SWADHARMA A TICKLISH QUESTION
Dharma and Svadharma are two terms in Hinduism, giving many
interpretations by many sages and writers of eminence. Dharma is
classified as regular duty to be performed as Rituals, to train one’s mind
and body in order to shape for the travel to Mukthi in the same pathway but
ordained to travel by different roads. Thise righteousness dharma is
determined, by territorial structures of those places and the availability
of the needs of the hour. Thus, Dharma by ritual, is basic as stated by
Lord Krishna in the B G. The aim of the dharma is only to develop the
mind to focus and at the same time, to assign oneself certain duties to
help develop the society. In that respect, SWADHARMA BECOMES SIGNIFICANT.
Many modern thinkers interpret it as whether belonging to other religions
or not does not matter and is better to stay in that religion and worship
GOD is better than switching religions; it is not denied; but, then in 3500
BCE such religions did not exist; Buddhism and Jainism arose by the Sikkim
records around 1000 BCE and by the write-up of certain Historians around
500 BCE. So Svadharma may include other religions but when initiated ,
must have pointed out only, any profession, Ritual, or acts destined or
ordained being performed, which is an act of below-par, one might think; in
short , there is no superior or inferior action at all; and for that
inferiority complex , one need not aspire for change of action at all;
svadharma, is an act destined; and that need not be changed; all actions if
performed as Nish Kamya karma, are all performed ,only for HIM; so all
dharmas, lead to HIM only. In other words, dignity of labour was
advocated in the Vedic culture. Only question determinable is, whether
performed out of desire or without desire, for the fruition. Both are
welcome as development of culture of Veda start from base to apex, divided
as MANY YOGAS. Later conquering the desire became a dharma called
Buddhism. NOT-CAUSING -ANY-HURT- TO -ANY SPECIE became a dharma as
Jainism. KAMYA KARMAS AS DUALITY BECAME DHARMAS AS ISLAAM AND
CHRISTIANITY. THUS, SWADHARMA IS BETTER THAAN ADOPTING ANOTHER DHARMA AS
ALL IF DONE WITH THYE SINCERETY OF PURPOSE, WILL ONLY LEAD TO ONE PLACE.
Svadharma (स्वधर्म) refers to “one’s own way (of worship)”,
according to the Devīpurāṇa verse 88.1-3.—Accordingly, “People desiring
liberation worship the mothers by way of the Vedas and the Śaiva Tantric
revelation. They are also worshipped in accordance with the Gāruḍatantras,
Bhūtatantras, and Bālatantras. Beneficent, they bring all endeavors to
fruition, and are like wish-fulfilling jewels. Heretics of the
future—[viz.] the Buddhist proponents of Garuda Tantra—will worship them
according to their own methods, devoted to their own ways
(svadharma-nirata), dear child. They give rewards that accord with any
disposition wise people worship them with, whether they be Brahmins or even
lowborn outcastes”.
svadharma as comprehended in the scheme of varna dharma holds a
prominent place in the Gita. But an individual is the unit of society into
which a complex whole may be analyzed. As such, svadharma forms the basis
of varna dharma, for without the observance of the former, the purpose of
the latter cannot be achieved. Varna dharma is the caste duty and svadharma
calls on each individual to perform his own duties and obligations ordained
by the class. Again regarding the relation of sadharana dharma and
svadharma it is found that the Gita prescribe a set of sadharana dharma which
at times may be found in conflict with svadharma. Arjuna’s dilemma in the
Gita arises precisely because of the inability to decide between his
svadharma a ksatriya duty of slaying the enemies in war, and the higher
dharma of non-injury to living creatures, especially his own relatives. The
Gita shows that there are times when conflict may arise between sadharana
dharma or universal duties and individual duty was svadharma. On the other
hand, the individual must respond to the call of his Guna which primarily
shapes his svakarma (one’s own action) and svadharma (one’s own dharma) and,
on other hand, he must endeavor to rise to that stage where the
manifestation of the gunas ceases to operate, the state of gunatita
(moksha). This is possible only when the manifestation of Guna is taken as
mundane reality, as mere duty, without any attachment to and longing for
the results of karma (duty). Therefore, in the Gita Arjuna’s svadharma is
said to be his varna dharma. With the advent of this thought that actions
follow the doer in the next birth, the concept of varna took a turn in
recognizing the birth of a man in a high or low varna in accordance with
his actions in the previous birth. The different functions were allotted to
the varnas. The man born in the Varna had to fulfill the prescribed duties
of the varna. This was his ‘svadharma’. By the exposition of this doctrine
of svadharma, in the Gita the individual could not go out of his dharma.
The duties of his class were considered to have come to him in accordance
with his past behavior. Such an importance was attached to the sticking of
varna-duties that their performer could be able to attain even salvation by
their right performance (xviii,42-45).
