A possible answer based on this Gita verse is given below.
One's own duty, even if without excellence, is more meritorious
spiritually than the apparently well-performed duty of another. For,
no sin is incurred by one doing works ordained according to one's
nature.
Gita 18.47
This verse was interpreted by old commentators as jobs ascribed to particular castes. This verse is interpreted differently by those who follow Vivekananda's psychological explanation of Varna.
These verses, which were easy for our ancients to understand, pose
great difficulty for us today. So long as Varna was identified with
the endogamous caste, and valid texts ascribed particular works to
each caste it was easy to find out one's Svadharma, and if one had a
will, to perform it too. That a priest's son should be a priest, a
soldier's son a soldier, a merchant's son a merchant, an
agriculturist's son an agriculturist, a serf's son a serf - is an
arrangement that could be practised to some extent in the old feudal
society when educational opportunities were restricted, when there was
no choice in following professions, when social contacts were limited,
and when the validity of the system was accepted by the people in
general. But today such an idea of Svadharma hereditarily determined,
is impossible of practice. Society and professions have become
competitive. The imparting of education without any restriction
imposed by caste, has helped the shuffling of professional abilities
among all members of society, setting aside hereditary factors. So it
has become honourable for any one to follow any profession, and the
determination of Svadharma based on birth as in a caste based economy,
has become impractical and impossible, and also undesirable. In a
democratic society, the same kind of education is open to all, and
every one is eligible, according to one's qualification and capacity,
to positions of power, prestige and high income. In these days of
national armies every able-bodied citizen has the eligibility to be
recruited - he may even be conscripted - in the armed forces of the
country. In such a milieu, if the Gita idea of Svadharma is accepted
as caste based, as it was understood a few generations back, and as it
used to be interpreted by old commentators, then it has become
thoroughly outmoded and will be rejected by every section of society
in India and outside.
But as already pointed out, the wording of the Gita about Caturvarnya,
except as interpreted by old commentators, does not mean endogamous
castes, but the four psychological types. If this is accepted,
Svadharma would mean only work that springs out of one's own nature
and therefore adapted to one's natural development. But how to
recognise these types and how to provide them with work suited to
their nature - is a problem that cannot be solved. We have to leave
work based on psychological type as an ideal arrangement in a more
rationally organised society of the future. There is no other way
today but to understand Svadharma as the duty devolving on oneself in
society, inclusive of the profession one follows. If that is done well
with God in view, and not merely for remuneration or with a worldly
master in view, then one may be said to follow Svadharma.
Commentary on Gita 18.47 by Swami Tapasyananda in his English translation of Srimad Bhagavad Gita.
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