**3.35** It is better to perform one's own duty, even if devoid of merits, than to perform the duty of another, however well-executed. To die in one's own duty is beneficial; the duty of another is fraught with fear.
**Commentary:** The verse means: 'One's own duty (svadharma), though imperfect, is superior to the well-performed duty of another (paradharma).' Even if the duty pertaining to another's varna (class), ashrama (stage of life), etc., appears to be endowed with virtues, is easy to perform, the mind is inclined towards it, and it brings wealth, opulence, comfort, honor, etc., and one can live a life of ease and comfort, still, adhering to that paradharma, as it is not prescribed for oneself, leads to a fearful (sorrowful) outcome. Conversely, even if one's own duty pertaining to one's varna, ashrama, etc., appears to be deficient in virtues, is difficult to perform, the mind is not inclined towards it, does not bring wealth, opulence, comfort, honor, etc., and one has to endure hardship throughout life in performing it, still, performing that svadharma with a desireless attitude leads to a beneficial outcome. Therefore, a person should never abandon their own duty under any circumstance; rather, they should perform their svadharma with a desireless, non-possessive, and detached attitude.
For a person, performing svadharma is natural and spontaneous. A person's 'birth' occurs according to their past karma, and according to birth, the Lord has ordained 'karma' (Gita 18.41). Therefore, by performing one's own ordained duties, a person becomes free from the bondage of karma, i.e., their welfare is achieved (Gita 18.45). Hence, even if it appears defective, one should not abandon the ordained duty, i.e., svadharma (Gita 18.48).
Arjuna considers it better to sustain life by eating alms than to fight (Gita 2.5). But here, the Lord seems to explain to Arjuna that sustaining life by eating alms, though it is svadharma for a mendicant, is paradharma for you; because you are a householder Kshatriya, not a mendicant. Even in the first chapter, when Arjuna said that only sin would accrue from fighting—'pāpamevāśrayet' (1.36), the Lord said that by not fighting a righteous war, you will lose your svadharma and glory and incur sin (2.33). Then the Lord explained that by fighting, regarding victory and defeat, gain and loss, happiness and sorrow as equal—i.e., by performing one's duty (svadharma) free from attachment and aversion—no sin accrues (2.38). Later, in the eighteenth chapter, the Lord also said that a person performing their innate svadharma-duty does not incur sin (18.47). The essence is that sin accrues in the performance of svadharma only when attachment and aversion are present, otherwise not. By performing svadharma perfectly, free from attachment and aversion, one experiences 'equanimity' (yoga), and upon experiencing equanimity, sorrows are destroyed (Gita 6.23). Therefore, the Lord repeatedly emphasizes to Arjuna to perform the duty of fighting, his svadharma, free from attachment and aversion.
The Lord seems to explain to Arjuna that because of being born in a Kshatriya lineage, fighting as part of Kshatriya-dharma is your svadharma (duty); therefore, in war, victory and defeat, gain and loss, happiness and sorrow are to be seen as equal; and understand that the action of fighting has no connection with the self—thus, act only to eradicate attachment to actions. The body, senses, mind, intellect, objects, etc., are only for performing one's duty.
Performing one's own duty according to varna, ashrama, etc., with a selfless attitude is 'svadharma'. What the faithful call 'dharma' is the same as 'duty'. Performing svadharma or performing one's duty is the same thing.
That which can be performed with ease, which is obligatory, and by performing which the desired is certainly attained, is called duty. Performing dharma is easy because it is duty. It is a rule that by properly performing one's dharma alone, a person attains dispassion—'dharma teṁ birati'... (Manas 3.16.1). By performing dharma, understanding it as mere duty, the flow of actions merges into Prakriti, and thus, connection with actions ceases.
According to varna, ashrama, etc., everyone's own duty (svadharma) is welfare-bestowing. But compared to the duty of another varna, ashrama, etc., one's own duty appears relatively deficient in virtues; e.g., compared to the duties of a Brahmin (tranquility, restraint, austerity, forgiveness, etc.), the duties of a Kshatriya (fighting, etc.) appear deficient in virtues like non-violence. Therefore, the intent of the word 'viguṇaḥ' here is that even if one's duty appears deficient in virtues compared to the duties of others, still, one's own duty alone is welfare-bestowing. Hence, one should never abandon one's duty under any circumstance.
According to varna, ashrama, etc., actions may appear different (terrible or gentle) externally, but the goal of attaining the Supreme Self is one and the same. Only when the goal of attaining the Supreme Self is absent and when natural objects hold importance in the heart, do actions appear terrible or gentle.
