The special fragrance of our personality is called Svadharma.
Svadharma distinguishes the personality of one individual from another. It is known by the thoughts entertained by each individual. This texture of thoughts is in turn determined by the pattern of thinking which each individual mind has gained from its own past. these predetermined channels of thinking created by one own earlier ways of thinking are called vasanas. these are the deep and compelling urges in us, gathered from our past field of action and they determine our present emotional profile.
"Sreyan svadharmo vigunah
paradharmat svanusthitat,
svadharme nidhanam sreyah
paradharmo bhayavahah.
Better ones own duty, though devoid of merit, than the duty of another, well discharged. better is death in ones own duty; the duty of another is fraught with fear meaning potentially dangerous.
By acting according to ones own svadharma the existing vasanas would get exhausted and no new vasanas would be created. Even if one were to die in the process, it would be better more glorious than if he copied the activities of another individual, even though they may be nobler and diviner. by immitating them he would be suppressing his natural tendencies and creating new tendencies. the old vasanas would wait for an opportunity to explode into expression. Lord Krishna advices Arjuna thus to serve the society with his special skills and not try to imitate the ways of peace however much he may appreciate them.
he elaborates
Your svadharma consists of your deeper urges and tendencies ordered by your vasanas, while your character is the way you express yourself as an individual in the community. the svabhava, the surface layer of your personality, must truly reflect the depth, the svadharma. By living without ego and ego centric desires, the vasanas get exhausted and the individual becomes capable of higher meditation and the final experience of fuller and larger consciousness. do your duty whatever it may be, in the spirit of surrender and devotion.
Krishna tells Arjuna that his svadharma is that of a kshatriya. Arjuna as we all know was born a prince and was trained in warfare. he had an insatiable thirst for heroism and adventure, by giving way to his emotions and retiring from the battle field he would be acting against the grains of his vasanas. Krishna advises Arjuna to serve the society with his special skills and not try to imitate the peace and contemplative life character of another.
chapter 18-40.
na tadasti prthivyam va
divi devesu va punah,
sattvam prakrtijairmuktam
yadebhih syattribhirgunaih.
there is no being on earth, or again in heaven among the devas who is totally liberated from the three qualities born of prakrti. namely sattva rajas and tamas.
Each individual has his own unique combination of the three gunas and expresses it in his field of activity, bringing into play his distinct emotional constitution and intellectual calibre. the scriptures enjoin us to perform our duties in line with our innate tendencies. so that our vasanas get exhausted thus disburdens the agitated mind the inner purification then happens naturally and spontaneously.
chapter 18 - 41.
brahmana ksatriya visam
sudranam ca paran tapa
karmani pravibhaktani
svabhava prabhavair gunaih.
of scholars of leaders of traders as also of workers.O Parantapa the duties are distributed according to the qualities born of their own nature.
Clearly it is the inner traits that determine the caste of a person. a person with intense sattva leanings naturally practices noble virtues, all of which clearly indicates his inspired commitment to the highest path of spiritual values. By restricting the wanderings of the mind among sense objects and restraining the sense organs through which the world storms the mind is brought to a state of composure. It is thereby saved from wasting itself in wearing sense indulgences, so that the mental vitality so conserved may be directed in sublime pursuits of contemplation.
chapter 18 -42.
samo damastapah saucam
ksantirarjavameva ca,
jnanam vijnanamastikyam
brahmakarma svabhavajam.
Serenity, self restraint austerity purity forgiveness and also uprightness knowledge realization and belief in God these are the duties of the brahmana's, born of their own nature.
Deliberate self denial is tapas. besides cleanliness of the body and surroundings a pure antakarna or inner personality is of paramount importance in the life of a brahmana. He cultivates forberance by maintaining an affable attitude towards everybody, whatever be the circumstances. he nurtures no ill will towards anyone even if he is wronged, because of the gracious quality of forgiveness. He is honest and upright in his dealings. He knows no fear, for he expects nothing from the world. His devotion is towards the higher presence in him.
Not only does he comprehend the subtleties of the noble values, but they are actually bought into play through his life of robust spiritual endeavour, and their charm radiates through his life. That wisdom the secret power that instils courage and consistency in him is faith that prods him on.
chapter 18-43.
sauryam tejo dhrtirdaksyam
yuddhe capyapalayanam,
danam isvarabhavasca
ksatram karma svabhavajam.
