śreyo yad vā hy asaṁśayo 'ste yatsvadharmaḥ tataḥ kuru
“Therefore, decide what is better, what will bring you doubt-free steadfastness in your own dharma.”
Structure
śreyo, yad vā, hi, asaṁśayaḥ, aste, yat, sva-dharmaḥ, tataḥ, kuru
śreyo (the best) hi (for) vā (or) yad (which) asaṁśayaḥ (doubt) aste (there is) yat (that) sva-dharmaḥ (own duty) tataḥ (then) kuru (do)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| śreyo | śreyo | indeclinable | — | better, more good |
| yad | yad | pronoun | nominative · neuter singular · neuter | what, which |
| vā | vā | indeclinable | — | or |
| hi | hi | indeclinable | — | for, indeed |
| asaṁśayaḥ | asaṁśayaḥ | noun | nominative · singular · masculine | doubtless, certainty |
| aste | aste | verb | √as · present · third | is |
| yat | yat | pronoun | nominative · neuter singular · neuter | what, which |
| sva-dharmaḥ | sva-dharmaḥ | compound | tatpuruṣa · "svaḥ dharmaḥ" | one's own duty |
| tataḥ | tataḥ | indeclinable | — | then, from that |
| kuru | kuru | verb | √kṛ · imperative · second | do |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the importance of adhering to one's own dharma to achieve a doubt-free steadfastness. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that true freedom from doubt and fear comes from the realization of the non-dual nature of reality (Brahman). The phrase 'yatsvadharmaḥ' (one's own dharma) is interpreted as a call to follow the path that leads to this realization. Shankara's reasoning on this verse highlights that engaging in svadharma is a means to eventually transcend all worldly engagements and realize one's true nature as Ātman, which is identical with Brahman. This understanding is pivotal in Advaita Vedānta, as it points towards the ultimate goal of achieving mokṣa or liberation through the knowledge of Brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of devotional service (bhakti) to the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary, suggests that 'svadharma' refers to the duties performed with the intention of pleasing the Lord. He argues that by following one's svadharma with devotion, a jīva (individual self) can achieve a state of steadfastness that is free from doubt, ultimately leading to liberation (mokṣa) through the grace of Īśvara. This reading emphasizes the relational aspect between the jīva and Īśvara, where the performance of svadharma is seen as a means of cultivating love and devotion towards the Supreme. Madhvācārya's commentary further nuances this by highlighting the importance of recognizing the dependence of the jīva on Īśvara, thereby underscoring the role of surrender in achieving spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, from a Neo-Vedānta perspective, is seen as a practical guide for modern life. Swami Vivekānanda, in his lectures, often emphasized the importance of finding one's true purpose or dharma in life. He interpreted 'svadharma' as the unique role or duty that each individual has in society, and argued that fulfilling this role with integrity and dedication is key to achieving personal fulfillment and contributing to the greater good. Rādhākrishnan, in his writings, further developed this idea by connecting it to the concept of 'universal values' that transcend cultural and religious boundaries. Both thinkers saw this verse as an invitation to discover one's own path to steadfastness and inner peace, through self-reflection and service to others, thereby applying the timeless wisdom of the Bhagavad Gītā to contemporary challenges and aspirations.