'To die in one's own duty is beneficial'—If performing svadharma always brought happiness, comfort, wealth, prosperity, honor, respect, etc., then in the present, we would see groups of righteous people. But svadharma is not performed looking at happiness or sorrow; rather, it is performed with a desireless attitude, looking to the command of the Lord or the scriptures. Therefore, if any hardship comes while performing svadharma, i.e., one's duty, that hardship also leads to upliftment. In truth, it is not hardship but austerity. Through that hardship, progress occurs even faster than through intentional austerity. The reason is that austerity is done for oneself, while duty is for others. Intentional austerity does not yield as much benefit as austerity that comes spontaneously in the form of hardship. Those who endured hardship in performing svadharma and those who died performing svadharma became immortal righteous persons. Even from a worldly perspective, one who remains steadfast in their dharma (duty) even when hardship comes is greatly praised and glorified. For example, those who endured hardship, repeatedly went to jail, and were hanged to make the country independent are still greatly praised and glorified. Conversely, those who go to jail by doing evil deeds are condemned everywhere. The essence is that if hardship comes or even death occurs while performing one's dharma with a desireless attitude, it leads to praise in this world and welfare in the next.
A person performing svadharma keeps their vision on dharma. Keeping vision on dharma maintains their connection with dharma. Therefore, even if death occurs while performing dharma, their liberation is achieved.
**Doubt:** How can we accept that welfare is attained by dying while performing svadharma?
**Resolution:** The Gita is the direct words of the Lord; hence, there is no possibility of doubt. Secondly, this is not a subject of direct perception by the physical eyes, but a subject of faith and belief. Still, some points are explained regarding this subject:
1. We know of that which we are unaware only through the scriptures. The scriptures state that dharma protects its protector—'dharmo rakṣati rakṣitaḥ' (Manusmriti 8.15). Therefore, one who performs dharma, the responsibility for their welfare lies on dharma and on the Lord, the Vedas, scriptures, sages, etc., who teach dharma, and it is by their power that their welfare is achieved. Just as it is stated in our scriptures that a woman who observes the dharma of chastity attains welfare, there, welfare is achieved by the power of the Lord, Vedas, scriptures, etc., who enjoin the dharma of chastity, not by the power of the husband. Similarly, since the Lord, Vedas, scriptures, sages, and saints command the performance of dharma, there is not the slightest doubt that welfare is attained by their power upon dying while performing dharma.
2. It is also established from the Puranas and histories that the performer of their dharma attains welfare. For example, King Harishchandra did not waver from his 'truth'-dharma despite many hardships, censure, insults, etc.; therefore, by its effect, he went to the supreme abode taking all his subjects with him, and even today he is greatly praised and glorified.
3. In the present time, many true incidents regarding rebirth are seen, heard, and read, from which we learn of the good or bad states after death.
4. By properly performing one's duty with a selfless attitude, not to speak of a believer, even an atheist who does not believe in the afterlife experiences sattvic joy in the heart. This joy indicates welfare because the true nature of welfare is 'supreme peace'. Therefore, even from one's own experience, it is established that by completely abandoning non-duty and performing duty, welfare is attained.
**Essential Point:** Being a part of the Supreme Self, in truth, svadharma is: to do one's own welfare, to consider oneself as belonging to the Lord, to consider none but the Lord as one's own, to consider oneself as a seeker, to consider oneself as a servant. Because all these are true dharmas, specifically one's own dharmas, not dharmas of the mind and intellect. All other dharmas pertaining to varna, ashrama, body, etc., though svadharma for performing one's duty, are still paradharma. Because all those dharmas are accepted and are not one's own. All those dharmas require the support of others, i.e., they involve dependence, but one's true dharma requires no one's help, i.e., it involves independence. Therefore, one who is a lover is so by oneself, one who is a seeker is so by oneself, and one who is a servant is so by oneself. Thus, a lover becomes one with the Beloved by being love itself, a seeker becomes one with the Truth to be known by being the seeking itself, and a servant becomes one with the Served by being service itself. Similarly, a seeker becomes one with the Goal by being the means itself.
A seeker desiring God-realization has no desire for wealth, honor, praise, respect, comfort, etc. Therefore, not receiving wealth, honor, etc., causes them no anxiety, and if they are received due to destiny, it causes them no joy. Because their aim is only to attain the Supreme Self, not to attain wealth, honor, etc. Therefore, even worldly work received as duty is performed by them smoothly and purely. Having God-realization as the aim, all their actions are for the Lord alone. Just as a merchant, with wealth-gain as the aim, renounces comfort and endures hardship, and just as a patient's heart remains happy seeing that 'the outcome of this incision by the doctor will be good', similarly, with God-realization as the goal, even upon receiving defeat, loss, hardship, etc., in the world, the seeker's heart remains naturally joyful. Favorable and unfavorable situations are merely means and materials for them.
When a seeker, firmly resolved to do their own welfare alone, diligently engages in performing svadharma (their innate action), then even if any hardship, sorrow, difficulty, etc., comes, they do not waver from svadharma. Not only that, that hardship, sorrow, etc., becomes for them a form of austerity and bestows joy.