Prowess, splendour, firmness, dexterity and also not fleeing from battle generosity and lordliness these are the duties of the kshatriyas born of their own nature.
This important lesson is given by Krishna enumerating the essential traits displayed by a man of action as he expresses in his field of work. here Krishna names prowess, splendour, firmness, dexterity and also not fleeing from the battle, generosity and lordliness are all duties of a kshatriyas born of their own nature.
these qualities that constitute the fibre of the personality of a kshatriya reflect a great deal of rajoguna. A kshatriya is generally an intrepid hero with verve and vitality. He is resolute and has the drive and staying power to face adversity with courage grit and prudence. he faces the challenges of life without sccumbing to fears and doubts. He is a leader, and knows that in order to arner support from those around him and sustain their inspiration and allegiance, he cannot afford to be tight-fisted. He has to be generous and possess self confidence to mobilize others for a great goal.
chapter 18 - 44.
krsi gauraksya vanijyam
vaisyakarma svabhavajam,
paricaryatmakam karma
sudrasyapi svbhavajam.
Agriculture, cattle rearing and trade are the duties of vaishyas, based on their nature, and service is the duty of shudras, as per their nature.
when agriculture cattle rearing and trade are the duties of vaishyas, based on their nature, service is the duty of shudras as per their nature. those with commercial inclinations are best suited for farming industry and trade. they cannot be expected to contemplate exclusively on the highest reality.
One must analyze and discover the type of vasanas that predominate in ones own temperment and determine what category one belongs to. each one must work in a spirit of dedication for one's own evolution and sense of fulfilment. no one has any justificatio to look down with contempt upon others. Each one serves the society as best as he can, according to his temperament.
chapter 18 -45.
sve sve karmanyabhiratah
samsiddhim labhate narah,
svakarmaniratah siddhim
yatha vindati tacchrnu.
devoted, each to his own duty, man attains perfection. How engaged in his own duty he attains perfection. Listen;
chapter 18- 46.
yatah pravrttirbhutanam
yena sarvamidam tatam,
svakarmana tamabhyarca
siddhim vindati manavah.
he from whom is the evolution of all beings, by whom all this is pervaded worshipping Him, with ones own duty man attains perfection.
when one works in a field of ones interest and liking but in the spirit of dedicated surrender to the higher Reality, not only are the existing vasanas exhausted but a fervent thoughts of the higher presence effectively weakens the ego making way for the divine will to express itself freely. even though external activity one keeps up the unbroken and ardent connectivity with the reality. this is true worship.
every one has a precise place in the scheme of created things. Each one has his own importance and none is to be despised. there is no redundancy in the Lord's creation not even a single blade of grass, anywhere at any time is created unnecessarily.
The vasanas one is born with are to be lived through, without ego or desire, while the vasana creating atmosphere into which one is born should not be allowed to contaminate one's personality.In the gita Krishna is very careful in indicating that a spiritual seeker should stand apart from the shackling effects of the external environment and circumstances. gita defines man to be the master of circumstance. to the extent he comes to assert this mastery to that extent he is evolved.
chapter 18 - 48.
sahajam karma kaunteya
sadosamapi na tyajet,
sarvarambha hi dosena
dhumenagnirivavrtah.
One should not abandon, O Kaunteya, the duty to which one is born, though faulty; for are not all undertakings enveloped by evil, as fire by smoke.
Generally all activity is prompted by desire. hence they are imbued with the sense of ego I am the doer. it is as unavoidable as the appearance of smoke in the fire. the more the oven is ventilated in the atmospheric air the less smoky becomes the fire burning therein. The more the inner blossom is ventilated with the divine consciousness the less will the ego assert, and therefore, defects cannot pollute our actions. if there is an influx of wrong vasanas within, the earlier we exhaust them through action performed without any ego or egocentric desire of enjoying the fruits, quicker shall the load of existing vasanas be lifted from our personality.
