Lecture 5: Dharma, the Society and the Individual Flashcards

1
Q

When was the classical period?

A

400 BCE – 600 CE

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2
Q

What was the classical period characterized by?

A

Characterized by a synthesis of early Vedic and late Vedic (Upaniṣadic) views.

  • Early Vedic worldviews – this worldly, social duty, early caste system.
  • Late Vedic (Upaniṣadic) worldviews – other worldly, duty to the soul, movement away from the caste system.
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3
Q

What was composed during the classical period?

A
  • Dharmaśāstras (classical law books)
  • The Epics
    • The Mahābhārata (& Bhagavad Gītā)
    • The Rāmāyaṇa
  • The Purāṇas
  • Also see the beginning of the Bhakti (devotional movement)
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4
Q

what two core concepts do the central beliefs of Hinduism cluster around?

A
  • Dharma

- Mokṣa

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5
Q

What are the two things necessary to fulfill one’s destiny?

A

1) uphold and preserve the physical world including human society (dharma);
2) find release from the world (mokṣa) which one achieves by renouncing society.

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6
Q

How can we reconcile the two opposing demands (dharma and moksa)

A
  • Demonstrate that they are somehow essentially related.

- Tension between dharma and mokṣa is played out against the background of karma and saṃsāra.

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7
Q

What are the views on Karma and Samsara from the two separate streams?

A

Moksa Stream:
- The stuff that binds one to an ignorance-dominated, ego-centered existence.
Dharma Stream:
- ideas that underlie, explain and give rational coherence to the Hindu social system.
- The world is here, it is real, the gods work to maintain it, and humans have the duty to contribute to its welfare.

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8
Q

What is the primary concern of Vedic religion?

A

Religious duty (dharma) – ensure blessings and maintain cosmic order by performing sacred rituals

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9
Q

What is Dharma?

A
  • Dharma comes from Sanskrit root that means “to support or uphold”.
  • Rodrigues defines dharma - righteousness; duty; morality; law; social obligations; particular religious teachings.
  • Developed alongside the Vedic concept ṛta (cosmic order)
  • Dharma - articulates the way things are and prescribes how one should behave in relation to cosmic order.
  • Dharma tradition firmly rooted in Vedic literature.
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10
Q

What did Dharma become aligned with over time?

A
  • In time, dharma became closely aligned with karma

- understood both as ritual action and as personal and social behavior in harmony with the cosmic order.

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11
Q

What were all human actions believed to contribute in the Bhagavad Gita?

A

In the Bhagavad Gītā (200 BCE) all human actions were believed to contribute to the maintenance of cosmic/social order.

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12
Q

What lies at the heart of the dharma tradition?

A
  • Loka-samgraha (support of the world) - lies at the heart of the dharma tradition.
  • Every person has a fundamental obligation to perform his or her assigned social function for the welfare of society.
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13
Q

What is an important text that stresses the maintenance of social order?

A

Dharmaśāstras stress importance of maintaining cosmic and social order

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14
Q

When and why did the Dharmasastras emerge?

A
  • Emerged around the beginning of the CE.
  • Arose in response to tensions between the Vedic world view and the śramaṇic movement.
  • Interactions with outsiders were causing concerns surrounding intermarriage and differing values.
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15
Q

What were the Dharmasastras attempting to do? and what type of text were they?

A
  • Dharmaśāstras - an attempt to articulate standards of conduct, to protect status of upper classes, and to bring together differing worldviews.
  • They reflect the social norms of that time.
  • Smṛti (remembered, traditional).
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16
Q

What are the 4 stages of life?

A

1) Apprentice (learns roles with religion, politics, or trade)
2) Householder (works and raises a family)
3) Forest Dweller (focuses on spiritual matters and helps with grandchildren)
4) Renouncer (renounces ties to family and property, focuses on liberation)

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17
Q

What stage do writers have great respect for?

A
  • The writers have great respect for renunciation (seeking mokṣa).
  • Relegated this aspect of the religious quest to old age.
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18
Q

What were the Dharmastras concerned with?

A
  • Concerned with social stability – an orderly, refined, stable society is something to be cherished.
  • Order/stability comes from the proper functioning of the various castes, the proper interaction between castes, and observance of the stages of life.
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19
Q

Which Dharmasastra is the most well known?

A
  • Most well known is the Mānava Dharmaśāstra (Laws of Manu) – 200BCE -200CE.
    • Attributed to the primordial man that Viṣṇu saved from the flood
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20
Q

What kind of topics are covered in the Manava Dharmasastra?

A
  • Mānava Dharmaśāstra (Laws of Manu) covers a wide variety of topics including
    • creation, cosmic geography
    • How to choose a wife, how to perform post-cremation rituals.
    • Issues of purity and pollution
    • Rules for kings, boundary disputes, loans, punishment, relationships, duties of varnas, injunctions for women, and law of karma.
    • Divisions of the Vedas, and class system.
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21
Q

What was the social structure in the Dharmasastras?

A
  • Divided into 4 classes called varṇas (“light” or “color”).
  • Characterized by particular social functions.
  • Dharmaśāstras set out roles and duties of the 4 principle classes.
  • Acknowledge that in times of adversity one may do the task of another class.
  • Emphasize importance of marrying within one’s own class.
    • However, they do recognize that mixed marriages take place quite often (sub-castes as the result).
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22
Q

What are the 4 Classes (a.k.a Varnas)?

A
  • Brahmin
  • Kshatriya
  • Vaishya
  • Shudra
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23
Q

What is the Brahmin class?

A
  • Priestly class.
  • Conduct rituals for themselves and others
  • Study and teach Vedas
  • Uppermost position of social structure.
  • Duties of other classes defined in relationship to the Brahmins.
  • Embodiment of dharma.
  • Worthy of attaining the realization of Brahman.
  • Fundamental duty – protect and support dharma.
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24
Q

What is the kṣatriyas class?

A
  • Study (but not teach) the Vedas.
  • Dharma was to protect the people and country.
  • Give gifts and commission sacrificial rituals.
  • Strive to conquer the senses, for only one in control of his own senses can lead or control others.
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25
Q

What are the duties of a king(kṣatriyas class)?

A

Duties of a king:

  • Enforce punishments should dharmic rules be broken.
  • Must embody a dharmic lifestyle to ensure the prosperity of his kingdom.
  • Pay high regard to Brahmins.
  • Encourages rulers to be firm because without firm control human society would return to the law of the fish
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26
Q

What is the Vaisya’s class?

A
  • Commercial transactions, agricultural work, raising of cattle.
  • Bestow gifts
  • Sponsor sacrifices
  • Study the Vedas.
  • Power of wealth and economic decisions.
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27
Q

What is the Sudras class?

A
  • One duty – to serve the upper three classes.
  • Accumulate no wealth.
  • No power.
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28
Q

Were the rules outlined in the laws of manu followed by all Hindu’s?

A
  • The rules outlined in the texts, like the Laws of Manu were not followed by all groups of Hindus.
  • The Dharmaśāstra literature presents an idealized notion that the 4 varṇas existed in a harmonious balance.
    • This was probably never realized.
    • 4 varṇas well known throughout India.
    • Ideological model, rather than one present in everyday life.
  • In reality, Hindu social structure did not and does not always conform to the idealized scriptural presentation.
  • In practice caste system is far more complex and flexible than the Dharmaśāstras suggest.
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29
Q

Are varnas and SES related?

A
  • No firm correlation between socio-economic class and varṇa.
30
Q

What are Dalits?

A
  • More complex than these categories.
  • We see a 5th category – dalits.
  • street cleaner, menial tasks
31
Q

What does Jati mean>

A
  • “birth group”
    • People routinely identify themselves based on jāti, family lineage, or village association.
  • refers to occupational categories.
  • Hundreds (if not thousands) of jātis exist within each varṇa. Approximately 3000 in total.
  • Traditionally, marriage partner would be selected from within the same jāti.
  • Jātis also have hierarchies.
  • Jāti mobility within varṇa system possible.
  • Change in occupation is possible but this does not equal a change in jāti.
  • Not exclusive to Hinduism in India.
32
Q

Who were the untouchables?

A
  • “Untouchable” – people who were “outside” the varṇa system, also known as, avarṇa (without caste), Harijans (People of God), Dalits (“oppressed,” or “downtrodden”), “Scheduled Castes” and “Scheduled Tribes”.
  • Officially excluded from the caste system either because they originated in mixed marriages in the distant past or associated with occupations deemed polluting.
    • such as dealing with corpses or working with animal hides.
    • Contact with these groups was avoided as ritual pollution believed to be transferable via contact
  • Discrimination based on caste has been made illegal.
33
Q

What is ritual purity and pollution?

