothing short of disaster. It is indeed divine gift to the mankind that our ten fingers perform separate but unique tasks and collectively all the ten fingers help us to perform wonders in the fields of arts, commerce and science.

In the same manner, every Saadhaka has to appreciate his / her own `Sva-Dharma' i.e. one's own bounden duty, as per individual

· `Sva-Bhava' i.e. innate and intrinsic tendencies and inherent natural inclinations

· `Sva-VarNa' i.e. association with one of the four basic functional human groups namely BrahmaNa, Kshatriya, Vaishya and Shudra by birth as well as by liking

· `Sva-GuNa' i.e. predominant mental quality of Sattvika, Rajasika or Taamasika GuNaas

Only after such careful introspection, every Saadhaka should act accordingly, while trying to perform his / her bounden duty. It is more admirable than devoting your life to another's domain, which is fraught with `FUD' factor i.e. fear, uncertainty and doubt. In today's parlance: It is better to deal with known devils, than unknown saints.

"A true devotee does not deviate from the path of devotion for any reason under any circumstances. In life and death he relies on the God." … Shri Ramakrishna Paramahansa

Our actions should not be motivated by hidden malicious agendas and personal wicked desires, while being tempted by an earthly sensual reward or by self-aggrandizement. Even today an amateur, who is not really qualified to do a job and still does something out of his way, gets a huge publicity by voracious electronic and print media. This desire for name and fame and perhaps the material benefits accruing from them, attracts people, tempting them away from their own obligatory duty into the provinces of others. A professional in any field, always does his work with a calm mind. However, an amateur torments himself day and night. The glare of the limelight makes him lose his mental balance. The naturally associated public criticism depresses and annoys him. These are the emotional states that Lord Krishna wants us to avoid.

In the impeding righteous battle, it was expected that Arjuna should fight his beloved grandsire BheeShma and revered preceptor Drona with equanimity of mind. However, Arjuna preferred the softer option of becoming a recluse and subsisting on alms, which was equivalent to changing of `Sva-Dharma' prompted by non equilibrium of his tormented mind. Vacillation of mind amounts to death, while constancy of `Sva-Dharma' even in adverse circumstances brings out the best in every Saadhaka and Upaasaka.

Our fundamental duty is to choose our vocation or profession by thorough appreciation of our own basic tendencies and inclinations, likes and dislikes i.e. the very constitution of our own `Vaasanaas'. It is not contradictory to the earlier advice, that the sole motive of our actions should not be our likes or dislikes. On the other hand, Lord Krishna encourages us to choose vocation in life according to our true `Sva – Dharma'; which in turn helps us to conform to our individual likes, skill sets as well as physical and intellectual capabilities. The discriminative actions guided by `Viveka – Buddhi' undertaken in our chosen field of activity will help us to achieve perfection and attain the ultimate goal of Self realisation.

From the perspective of `Aadhi-Daivika' i.e. divine agency operating on five basic elements; the Sva-Dharma of fire is to offer heat as well as light and to burn, Sva-Dharma of wind is to dry and Sva-Dharma of water is to wet things. They cannot interchange their roles. From the perspective of `Aadhyaatmika' i.e. divine agency operating on sensory organs; Sva-Dharma of eyes is to see, Sva-Dharma of nose is to smell, Sva-Dharma of tongue is to taste things. They cannot interchange their roles. From the perspective of `Aadhi- Bhautika' i.e. divine agency operating on human being; Sva-Dharma of BrahmaNa is to study and teach, Sva-Dharma of Kshatriya is to fight and protect the well being of the populace, Sva-Dharma of Vaishya is to trade goods and Sva-Dharma of Shudra is to perform manual and labour oriented services. In the similar manner, Lord Krishna does not expect that Arjuna should switch over from being a warrior to become a recluse and start living on alms.

In this context, it will not be out of place to mention verses 41 to 48 in Chapter 18 of Shreemad Bhagawad Geeta, wherein Lord Krishna encourages Arjuna to fight the epic battle on the basis of Arjuna's Sva-Dharma so that he will not incur any sin and on the other hand he will attain perfection in the performance of his obligatory duty and ultimately reach the eternal, indestructible abode of Lord Krishna.

In summary, to become a `Yogi' i.e. ever united with the Self and not to become a `Bhogi' i.e. ever indulgent in sensual pleasures and material acquisitions; is the Sva-Dharma of every Saadhaka and Upaasaka.

The central theme of Shreemad Bhagawad Geeta is `Samatvam Yoga' i.e. equanimity above all. Anything that disturbs our inner equilibrium is fraught with fear and danger. We must attempt to attain that state of equanimity and never let anything in the world disturb us and be tormented in that process. We shall truly know our duty only if our mind is tranquil and our intelligence is united with the Self. This awareness is the first step towards the enlightened life that Krishna expects all of us to lead via the advice given to Arjuna.

Thanks & Best Regards,

Shrikant Joshi

 

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