Every object in the world has two types of properties- the essential and the non essential. A substance can retain its identity even when its non essential qualities are absent, but it cannot remain itself even for a split moment without its essential property. the essential property of a substance is called its dharma.
the colour of the skin the innumerable varieties of emotions and thoughts, the nature the condition and capacity of the body mind and intellect all these are non essential factors of the human personality, as against the touch of life, the Divine consciousness, expressed through them all. without the atman the human being cannot exist, it is the essential truth which is the basis of all existence. The infinite Lord who lights up his being this spark is the divine existence.
TO LIVE TRULY AS THE ATMAN AND TO EXPRESS ITS INFINITE PERFECTION THROUGH ALL OUR ACTIONS IN ALL OUR CONTACTS WITH THE OUTER WORLD, IS TO REDISCOVER OUR DHARMA.
sarvadharman parityajya
mamekam saranam vraja
aham tva sarvapapebhyo
moksayisyami ma sucah.
abandoning all dharmas {of the body, mind and intellect} take refuge in Me alone; I will liberate thee from all sins; grieve not:
To rediscover our true nature, three distinct adjustments in the inner personality have to be accomplished;
1. Renounce the non essential identifications with the outer matter envelopments(sarvadharman parityajya) Give up the extrovert tendencies of the mind.
2. It will be impossible to withdraw our attention from the external world of material things unless the mind is given a positive method of developing concentration on the inner spark of consciousness (mamekam sharanam vraja) By single pointed and steady contemplation upon the self, which is One without a second, we can successfully accomplish our total withdrawal from the equipment of the body, mind and intellect, which disperse our attention in the world of objects.
3. when both these are achieved Lord Krishna wants us to renounce all anxieties to realize the Truth.
{Ma sucah} there is no need to grieve. is the Lords promise.
In the steady moments of total contemplation, in the moments of deep meditation all vasanas get nallified as they cannot sprout as desires in the manner roasted seeds cannot germinate. The mind and intellect become pure emerging into the timeless truth this is then our swadharma.
Just as a musician constantly conscious of the drone in the background sings his song easily in tune; just as the dancer dances effortlessly to the rhythm of the drum so also the one who is aware of the higher presence acts effortlessly and successfully. a new glow of tranquil peace and dynamic love shines through him and his deeds radiating a perfect divine glow over everything he comes to contact with.
Svadharma distinguishes the personality of one individual from another. It is known by the thoughts entertained by each individual. This texture of thoughts is in turn determined by the pattern of thinking which each individual mind has gained from its own past. these predetermined channels of thinking created by one own earlier ways of thinking are called vasanas. these are the deep and compelling urges in us, gathered from our past field of action and they determine our present emotional profile.
"Sreyan svadharmo vigunah
paradharmat svanusthitat,
svadharme nidhanam sreyah
paradharmo bhayavahah.
Better ones own duty, though devoid of merit, than the duty of another, well discharged. better is death in ones own duty; the duty of another is fraught with fear meaning potentially dangerous.
By acting according to ones own svadharma the existing vasanas would get exhausted and no new vasanas would be created. Even if one were to die in the process, it would be better more glorious than if he copied the activities of another individual, even though they may be nobler and diviner. by immitating them he would be suppressing his natural tendencies and creating new tendencies. the old vasanas would wait for an opportunity to explode into expression. Lord Krishna advices Arjuna thus to serve the society with his special skills and not try to imitate the ways of peace however much he may appreciate them.
he elaborates
Your svadharma consists of your deeper urges and tendencies ordered by your vasanas, while your character is the way you express yourself as an individual in the community. the svabhava, the surface layer of your personality, must truly reflect the depth, the svadharma. By living without ego and ego centric desires, the vasanas get exhausted and the individual becomes capable of higher meditation and the final experience of fuller and larger consciousness. do your duty whatever it may be, in the spirit of surrender and devotion.
Krishna tells Arjuna that his svadharma is that of a kshatriya. Arjuna as we all know was born a prince and was trained in warfare. he had an insatiable thirst for heroism and adventure, by giving way to his emotions and retiring from the battle field he would be acting against the grains of his vasanas. Krishna advises Arjuna to serve the society with his special skills and not try to imitate the peace and contemplative life character of another.
chapter 18-40.
na tadasti prthivyam va
divi devesu va punah,
sattvam prakrtijairmuktam
yadebhih syattribhirgunaih.
there is no being on earth, or again in heaven among the devas who is totally liberated from the three qualities born of prakrti. namely sattva rajas and tamas.
