Gita 03.35 – Credit lies in sticking to duty under duress, not in changing duty
śreyān sva-dharmo viguṇaḥ
para-dharmāt sv-anuṣṭhitāt
sva-dharme nidhanaṁ śreyaḥ
para-dharmo bhayāvahaḥ (Bg 3.35)
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.
Translation:
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.
Explanation:
Kṛṣṇa here emphatically instructs Arjuna to persevere in his duty as a kṣatriya.
śreyān sva-dharmo viguṇaḥ: It is far better to perform one’s own prescribed duties, even if done imperfectly,
para-dharmāt sv-anuṣṭhitāt: rather than performing another’s duties perfectly.
sva-dharme nidhanaṁ śreyaḥ: It is preferable to perish while executing our own duties,
para-dharmo bhayāvahaḥ: for it is very dangerous to engage in another’s duties.
What exactly is Kṛṣṇa conveying in this verse? Is He imposing a rigid and absolute system—where everyone must strictly adhere to their own dharma and never attempt anyone else’s? No, not really. In fact, not at all.
Svadharma refers to one’s duty according to one’s own nature—svabhāva. It means adhering to the duties that align with our natural disposition. In this verse, the words “dharma” and “svadharma” are clearly not used in a spiritual sense, nor do they refer to our innate, unchangeable characteristic of being an eternal servant of Kṛṣṇa. Instead, Kṛṣṇa points out that Arjuna’s dharma is different from that of others, and he should not perform another’s dharma. This indicates that the two dharmas are distinctly different. Here, Kṛṣṇa is speaking of dharma in the context of the varṇāśrama system.
A kṣatriya has prescribed duties according to the varṇāśrama system, while the brāhmaṇa has a different set of duties. In the Bhagavad-gītā, beginning from verse 18.41—and further elaborated in verses 42, 43, and 44—Kṛṣṇa describes the qualities and activities expected of those who belong to specific varṇas. He states, karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ (Bg 18.41), indicating that these duties are separate and distinct. They arise from one’s svabhāva and the qualities that flow from it.
A kṣatriya is expected and required to fight—yuddhe cāpy apalāyanam (Bg 18.43). This is one of the defining characteristics of a kṣatriya—they never flee from battle. In contrast, a brāhmaṇa is described as possessing the quality of ahiṁsā, or non-violence.
When Arjuna says, “I will not fight—it is better for me to renounce the world,” he uses a word similar to śreya, but not exactly that. In Bhagavad-gītā 1.45, he says:
yadi mām apratīkāram
aśastraṁ śastra-pāṇayaḥ
dhārtarāṣṭrā raṇe hanyus
tan me kṣema-taraṁ bhavet
Here, he uses the word “kṣema-taraṁ”, meaning “that is preferable.”
When he speaks of being aśastraṁ apratīkāram—unarmed and not retaliating—this actually describes the characteristic of a brāhmaṇa. A brāhmaṇa remains detached and does not resort to weapons. He endures insults patiently. Even when an insult becomes unbearable, a brāhmaṇa rarely takes up arms. While brāhmaṇas may curse, the power of their curse is feared by others; however, when brāhmaṇas feel compelled to curse, they often weaken their own spiritual power by doing so.
Normally, brāhmaṇas are expected to tolerate insults and practice non-violence. Even several thousand years later, when Chanakya was grievously insulted by the Nanda king, he did not resort to violence himself. Instead, he trained a young warrior prince, Chandragupta, who ultimately fought to overthrow the tyrannical Nanda rulers.
The point is that brāhmaṇas do not fight, whereas kṣatriyas do. When Arjuna thinks of being aśastraṁ apratīkāram—that is, not fighting and not using weapons—he is considering acting like a brāhmaṇa. However, Kṛṣṇa tells Arjuna that performing his duty according to his varṇa as a kṣatriya is far more appropriate than trying to act as a brāhmaṇa, because as a brāhmaṇa, he would be unable to fulfill the responsibilities of that role properly.
The prospect of acting like a brāhmaṇa may seem appealing to Arjuna, especially because the kṣatriya’s duty—fighting a war against one’s own loved ones—is understandably daunting and demanding. Yet, fighting is part of his nature. If he were to assume the role of a brāhmaṇa and try to live according to brāhmaṇical principles—but then face dishonor—he would likely be unable to tolerate it. He would instinctively reach for his weapon to retaliate. However, as a brāhmaṇa, retaliating with violence would be considered adharma and would make him karmically accountable.
Hence, he will not be able to suppress his true nature. This helps us understand the real meaning of what Kṛṣṇa said in Bhagavad-gītā 3.33: nigrahaḥ kiṁ kariṣyati—“What can repression accomplish?” This is not a license to indulge in every desire, but rather an acknowledgment that one cannot completely suppress one’s nature. Verse 33 warns against repressing one’s nature, while verse 34 advises that, even when acting according to our nature, we should not become slaves to sense objects. One extreme—repressing one’s nature—is refuted in verse 33. The other extreme—indulging in every urge from the body, senses, and sense objects—is equally condemned.
Now, Kṛṣṇa recommends acting according to one’s svadharma. While this grants a certain freedom and license, it also comes with specific responsibilities and limitations. A kṣatriya may enjoy honor and power, but is expected to be fearless in battle, lead from the front, and protect brāhmaṇical culture—even if it means risking one’s life.
Since Arjuna possessed the nature of a kṣatriya, he was duty-bound to act accordingly.
This verse, in a society structured by varṇāśrama, has a specific application—to adhere to the profession appropriate to one’s varṇa. However, today, when the traditional social arrangement is not strictly observed and it is often difficult to determine one’s varṇa—or even find a job aligned with it—we can at least apply the broader principle implied here—be true to your own nature.
This means we need to look inward and try to identify our unique talents and interests. It is the constellation of these talents and interests that determines our varṇa. With a clear understanding of our abilities and passions, we can choose a vocation that suits us—regardless of whether society glamorizes it or not.
Especially today, trends often pressure people to adopt a certain style of dress, pursue a particular career, or live a specific lifestyle. Kṛṣṇa’s teaching here can also be understood as a warning—do not blindly imitate others. Be true to yourself.
The indirect message of this verse is that Kṛṣṇa urges Arjuna to fight. Yet, while fighting, he also instructs him—as stated in the previous verse—not to indulge in sense gratification, but to uphold dharma and perform his svadharma as a kṣatriya.
Thank you.
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