Inkolo Yomhlaba: Uyini u-Atman kubuHindu?

I-atman ihunyushwe ngokuhlukile esiNgisini njengesiqu saphakade, umoya, umongo, umphefumulo noma umoya. Kuyinto uqobo lweqiniso ngokungafani ne-ego; leso sici sobuntu esidlulayo emva kokufa noma sibe yingxenye yeBrahman (amandla ngemuva kwazo zonke izinto). Isigaba sokugcina se-moksha (ukukhululeka) ukuqonda ukuthi umuntu osebenza naye empeleni uyiBrahman.

Umqondo we-atman uphakathi kwazo zonke izikole eziyisithupha ezinkulu zamaHindu futhi ungomunye umehluko omkhulu phakathi kobuHindu nobuBuddha. Inkolelo kaBuddha ayihlanganisi umqondo womuntu ngamunye.

Ukuthatha Okubalulekile: Atman
U-Atman, oqhathaniswa cishe nomphefumulo, umqondo obalulekile kubuHindu. “Ngokwazi u-Atman” (noma ukwazi isiqu sakho esibalulekile), umuntu angakuthola ukukhululwa ekuphindukuzalwa.
U-Atman kukholakala ukuthi ungumnyombo wesidalwa, futhi, ezikoleni eziningi zamaHindu, ahlukile kulo mbono.
Ezinye izikole zamaHindu (ezokholo) zicabanga i-atman njengengxenye yeBrahman (umoya wendawo yonke) kanti ezinye (izikole ezibili) zicabanga ngomuntu ohlukile ku-Brahman. Kuzona zozimbili lezi zinhlaka, kukhona ukuxhumana okusondelana phakathi kuka-atman noBrahman. Ngokuzindla, odokotela bayakwazi ukuhlanganisa noma ukuqonda ukuxhumana kwabo neBrahman.
Umqondo we-atman wahlongozwa okokuqala eRigveda, umbhalo wasendulo waseSanskrit oyisisekelo sezinye izikole zobuHindu.
U-Atman noBrahman
Ngenkathi i-atman ingumqondo womuntu, uBrahman ungumoya ongaguquki nowendawo yonke oqinisa izinto zonke. Kuyaxoxwa futhi kuqanjwe amagama ahlukile komunye nomunye, kepha akuhlali kuthathwa njengokwahlukile; kwezinye izikole zamaHindu zemcabango, u-atman nguBrahman.

Atman

U-Atman uyefana nomqondo osentshonalanga womphefumlo, kepha awufani. Umehluko omkhulu ukuthi izikole zamaHindu zihlukaniswe izindaba ze-atman. AmaHindu amabili enza ukukholelwa ukuthi umuntu ngamunye uhlangene kodwa akafani neBrahman. Ngakolunye uhlangothi, amaHindu angewona awabili, akholelwa ukuthi umuntu ngamunye nguBrahman; ngenxa yalokho, bonke abantu ngokwempela ngokweqiniso bayalingana futhi bayalingana.

Umqondo wasentshonalanga womuntu womoya ubheka umoya oxhumeke ngokuqondile kumuntu oyedwa, ngakho konke okuphathelene nakho (ubulili, ubuhlanga, ubuntu). Umphefumlo ucatshangwa ukuthi ubakhona lapho kuzalwa umuntu oyedwa, futhi angazalwa kabusha ngokuvela kabusha. Umuntu, okuphambene nalokho, (ngokusho kwezikole eziningi zamaHindu) okucatshangwa ukuthi:

Ingxenye yanoma iluphi uhlobo lwendaba (hhayi olukhethekile kubantu)
Okuphakade (akuqali ngokuzalwa komuntu othize)
Ingxenye noma ilingana neBrahman (uNkulunkulu)
ukuphindukuzalwa
brahman
IBrahman iyafana ngezindlela eziningi emcabangweni wasentshonalanga kaNkulunkulu: ongenamkhawulo, ongapheliyo, ongaguquki futhi ongacabangi ezingqondweni zabantu. Kukhona, kepha imiqondo eminingi yeBrahman. Kwezinye izincazelo, i-Brahman luhlobo lwamandla angaqondakali enza ngaphansi kwazo zonke izinto. Kokunye ukutolika, uBrahman uboniswa ngonkulunkulu nonkulunkulukazi abanjengoVishnu noShiva.

Ngokusho kwemfundiso yamaHindu, lo mlisa uhlala ephindukuzalwa. Umjikelezo uphela kuphela ngokuqaphela ukuthi i-atman ingenye neBrahman futhi ngenxa yalokho inayo yonke indalo. Kungenzeka ukufezekisa lokhu ngokuphila ngokulandela i-dharma ne-karma.

umsuka
Ukuqanjwa kokuqala ukwaziwa kuka-atman kuseRigveda, iqoqo lezingoma, imilando, ukuphawula kanye namasiko abhalwe ngesiSanskrit. Izingxenye zeRigveda ziphakathi kwemibhalo emidala kakhulu eyaziwayo; kungenzeka ukuthi zabhalwa eNdiya phakathi kuka-1700 no-1200 BC

I-Atman futhi ingisihloko esibalulekile sengxoxo kuma-Upanishads. Ama-Upanishads, alotshwa phakathi kwekhulu lesishiyagalombili nelesithupha BC, ayingxoxo phakathi kwabafundisi nabafundi abagxile kwimibuzo yokulinganisa ngobunjalo bendawo yonke.

