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Matsalar mugunta a addinin Hindu

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mutanan adinin hindu

matsalar mugunta da ake samu a cikin addinan hindu ba ta shafi kusan dukkan al'adun addinin Hindu ba domin ba ta nuna wani mahalicci, mai ikon yin mugunta ba ko mai kyautatawa.

Malamai sun ba da shawarar wasu hanyoyi daban-daban na matsalar mugunta bisa karman na Hindu da koyaswar ƙaura. A cewar Arthur Herman, ka'idar karma-transmigration ta warware dukkanin tsarin tarihi guda uku don magance matsalar mugunta yayin da yake yarda da fahimtar ka'idar Adi Shankara da Ramanuja .

Aiwatar da aiki

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Addinin Hindu addini ne mai sarkakiya mai yawan igiyoyi ko makarantu daban-daban. Al'adunsa waɗanda ba na Allah ba irin su Samkhya, Nyaya na farko, Mimamsa da da yawa a cikin Vedanta ba su nuna kasancewar maɗaukaki, mai iko duka, masani, abin bautãwa (allahn tauhidi), da ƙa'idodin gargajiya na matsalar mugunta da tauhidi ba shafi yawancin al'adun Hindu. Bugu da ari, alloli a addinin Hindu ba su dawwama kuma ba masu iko ba ne kuma ba su da masaniya ko kuma masu kyautatawa. Devas masu mutuwa ne kuma suna ƙarƙashin samsara . Mugunta da mai kyau, tare da wahala ana ɗaukar ainihin gaske kuma ana haifar da shi ta hanyar yancin ɗan adam, tushensa da sakamakonsa ya bayyana ta hanyar koyarwar Karma na Hindu, kamar yadda a cikin sauran addinan Indiya. [1] [2]

Duka mugunta ( agha, अघ ) da wahala ( dukkha, दुःख ) an tattauna su sosai a cikin rubutun Hindu na d ¯ a da na na da. Duk da haka, ba mai kyau ko mummuna, ba ni'ima ko wahala ba suna da alaƙa da alloli ko allah, amma ana la'akari da wani ɓangare na dabi'ar halitta ta rayuwa a cikin zagayowar Saṃsāra na sake haifuwa. A tunanin Hindu, wasu wahalhalu na haifar da kansu (karma a rayuwar nan ko rayuwar da ta gabata, ko dai da gangan ko ta jahilci), wasu ta hanyar muguntar wasu, wasu na halitta (tsufa, cuta, bala'o'i). [3] [4] [5] Wasu nassosi sun haɗa da ayyuka ko tasirin ƙarfin allahntaka akan muguntar da mutum ya fuskanta. Ɗaya daga cikin nassi na tsohuwar makarantar Samkhya ta Hindu, alal misali, ya bayyana nau'ikan wahala guda uku: na farko, na jiki da tunani da ke haifar da cututtuka ko halayen mutum kamar fushi, kwaɗayi, ruɗi, da dai sauransu; na biyu, wahalhalun da wasu halittu ke haifarwa kamar maza, dabba, dabbobi masu rarrafe da sauransu; na uku, wahalhalun da tasirin yaksha, taurari da irin wadannan dakarun suka haifar. [5] Nassosin Hindu sun bayyana kuma suna magana game da wahalar da mugayen ɗabi'a da mugayen dabi'u ke haifarwa. [5]

Addinin Hindu da sauran addinan Indiyawa ba sa mayar da hankali kan matsalar mugunta kamar yadda aka tsara a cikin addinan tauhidi, ta hanyar yunƙurin daidaita yanayin Allah ɗaya mai iko, mai gani, mai tausayi da wanzuwar mugunta. Maimakon haka, suna mai da hankali kan hanyar samun 'yanci na ruhaniya da ake kira moksha, wanda ke ba da ni'ima a cikin rayuwa ta yanzu ta yadda mugunta da wahala ba su da wani tasiri a kan yanayin kwanciyar hankali da farin ciki na wanda aka 'yantar, kuma samun moksha kuma yana nufin ƙarshen zagayowar. na sake haihuwa. A cikin al'adun addini na addinin Hindu, allahn sirri irin su Krishna ko Shiva ko Devi Hindu sun yi imani da su tsaya, a matsayin nau'i na tallafi na ruhaniya da mai 'yanci, lokacin da mutum ya fuskanci mugunta da wahala. [5]