Each individual has his own unique combination of the three gunas and expresses it in his field of activity, bringing into play his distinct emotional constitution and intellectual calibre. the scriptures enjoin us to perform our duties in line with our innate tendencies. so that our vasanas get exhausted thus disburdens the agitated mind the inner purification then happens naturally and spontaneously.
chapter 18 - 41.
brahmana ksatriya visam
sudranam ca paran tapa
karmani pravibhaktani
svabhava prabhavair gunaih.
of scholars of leaders of traders as also of workers.O Parantapa the duties are distributed according to the qualities born of their own nature.
Clearly it is the inner traits that determine the caste of a person. a person with intense sattva leanings naturally practices noble virtues, all of which clearly indicates his inspired commitment to the highest path of spiritual values. By restricting the wanderings of the mind among sense objects and restraining the sense organs through which the world storms the mind is brought to a state of composure. It is thereby saved from wasting itself in wearing sense indulgences, so that the mental vitality so conserved may be directed in sublime pursuits of contemplation.
chapter 18 -42.
samo damastapah saucam
ksantirarjavameva ca,
jnanam vijnanamastikyam
brahmakarma svabhavajam.
Serenity, self restraint austerity purity forgiveness and also uprightness knowledge realization and belief in God these are the duties of the brahmana's, born of their own nature.
Deliberate self denial is tapas. besides cleanliness of the body and surroundings a pure antakarna or inner personality is of paramount importance in the life of a brahmana. He cultivates forberance by maintaining an affable attitude towards everybody, whatever be the circumstances. he nurtures no ill will towards anyone even if he is wronged, because of the gracious quality of forgiveness. He is honest and upright in his dealings. He knows no fear, for he expects nothing from the world. His devotion is towards the higher presence in him.
Not only does he comprehend the subtleties of the noble values, but they are actually bought into play through his life of robust spiritual endeavour, and their charm radiates through his life. That wisdom the secret power that instils courage and consistency in him is faith that prods him on.
chapter 18-43.
sauryam tejo dhrtirdaksyam
yuddhe capyapalayanam,
danam isvarabhavasca
ksatram karma svabhavajam.
Prowess, splendour, firmness, dexterity and also not fleeing from battle generosity and lordliness these are the duties of the kshatriyas born of their own nature.
This important lesson is given by Krishna enumerating the essential traits displayed by a man of action as he expresses in his field of work. here Krishna names prowess, splendour, firmness, dexterity and also not fleeing from the battle, generosity and lordliness are all duties of a kshatriyas born of their own nature.
these qualities that constitute the fibre of the personality of a kshatriya reflect a great deal of rajoguna. A kshatriya is generally an intrepid hero with verve and vitality. He is resolute and has the drive and staying power to face adversity with courage grit and prudence. he faces the challenges of life without sccumbing to fears and doubts. He is a leader, and knows that in order to arner support from those around him and sustain their inspiration and allegiance, he cannot afford to be tight-fisted. He has to be generous and possess self confidence to mobilize others for a great goal.
chapter 18 - 44.
krsi gauraksya vanijyam
vaisyakarma svabhavajam,
paricaryatmakam karma
sudrasyapi svbhavajam.
Agriculture, cattle rearing and trade are the duties of vaishyas, based on their nature, and service is the duty of shudras, as per their nature.
when agriculture cattle rearing and trade are the duties of vaishyas, based on their nature, service is the duty of shudras as per their nature. those with commercial inclinations are best suited for farming industry and trade. they cannot be expected to contemplate exclusively on the highest reality.
