Dharma
There are two types of dharma: all-encompassing cosmic dharma and personal dharma (also called sva-dharma). Cosmic dharma refers to the all-encompassing balance of morality and also to a code of ethics. Sva-dharma is the responsibility of the individual to uphold all of one’s duties. (Hamilton,2001; 65) Dharma is a natural force, a cosmic law, and also refers to the laws of society and the moral guide by which one should live. As A. L. Herman writes, ‘…dharma simply means the duty (dharma) one has in virtue of one’s vocation (dharma) to follow and obey the laws (dharma) of God and man.’ (Herman, 1976; 92)
Dharma is maintained by Vedic ritual sacrifices, doing one’s moral duty, living in accordance with the ways prescribed in the dharma-satras and by upholding societal law. The dharma-satras are the written cosmic laws, of which one’s birth is a part and so one’s specific sva-dharma is determined by birth. It is, therefore, up to the individual to follow their own dharmatic role, thus contributing to the maintenance of cosmic dharma. (Hamilton, 2001; 64-65)
Dharma is personally important because, along with artha (wealth) and kama (fulfillment of desires), it is one of the necessary paths towards attaining moksha (escape from the cycle of suffering). Dharma is important on this path because its upright morality is necessary for the development of intellect, which in turn is necessary to realising atman (the true self), without which one cannot attain moksha. (Sharma, 1965; 92)
There are several areas in which the philosophy of dharma can be debated as problematic. According to carvaka philosophers, the main area is that the concept of dharma relies upon the idea that there actually is some kind of cosmic force connecting everything in the universe and that said force creates cosmic balance; the carvakas believe that ‘there is nothing behind nature, beyond nature, or other than nature.’ (Sharma, 1965; 109)
Of course, the dharma believers may counter with the proposition that dharma is nature and, since the nature of dharma is toward balance and harmony, is therefore natural. It seems to be the goal of moksha to become one with the balance of the ultimate bliss of brahman, which, being the source of all, is the essence of nature.
Then carvaka philosophers may argue that there is no observable basis for a belief in dharma or maksha because a person can live in defiance of dharma and have a happy and successful life and peaceful death, as do many who follow their road. They may further retort that there is no definitive evidence that any part of one’s being continues on beyond death.
To vedic philosophers, the most significant evidence of reincarnation lies in their conviction that the visions they have during meditation are real and reflect a truer reality. This is, of course, a very personal, individual experience and, being unobservable, is easily refutable to the carvakas.
Bibliography
Hamilton, Sue. Indian Philosophy: A Very Short Introduction. New York: Oxford
University Press, 2001.
Herman, A. L. An Introduction to Indian Thought. Englewood Cliffs Prentice-Hall, Inc.
1976.
Sharma, I.C. Ethical Philosophies of India. London George Allen & Unmiw Ltd, 1965
Dharma is maintained by Vedic ritual sacrifices, doing one’s moral duty, living in accordance with the ways prescribed in the dharma-satras and by upholding societal law. The dharma-satras are the written cosmic laws, of which one’s birth is a part and so one’s specific sva-dharma is determined by birth. It is, therefore, up to the individual to follow their own dharmatic role, thus contributing to the maintenance of cosmic dharma. (Hamilton, 2001; 64-65)
Dharma is personally important because, along with artha (wealth) and kama (fulfillment of desires), it is one of the necessary paths towards attaining moksha (escape from the cycle of suffering). Dharma is important on this path because its upright morality is necessary for the development of intellect, which in turn is necessary to realising atman (the true self), without which one cannot attain moksha. (Sharma, 1965; 92)
There are several areas in which the philosophy of dharma can be debated as problematic. According to carvaka philosophers, the main area is that the concept of dharma relies upon the idea that there actually is some kind of cosmic force connecting everything in the universe and that said force creates cosmic balance; the carvakas believe that ‘there is nothing behind nature, beyond nature, or other than nature.’ (Sharma, 1965; 109)
Of course, the dharma believers may counter with the proposition that dharma is nature and, since the nature of dharma is toward balance and harmony, is therefore natural. It seems to be the goal of moksha to become one with the balance of the ultimate bliss of brahman, which, being the source of all, is the essence of nature.
Then carvaka philosophers may argue that there is no observable basis for a belief in dharma or maksha because a person can live in defiance of dharma and have a happy and successful life and peaceful death, as do many who follow their road. They may further retort that there is no definitive evidence that any part of one’s being continues on beyond death.
To vedic philosophers, the most significant evidence of reincarnation lies in their conviction that the visions they have during meditation are real and reflect a truer reality. This is, of course, a very personal, individual experience and, being unobservable, is easily refutable to the carvakas.
Bibliography
Hamilton, Sue. Indian Philosophy: A Very Short Introduction. New York: Oxford
University Press, 2001.
Herman, A. L. An Introduction to Indian Thought. Englewood Cliffs Prentice-Hall, Inc.
1976.
Sharma, I.C. Ethical Philosophies of India. London George Allen & Unmiw Ltd, 1965
posted by Assignment Nerd at 7:48 pm
1 Comments:
University: University of Melbourne
Subject: Asian Philosophies
Semester: 2, 2005
Mark: from memory about 62%
Comments: I very much liked this subject but I'm shit at philosophy.
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