Matsalar Zalunci a cikin Brahma sutras

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Sigar matsalar mugunta ta bayyana a tsohuwar Brahma Sutras, mai yiwuwa an haɗa shi tsakanin 200 KZ da 200 CE, rubutun tushe na al'adar Vedanta ta Hindu. Ayoyinta 2.1.34 zuwa 2.1.36 aphoristically suna ambaton sigar matsalar wahala da mugunta a cikin mahallin ma'anar ma'anar Hindu metaphysical na Brahman . [6] Aya ta 2.1.34 na Brahma Sutras ta tabbatar da cewa rashin daidaito da rashin tausayi a duniya ba za a iya danganta shi da manufar Brahman ba, kuma wannan yana cikin Vedas da Upanishads. A cikin tafsirinsa da sharhinsa kan Brahma Sutras, masanin karni na 8 Adi Shankara ya bayyana cewa saboda kawai wasu mutane sun fi wasu farin ciki kuma saboda kawai akwai mugunta, zalunci da zafi a duniya, wasu sun bayyana cewa Brahman ba zai iya zama ɗan adam ba. dalilin duniya. [6] Shankara ya danganta mugunta da zalunci a duniya ga Karma na kansa, na wasu, da jahilci, ruɗi da ilimin da ba daidai ba, [7] amma ba ga Brahman ba. [6] Shankara ya haifar da hujjar cewa Allah ba shine Brahman ba, kuma "Allah mai ƙauna kuma mai kyau ba zai iya halicci duniya ba", matsayin Advaita Vedanta makarantar Hindu.

A wasu kalmomi, a cikin Brahma Sutras, ana daukar tsarin matsala na mugunta a matsayin ginin metaphysical, amma ba batun halin kirki ba. Ramanuja na makarantar Sri Vaishnavism mai ilimin tauhidi - babbar al'ada a cikin Vaishnavism - ya fassara wannan aya a cikin mahallin Vishnu, kuma ya tabbatar da cewa Vishnu yana haifar da abubuwan da za su iya. [6]

A cewar Swami Gambhiranda, sharhin Sankara ya bayyana cewa ba za a iya tuhumar Allah da nuna bangaranci ko zalunci ba (watau zalunci) saboda daukar abubuwan da suka shafi nagarta da munanan ayyuka (Karma) da wani mutum ya aikata a rayuwarsa ta baya. Idan mutum ya sami jin daɗi ko jin zafi a cikin wannan rayuwar, yana faruwa ne saboda aikin nagarta ko mugun aiki (Karma) wanda wannan mutumin ya yi a rayuwar da ta gabata  

Ramanuja na makarantar Sri Vaishnavism mai ilimin tauhidi ya fassara wannan aya a cikin mahallin Vishnu, kuma ya tabbatar da cewa Vishnu ne kawai ke haifar da abubuwan da za a iya samu. [6] A cewar Arvind Sharma, makarantar Advaita Vedanta ta Shankara ba ta dangana mugunta da wahala ga ra'ayi na Brahman ba, amma ga jahilci, ruɗi da ilimin kuskure. Duniya da dukkan halittu ba su da mafari ko ƙarshe, kuma Brahman shi ne komai kafin da bayan wannan farkon, gaba da bayan ƙarshe. [6] Bugu da ari, a tunanin Hindu, ba mugunta ko kuskure ba ne na ƙarshe, duk farin ciki da wahala ba su dawwama, kuma gaskiya tana yin nasara a ƙarshe. [7]

Koyarwar Karma da matsalar mugunta

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Ka'idar karma tana nufin ka'idar ruhaniya ta sanadi da sakamako inda niyya da ayyukan mutum (dalilin) ke tasiri ga makomar wannan mutum (tasiri). [8] Matsalolin mugunta, dangane da karma, an daɗe ana magana a cikin addinan Indiya kamar Buddha, Hindu da Jainism, duka a cikin makarantun tauhidi da waɗanda ba na tauhidi ba; misali, a cikin littafin Uttara Mīmāṃsā Sutras Littafi na 2 Babi na 1; [9] Ƙarni na 8 da Adi Sankara ya yi a Brahmasutrabhasya inda ya nuna cewa Allah ba zai iya zama dalilin duniya ba saboda akwai mummunar dabi'a, rashin daidaito, zalunci da wahala a duniya; [10] da kuma tattaunawa ta addini na karni na 11 na Ramanuja a Sribhasya .