One must analyze and discover the type of vasanas that predominate in ones own temperment and determine what category one belongs to. each one must work in a spirit of dedication for one's own evolution and sense of fulfilment. no one has any justificatio to look down with contempt upon others. Each one serves the society as best as he can, according to his temperament.
chapter 18 -45.
sve sve karmanyabhiratah
samsiddhim labhate narah,
svakarmaniratah siddhim
yatha vindati tacchrnu.
devoted, each to his own duty, man attains perfection. How engaged in his own duty he attains perfection. Listen;
chapter 18- 46.
yatah pravrttirbhutanam
yena sarvamidam tatam,
svakarmana tamabhyarca
siddhim vindati manavah.
he from whom is the evolution of all beings, by whom all this is pervaded worshipping Him, with ones own duty man attains perfection.
when one works in a field of ones interest and liking but in the spirit of dedicated surrender to the higher Reality, not only are the existing vasanas exhausted but a fervent thoughts of the higher presence effectively weakens the ego making way for the divine will to express itself freely. even though external activity one keeps up the unbroken and ardent connectivity with the reality. this is true worship.
every one has a precise place in the scheme of created things. Each one has his own importance and none is to be despised. there is no redundancy in the Lord's creation not even a single blade of grass, anywhere at any time is created unnecessarily.
The vasanas one is born with are to be lived through, without ego or desire, while the vasana creating atmosphere into which one is born should not be allowed to contaminate one's personality.In the gita Krishna is very careful in indicating that a spiritual seeker should stand apart from the shackling effects of the external environment and circumstances. gita defines man to be the master of circumstance. to the extent he comes to assert this mastery to that extent he is evolved.
chapter 18 - 48.
sahajam karma kaunteya
sadosamapi na tyajet,
sarvarambha hi dosena
dhumenagnirivavrtah.
One should not abandon, O Kaunteya, the duty to which one is born, though faulty; for are not all undertakings enveloped by evil, as fire by smoke.
Generally all activity is prompted by desire. hence they are imbued with the sense of ego I am the doer. it is as unavoidable as the appearance of smoke in the fire. the more the oven is ventilated in the atmospheric air the less smoky becomes the fire burning therein. The more the inner blossom is ventilated with the divine consciousness the less will the ego assert, and therefore, defects cannot pollute our actions. if there is an influx of wrong vasanas within, the earlier we exhaust them through action performed without any ego or egocentric desire of enjoying the fruits, quicker shall the load of existing vasanas be lifted from our personality.
Every object in the world has two types of properties- the essential and the non essential. A substance can retain its identity even when its non essential qualities are absent, but it cannot remain itself even for a split moment without its essential property. the essential property of a substance is called its dharma.
the colour of the skin the innumerable varieties of emotions and thoughts, the nature the condition and capacity of the body mind and intellect all these are non essential factors of the human personality, as against the touch of life, the Divine consciousness, expressed through them all. without the atman the human being cannot exist, it is the essential truth which is the basis of all existence. The infinite Lord who lights up his being this spark is the divine existence.
TO LIVE TRULY AS THE ATMAN AND TO EXPRESS ITS INFINITE PERFECTION THROUGH ALL OUR ACTIONS IN ALL OUR CONTACTS WITH THE OUTER WORLD, IS TO REDISCOVER OUR DHARMA.
sarvadharman parityajya
mamekam saranam vraja
aham tva sarvapapebhyo
moksayisyami ma sucah.
abandoning all dharmas {of the body, mind and intellect} take refuge in Me alone; I will liberate thee from all sins; grieve not:
To rediscover our true nature, three distinct adjustments in the inner personality have to be accomplished;
1. Renounce the non essential identifications with the outer matter envelopments(sarvadharman parityajya) Give up the extrovert tendencies of the mind.
2. It will be impossible to withdraw our attention from the external world of material things unless the mind is given a positive method of developing concentration on the inner spark of consciousness (mamekam sharanam vraja) By single pointed and steady contemplation upon the self, which is One without a second, we can successfully accomplish our total withdrawal from the equipment of the body, mind and intellect, which disperse our attention in the world of objects.
3. when both these are achieved Lord Krishna wants us to renounce all anxieties to realize the Truth.
{Ma sucah} there is no need to grieve. is the Lords promise.
In the steady moments of total contemplation, in the moments of deep meditation all vasanas get nallified as they cannot sprout as desires in the manner roasted seeds cannot germinate. The mind and intellect become pure emerging into the timeless truth this is then our swadharma.
Just as a musician constantly conscious of the drone in the background sings his song easily in tune; just as the dancer dances effortlessly to the rhythm of the drum so also the one who is aware of the higher presence acts effortlessly and successfully. a new glow of tranquil peace and dynamic love shines through him and his deeds radiating a perfect divine glow over everything he comes to contact with.
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