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2. Promoting human dignity mutual respect & pluralism
Dharma 101
Promoting human dignity mutual respect & pluralism

3. What is Dharma?

4. Dharma the Sanskrit root dhri, means
“that which maintains the stability and harmony of the universe.”

5. Simple Explanation: Duty
Complete Definition: A mode of conduct that helps spiritual advancement

6. Hinduism… Buddhism Jainism Sikhism
is properly known as Sanatana Dharma or the Eternal Way
Dharma is a central concept to other religions that originated in India as well
Buddhism
Jainism
Sikhism

7. Categories of Dharma

8. Dharma is both the guide and foundation for all aspects of life
There are several categories of dharma

9. Sanatana Dharma
or Eternal Law encompasses the inherent laws of nature and the Divine

10. Discrimination between right and wrong
Contentment
Forgiveness
Self-Restraint
Discrimination between right and wrong
SÄmanya Dharma
includes general laws that govern all forms and functions, including one’s duty to strive towards and achieve:
Etc.

11. LAW ACCORDING TO LIFE STAGE OR AGE
Vishesha Dharma
or special duties, expound upon
SOCIAL LAW
or the laws defining an individual’s responsibilities within the nation, community, and family
LAW ACCORDING TO LIFE STAGE OR AGE
PERSONAL LAW
or the individualized application of dharma according to an individual’s sum of past karma, intelligence, aptitudes, tendencies, physical characteristics, and community

12. How does Dharma guide?

13. Dharma provides the criteria for making all of one’s choices on a daily basis.
Dharmic (or righteous) actions are those consistent with sustaining and upholding one’s integrity, upholding family harmony, building communities, and
PRESERVING THE ECOLOGICAL BALANCE OF OUR PLANET
The evolution into “caste”
Over time, the jati system became more complex, formalized, and eventually birth based.
The classification of varna and jati became based on family lineage, instead of the inherent qualities of the individual.
As a result, even Hindu understandings about reincarnation and karma slowly became fused with the formalization of jatis in ancient India
By the 15th century, many in India, across all religions, had their own formal jati identities and customs
In the 19th century, the British utilized and thus further formalized caste with the introduction of the census as a way to track the different groups in the colonial subcontinent
This codification allowed the British to build more social and political control of India and its people, and it led to a more intractable social hierarchy
One group that had long been relegated to the bottom of the social ladder is the “Untouchables”
Mahatma Gandhi began calling this group “Harijan” (children of God) to show his support and concern.
Although caste and untouchability has become associated with some Hindu practices, it is not inherent to the foundations of Hinduism
In India, caste discrimination is a cultural phenomenon and is practiced by people of all religious traditions, including Muslims, Sikhs, and Christians.
Inter-caste conflicts have existed among all faith traditions in India, which continue to complicate efforts to abolish the system.

14. The essential nature of every individual is divinity or goodness
The essential nature of every individual is divinity or goodness. Thus Hindus believe it is their duty to always act in accordance with their essential nature
The essential nature of sugar is
Sweetness
The essential nature of fire is
Heat

15. How does one know what their Dharma is?

16. It’s a difficult task,
but the stories and epics of Hinduism are meant to guide each individual toward discernment. The stories highlight three guiding principles of dharma:
Changing “caste”
Many social reformers have sought to abolish caste discrimination in India
Many Hindu religious figures, including Adi Shankara (8th Century, CE) and Dayanand Saraswati (19th Century, CE), condemned caste as being outside of Vedic teachings
Other Hindu leaders have argued that caste discrimination and oppression violate a fundamental principle in Hindu philosophy, that we should recognize the common divinity in all beings and treat them as we would treat ourselves
After independence from the British, Indian leaders enshrined a ban on caste discrimination in the Indian Constitution. Additionally, affirmative action programs were created for communities that classified as outcastes and were historically vulnerable to discrimination.
As a result of those opportunities, as well as India’s economic development, some individuals classified as outcastes have gained increased social and economic mobility. In 1997, India even elected its first Harijan president, K.R. Narayanan.
Unfortunately, others continue to suffer from discrimination and poverty in areas where caste still pervades as a social distinction, especially in the more rural parts of the country.
Some from this bottom rung of society have converted to Christianity and others have adopted Islam and Ambedkar Buddhism in hopes to escape the caste system.
Unfortunately, in spite of converting to religions which often claim to be “caste-free,” lower castes continue to face discrimination and social ostracization in their respective faith communities.
This further illustrates that caste is a cultural and societal phenomenon in India, but is not rooted in Hindu philosophy and teachings.
The lower caste communities who continue to exist on the fringes of Indian society have benefited from official programs, and many Dalits/Harijans have also become more prominent economically and politically.
The poor among many higher castes continue to suffer from the same disadvantages, but without the benefits that come from the Indian government.
Poverty works as a caste equalizer in terms of the poor, regardless of caste, having to take up menial or scavenging jobs to survive.
The dynamics of caste in India are far more complex than what most textbooks suggest, and caste continues to be incorrectly perceived as part of the Hindu religion.
Historians such as Valerie Hansen and Kenneth Curtis note that “most outside observers tend to exaggerate the rigidity of caste in modern India” (Hansen and Curtis, 2011: p. 64).
The stigma of caste and caste-ism is a problem in India that reformers - both religious and secular - are working to change.

17. 1
Ahimsa
non-injury
Avoiding harmful actions, harsh words, and malicious thoughts. Violence or harm has its roots in ignorance, intolerance, jealousy, greed, anger, and fear.
Overcoming such negative emotions and cultivating an all-encompassing love and forgiveness is the goal and the means of practicing ahimsa.

18. 2
Satya
truthfulness
Being truthful to oneself and to others in thought, word, and deed.
Speaking only when necessary and adhering to promises are aspects of this practice.
Changing “caste”
Many social reformers have sought to abolish caste discrimination in India
Many Hindu religious figures, including Adi Shankara (8th Century, CE) and Dayanand Saraswati (19th Century, CE), condemned caste as being outside of Vedic teachings
Other Hindu leaders have argued that caste discrimination and oppression violate a fundamental principle in Hindu philosophy, that we should recognize the common divinity in all beings and treat them as we would treat ourselves
After independence from the British, Indian leaders enshrined a ban on caste discrimination in the Indian Constitution. Additionally, affirmative action programs were created for communities that classified as outcastes and were historically vulnerable to discrimination.
As a result of those opportunities, as well as India’s economic development, some individuals classified as outcastes have gained increased social and economic mobility. In 1997, India even elected its first Harijan president, K.R. Narayanan.
Unfortunately, others continue to suffer from discrimination and poverty in areas where caste still pervades as a social distinction, especially in the more rural parts of the country.
Some from this bottom rung of society have converted to Christianity and others have adopted Islam and Ambedkar Buddhism in hopes to escape the caste system.
Unfortunately, in spite of converting to religions which often claim to be “caste-free,” lower castes continue to face discrimination and social ostracization in their respective faith communities.
This further illustrates that caste is a cultural and societal phenomenon in India, but is not rooted in Hindu philosophy and teachings.
The lower caste communities who continue to exist on the fringes of Indian society have benefited from official programs, and many Dalits/Harijans have also become more prominent economically and politically.
The poor among many higher castes continue to suffer from the same disadvantages, but without the benefits that come from the Indian government.
Poverty works as a caste equalizer in terms of the poor, regardless of caste, having to take up menial or scavenging jobs to survive.
The dynamics of caste in India are far more complex than what most textbooks suggest, and caste continues to be incorrectly perceived as part of the Hindu religion.
Historians such as Valerie Hansen and Kenneth Curtis note that “most outside observers tend to exaggerate the rigidity of caste in modern India” (Hansen and Curtis, 2011: p. 64).
The stigma of caste and caste-ism is a problem in India that reformers - both religious and secular - are working to change.

19. 3 Brahmacharya self-restraint
Abstaining from any excess that depletes vital energy. The key to living a meaningful life involves disciplining one’s senses to minimize the harm caused by material over-indulgence to the earth, others, and oneself.
This allows the individual to redirect his or her vital energy towards spiritual endeavors. Overindulgence, and not all indulgence period, is cautioned against.

20. Another way to approach Dharma

21. A Simple Approach to Dharma
Consider the need to eliminate or fulfill earthly debts. Hindu scriptures identify five categories of debt owed by all humans

22. 1
Debt to God
This debt is cleared by maintaining an awareness of God through prayer and worship and ensuring that the individual acts in harmony with the forces sustaining the universe.

23. 2
Debt to the Sages
Since Hindus believe that sages have preserved ancient wisdom, and their teachings guide individuals in every aspect of their lives, the study and practice of the scriptures is how this debt is cleared.

24. 3 Debt to Parents and Ancestors
Respecting parents, preserving their memory, and bringing up children to be good human beings is an individual's obligation to them.

25. 4
Debt to Humanity
Caring for fellow human beings, engaging in community service, and supporting community infrastructure are some of the ways in which this fourth obligation can be met.

26. 5
Debt to All Creatures
Because Hinduism stresses the divinity of all living beings, this debt is repaid by providing for and taking care of animals, birds, and other creatures, including insects.

27. Dharma is an approach to right action

28. Dharma does not classify an action as right or wrong independent of the surrounding circumstances
Example:
Lying is not categorically wrong – it is wrong dependent on the circumstances.
It might be wrong to lie to avoid punishment, but it might not be wrong to lie to protect state secrets (hence protecting harmony of the nation), or someone’s life.

29. If the action sustains, it is dharmic
If the action sustains, it is dharmic. If the action disrupts, it is not.
Example:
While the concept of ahimsa proscribes harmful thoughts, words, and deeds, a warrior’s actions in combat may be considered dharmic if they are carried out within the accepted rules of war and towards the end of the justice or peace for society.
However, she would still accumulate any karmic debt stemming from her actions.

30. Dharma in the Bhagavad Gita
The Gita
The Gita is a popular text among Hindus. It’s dedicated to the struggle of Arjun, a warrior prince, who’s torn about fighting in a war which is necessary to uphold dharma, but will require him to battle members of his extended family, friends, and teachers.
Krishna
Krishna, believed to be God incarnated in human form, shows Arjun why as a warrior it is Arjun’s dharma to fight for justice.  The war, Krishna explains, is a just war -- one which is being fought to bring about peace and justice for the people.
Arjun
Though fighting goes against the idea of ahimsa, Arjun is a prince, and his dharma is to use his skills to make his kingdom a safer place to be for all his citizens.
Bhagavad
Texts like the Bhagavad Gita help one understand what their dharma is in challenging situations, where the answer isn’t a clear shade of black or white.
Volunteer by parkjisun from the Noun Project
prayer time by Aha-Soft from the Noun Project
meditation by Pavel N. from the Noun Project
education by Yi Chen from the Noun Project

31. Dharma takeaways

32. Dharma is…. the ethical foundation for all aspects of life
an approach to the right action

33. Dharma does not classify an action as right or wrong independently because each action depends on its surrounding circumstance.

34. THANK YOU