Addinin Duniya: Menene Atman a addinin Hindu?

An fassara ma'anar atman zuwa Turanci a matsayin madawwamin kai, ruhu, ainihin, rai ko numfashi. Hakikanin gaskiya kai ne akasin girman kai; wannan fannin ne wanda yake canzawa bayan mutuwa ko kuma ya zama wani bangare na Brahman (karfi a bayan komai). Mataki na karshe na moksha ('yanci) shine fahimtar cewa atman shine Brahman a zahiri.

Manufar atman tana tsakiyar dukkan manyan makarantu shida na addinin Hindu kuma shine ɗayan manyan bambance-bambance tsakanin Hindu da Buddha. Imani Buddha bai ƙunshi ra'ayin mutum ba.

Maɓallin Takeaways: Atman
Atman, wanda yake daidai yake da kurwa, abu ne mai mahimmanci a cikin Hindu. Ta hanyar "sanin Atman" (ko kuma sanin mahimmancin kansa), mutum zai iya samun 'yanci daga maimaita reincarnation.
An yi imanin Atman shine asalin rayuwa kuma, a yawancin makarantun Hindu, sun rabu da son kai.
Wasu makarantu na Hindu (na monistic) suna tunanin atman wani ɓangare na Brahman (ruhun duniya) yayin da wasu (makarantun dualistic) suna tunanin atman a matsayin daban da Brahman. A cikin abubuwan biyu, akwai kusanci tsakanin atman da Brahman. Ta hanyar bimbini, masu koyo suna iya haɗawa ko fahimtar haɗinsu da Brahman.
An gabatar da manufar atman a cikin Rigveda, wani tsohon rubutun Sanskrit wanda shine asalin wasu makarantun Hindu.
Atman da Brahman
Duk da cewa atman shine asalin mutum, Brahman abu ne wanda ba zai yuwu ba kuma ruhin duniya ne ko kuma abinda ya san shi. An tattauna kuma suna da bambanci ga juna, amma ba koyaushe ana ɗaukar bambanta su ba ne; A wasu makarantun tunani na Hindu, atman shine Brahman.

Atman

Atman yayi daidai da ra'ayin yamma na rai, amma ba daidai bane. Babban bambanci shi ne cewa makarantun Hindu sun kasu zuwa al'amuran atman. 'Yan Hindu masu haushin Bahaushe sun yi imani da cewa mutum atman yana da haɗin kai amma ba daidai yake da Brahman ba. Hindus marasa biyun, a gefe guda, sun gaskata cewa atman ɗin Brahman ne; saboda haka, dukkan atman daidai suke da daidaito.

Tunanin yamma na kurwa ana nufin ruhi wanda ke da alaƙa da mutum guda, tare da kowane irin nau'insa (jinsi, jinsi, halayya). Ana tunanin rai ta wanzu lokacin da aka haifi mutum guda, kuma ba a maimaita haihuwarsa ta hanyar sake haihuwa. Atman, da bambanci, shine (bisa ga yawancin makarantun Hindu) waɗanda ake tsammani su zama:

Wani ɓangare na kowane nau'in kwayoyin halitta (ba musamman ga ɗan adam ba)
Madawwami (baya farawa da haihuwar wani mutum)
Kashi ɗaya ko daidai yake ga Brahman (Allah)
ya sake yin aure
brahman
Brahman yana kama da hanyoyi da yawa ga tunanin yamma na Allah: mara iyaka, madawwami, mara iyaka ne kuma ba zai iya fahimtar tunanin ɗan adam ba. Akwai, duk da haka, da akwai ra'ayoyi da yawa game da Brahman. A cikin wasu fassarori, Brahman wani nau'i ne na ikon da ba a yarda da komai ba. A cikin sauran fassarar, Brahman ya bayyana ta hanyar alloli da alloli kamar Vishnu da Shiva.

Dangane da tauhidin Hindu, atman yaci gaba da maimaita haihuwa. Zagayowar kawai kawai ya tabbatar da cewa atman din daya ne da Brahman kuma saboda haka daya ne tare da dukkan halitta. Zai yuwu a cimma wannan ta hanyar rayuwa bisa ɗabi'a bisa ga dharma da karma.

asali
Farkon sananne game da atman yana a cikin Rigveda, tsarin waƙoƙi, ƙa'idoji, sharhi da al'adun gargajiyan da aka rubuta a cikin Sanskrit. Yankunan Rigveda suna daga cikin tsoffin sanannun matani; an rubuta su cikin Indiya tsakanin 1700 zuwa 1200 BC

Atman kuma mahimman batutuwan tattaunawa ne a cikin Upanishads. Upanishads, wanda aka rubuta tsakanin ƙarni na takwas zuwa na shida BC, maganganu ne tsakanin malamai da ɗalibai da aka mai da hankali kan tambayoyin metaphysical game da yanayin sararin samaniya.

Akwai Upanishads sama da 200 daban. Dayawa sun juyo ga Atman, suna bayyana cewa Atman shine asalin komai; ba za a fahimta da shi ba amma tare da zuzzurfan tunani. A cewar Upanishads, atman da Brahman bangare ne na abu guda; atman ya dawo zuwa Brahman lokacin da aka sami atman kuma ba zai sake komawa ciki ba. Wannan dawowar, ko maimaitawar bayani a Brahman, ana kiranta moksha.

