श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः।।3.35।।
।।3.35।।अच्छी तरह आचरणमें लाये हुए दूसरेके धर्मसे गुणोंकी कमीवाला अपना धर्म श्रेष्ठ है। अपने धर्ममें तो मरना भी कल्याणकारक है और दूसरेका धर्म भयको देनेवाला है।
3.35 Svadharmah, ones own duty; being practised even though vigunah, defective, deficient; is sreyan, superior to, more commendable than; para-dharmat, anothers duty; though svanusthitat, well-performed, meritoriously performed. Even nidhanam, death; is sreyah, better; while engaged svadharme, in ones own duty, as compared with remaining alive while engaged in somody elses duty. Why? Paradharmah, anothers 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:
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 ones own duty never disappears from ones 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.
3.35 Therefore Karma Yoga is better than Jnana Yoga. For, it forms ones 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 anothers duty, on account of it being not easily adoptable by him.
Shreyaan swadharmo vigunah paradharmaat swanushthitaat; Swadharme nidhanam shreyah paradharmo bhayaavahah.
śhreyān—better; swa-dharmaḥ—personal duty; viguṇaḥ—tinged with faults; para-dharmāt—than another’s prescribed duties; su-anuṣhṭhitāt—perfectly done; swa-dharme—in one’s personal duties; nidhanam—death; śhreyaḥ—better; para-dharmaḥ—duties prescribed for others; bhaya-āvahaḥ—fraught with fear