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Gita : Ch-3. Slo-35.

Srimad Bhagavad-Gita :

Chapter--3. ( karma-yogam )

Slokam-35. {  It is far better to discharge one's prescribed duties, even though they may be faulty, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous. }

Sreyan  svadharmo  vigunnah  paradharmat  svanushttitat,

svadharme  nidhanam  sreyah  paradharmo  bhayavahah.

sv-anushttitat  =  than  the  properly  followed, perfectly  done;

para-dharmat  =  duty  prescribed  to  others;

vigunnah  =  even  not  good  (not upto the standard)  of;

sva-dharmah  sreyan  =  one's  own  prescribed  duty,  is   far  better;

sva-dharme  =  following  in  one's  own  prescribed  duty;

nidhanam  sreyah  =  even  death /destruction  will  be  better.

para-dharmah  bhayavahah  =  duty  prescribed  to  others  is  dangerous  (creates   fear).

In this slokam Lord Krishna is emphasising the fact that one should perform the duties one is authorised to do according to one's station and rank in society. Arjuna was a royal prince educated and trained by the strength of his might to uphold and protect dharma or righteousness and although war enacts terrible suffering it was necessary and was appropriate for Arjuna to engage in it.

One should engage themselves in their duties overriding one's normal inclinations which are even seen to be in the natures of animals. One maybe would like to switch their duties for anothers but it is very risky that the duties one was never trained for would be as successful as the duty that one was well versed in. Engaging in ones own duty one possesses the correct inner mentality to accomplish it; but for engagment in another's duty the correct inner mentality would not be present even if the external action was performed perfectly. There might be worry or indecision and questions regarding some aspects of another's duty and unresolved these would lead to inner conflict which is very detrimental for one's consciousness and atma tattva or soul realisation. This is Lord Krishna's meaning.

It should not be presumed that a person abstaining from a negative direction to pursue the ascetic life of non- violence, meditation, virtuousness and self-satisfaction seems superior for worshipping the Supreme Lord. What is therefore the purpose of a warrior’s duty to perform cruel deeds upon the battlefield in pursuit of victory and self-preservation. Anticipating such a doubt Lord Krishna states it is better to follow one's own duties according to station and rank in life as enjoined by the Vedic scriptures. Because to perform another's duty is not authorised in the Vedic scriptures and being prohibited is fraught with dangers. According to te scriptural injunction: One who exempts themselves from their prescribed actions as enjoined in the Vedic scriptures, is never qualified to perform the prescribed actions of a higher station. Such actions is prohibited.

For obvious reasons the performance of one's own dharma or righteous duties according to karma yoga or actions performed according to prescribed Vedic injunctions is the best course to follow even if they do not possess great virtues. One's own duties are easy and natural to discharge in karma yoga and unattended with risk. Whereas that person performing jnana yoga or the path of cultivating Vedic knowledge which is most excellent; but who is beguiled by prakriti or material nature finds it extremely difficult to achieve success. Although the path of jnana yoga is shorter than the path of karma yoga there are many dangers accosting the path of jnana yoga. The path of karma yoga is performed by one most easily as it naturally befits the person performing it. Even if death comes before one has the opportunity to fulfill life's purpose and attain moksa or liberation form the cycle of birth and death, still one's progress is not impeded by any obstacle even death as one's merits are applied to the next life and they are born in a situation where they can easily pick up the thread from where they left off in the last life and continue on. Whereas one who although beguiled by prakriti attempts to practice jnana yoga anyway is surrounded by danger and obstacles on their path which deter one from easily adopting and putting into practice the cultivation of Vedic wisdom.

To be continued  ....


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …