FolioCorpusBhagavad-gītā

Bhagavad-gītā 3.35

శ్రేయాన్స్వధర్మో విగుణః పరధర్మాత్స్వనుష్ఠితాత్ । స్వధర్మే నిధనం శ్రేయః పరధర్మో భయావహః ॥ ౩౫ ॥
śreyān sva-dharmo viguṇaḥ
[shreyaan sva-dharmo vigunah]
para-dharmāt sv-anuṣṭhitāt
[para-dharmaat sv-anushthitaat]
sva-dharme nidhanaṁ śreyaḥ
[sva-dharme nidhanam shreyah]
para-dharmo bhayāvahaḥ
[para-dharmo bhayaavahah]
Word-for-word
śreyān — far better sva - dharmaḥ — one’s prescribed duties viguṇaḥ — even faulty para - dharmāt — than duties mentioned for others su - anuṣṭhitāt — perfectly done sva - dharme — in one’s prescribed duties nidhanam — destruction śreyaḥ — better para - dharmaḥ — duties prescribed for others bhaya - āvahaḥ — dangerous .
Blended reading (Sanskrit + English inline)
śreyān sva-dharmo viguṇaḥ
śreyān
far better
sva - dharmaḥ
one’s prescribed duties
viguṇaḥ
even faulty
para-dharmāt sv-anuṣṭhitāt
para - dharmāt
than duties mentioned for others
su - anuṣṭhitāt
perfectly done
sva - dharme
in one’s prescribed duties
sva-dharme nidhanaṁ śreyaḥ
nidhanam
destruction
śreyaḥ
better
para-dharmo bhayāvahaḥ
para - dharmaḥ
duties prescribed for others
bhaya - āvahaḥ
dangerous .
Important Words
  • śreyān — far better
    Comparative of praśasya — better. The verse opens with the same śreyas Arjuna asked for in 3.2 and Kṛṣṇa promised in 3.11. The whole chapter's higher-good thread terminates here: *your* dharma is your śreyas.
  • sva - dharmaḥ — one's prescribed duties
    Compound: sva (one's own) + dharma. The technical hinge of the verse and of the Gītā's social vision. Not dharma in general — the dharma that has *your* name on it. Varṇa, āśrama, situation.
  • viguṇaḥ — even faulty
    From vi + guṇa — defective in execution. Even faulty execution of one's own dharma outranks polished execution of another's. The Gītā's bias is for *fit*, not for *finish*.
  • para - dharmāt — than duties mentioned for others
    Compound, ablative of comparison. Para means *the other* — someone else's. The verse repeats this twice for emphasis. Para-dharma is the great spiritual temptation: someone else's path looks more refined.
  • nidhanam — destruction
    Death, ruin. Even *death* in sva-dharma is śreyas. Kṛṣṇa raises the stakes maximally — better to die in your work than to live in another's. This is the verse Arjuna will hear when he wonders why he must fight at all.
  • bhaya - āvahaḥ — dangerous
    Compound: bhaya (fear) + āvaha (bringing). *Fear-bringing*. Para-dharma does not just disappoint — it produces *bhaya*. The same bhaya the perfected soul has crossed beyond (abhayam, 16.1).
It is far better to discharge one’s prescribed duties, even though faultily, than another’s duties perfectly. 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.
Purport

One should therefore discharge his prescribed duties in full Kṛṣṇa consciousness rather than those prescribed for others. Materially, prescribed duties are duties enjoined according to one’s psychophysical condition, under the spell of the modes of material nature. Spiritual duties are as ordered by the spiritual master for the transcendental service of Kṛṣṇa. But whether material or spiritual, one should stick to his prescribed duties even up to death, rather than imitate another’s prescribed duties. Duties on the spiritual platform and duties on the material platform may be different, but the principle of following the authorized direction is always good for the performer. When one is under the spell of the modes of material nature, one should follow the prescribed rules for his particular situation and should not imitate others. For example, a brāhmaṇa, who is in the mode of goodness, is nonviolent, whereas a kṣatriya, who is in the mode of passion, is allowed to be violent. As such, for a kṣatriya it is better to be vanquished following the rules of violence than to imitate a brāhmaṇa who follows the principles of nonviolence. Everyone has to cleanse his heart by a gradual process, not abruptly. However, when one transcends the modes of material nature and is fully situated in Kṛṣṇa consciousness, he can perform anything and everything under the direction of a bona fide spiritual master. In that complete stage of Kṛṣṇa consciousness, the kṣatriya may act as a brāhmaṇa, or a brāhmaṇa may act as a kṣatriya. In the transcendental stage, the distinctions of the material world do not apply. For example, Viśvāmitra was originally a kṣatriya, but later on he acted as a brāhmaṇa, whereas Paraśurāma was a brāhmaṇa but later on he acted as a kṣatriya. Being transcendentally situated, they could do so; but as long as one is on the material platform, he must perform his duties according to the modes of material nature. At the same time, he must have a full sense of Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
35. It is better to perform ones own duties even if in a faulty way, than to perform others’ duties albeit very well. Destruction in the course one’s duties is beneficial. Performing others’ duties is full of danger.
Commentary

In this verse the Lord answers those who desire to perform the duties of others such as non-violence, because it is easy to execute and also not independent of dharma, and because of inability to fight the battle due to attachment and repulsion. One should boldly perform one’s duties, even though they may have some slight fault. This is better than performing others’ duties even if those duties are executed well and are full of good qualities. The reason is given. Destruction in the course of performing one’s duties is better. Performing others’ duties is dangerous. The Seventh Canto of Bhāgavatam speaks of performing others’ duties, para dharma, as irreligion: vidharmaḥ para-dharmaś ca ābhāsa upamā chalaḥ adharma-śākhāḥ paṣcemā dharma-jṣo ’dharmavat tyajet There are five branches of irreligion, appropriately known as irreligion, religious principles for which one is unfit, pretentious religion, analogical religion and cheating religion. One who is aware of real religious life must abandon these five as irreligious. SB 7.15.12

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
35. It is better to perform ones own duties even if faulty than doing another’s duties perfectly. It is better to die being situated in ones own duties. Performing other’s duties is a cause of misfortune.
Commentary

“You have said that we should give up proclivities of desire and hatred arising from our natures, common to animals, and engage in dharma according to scripture. This tendency should disappear with purification of the heart through following the duties of dharma. Dharmas of both fighting and non-violence are stated in the scriptures. Because I cannot perform fighting devoid of desire and hatred, the dharma of non-violence with subsistence by gathering surplus grains is superior to fighting for me.” Whatever dharma is prescribed by the Vedas in terms of varṇa and āśrama, performed incompletely, lacking some elements (viguṇaḥ) is better than executing a different dharma (para dharmāt) even though it is executed completely, with all parts (su anuṣṭhitāt). For instance, the natural dharma of the brāhmaṇa is non-violence, and that of the kṣatriya is fighting. One should not execute dharma beyond the sanction of the Vedas. Doing so is like performing the functions of the eye with a different organ. Jaimini says codanā-lakṣaṇo dharmaḥ : dharma is characterized by rules. The reason why it is better is then stated. It is better to die (nidhanam) in the execution of ones own dharma. This produces the best results, because there is no loss or sin in acting imperfectly, and because in the next life one will be able to execute that dharma properly. Performing a different dharma causes misfortune for the person (bhayāvahaḥ), by creating sin, since it is prohibited in scripture. In the case of Paraśurāma and Viśvāmitra however there is no deviation from scripture. Though born in brāhmaṇa (Paraśurāma) and kṣatriya (Viśvāmitra) families respectively, they performed activities according to their particular great qualities. Even then they were criticized and fell into problems. Also Droṇa and others brahmaṇas, practicing kṣatriya dharma, were criticized many times. “I have heard that Daivarāti [Note: This is another name of King Janaka. In old age he renounced. Generally however, the kṣatriyas take vanaprastha rather than sannyāsa.] and other kṣatriyas renounced the world. Therefore why is non-violence considered the wrong dharma for me?” “By performing ones prescribed duties in the prevous āśrama, one decreases desire, until one is qualified for renunciation. The person can then practice non-violence, because it then becomes his prescribed dharma. Thus it is suitable that one who is situated in ones own dharma can later do this.”

Bhūrijana Dāsa Gauḍīya
Commentary

One must know what his duty is and one must strict and stick to his duty. And how does one knows what his duty is? This is the great fortune of someone who has a spiritual master. And one should do one's own duty because that is his "medicine" prescribed by the physician, the sastra and the spiritual master. [ E . BEWARE OF LUST AND ANGER. Beware of lust, the soul's sinful, all‑devouring enemy. Through lust sitting in the senses, mind and intelligence, the soul's knowledge is covered. By regulating the senses and through spiritually strong intelligence, one should fix himself in his pure identity as a servant of Krsna and thereby conquer lust. (36‑42) ]

Now Arjuna asks a question which is very interesting. After hearing Krsna's words the tendence is "yes, from now on I will do my duty, I will not be disturbed, I will control my aversions and attachments by guru, sastra and sadhu....and so on ". But Arjuna knows reality and how hard is to do this. So he asks, very intelligently for our sake:

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Never imitate another’s duties – “It is very dangerous to give up one’s own duty and try to follow

someone else’s path”

It is far better the discharge ones prescribed duties, even though faultily, than another’s duty perfectly
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

PRACTICAL APPLICATION OF TEXT 3.35

The following three angles may help one understand why one should rather perform one’s own duty

although imperfectly, than do another’s, although he can do it perfectly

1. Accepting another’s duty promotes whimsicality and thus ultimately creates havoc – It

creates the option to reject his duty if it proves uncomfortable and thus invites a fall to the

platform of accepting and rejecting in terms of sense gratification

2. Accepting another’s duty causes a social disruption – Prescribed duties are given not only

for personal purification but also to have a stable society of different integrated parts. If one

decides to change his activities, those who depend on him for certain needs, may be let

down

3. Accepting another’s duty is not as easy as one thinks – One’s conditioned tendencies run

deeper than he realizes. Giving up one’s natural work is very difficult. Engaging in unnatural

work promotes dissatisfaction and thus the risk of falldown to immorality escalates

Focus of Learning

(a) Cause of material encagement and how to get out

Unrestricted sense enjoyment is the cause
One can get out by following rules and regulations of the revealed scriptures
e.g. Sex enjoyment is allowed under the license of marriage ties

(b) Explain: “There is always a chance of accident, even on royal road”

As long as the material body is there, the necessities of material body are allowed, but under rules and regulations
Yet one should not rely upon the control of such allowances – sense gratification under regulation may also lead one to go astray
e.g. Sense gratification in married life

(c) ‘One attachment’ leads to all detachments – What?

Attachment to Krishna consciousness (Loving service of Krishna)

(d) Avoid one detachment – What?

To be detached from Krishna consciousness at any stage of life

(e) What is whole purpose of all detachments – Ultimately to become situated on the platform of

Krishna consciousness

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
3.35 Svadharmah, one's own duty; being practised even though vigunah, defective, deficient; is sreyan, superior to, more commendable than; para-dharmat, another's duty; though svanusthitat, well-performed, meritoriously performed. Even nidhanam, death; is sreyah, better; while engaged svadharme, in one's own duty, as compared with remaining alive while engaged in somody else's duty. Why? Paradharmah, another's duty; is bhayavahah, fraught with fear, since it invites dangers such as hell etc. Although the root cause of evil was stated in, 'In the case of a person who dwells on objects' (2.62) and '৷৷৷৷.because they (attraction and repulsion) are his adversaries' (34), that was presented desultorily and vaguely. Wishing to know it briefly and definitely as, 'This is thus, to be sure', Arjuna, with the idea, 'When this indeed becomes known, I shall make effort for its eradication', said:
Śrī Rāmānujācārya Classical
Translation
3.35 Therefore Karma Yoga is better than Jnana Yoga. For, it forms one's own duty, since it is natural to one and easy to perform, and though defective, is free from liability to interruption and fall. Jnana Yoga, on the other hand, though performed well for some time, constitutes the duty of another, as it is difficult to practise for one conjoined with Prakrti. It is therefore liable to interruption. For a person who lives practising Karma Yoga - which is his duty because he is alified for it - even death without success in one birth does not matter. For, in the next birth with the help of the experience already gained in the previous birth, it will be possible for him to perform Karma Yoga without any impediments. Jnana Yoga is fraught with fear because of the possibility of errors for anyone who is conjoined to Prakrti. It is another's duty, on account of it being not easily adoptable by him.
Śrī Abhinavagupta Classical
Translation
3.34-35 Indriyasya etc., Sreyan etc. A person living the worldly life does entertain likes or dislikes towards every sense-object. For, due to his total ignorance he imagines that actions are performed only by his Self. Thus there is this difference between a man of knowledge and a man of worldly life, eventhough they perform alike their [respective] worldly activities such as eating etc. The established view of ours [in this regard] is this : For a person, who, freed from attachment in every way, Performs his own duty, there is hardly any bond of merit or demerit. Indeed one's own duty never disappears from one's heart and it is certainly rooted there deeply as a natural taste. Not a single creature is born without that. Hence it should not be given up.
Swami Sivananda Classical
Translation
3.35 Better is one's own duty, though devoid of merit than the duty of another well discharged. Better is death in one's own duty; the duty of another is fraught with fear (is productive of danger).
Commentary