Kunama-Upanishads angaphezu kwe-200 ahlukene. Abaningi baphendukela ku-Atman, bechaza ukuthi u-Atman ungumnyombo wazo zonke izinto; ingaqondakali ngokuqonda kepha ingaqondwa ngokuzindla. Ngokuya kwe-Upanishads, i-atman neBrahman bayingxenye yento efanayo; u-atman ubuyela eBrahman lapho umlamuleli esekhululiwe ekugcineni futhi engasophindi azalwe kabusha. Lokhu kubuya, noma ukuphinda futhi ku-Brahman, kubizwa nge- moksha.

Imiqondo ye-atman neBrahman ngokuvamile ichazwa ngendlela efanayo ku-Upanishads; Isibonelo, iChandogya Upanishad ifaka le ndima lapho u-Uddalaka ekhanyisela indodana yakhe, uSvetaketu:

Ngenkathi imifula egeleza isuka empumalanga nasentshonalanga ihlangana
olwandle lube munye nalo,
ukhohlwa ukuthi beyimifula ehlukile,
ngakho-ke zonke izidalwa zilahlekelwa ukwahlukana kwazo
lapho ekugcineni behlangana ekubeni Yinyama emsulwa.
Akukho okungaveli kuye.
Kukho konke lokho okuyi-Self ejulile.
Unguqiniso; nguyena uqobo ophakeme.
Nguwe lowo Shvetaketu, uyikho.

Izikole zomcabango
Kunezikole eziyisithupha eziphambili zamaHindu: ISifundo, iVaisesika, iSamkhya, iYoga, iMimamsa neVedanta. Bobathathu bayemukela iqiniso lika-Atman futhi bagcizelela ukubaluleka “kokwazi u-Atman” (ukuzazi), kepha ngamunye uhumusha imiqondo ngokwehlukile. Ngokuvamile, i-atman ihloselwe njengokuthi:

Ihlukaniswe yi-ego noma ubuntu
Ayiguquki futhi ayithonyelwa imicimbi
Uhlobo lwangempela noma ubunjalo bakho
Kwaphezulu futhi kumsulwa
Isikole saseVedanta
Isikole saseVedanta empeleni sinezikole eziningana zamabanga aphezulu mayelana nomcabango we-atman, futhi angivumi. Ngokwesibonelo:

U-Advaita Vedanta uthi i-atman ifana neBrahman. Ngamanye amagama, bonke abantu, izilwane kanye nezinto bayingxenye efanayo yaphezulu. Ukuhlupheka kwabantu kubangelwa ikakhulu ukungazi kwe-Brahman. Lapho ukuziqonda ngokugcwele kutholakala, abantu bangayithola inkululeko yize baphila.
UDvaita Vedanta, okuphambene nalokho, uyifilosofi ehlukahlukene. Ngokusho kwalabo bantu abalandela izinkolelo zikaDvaita Vedanta, kukhona umuntu oyedwa noParamatma (ophakeme u-Atma). Ukukhululwa kungenzeka kuphela emva kokufa, lapho umuntu ngamunye (noma engenakukwazi) ukusondela (noma engeyona ingxenye) yeBrahman.
Isikole iVedanta Akshar-Purushottam sibiza u-atman njengoJiva. Abalandeli balesi sikole bakholelwa ukuthi umuntu ngamunye une-jiva yakhe ehlukile eveza lowo muntu. I-jiva isuka emzimbeni iye emzimbeni lapho izalwa nokufa.
Isikole seNhloko
Isikole seNhloko sihlanganisa izifundiswa eziningi ezinemibono yazo ethinte ezinye izikole zobuHindu. Izazi zesifundo ziphakamisa ukuthi ukwaziwa njengengxenye yomuntu futhi kusetshenziswa izimpikiswano ezinengqondo ukusekela ubukhona bomuntu njengomuntu uqobo noma umphefumulo wakhe. INyayasutra, umbhalo wasendulo weSifundo, uhlukanisa okwenziwe ngabantu (njengokubuka noma ukubona) ezenzweni zika-Atman (ukufuna nokuqonda).

Isikole saseVaiseshika
Lesi sikole samaHindu sichazwa njenge-atomistic ngomqondo wokuthi izingxenye eziningi zakha iqiniso lonke. Esikoleni seVaiseshika kunezinto ezine zaphakade: isikhathi, isikhala, ingqondo ne-atman. U-Atman uchazwa kule filosofi njengeqoqo lezinto eziningi zaphakade nezokomoya. Ukwazi u-Atman kumane nje ukuqonda ukuthi u-Atman uyini, kepha akuholeli ebunyeni neBrahman noma injabulo yaphakade.

Isikole saseMimamsa
IMimamsa yisiko lesiko lobuHindu. Ngokungafani nezinye izikole, uchaza u-atman njengofana ne-ego, noma uqobo. Izenzo ezinamakhono zinomthelela omuhle kumuntu kumuntu, okwenza izimilo nemisebenzi emihle ibaluleke kakhulu kulesi sikole.

Isikole Samkhya
Njengesikole i-Advaita Vedanta, amalungu esikole saseSamkhya abona umuntu ongu-atman njengomsuka womuntu no-ego njengembangela yokuhlupheka komuntu. Ngokungafani no-Advaita Vedanta, uSamkhya uthi kunesibalo esingenamkhawulo somuntu ohlukile nongafani nomuntu ngamunye, munye nomuntu ngamunye osendaweni yonke.

Isikole saseYoga
Isikole saseYoga sinokufana kwefilosofi nesikole Samkhya: eYoga kunabantu abaningi abasemsebenzini hhayi umuntu oyedwa osendaweni yonke. I-Yoga, noma kunjalo, ifaka nezindlela eziningi "zokwazi umuntu" noma ukufezekisa ulwazi lwakho.