Submitted by Anonymous on 02/16/2007 09:42 AM Flag This Paper
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“In Hinduism karma is inseparable from dharma or moral code which (itself) evaluates karmaâ€
Karma reciprocal relationship to dharma is perhaps the most evident impact which this doctrine has in South Asian societies. Dharma being a moral code of conduct has great significance in all spheres of social life and most importantly reinforces and according to Hindu cosmogony is actually the biological predisposition which is involved in the creation and maintenance of the four varnas. Because each varna has its correlative dharma it would be fair to say that kharma is directly involved in enforcing and re-enforcing the social hierarchy in India as well as dictating the behavior and function of different classes . (KARMA + VARNA)
“...the historically crucial part of religion in legitimizing the particular institutions of a society.â€
Sheryl B. Daniels chapter concerning the issues of moral responsibility and human destiny, relates the Tamils and largely Hindu concepts of karma as substantiative and consequential in the role of birth, re-birth and liberation (samsara). This belief pre-supposes the samskara rites which aim at ‘rendering perfect’ the five sheaths so as to reach the final samskara as an appropriate libation and tribute to the gods.
One may say the multiple views of karma as static or fluctuating, immutable or subject to change are relevant in advocating moksha as liberation from the eternal cycle of birth and re-birth. The pursuit of moksha, both as a complete liberation or a good ‘incestual’ re-birth pervades the culture of South Asia, evidenced by the presence of holy cities such as Varanasi and the wider ascetic movements which have a long standing tradition in India.
Equally, the importance of holy cities and the sanyassa ascetic movements embody the drive towards overcoming karma and the attainment of moksha. Furthermore, they relate directly to Hindu concepts of nature (macro/micro-cosmic) as is evidenced by their...