3.35 श्रेयान् better? स्वधर्मः ones own duty? विगुणः devoid of merit? परधर्मात् than the duty of another? स्वनुष्ठितात् than well discharged? स्वधर्मे in ones own duty? निधनम् death? श्रेयः better? परधर्मः anothers duty? भयावहः fraught with fear.Commentary It is indeed better for man to die discharging his own duty though destitute of merit than for him to live doing the duty of another though performed in a perfect manner. For the duty of another has its pitfalls. The duty of a Kshatriya is to fight in a righteous battle. Arjuna must fight. This is his duty. Even if he dies in the discharge of his own duty? it is better for him. He will go to heaven. He should not do the duty of another man. This will bring him peril. He should not stop from fighting and enter the path of renunciation. (Cf.XVIII.47).

Swami Gambhīrānanda Classical
Translation
3.35 One's own duty [Customary or scripturally ordained observances of different castes and sects.-Tr.], though defective, is superior to another's duty well-performed. Death is better while engaged in one's own duty; another's duty is fraught with fear.
Shri Purohit Swami Classical
Translation
3.35 It is better to do thine own duty, however lacking in merit, than to do that of another, even though efficiently. It is better to die doing one's own duty, for to do the duty of another is fraught with danger.
Related values & verses
Primary values
Kartavya (Duty / Responsibility)Pratijna (Vow-keeping / Sacred Resolve)
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Arjava (Simplicity / Straightforwardness)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)
Related verses
BG 18.47 BG 18.48 BG 2.31 SB 7.11.32 SB 11.18.44 SB 1.2.13 CC Madhya 8.58 CC Madhya 22.104 CC Madhya 25.121 Muṇḍaka Upaniṣad 3.1.10Īśa Upaniṣad 2
Stories
sb_kartavya_primary
Concepts
Dharma
Related lectures
Personal Guidance
Better one's own sva-dharma imperfectly performed than another's perfectly performed — death in one's own dharma is better than dharma alien to one's nature.
Practical Applications
  • Stop chasing someone else's path because it looks more spiritual.
  • Refine your own dharma instead of envying another's.
  • Trust that your particular service has its own perfection.
Reflection Questions
  • Whose dharma am I covertly imitating that doesn't fit me?
  • What is the imperfect-but-mine work I should be perfecting?
Analogy

A fish forced to climb a tree dies clumsily; a fish allowed its own water swims into perfection. Sva-dharma is your water. Para-dharma, however beautiful, is a tree.

Stories
Bharata-Jaḍa the Renunciant-Born Brāhmaṇa

Bharata Mahārāja, in his next birth as a brāhmaṇa, became Jaḍa-Bharata — the apparently dull-witted one. To outsiders he looked like a fool fit only for being carried on a palanquin; in fact he was a paramahaṁsa. When a king tried to scold him for poor palanquin-bearing, Jaḍa-Bharata spoke śāstra and exposed the king's own confusion.

The verse's lesson is in the form Bharata took. His sva-dharma in that life — apparent foolishness for the sake of total detachment — looked *viguṇa*, faulty, to the world. But it was his own, perfectly. Trading it for a more impressive role would have been ruin. Better śreyān-but-yours than perfectly-executed-but-someone-else's.

📝 My note

Source: vedabase.io

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