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Dharma is a central Hindu socioreligious precept that may be defined as order, the moral order, or duty, as well as both religious and customary law. It is ontologically conjoined and mutually informed by other Hindu cosmological principles such as karma (action or fate) and moksha, which is the concept of salvation or release from samsara, the cycling of existence in the phenomenal world. Dharma is related closely to these key tenets in lived social practices, which, in the era of increased globalization, global societies, and transnationalism, are continually transforming to accommodate encounters with the new without dispensing with the traditional.

In this entry, dharma will be foregrounded against and juxtaposed with some of these other precepts, in particular, karma. Dharma will be considered also in terms of the elasticity the concept has demonstrated in the past and continues to exhibit in the present in accommodating new ideas owing to the demands exerted on it through movement into either different historical epochs or transplantation into different geosocial fields. Its ancient tradition of malleability will be approached through reference to classical texts. This capacity for innovation that continues in the present will be illuminated through examples from popular culture, namely, Indian cinematic resolutions of current sociocultural dilemmas. These often arise out of the circumstances of the large Indian diaspora or are posed by effects of globalization on culture within the India of late modernity that are still being flexibly resolved within a “context” that is acceptably compliant with dharma. Conversely, dharma's conceptual permeation of, and effect on, Western popular consciousness through literature and popular culture will be considered as well. An introduction to dharma would be incomplete without mention of either the place of caste or the differing cultural emphases, respectively, between East and West of ideal-typical personhood (i.e., individual vs. collective) given that this discussion is centrally concerned with the globalized situation and transnational experience of many Hindu persons and what these circumstances might offer for such a particular understanding of dharma.

Dharma and Caste

Caste is often misunderstood as being simply the Indian social counterpart—albeit more pronounced and deplored—of class. However, as Louis Dumont has argued, caste has deeply religious and hence heavy moral and ethical dimensions that are enmeshed with concerns of purity and pollution, which are also hierarchized so that the highest caste is considered the most pure and the lowest the most polluted; those who fall outside caste categorization, such as tribal people, are considered beyond the pale altogether. In this, the proper observation of dharma formerly—in ancient times and as canonized in texts of the Veda—almost exclusively meant the proper execution of ritual karma, and this was the exclusive domain of Brahmins (the priest caste). Hence, it also had moral weight and consequences, and the relation between dharma and karma were extrapolated in the later Upanishads wherein proper or improper observation of dharma had the karmic consequence of rebirth into a high or low caste respectively, or ideally, moksha (salvation) from samsara. Thus, dharma connotes considerable moral weight regarding the caste identity that a person bears. Since early in the 20th century, when much agitation for national independence was under way, those at the lowest end, once called Untouchables and now termed Dalit (“oppressed”), have also been campaigning in creative ways to resolve their innumerable difficulties. As their situation pertains to the matter of dharma, conversion to Buddhism, Islam, or Christianity has been one means of resolution and one that entails total rejection of the system in which dharma is embedded. Conversely, resort has been made to a tradition called Adi Dharm, an ideology in which Dalits assert their identity as the indigenes of India and thereby carry the originary and hence more legitimate religion: the first dharma. In this philosophy, it is Vedic Aryans—Brahmins (priests), Kshatriya (warriors and kings), and Vaishyas (producers)—who are the usurpers, because they invaded India, destroyed Adi Dharm, forced caste on the inhabitants, and then codified their degradation and servitude.

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