Chapter 18 Shloka 47

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।

स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्।।४७।।

One’s own seemingly inferior dharma,

if well performed, is far superior to

the dharma of another. The individual

does not incur sin whilst performing

those deeds that are ordained by his nature.

Chapter 18 Shloka 47

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।

स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्।।४७।।

The Lord says:

One’s own seemingly inferior dharma, if well performed, is far superior to the dharma of another. The individual does not incur sin whilst performing those deeds that are ordained by his nature.

O seeker of the Atma, Abha! The Lord says, one should not renounce one’s own natural dharma even if it seems devoid of merit and even though the dharma of the other seems meritorious.

1. Superiority does not lie in the pursuance of likes and dislikes.

2. One must not pay heed to victory or defeat.

3. Success and failure should be viewed equitably.

4. One must not fix one’s eye on the fruits of action.

5. One should view both abstinence from action and engagement in deeds with equanimity.

6. Nothing is great or small.

7. One should be satisfied with whatever one receives.

8. The man of wisdom does not reject unskilful actions, nor is he attached to skilful actions.

9. If one maintains an attitude of equanimity towards the joys and sorrows that comprise the fruits of one’s past deeds, one will not dub any action as inferior or superior.

10. If one retains an attitude of equanimity towards profit and loss, why will one feel the necessity of renouncing one’s own dharma?

The Lord says here that one can reach the Supreme state through the performance of one’s own dharma – no matter what it may be. Do not pay any attention to whether the jobs that have been allotted to you are big or small – you can become sinless only through the performance of those very jobs because:

a) it is attachments that one has to renounce;

b) it is the desire for the fruits of one’s actions that one has to renounce;

c) sin and virtue are dependent on one’s attachment;

d) what one must renounce are the actions that are motivated by desire;

e) what one must relinquish is one’s attachment to the fruits of one’s deeds;

f) what one must renounce are those deeds which sprout from the ego and are performed for ego establishment.

What is important is one’s internal state – not the nature of one’s dharma. A man is not inferior or superior according to what tasks he performs. Freedom from sin or bondage in sin is dependent on one’s innate perspective.

Whatever may be one’s nature, it matters not. It is one’s point of view that lends meaning to one’s nature.

Look little one, understand this carefully:

1. If you truly believe that the world is the Lord’s creation, you will not look upon the world as a master, but as a servitor.

2. If you believe that this entire creation is an interplay of qualities, then you will know that it is those qualities that are the doers, and you will annihilate any vestige of doership from your mind.

3. If you do not consider the body to be your possession, your innate perspective will be devoid of the body idea.

4. If you become completely devoid of attachment to the body, mind and intellect:

–  you are verily an Atmavaan and you will pay no attention whatsoever to your body-self;

–  you have a body, but you will have no rights over it;

–  acclaim and insult, happiness and sorrow, greed and craving, victory and defeat – all these will become meaningless for you. They will not taint your attitude even unconsciously.

When the body is not yours:

1. How can you claim any rights over your deeds?

2. How can you ever proclaim an intention to engage in superior or inferior deeds?

3. For whose sake will you reject anything or be attracted to anything?

4. Whose is the dishonour that has come your way? Surely it is not the body’s, because the body does not belong to you in any case.

When your attitude is free of such thoughts or feelings, there is no interest in nivritti or pravritti – abstinence from action or engagement in action. No choice remains, such as “I shall follow this dharma or reject that one.” You will then engage in those deeds that flow naturally from your basic temperament.

One’sswabhav or temperament on the gross plane

1. The natural temperament that flows from the individual’s basic qualities is his swabhav.

2. The natural thought processes that flow from an individual’s basic energy constitute his swabhav.

3. This swabhav exists in each and every individual, formed by the three attributes of Prakriti.

4. The individual’s swabhav is the manifestation of his qualities and their flow in his life.

5. That efficacy, which is attained through the repetitive practice of one type of action, is generally termed one’s swabhav.

6. Man invents several means to attain what he desires – he treads many a path of life in this endeavour; he puts his hand to varied jobs, or he trains in technologies that involve less effort but yield greater fruit etc. His temperament is moulded as a result of all these efforts.