A
  • Not necessarily related to secular or scientific conceptions of clean and unclean.
  • Come from body and what it comes in contact with.
  • Law texts have caste rules about occupation, who you eat with, who you marry for this reason.
  • Food itself can also be considered pure and impure.
34
Q

What is auspiciousness (i.e., period of good fortune, luck and blessing) and inauspiciousness?

A
  • Derives from ideas concerning cosmology.
  • Permeates all aspects of religious behavior and social interactions.
  • Cycles of creation, span of a human life, seasonal changes, progress of a day all have periods of growth and creation and periods of decay and destruction.
  • Portions of time, in daily, weekly, monthly, and annual cycles are categorized as auspicious or inauspicious.
  • Major undertakings are usually not performed during periods that are considered inauspicious.
35
Q

Did all classes accept the power of the Brahmins?

A
  • Accepted but not without dissent
  • Brahmin class has mostly wielded power over the other varṇas, but this had not been without challenge.
  • The śramaṇa movements (Buddhism and Jainism) questioned the spiritual status of Brahmins.
  • The kṣatriya class also voiced dissent. Kings did not always concede that their power to rule should be sanctioned by Brahmins.
  • Despite this, the varṇa system was a crucial feature of the religiously supported structuring of Hindu society.
36
Q

In the Dharma tradition…

A
  • Social order is believed to be divinely sustained.
37
Q

What are the 2 divergent attitudes on social life that emerge in the Vedic period?

A
  • One embraced Vedic sacrificial rituals to ensure orderly functioning of cosmos/society.
  • The other embraced renunciation of all external religious practices in favor of performance of meditative visualizations.
38
Q

How did the brahmin orthodoxy respond to these two divergent attiudes?

A

Brahmin orthodoxy responded by compromise:

  • Promoted dharma and mokṣa as worthy goals.
  • Promoted 4 goals of life (puruṣārtha) and 4 stages of life (āśrama) - during which particular goals are best pursued.
39
Q

What are the 4 goals/aims of life?

A
  • Traditionally summed up vision of good life by speaking of 4 aims of human life (puruṣārtha):
    1) dharma – righteousness, duty
    2) artha – material prosperity
    3) kāma – pleasure
    4) mokṣa – liberation
40
Q

What are the goals/aims of life, in general and how is the balance of them determined?

A
  • Well-balanced ethical structure designed to balance concern for good life and happiness with concern for spiritual development and liberation.
  • Balance of these differs – determined by one’s stage of life.
41
Q

What goals/aims of life are most important in the householder stage?

A

Material prosperity (artha) and pleasure (kāma)/happiness is most important in householder stage.

42
Q

What goals/aims of life are most important in the forest dweller stage?

A

Liberation (mokṣa) always understood as the spiritual goal of one’s life but becomes more central in the forest-dweller stage of retirement, and for one who reaches the Saṃnyāsin stage it becomes the total and exclusive concern.

43
Q

What are the 4 stages of life?

A
  • Dharma texts of classical period put forth the ideal of 4 stages of life (āśrama) for males in 3 higher classes of society.
  • Key to living a good life – be observant of duties and opportunities that come with the different stages of life.
    1) Student/Sisya (Dharma, debt to rsis)
    2) Householder/Grhastha (Dharma-artha-kama, debts to ancestors)
    3) forest dweller/ Vanaprastha (move away from pursuit of artha and kama towards Moksa)
    4) Renouncer / Samnyasa (Moksa)
44
Q

What are the obligations of the Student (Sisya)?

A
  • Obligations include: gaining knowledge through study, cultivating respect for one’s teacher, developing self-control, learning rules, rituals, and to be a contributing member of society.
  • Begins at ages 8-12.
  • Marked with initiation ritual (Upanayana).
  • Traditionally the student would live with the teachers.
  • Rigorous way of life. Learning rituals, values, duties (dharma), and patterns of behavior.
  • Student is to remain celibate. Ritually pure, begging for food, and acting as a servant to the teacher.
45
Q

What are the obligations of the householder (Grhastha)?

