Bhagavad Gita Chapter 3, Verse 35

English Translation

It is better to perform one's own duty imperfectly than to perform another's duty perfectly. It is better to die performing one's own duty; the duty of another is fraught with danger.

Detailed Commentary

This is an exposition on the verse: 'श्रेयान् स्वधर्मो विगुणः परधर्मात् स्वनुष्ठितात्' — It means that one's own *Dharma*, even if imperfectly performed, is superior to the *Dharma* of another, even if perfectly performed. The *Dharma* of another *varna* or *ashram* may appear virtuous externally; its observance might seem easy, bringing wealth, comfort, and pleasure. Yet, because it is not prescribed for oneself, it gives rise to fear. In contrast, one's own *Dharma* of *varna* and *ashram*, even if it seems to lack virtues, is difficult to follow, does not bring wealth, comfort, or honor, and necessitates enduring hardships, is still beneficial to one's welfare. Therefore, a person should not abandon their own *Dharma*. Rather, they should practice their *Dharma* with *nishkam* (selfless), *nirmam* (egoless), and *anasakta* (unattached) attitudes. Following one's *svadharma* is natural and spontaneous. A person's 'birth' is according to their past *karma*, and Bhagavan has ordained 'actions' (*karma*) (Gita 18.41). By observing one's prescribed *karma*, one becomes free from the bondage of *karma* (Gita 18.45). Hence, *svadharma* should not be abandoned, even if it appears to be flawed (Gita 18.48). Arjuna considered it superior to sustain life by eating alms rather than fighting (Gita 2.5). However, Bhagavan states that fighting is the *svadharma* for a *Kshatriya*, while begging for alms is *paradharma*. Bhagavan informed Arjuna that there is no sin in fighting with equanimity, in performing one's duty without attachment (Gita 2.38). By following *svadharma*, which is inherent to one's nature, a person does not incur sin (Gita 18.47). Through asceticism and acting in accordance with *Dharma*, one experiences natural *Yoga* and the destruction of sorrows (Gita 6.23). Bhagavan repeatedly advises Arjuna to perform the *svadharma* of war, free from attachment and aversion. Because, by birth in a *Kshatriya* lineage, your duty is warfare; therefore, you must view victory and defeat, gain and loss, joy and sorrow with equanimity. Duty is said to be essential because its performance leads to the attainment of the achievable. The observance of *Dharma* is easy; by observing *Dharma* as a duty, the flow of *karma* merges into *Prakriti*. Everyone's own duty, according to *varna* and *ashram*, is conducive to welfare. Even if one's own *Dharma* appears to have fewer virtues than the *Dharma* of another, one's own duty is still beneficial. Therefore, one should not abandon one's duty under any circumstances. If there is hardship in observing *svadharma*, it is *tapas*. Progress occurs swiftly through hardships because duty is for others. Those who endured hardship in following their *svadharma* and died became immortal. Therefore, even if difficulties arise or death occurs while performing *Dharma* with a selfless attitude, it brings praise in this world and welfare in the hereafter. One who practices *svadharma* keeps their focus on *Dharma*. If death occurs while observing *Dharma*, one attains salvation. Arjuna's doubt was, how can one be assured of welfare by dying while performing *svadharma*? The Gita is the word of Bhagavan; there is no possibility of doubt in it. It is stated in the scriptures that *Dharma* protects those who protect *Dharma*. One who observes *Dharma* attains welfare through the power of Bhagavan, the Vedas, and the *Rishis*. History provides evidence that one who follows their own *Dharma* attains welfare. Performing one's duty selflessly brings contentment to the minds of both theistic and atheistic individuals. This contentment signifies welfare. Following *svadharma* is simple, and *paradharma* is fearsome. Arjuna was advised with patience and discernment that only *svadharma* is appropriate. 'Sva' means self and 'svakiya' means Paramatma. One's own *Dharma* is appropriate, while the *Dharma* of another creates fear. *Karma Yoga*, *Jnana Yoga*, *Bhakti Yoga* are *svadharma*. Being a hedonist is *paradharma*. One should be self-reliant in one's welfare. Experiencing Paramatma is *svadharma*, and being drawn towards the world is *paradharma*. Awaken the correct knowledge of *karma* for *svadharma* to remain beneficial.