Dharma

Dharma

1. VARNASHRAMADHARMA

   • Duties performed according to the system of four varnas (social divisions) and four ashrams (stages of life)
   • Focuses on responsibility and defines duties for individuals. Each varna/ashrama has its own specific dharma.
   • Dharma is not the same for everyone. Recognises hierarchy of classes - each with separate duties and distinct ways of life.

2. BRAHMACHARI (Student Life)

   • Away from home, fostering spiritual values. Memorisation and skill development were subsidiary to self-realisation.
   • Celibate, live simply, free from pleasure and material allurement. Serve the guru and collect alms for him.
   • Hear, study and assimilate the Vedas. Develop all the appropriate qualities.

3. GRIHASTA (Household Life)

   • Marry, extend responsibilities to wife and children. Permits sexual gratification. Make money and enjoy sensual pleasure.
   • Perform sacrifice, observe religious rituals, protect family members and give to charity.

4. VANAPRASHTA (Retired Life)

   • After children leave home, a man retires from family responsibilities and focuses on spirituality. Often, he goes on a pilgrimage.

5. SANNYASA (Renounced Life)

   • Only available to men who exhibit qualities of brahmana. Leave home and considered civilly dead. Free to wander, living a life dependent on God. Often called sadhus (holy people).
   • To fully control the mind and senses. Become detached and fearless. Teach and preach the importance of self-realisation.

6. VARNASHRAMADHARMA and BHAKTI

   • Doing good actions in accordance to dharma is a service to humanity. Bhakti advocates personal relationships with deity and see deeds as an expression of this devotion.
   • Bhakti underlies and supersedes VAD system. Dharma helps spiritual development and serves to promote virtuous character. Bhakti supports this duty.

7. THE DALITS

   • Untouchables - outside the four varnas. They were seen as capable of polluting those higher in society. Purity requirements were strict.
   • They were given ritually impure occupations and banned from participating in Hindu religious life as they were considered unfit to have social contact with 'pure' sections of society.
   • Suffered extreme social oppression and restriction. Social rejection and spiritual stigma is still evident today. In urban areas, the concept of a strong caste system no longer exists.

8. GHANDI and DALITS

   • Varnashramadharma was important but purely functional and had nothing to do with hierarchy. Each varna was determined by birth. He considered varnas the 'law of life', universally governing. It provided the basis for an equal society.
   • He was opposed to the concept of untouchability and believed it led to inequality and exploitation. He said it arose from the decline of the valued traditions of Hinduism He campaigned to have it eradicated.
   • He wanted them put in the four varnas. He emphasised the dignity of menial labour, adopted an Untouchable and insisted that his political followers do the same.

9. AMBEDKAR and DALITS

   • He was an Untouchable who was able to gain a successful education and improve his status. He rejected Ghandi's suggestion of Harjan (children of God) as patronising. He was determined to wipe out the varna system and believed the way was through politics. Gandhi believed change would come through influencing Hindus to abandon untouchability.
   • He wanted seperate electoral colleges for Dalits but Gandhi said it would continue to place Dalits out of mainstream Hindu society. He urged Dalits to change their religion to one that didn't recognise caste. He and more than 4 million Dalits converted to Buddhism in 1956.

10. CONTEMPORARY STATUS of DALITS

    • In 1997, India elected its first Dalit president. Many argue purity-based discrimination is no longer prevalent. A large number of Dalits remain in poverty (not a direct result of caste). Many have been successful and now contribute to modern society.
    • The BSP was founded by a Dalit, strongly opposing the varna system and campaigning strongly to improve the social status of Dalits.
    • Some believe the caste system gives order and a sense of identity, with sense of purpose. However, Dalits suffer from discrimination in rural areas. This affects education, medicine and restricts housing and work.
    • In urban communities, there is dualism. In cities its impossible to follow traditional varna rules however there is a retained sense of varna identity. At home, ancient varna customs are respected.

11. VARNADHARMA

    • Everyone has a role to play, to live harmoniously and not threaten cosmic order. Gandhi believed the system allowed social mobility and support is mutual between varnas. Krishna states in the Bhagavad Gita that people are allocated a varna depending on personal qualities and karma.
    • Dharma affects your karma and leads you towards higher rebirths, finally reaching moksha. It ensures society runs smoothly. Individual duty becomes the cause of personal/universal happiness.

12. BRAHMINS (Priests) perform rituals, preserve tradition, understand teachings and set a good moral example.

13. KSHATRIYAS fight in righteous wars, rule justly, protect societies from tyranny, make decisions about welfare and defend from injustice and tyranny.

14. VAISHYAS generate wealth to support society and are business people.

15. SHUDRAS do manual work, serve the other varnas and are craft workers and servants.