A
  • Essential stage of personal & spiritual development.
  • Happy, productive, ritually observant way of life.
  • Obligations include: marriage, children, development of professional skills, and performance of sacrifices and rituals
  • Integrate the goals of dharma, kāma, and artha.
46
Q

What are the obligations of the forest dweller (Vanaprastha)?

A
  • “When a householder sees his skin wrinkled and his hair gray and when he sees the son of his son, then he should resort to the forest.” (Laws of Manu)
  • Spiritual retirement – become a forest dweller.
  • Obligations include: detachment from worldly concerns and materialism, studying scriptures and meditating.
    May prepare meals, enjoy social relationships, and engage in moderate sacrificial rituals.
  • Responsibilities of the home are turned over to the children.
  • Abstinence recommended.
  • Transitional stage – moving away from pursuit of kāma and artha and towards mokṣa.
47
Q

What are the obligations of a renouncer?

A
  • Final stage.
  • Obligations include: renunciation of all ties and possessions, work towards mokṣa.
  • Well respected for courage required for this stage.
  • Only possession are robes (usually saffron in color), a staff for support in old age, a bowl for food and offerings.
  • Most people will not reach this stage in this existence.
  • Should be a highly individualized form of seeking.
  • Often manifests in normative forms.
  • Many join particular communities, following norms and practices of their groups.
  • Monasticism, complete with monasteries (maṭha) exists.
48
Q

What does Matha mean?

A

Monastery

49
Q

What are the 3 debts that all people are seen as being born with according to the Dharmasatra?

A

To the seers (ṛṣis)
To the ancestors (pitṛ)
To the gods (deva)

50
Q

How are these 3 debts removed?

A
  • It is through the 4 stages of life that these debts are removed.
  • Debt to the seers – student stage – Vedic study.
  • Debt to the ancestors – householder stage – having children to carry on the lineage.
  • Debt to the gods – householder stage – sacrificial offerings.
51
Q

What is the Hindu word for Rites of passage?

A

saṃskāras (“constructed”)

52
Q

How many Samskaras are there and what do they mostly cluster around?

A

16 saṃskāras (“constructed”) that most traditions observe.

Cluster around birth, initiation, marriage, and death.

53
Q

What are the most important samskaras and what do they require?

A

= The most important are the Inauguration with the Sacred Thread (upanayana), Marriage (vivāha), and Cremation (antyesṭi).

  • Require a Brahmin priest
  • Marks the life changes of an individual.
  • Community involvement
54
Q

What is upanayana?

A

Inauguration with the Sacred Thread

55
Q

What is Vivaha?

A

marriage

56
Q

What is Antyesti?

A

cremation

57
Q

Describe the Inauguration with the sacred thread

A
  • Ritual introduction of the boy to his Vedic teacher (guru), who drapes the sacred thread over the boy’s left shoulder and chest.
  • Worn as a mark of the ‘twice born’.
  • Second birth is in initiation into the world of sacred knowledge of sacrifice.
  • Initiation into the knowledge of deathless Self (Brahman).
  • Taught the Gāyatrī mantra - which he should recite daily, and learns how to perform rituals.
  • Now qualified to begin studying the Vedas.
  • Joyous family and communal affair.
58
Q

Describe the ritual of Marriage

A
  • One of the most important family and communal celebrations.
  • Elaborate and costly affairs.
  • Suitable matches were organized by parents.
  • Day of the wedding as to be carefully selected (auspicious time).
  • Presided over by a priest.
  • Corner of the bride and groom’s garments are knotted together and a sacred fire is lit. They recite their wishes for happiness, offspring, the wellbeing of each other and their family.
  • Ceremony varies, depending on local regional traditions but a common feature is the rite of taking seven steps (saptapadī) around the sacred fire.
  • Groom applies tilaka (bright red powder) to the bride’s forehead – symbolizes her married status.
59
Q

What are the householder Samskaras?

A
  • Mainly include rituals performed before or around the birth of children.
  • Some Hindus only follow a few while most orthodox will perform as many as they can.
  • Rituals for conception as well as one that ensure a healthy pregnancy and birth.
  • After birth (about 10 days) there is a naming rite.
  • The Annaprāśana saṃskāra celebrates the baby’s first eating of solid food.
  • Mundan saṃskāra - first haircut (at about 3 years). Symbolically understood as furthering the process of maturation.
60
Q

Desribe the Antyesti rite of passage?