Yawancin addinan Indiyawa suna ba da fifiko sosai kan haɓaka ƙa'idar karma don dalili na farko da adalci na zahiri tare da Mutum a matsayin mai da hankali, maimakon haɓaka ƙa'idodin addini tare da yanayi da ikon Allah da hukuncin Allah a matsayin mai da hankali. Ka'idar Karma ta addinin Buddah, Hindu da Jainism ba ta tsaya tsayin daka ba, amma tana da kuzari a cikinta rayayyun halittu da niyya ko ba tare da niyya ba, amma tare da kalmomi da ayyuka suna ci gaba da haifar da sabon karma, kuma wannan ne suka yi imani da cewa wani bangare ne tushen nagarta ko mugunta. a duniya. Waɗannan addinan kuma sun yi imanin cewa rayuwar da ta gabata ko ayyukan da suka gabata a cikin rayuwar yanzu suna haifar da yanayi na yanzu, wanda kuma yana ba da gudummawa ga ko dai. Sauran malamai [11] suna ba da shawarar cewa al'adun addini na Indiya waɗanda ba su da addini ba su ɗauka mahalicci mai tausayi ba, kuma wasu [12] makarantun ilimin tauhidi ba su bayyana ko siffanta Allah (s) kamar yadda addinan Tauhidi na Yamma ke yi kuma gumakan suna da launuka masu launi, masu rikitarwa; gumakan Indiyawa na sirri ne kuma masu gudanarwa na sararin samaniya, kuma a wasu makarantu masu ra'ayi kamar Plato's Demiurge . Don haka, matsalar tauhidi a yawancin makarantu na manyan addinan Indiya ba su da mahimmanci, ko kuma aƙalla yana da yanayi daban-daban fiye da na addinan Yammacin Turai.

Dvaita al'adar Vaishnavism

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Ɗaya daga cikin al'adun gargajiya a cikin makarantar Vaishnavism na Hindu wanda ke bambanta shi ne Dvaita dualistic, wanda Madhvacharya ya kafa a cikin karni na 13. [13] Malaman Hindu sun ƙalubalanci Madhvacharya game da matsalar mugunta, idan aka yi la’akari da ka’idarsa ta biyu ta Dvaita Vedanta ( Tattvavada ) wadda ta ba da shawara ga Allah (Vishnu, rai mafi girma) da kuma rayuka ɗaya ( jīvātman ) sun kasance a matsayin hakikanin gaskiya, kuma waɗannan sun bambanta. Madhvacharya ya tabbatar, Yathecchasi tatha kuru, wanda Sharma ya fassara kuma ya bayyana a matsayin "mutum yana da 'yancin zaɓar tsakanin daidai da kuskure, zabin da kowane mutum ya yi daga alhakinsa da kuma hadarinsa". [14] [14] A cewar Sharma, "Rabin ruhohi uku na Madhva ya sa ba dole ba ne a amsa matsalar mugunta". [14]

Duba kuma

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manazarta

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  1. ↑ Kaufman, Whitley R. P. (2005). "Karma, Rebirth, and the Problem of Evil". Philosophy East and West. 55 (1): 15–32. doi:10.1353/pew.2004.0044. S2CID 159781530.
  2. ↑ Francis X. Clooney (1989), Evil, Divine Omnipotence, and Human Freedom: Vedānta's Theology of Karma, The Journal of Religion, Vol. 69, No. 4, pages 530-548
  3. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Meister2010p163
  4. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Hudson2013p3
  5. ↑ 5.0 5.1 5.2 5.3 Othmar Gächter (1998). "Evil and Suffering in Hinduism". Anthropos. Bd. 93, H. 4./6. (4/6): 393–403. JSTOR 40464839. Cite error: Invalid <ref> tag; name "othmar1998" defined multiple times with different content
  6. ↑ 6.0 6.1 6.2 6.3 6.4 6.5 S Radhakrishnan (1960), Brahmasutras: the philosophy of spiritual life, George Allen, pages 363-365
  7. ↑ 7.0 7.1 Cite error: Invalid <ref> tag; no text was provided for refs named sharma2008p31
  8. ↑ Karma Encyclopædia Britannica (2012)
  9. ↑ Francis Clooney (1989), ‘‘Evil, Divine Omnipotence and Human Freedom: Vedanta’s theology of Karma, Journal of Religion, Vol. 69, pp 530-548
  10. ↑ See Kumarila’s ‘‘Slokavarttika’’; for English translation of parts and discussions: P. Bilimoria (1990), ‘ Hindu doubts about God - Towards a Mimamsa Deconstruction’, International Philosophical Quarterly, 30(4), pp. 481-499
  11. ↑ Ursula Sharma (1973), Theodicy and the doctrine of karma, ‘‘Man’’, Vol. 8, No. 3, pp. 347-364
  12. ↑ The Nyaya-Vaisesika school of Hinduism is one of the exceptions where the premise is similar to the Christian concept of an omnibenevolent, omnipotent creator
  13. ↑ Sarma 2000.
  14. ↑ 14.0 14.1 14.2 Sharma 1962.

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