Attachment and aversion in the world arise only from considering the body as 'I' and 'mine'. With attachment and aversion present, a person does not know svadharma and paradharma. If the body were 'I' (the Self), then while 'I' exists, the body would also exist, and when the body does not exist, 'I' would also not exist. If the body were 'mine', then after obtaining it, there would be no desire to obtain anything else. If desire remains, it is proven that in truth, 'my' (own) thing has not been obtained yet, and the obtained thing (body, etc.) is not 'mine'. The body is not brought with us, cannot be taken with us, cannot be changed as desired, then how is it 'mine'?
Thus, the knowledge (discernment) that 'the body is not I and not mine' exists in all seekers. But by not giving importance to this knowledge, their attachment and aversion do not cease. Even if I-ness and my-ness are sometimes perceived in the body, still, the seeker should not give it importance but should give importance to their discernment, i.e., should remain firm on the point that 'the body is not I and not mine'. By giving importance to one's discernment, the realization of the true principle occurs. Upon realization, attachment and aversion cease. With no attachment and aversion, knowledge of svadharma and paradharma spontaneously manifests in the heart, and endeavor occurs accordingly.
'Paradharma is fraught with fear'—Although performing paradharma appears easy in the present, in outcome it is inherently fearful. If a person renounces 'selfishness' and performs svadharma for the welfare of others, then there is no fear for them anywhere.
**Doubt:** In the forty-second, forty-third, and forty-fourth verses of the eighteenth chapter, after describing the innate duties of Brahmin, Kshatriya, Vaishya, and Shudra respectively, the Lord says the same thing in the first half of the forty-seventh verse ('One's own duty, though imperfect, is superior to the well-performed duty of another'). Therefore, when here (in the present verse) the innate duty of another is said to be fearful, then the 'innate duties' of a Brahmin stated in the forty-second verse of the eighteenth chapter should also be fearful for others (Kshatriyas, etc.), whereas the scriptures enjoin all humans to perform them.
**Resolution:** Restraint of the mind, control of the senses, etc., are 'common' dharma (Gita 13.7-11; 16.1-3) which all should perform; because these are svadharma for all. These common dharmas are 'innate duties' for a Brahmin because performing them involves no effort for them; but for other varnas, performing them may involve some effort. Both innate duty and common dharma come under 'svadharma'. Apart from common dharma, even if sin appears in one's innate duty, in reality it is not sin; e.g., fighting valiantly, understanding it as mere duty (without selfishness, hatred, etc.), being the innate duty of a Kshatriya, involves no sin in reality even if sin appears—'svaabhāvaniyataṁ karma kurvannāpnoti kilbiṣam' (Gita 18.47).
Apart from common dharma, the innate duty of another (paradharma) is fearful; because its practice is scripturally forbidden and deprives another of their livelihood. The duty of another is fearful because performing it incurs sin and bestows the fear of a specific place and specific type of hell. Therefore, the Lord seems to tell Arjuna that sustaining life by eating alms, being depriving of others' livelihood and forbidden for a Kshatriya, is not beneficial for you; rather, performing the innate duty that comes naturally to you in the form of fighting is beneficial.
**Essential Point regarding Svadharma and Paradharma:**
The Supreme Self and Its part (the individual self) are the 'Self', while Prakriti and its effects (body and world) are the 'other'. The dharma of the Self is 'svadharma' and the dharma of the other is 'paradharma'. Therefore, from a subtle perspective, all dharmas of the Self such as immutability, flawlessness, indestructibility, eternality, desirelessness, non-possessiveness, etc., are all 'svadharma'. All dharmas of the body and world such as being born, existing after birth, changing, growing, diminishing, being destroyed, and the desire for enjoyment and accumulation, the desire for honor, etc., are all 'paradharma'—'saṁsāradharmairavimuhyamānaḥ' (Shrimad Bhagavatam 11.2.49). There is never any change in the Self, therefore it is indestructible; but the body continuously changes, therefore it is destructible. From this perspective, svadharma is indestructible and paradharma is destructible.
Renunciation (Karma Yoga), knowledge (Jnana Yoga), and love (Bhakti Yoga)—all three, being self-evident, are svadharma. In svadharma, practice is not needed; because practice is related to the body, and whatever is related to the body is all paradharma.
Being a yogi is svadharma; being an enjoyer is paradharma. Remaining unattached is svadharma; being attached is paradharma. Serving is svadharma; desiring anything is paradharma. Being a lover is svadharma; being attached with craving is paradharma. Being desireless, non-possessive, and detached is svadharma; and having desire, possessiveness, and attachment is paradharma. The essence is that whatever occurs without relation to Prakriti (in the Self) is all 'svadharma', and whatever occurs through relation to Prakriti is all 'paradharma'. Svadharma is the dharma of Consciousness; paradharma is the dharma of matter.
The part of the Supreme Self (the embodied being) is the 'Self', and the part of Prakriti (the body) is the 'other'. 'Self' has two meanings—one is 'oneself' and the other is 'one's own' i.e., the Supreme Self. From this perspective, the desire for knowledge of one's own nature and the desire for one's own Supreme Self—both are 'svadharma'.
The dharma of Purusha (Consciousness) is: self
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