A

“Last sacrifice”.
Takes place at death.
After death the body is washed, anointed with sandalwood paste, and freshly clothed.
Body is then taken to cremation grounds by procession of family and friends.
Body is placed on a funeral pyre and and set aflame by the eldest son.
Ancient prayer to Agni is said to convey the soul to the place of the ancestors.
Mourners depart and take a purifying bath before entering their home.

61
Q

What happens to the remains of the deceased?

A

After cremation, the remains of the deceased are submerged in the Gaṅgā River.

62
Q

When is cremation not needed?

A
  • Cremation not needed for liberated souls – as there will be no rebirth.
  • Many saṃnyāsins are not cremated, but are entombed in structures known as samādhis or their bodies are delivered to a sacred river.
63
Q

What are the rituals of spiritual passage?

A
  • For those who have reached a high spiritual level an important ritual is the act of becoming a samnyasin (4th and final stage of life).
  • He or she gives away all possessions
  • Performs personal funeral rituals.
  • Shaving the head, clipping nails, taking a purifying bath.
  • Performs the householder rites for the last time.
  • Bids farewell to family and friends and never looks back.
  • Lives as a wandering beggar.
  • To help attain self-realization the saṃnyāsin may take a guru
  • One duty – to seek mokṣa.
64
Q

How was dharma represented in mythology?

A
  • In general, dharma tradition focuses upon the maintenance of the caste system, the purpose of which is to maintain social and cosmic stability.
  • Centrality of the dharma tradition, and of the caste system is affirmed and illustrated in many ways in Hindu mythology.
  • Oldest example it one we have already looked at, the sacrifice of the cosmic man – Purusha
    • Brahmins from his head, warriors from his arms, merchants from his legs, Śūdras from his feet.
  • Divinely instituted according to this hymn.
65
Q

What mythology underlies Dharma in a less formal way?

A
  • Mythology of Viṣṇu underlines the centrality of dharma in a less formal way
  • Primary function of Viṣṇu is to create and maintain the world.
  • When world is periodically threatened Viṣṇu embodies himself in an appropriate form to restore dharma.
66
Q

How is Siva involved in the world of dharma?

A

Śiva is involved in the world of dharma when he marries the goddess Parvati for the welfare of the world.

67
Q

How can ritual pollution be rectified or avoided? how can ritual purity be enhanced?

A
  • Ritual pollution can be rectified by washing, bathing, and donning clean clothes.
  • It is also possible to enhance one’s ritual purity by bathing in or sipping the waters of the river Gaṅgā in Varanasi.
  • Members of the uppermost castes assert their status by strictly adhering to various daily regimens to ensure purity and avoid pollution – however remaining in a constant state of ritual purity is impossible – the focus is then on reclaiming ritual purity.
  • Other castes adopt such behaviors as well to declare their own elevated status.
68
Q

Who is responsible for observing the rules dharma?

A
  • Humans are responsible for observing the rules of dharma
    • brahmins performing their rituals, which nourishes the gods, whose task it is to maintain the world by protecting it from demons.
  • Every person has a part to play, and each part is held to be necessary in some way to the ultimate end, the preservation and perfection of a habitable world for humanity.
69
Q

How does the Hindu ethical system view an individuals birth?

A
  • Hindu ethical system remains based on truth that one’s birth is not an accident.
  • Determined by Karmic cause from one’s past existences in samsara cycle.
70
Q

what is the Upanayana ritual symbolic of?

A
  • Symbolic death to the world of childhood and rebirth into the realm of responsibility.
  • Embodies a fusion of the renouncer’s way of life with the values of the householder.
71
Q

Who is Durga?

A

a great battle queen, periodically defeats demons who have threatened the gods. She assumes appropriate forms when called upon to rescue the world from the forces of adharma.

72
Q

What do the dharmasastras come to be regarded as because of the nature of their content?

A
  • Come to be regarded as legal manuscripts or law books.
  • Treaties (Śāstra) that deal specifically with dharma.
  • Lay out specifics of social obligation for the ideal social system - varṇāśramadharma.
  • Duty of acting in accordance with one’s position in society (varna) and stage of life (āśrama).