7. Thisswabhav becomes fully developed and immutable with constant practice.

One’s swabhav or temperament on the subtle plane

1. To induce fear in another.

2. To get one’s way through the use of temper.

3. To justify and establish oneself through criticism of the other, etc.

This is one’s subtle temperament.

In the same way, the intellect develops its own temperament.

1. The intellect of the tamsic individual always believes itself to be superior even though it is cloaked in ignorance.

2. The tamsic individual does not use his intellect even for the establishment of his own intellect!

3. Bound in myriad concepts and beliefs, the intellect displays the temperament of a tamsic personality.

Swabhav and Prakriti – Temperament and Nature

Little one, one’s temperament is constituted of the latencies of many births. This same temperament gives rise to individualistic tendencies, as well as the differences and variations that are found from individual to individual. Prakriti grants qualities equitably to all – temperament indicates the differentiation in those qualities. Prakriti endowed vision to all beings. Prakriti bestowed ears, sense faculties, blood etc. more or less equally to all. The latencies of the individual’s past births caused the differentiation in the allotment of qualities and temperaments.

Therefore, although one’s temperament is rooted in the basic attributes endowed by Prakriti, it is nurtured and established in accordance with the means employed habitually to attain certain desired objects.

Whatever work you do, do not renounce it even though it may seem inferior in quality. One cannot attain the Supreme state by renouncing one’s natural dharma. If one performs one’s ordained deeds:

a) one can attain the Supreme state;

b) one can gain knowledge;

c) one can practice the application of that knowledge in life;

d) one can become devoid of attachment;

e) one can become devoid of greed;

f) one can be rid of desires;

g) one can become free of the body idea.

The performance of one’s natural duties can never prove to be a hindrance in the path of one’s progression towards the Supreme state – in fact, it will be an aid.

Niyat karma (नियतकर्म) – Obligatory duties

1. That action which is necessary can be classified as niyat karma.

2. Obligatory actions can be defined as niyat karma.

3. Those deeds which are spontaneous and natural constitute niyat karma.

4. An established code of conduct can be called one’s niyat karma.

(For an elaboration on such actions, refer to Chp.18, shloka 23)

Look!

1. One has to bring up one’s children – this is an obligatory deed.

2. To bring up one’s children is also one’s duty.

3. To bring up one’s children is one’s dharma.

4. To bring up one’s children is one’s innate nature.

That action which has been established by destiny and the universal law can be called one’s obligatory deed or niyat karma.

One’s point of view towards one’s children

1. Does one consider the upbringing of one’s children a superior or an inferior task?

2. Does one consider it to be a superior or an inferior dharma?

3. Does one consider it to be a superior or an inferior duty?

Little one, whatever one may do in life, if one does it as one’s duty, one will have achieved what one seeks.

Now think! How will one fulfil one’s dharma whilst facing the problems that beset one today? What do children want from parents? What should parents not expect of children? Do academic studies matter the most or do parents wish them to learn how to become more humane? Let us consider all these matters.

1. It is the natural instinct of the parents to nourish and sustain the child.

2. It is one’s duty to groom the child into wisdom – to teach him to read and write and to become self sufficient.

3. It is one’s dharma to make one’s children good human beings and to teach them humane qualities.

One’s seemingly inferior dharma is in fact superior.

Little one, even if one’s dharma seems to be fraught with negative attributes, one must not relinquish it.

1. If the Shudra says he will not serve but rule, then difficulties will arise.

2. If the mother says it is a lowly job to bring up the children and to look after the house, it would cause problems.

3. If the husband feels that he should assume the role of director in the home, it will inevitably create difficulties.

4. If the wise Brahmin is given the chores of a servitor, it will encourage the growth of sin.

5. If the soldier considers it to be a crime to take the life of another, then who will protect the society and the nation?

6. If the judge adjudges it to be a despicable deed to punish a criminal, then who will uphold justice in the world?

Little one, everyone must faithfully fulfil the duty allotted to him whilst abiding in the Truth – thus each one can attain the supreme state. Whosoever fulfils his dharma honourably, does not incur sin.