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Chapter 3
All the virtuous actions such as a pilgrimage, fast, penance, meditation and trance etc., performed with physical, subtle and causal bodies, with the expectation of reward i.e., with a selfish motive, turn to be 'paradharma' (the duty of another). But if these are performed for the welfare of others, without expecting any reward, these become, 'svadharma' (one's own duty). The reason is, that the self is desireless, while desire is born by having affinity for nature (prakrti). So, when a man having desire, performs his duty, it becomes the duty of another. One's own duty, leads to salvation, while the duty of another leads to bondage.
Every man having a disinclination for the duty of others, should perform his own duty of God-realization or Self-realization, for which this human body has been bestowed upon him. As far as, the performance of duty of another is concerned it can be performed in lower births as also heaven etc., where the only aim is the enjoyment of pleasures. A man is independent and capable of performing his own duty, while he is dependent and incapable of perforating the duty of another. He is sad when he has a desire to acquire worldly objects, and depends on them having acquired them. This dependence is 'paradharma' (the duty of another). But, when there is no desire, there is no question of any want or dependence. That is 'svadharma' (one's own duty). While performing one's own duty, a man may have to undergo a lot of suffering adversity, and even may lose his life, but it will lead him to salvation (God-realization), while the duty of another, even though full of merit and easy to perform, is fraught with danger i.e., leads him to the cycle of birth and death
All the pains, sorrows and worries etc., of the world, are born by the performance of the duty of another, while the performance of one's own duty leads him to the eternal bliss.
Appendix:—According to his birth and actions whatever a striver assumes himself, his 'dharma' (duty) is 'svadharma' for him and whatever is forbidden for him, that is `paradharma' (duty of another) for him; as a striver assumes himself to be of a particular 'Varna' (order of life) and 'Asrama' (stage of life), for him the duty of the man of that `Varna' and 'Asrama' is 'svadharma'. If he thinks himself to be a pupil or a teacher, study or teaching is 'svadharma' for him. If he assumes himself to be a servant or inquisitive (Jijnasu) or devotee, then service or inquisitiveness or devotion is `svadharma' for him. Evils such as theft and violence etc., which involve ill and harm of others cannot be `svadharma' for anyone but that is 'kudharma' or 'Adharrna'.[1]
Performance of action in a disinterested way for the welfare of others (viz., Karmayoga) is 'svadharma'. In the Gita 'svadharma' (one's own duty) has been mentioned 'sahajakarma', 'svakhrma' and 'svabhavajakanna'. Performance of action against one's duty is 'akartavya' and 'not to discharge one's duty' is also `akartavya' (neglecting of duty) (Gita 2/33).
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