Sadharana dharma provides the basis for varna dharmas and also
define their boundaries. For instance, a brahmin wanting to make a
sacrificial offering is not at liberty to acquire the object of sacrifice
by stealth, for asatyah or non-stealing is a universal duty. Sadharana
dharmas are thus the pre-condition and foundations of varna dharmas. They
perform the role of watchdog over parochial and provincial egoism,
evaluating communal rights within the larger ethical framework of human
rights. Though the Gita explained about various types of dharma but a
question may raise that which action is moral according to the Gita. Doing
of dharma does not make it moral or immoral. It becomes moral only when
dharma itself is moral. Since norms and duties of the specific code of
conduct differ from varna to varna, ashrama to ashrama, for all the members
of human class in all the circumstances like sadharana dharma.
When we perform svadharma according to the Gita we perform
lokasamgraha because in the Gita individual good is not separated from the
social good. The highest goal is no doubt, self-realization, as in the
Upanishads, but it is regarded as possible through the performance of one’s
duty as conducive to the establishment of a sound ethical order.
karmanai’va hi samsiddhim asthita janaakadayah
lokasamgraham eva’pi sampasyam kartum arhasi (iii,20)
The great man like Janaka achieved success by action alone.But all this
action has to be performed with devotion which would mean concentration in
mundane terms and attachment to the Lord, in spiritual parlance. In other
words we have to surrender all over actions unto Him. ‘mayi sarvani karmani
sanyasa’ (iii,30). This devotion releases us from actions. sraddhavanto
muchyante karmabhih’ (III,31). {SARVA PALLI Radhakrishnan on BG}
The Gita attaches little or no value to the intrinsic worth of the
deed that is done by any person, so long as it is his own dharma
(svadharma) may bear a wide significance but, as required by the particular
context and as specified more than once in the course of the book, it means
chiefly, though not solely, the duties incumbent upon the main classes into
which society is divided. In other words, it is social obligations mainly
that are asked here to be discharged such as are calculated to secure and
preserve the solidarity of society. Over svadharma, outward life and
svabhava, inner being, must answer each other. It is our real nature
svabhava, finding partial expression in our various activities. By
following its guidance in our thought, aspiration and endeavour, we
progressively realize the intention of the spirit for us. The term
svabhavaniyatam means the potential, the urge, the ability, and limit that
are naturally inherent in a person. When one’s action or self-expression is
in perfect conformity with these factors, we can say that their actions are
svabhavaniyatam. As such a natural function is sure to bring coherence and
integrity to one’s personality, that person is sure to have a very high
sense of satisfaction. This is what the Gita wants to teach, not any
imposition or limiting of a person’s free choice of vocation.
The use of svadharma carries a sense of acknowledgement and acceptance
by an agent of certain moral principles or norms set out in a scriptural
text or tradition. One might say that the concept of varna dharma takes a
third person perspective of dharma while the concept of svadharma puts
emphasis on the fact that an agent takes cognizance of these and also
accepts these as an obligatory for himself or herself. The emphasis on
following svadharma makes it clear that the tradition does not, generally
speaking, allow an agent the liberty to adopt for oneself the dharma
outlined for a varna different from one’s own. “The concept of svadharma
enters the Indian ethical theory to handle the problems of moral conflict,
or when a clear course of action is not available to the moral agent.
Though at present svadharma is taken as professional duty but Gita’s
concept of svadharma is even new will be relevant if it is taken in the
sense of one’s own duty. This philosophy will teach people that one should
do his own duties faithfully. Apart from the physiologic or biologic
structuring of the genes, which come from a family tree, the Gita also
takes into account the continuation of a personality trait from a previous
life.
Again is said that one should not give up work suited to one’s
own nature, though it may be defective, or clouded by defects as fire by
smoke.
sreyan svadharma vigunah paradharmat svanusthitat
svabhavaniyatam karma kurvan na’pnoti kilbisam (xviii,47)
“Better is one’s own duty, though destitute of merits, than the
well-executed duty of another. He who doeth the duty laid down by his own
nature incurred not sin. A man trained for medicine should not choose to
become a lawyer on the ground he can plead a case very fluently. It is
injurious if one changes one’s calling prompted by likes and dislikes, by
opportunism and careerist mentality. One’s personality gets dissipated
mentality. The training that one has received and the time devoted to it
are all wasted away. There are two advantages of svadharma. Firstly, it is
as natural to him as water is to fish. He need not unduly strain himself as
picking up and in discharging his inherited duty. He executes it almost
involuntarily. Secondly, there is the release of consciousness to be
directed Godward”.
HOPE a clarification on svadharma is released and perfection in action in
INACTION, and INACTION in ACTION can be performed.
K Rajaram IRS 31325
On Mon, 31 Mar 2025 at 05:00, Jambunathan Iyer <[email protected]>
wrote:
> *Lord Krishna says in Bagavath Gita Karma Yoga (Chapter 3 - Sloka 35) **It
> is better to perish in one's own duty than to thrive in the duty of another
> perfectly. This quote stresses the importance of following one's own path
> and duty (swadharma), as it is safer and more fulfilling than attempting to
> adopt another's responsibilities, which can lead to fear, danger and land
> in Failure.*
>
> N Jambunathan Rengarajapuram-Kodambakkam-Chennai-Mob:9176159004
>
> *" What you get by achieving your goals is not as important as what you
> become by achieving your goals. If you want to live a happy life, tie it to
> a goal, not to people or things "*
>
>
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