Abubuwan da ke tattare da atman da Brahman gabaɗaya an kwatanta su a zahiri a cikin Upanishads; Misali, Chandogya Upanishad ya hada da wannan hanyar inda Uddalaka ke fadakar da danta, Shvetaketu:

Yayinda kogunan da ke gudana gabas da yamma suka hade
a cikin teku kuma ka zama daya tare da shi,
manta cewa rabuwa ne koguna,
haka duk halittu suka rasa rabuwa
lokacin da suka hade cikin tsarkakakken tsarkakakku.
Babu wani abin da baya daga gare shi.
Wannan shine mafi girman kai.
Shi ne gaskiya; shine mafi girman kai.
Kai ne Shvetaketu, kai ne waccan.

Makarantun tunani
Akwai manyan makarantu shida na addinin Hindu: Nyaya, Vaisesika, Samkhya, Yoga, Mimamsa da Vedanta. Dukkansu shida sun yarda da gaskiyar Atman kuma suna jaddada mahimmancin "sanin Atman" (ilimin ilimin kai), amma kowane ɗayan yana fassara fassarar ta wata hanya dabam. Gabaɗaya, atman an yi nufin shi kamar:

An ware shi daga son kai ko halayensa
Immutable kuma ba ya rinjayi abubuwan da suka faru
Hakikanin dabi'a ko mahimmancin kai
Allahntaka kuma tsarkakakke
Makarantar Vedanta
Makarantar Vedanta a zahiri ta ƙunshi makarantun sakandare da yawa na tunani game da atman, kuma ba lallai ba ne na yarda. Misali:

Advaita Vedanta ya bayyana cewa atman yayi daidai da Brahman. A takaice dai, duk mutane, dabbobi da abubuwa dukansu bangare ne na ainihin allahntaka baki daya. Wahalar 'dan Adam ana haifar dashi ne ta hanyar rashin fahimtar duniyar Brahman. Lokacin da aka sami cikakkiyar fahimta ta kai, mutane zasu iya samun yanci koda suna raye.
Dvaita Vedanta, akasin haka, falsafar dualistic ce. Dangane da wadanda ke bin koyarwar Dvaita Vedanta, akwai daidaitattun atman da daban Paramatma (madaukakiyar Atma). 'Yanci na iya faruwa ne kawai bayan mutuwa, lokacin da atman zai iya (ko kuma ba zai iya) zama kusa ba (dukda cewa ba ɓangare na) Brahman ba.
Makarantar Vedanta Akshar-Purushottam tana nufin atman a matsayin jiva. Mabiyan wannan makarantar sunyi imani cewa kowane mutum yana da nasu jiva daban wanda ke ba mutumin rai. Jiva yana motsawa daga jiki zuwa jiki lokacin haihuwa da mutuwa.
Makarantar Nyaya
Makarantar Nyaya ta ƙunshi malamai da yawa waɗanda ra'ayoyinsu suka shafi sauran makarantun Hindu. Malaman Nyaya sun bayar da shawarar cewa abin sani shine wani bangare na atman kuma amfani da hujjoji masu hankali don tallafawa wanzuwar atman a matsayin mutum ko kansa. Nyayasutra, rubutun Nyaya na da, ya raba ayyukan mutum (kamar kallo ko gani) daga ayyukan Atman (neman da fahimta).

Makarantar Vaiseshika
Wannan makarantar addinin Hindu an bayyana shi da kwayar zarra ta atomistic ta hanya da yawa sassan suke ɗauka gaba ɗaya. A cikin makarantar Vaiseshika akwai abubuwa na har abada: lokaci, sarari, hankali da atman. An bayyana Atman a cikin wannan falsafar tarin abubuwa masu yawa na dindindin da ruhaniya. Sanin Atman kawai yana fahimtar abin da Atman yake, amma ba ya haifar da haɗin kai tare da Brahman ko farin ciki na har abada.

Makarantar Mimamsa
Mimamsa makaranta ce ta addinin Hindu. Ba kamar sauran makarantu ba, ya bayyana atman a matsayin daidai ga girman kai, ko son kai. Ayyukan kyawawan ayyuka suna da tasirin gaske ga atman mutum, suna yin ɗabi'a da kyawawan ayyuka musamman mahimmancin wannan makarantar.

Makarantar Samkhya
Kamar makarantar Advaita Vedanta, membobin makarantar Samkhya suna ganin atman a matsayin jigon mutum da girman kai a matsayin sanadin wahalar mutum. Ba kamar Advaita Vedanta ba, duk da haka, Samkhya yana da'awar cewa akwai adadi mara iyaka na musamman na mutum, ɗaya ga kowane mutum a cikin sararin samaniya.

Makarantar Yoga
Makarantar Yoga tana da wasu alaƙa da ilimin falsafa ga makarantar Samkhya: a cikin Yoga akwai wasu ɗimbin ɗambin mutum maimakon maimakon atman guda ɗaya na duniya. Yoga, duk da haka, ya haɗa da dabaru da yawa don "sanin atman" ko cimma nasarar ilimin kai.