Bhagavad Gita Chapter 18, Verse 47

English Translation

One's own duty, (though) defective, is superior to another's duty well performed. By performing a duty as dictated by one's own nature, one does not incur sin.

Detailed Commentary

श्रेयान् स्वधर्मो विगुणः परधर्मात् स्वनुष्ठितात् — Here, *Svadharma* is primarily understood as *Varṇa-Dharma*. For a human being whose aim is to attain the Supreme Being (*Paramatma*), the *Dharma* (duty) corresponding to the identity they perceive for themselves, that is *Svadharma*. For instance, if a person considers themselves a human, then observing humanity (*manushyata*) is their *Svadharma*. Similarly, based on their actions, if someone considers themselves a student or a teacher, then studying or teaching becomes their *Svadharma*. If someone considers themselves a *sādhaka* (spiritual aspirant), then practicing *sādhanā* is their *Svadharma*. A person who considers themselves a *Bhakta* (devotee), *Jijñāsu* (seeker of knowledge), or *Sevaka* (servant), then *Bhakti* (devotion), *Jijñāsā* (inquiry), and *Sevā* (service) become their *Svadharma*. Thus, for one who has been appointed to a certain task, and for one who has accepted a certain task, to perform that task with completeness is *Svadharma*. Similarly, based on birth and actions, the *Dharma* of the *Varṇa* (social class) and *Āśrama* (stage of life) that a person identifies with, becomes their *Svadharma*. A person born into the *Brāhmaṇa Varṇa* who considers themselves a *Brāhmaṇa*, then performing *yajña* (sacrifices), accepting *dāna* (donations), teaching, etc., are their *Svadharma*. For a *Kṣatriya*, fighting battles, a sense of lordship (*Īśvara bhāva*), etc.; for a *Vaiśya*, agriculture, cow protection, trade, etc.; and for a *Śūdra*, service — these livelihood-related actions are *Svadharma*. Even if one's own *Svadharma* is imperfect (*viguṇa*) compared to the *Dharma* of others, meaning there is a lack of desirable qualities in one's *Svadharma* and it is difficult to perform, while another's *Dharma* is full of qualities and easy, still, observing one's own *Svadharma* is considered supreme. The actions prescribed by the *Śāstras* for a particular *Varṇa* are *Svadharma*, and the actions forbidden are *Paradharma* (another's *Dharma*). For example, performing *yajña*, accepting *dāna*, etc., are *Svadharma* for a *Brāhmaṇa*, but the same actions are *Paradharma* for a *Kṣatriya*, *Vaiśya*, or *Śūdra*. During times of distress (*āpatkāla*), actions that the *Śāstras* have not forbidden are *Svadharma* for all *Varṇas*. For instance, during *āpatkāla*, the agriculture and trade of a *Vaiśya* become *Svadharma* for a *Brāhmaṇa*. The inherent duties (*svabhāvaj karma*) of a *Brāhmaṇa* such as *śama* (tranquility), *dama* (self-control), etc., being common *Dharma*, are *Svadharma* for all *Varṇas* because the *Śāstras* command their observance. The human body is received solely for the attainment of *Paramatma*. Therefore, every human being is a *sādhaka* (spiritual aspirant). The virtues (*sadguṇa*) and righteous conduct (*sadāchāra*) of *Daivī Sampatti* (divine qualities) are inherent to everyone, hence they are *Svadharma* for all humanity. But the vices (*durguṇa*) and unrighteous conduct (*durāchāra*) of *Āsurī Sampatti* (demonic qualities) are neither *Svadharma* nor *Paradharma* for humanity. They are forbidden and to be abandoned by all, because they are *Adharma* (unrighteousness). Everyone is free and capable of adopting the qualities of *Daivī Sampatti* and staying away from the sinful actions of *Āsurī Sampatti*. From a thoughtful perspective, no living being desires its own harm. Therefore, no one has the right to harm another. A human being should make their nature and actions pure and unblemished. In this, no one is dependent on another. The Lord has bestowed the human body considering it worthy of salvation (*uddhāra*). It is not impossible for a human being to improve their nature. Humanity is said to be the gateway to liberation (*mukti*). If the improvement of nature were impossible, what would be the meaningfulness (*sārthakatā*) of human life?