One’s own Dharma or duty. (Glossary for the Vahinis)

Svadharma is mainly concerned with individual attributes. Vishva dharma is higher than Svadharma. Vishva dharma is a universally applicable Dharma. Vishva dharma is the cosmic Dharma of Brahman. Ishwaradharma emerges from Vishva dharma. Samajika dharma or the Dharma of society emerges from Ishwaradharma, the Dharma of God. Vyakti dharma or individual Dharma emerges from Samajika dharma, and Vyakti dharma is synonymous with Svadharma. (SSB 1979, p. 25)

Svadharma does not bind and produce further birth; it can lead on to liberation; it has to be done as Karma yoga, without attachment to the fruit. (GV, p. 24)

Svadharma is Karma, and that all Karma done, not as Dharma, but with a view to earn Atma jnana are Vikarmas! Whatever the Karma, if it is done in the darkness and confusion of Ajnana, however hard you may have exercised your abilities during the activity, its results can only be worry, grief and travail. It can never result in equanimity, balance or calm. Man has to win Karma in Akarma and Akarma through Karma... that is the hallmark of the wise. (GV, p. 83)

sreyan sva-dharmo vigunah

para-dharmat sv-anusthitat

sva-dharme nidhanam sreyah

para-dharmo bhayavahah

(Bhagavad Gita, 3:35)

‘Sva-dharme nidhanam sreyah, para-dharmo bhayavahah’, this means that in carrying out one’s own Dharma, even if one perishes, it is far better than taking to Dharma not belonging to oneself. The latter path is beset with fear. In the word Svadharma, there are actually two words, ‘Sva’ and ‘Dharma’. First comes the ‘Sva’, then comes ‘Dharma’. These two are different words. They are not one word, but we use the words together. ‘Sva’ means ‘I’; I means ‘Brahma Tattva’. Therefore, by the word ‘Sva’, we have to mean ‘Brahman’, or ‘Brahma-Tattva’. Dharma means right conduct. So Svadharma means the path of the Brahman, or the path of the Supreme Being. That thing that comes straight from our heart must be considered as Dharma. Dharma is not changeable, it is eternal, it is immutable, it is truth.

‘Svadharma’, ‘Svabhava’, ‘Sveccha’ are words which begin with ‘Sva’. When we think of these words, they will certainly tell us about our nature and about the Atma that is within ourselves. Svadharma is the Dharma of the Atma. So also, Sveccha means the free will of the Atma. Sveccha in the ordinary usage means freedom from liberty. We should not take it in the ordinary sense. Sveccha means the will of the Atma. If we take it in the true sense and follow it up, we will be much benefited by our action. (SSB 1972, pp. 146-148)

You should have unshakeable faith in the unity of Godhead and assert, ‘I am you, you are I; we are not two but one’. This is the true freedom inherent in you. In this context you should understand the correct meaning of the terms ‘Sahara’ and ‘Para Dharma’ used in the Gait- The meaning of ‘Sahara’ is Dharma-Dharma, and not the Dharma or duties enjoined on the different castes like Brahman Dharma, Kshatriya Dharma and so on. Likewise, ‘Para dharma’ means ‘Deha-Dharma’ - Dharma pertaining to the body. It is in this sense that you should understand the declaration in the Gita: ‘para-dharmo bhayavahah’, which in effect, means that if you follow the ‘deha-Dharma’ or the Dharma of the physical body, fear will be your lot in life. On the other hand, if you thus understand the real meaning of the verses and words in the Gita and if you mould your lives accordingly, you will have no fear of calumny, ridicule, sorrow and suffering. (ICS, p. 142-143)