ဇိနဘာသာ: အရာမတၞဟ်ခြာ အကြာ မူတၞဟ်ဂမၠိုင်
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"Jainism" စာမျက်နှာကို ဘာသာပြန်ရင်း ဖန်တီးခဲ့သည် |
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လာင် ၉-
ဇိနဘာသာဂှ် ဒှ်ဘာသာမဟွံစွံအဓိကကုနိမိတ်ဗဒှ် (transtheistic) ကေုာံ မဟီုတွဟ်လညာတ်အနာဂတ်ဂတတုဲ မဟွံပတှ်ေကေတ် စက္ကဝါဏအ် ကတဵုဗဒှ်လဝ် နကဵုညးတၠဣဓိမွဲမွဲတၠ၊{{Sfn|Yandell|1999}} မနွံအကြာ ဝါဒၜါလပါ် (parallelism) ကေုာံ ဝါဒမဆက်စပ် (interactionism) တအ်ရ။{{Sfn|Sinha|1944}}
===''ဒြဝျ'' (ဒြပ်)===
[[ဝှာင်:Jiva.jpg|thumb|Classification of ''Saṃsāri Jīvas'' (transmigrating souls) in Jainism]]▼
''ဒြဝျ'' ဂှ် ဒှ်အရေဝ်သံသကြိုတ် မဂွံအဓိပ္ပါယ် ဒြပ်။{{sfn|Grimes|1996|pp=118–119}} နကဵုလညာတ်ဒဿန ဇိန်မ္ဂး စက္ကဝါဝွံ ဒက်ပ္တန်လဝ် နကဵု ဒြပ်တြဴပြကာ မတွဟ်ဂး ဇဳဝ (ဇဴ)၊ ပုဒဂလ၊ ဓမ္မ၊ အဓမ္မ၊ အကာသ ကေုာံ ကာလ။{{sfn|Nemicandra|Balbir|2010|p=1 of Introduction}}{{sfn|Grimes|1996|pp=118–119}} လက္ကရဴ မသုန်ဂှ် ဒှ်သက်ကုလမျီု (အဇဳဝ)။{{sfn|Grimes|1996|pp=118–119}} ဒဿနဇိန်ဂှ် ပါ်လဝ် ဒြပ် နူကဵု ခန္ဓ ဟွံသေင်မ္ဂး အရပ်အရာ နကဵုဗီုပြင် အရာပလီုပလာ်ဂွံ ကဵု အရာမပလီုပလာ်ဟွံဂွံတအ်ရ။{{sfn|Champat Rai Jain|1917|p=15}}
===''Tattva''
{{Main|Tattva (Jainism)}}
[[ဝှာင်:Jain_24-Tirthankaras.jpg|thumb|Jain miniature painting of 24 tirthankaras, Jaipur, {{circa|1850}}]]▼
''Tattva'' connotes reality or truth in Jain philosophy, and is the framework for salvation. According to Digambara Jains, there are seven ''tattvas'': the sentient (''jiva''); the insentient (''ajiva''); the karmic influx to the soul (''[[Asrava|Āsrava]]''); bondage of karmic particles to the soul (''[[Bandha (Jainism)|Bandha]]'');{{sfn|von Glasenapp|1925|pp=188–190}}{{sfn|Jaini|1980|pp=219–228}} stoppage of karmic particles (''[[Saṃvara]]''); wiping away of past karmic particles (''[[Nirjara|Nirjarā]]''); and liberation (''[[Moksha]]''). Śvētāmbaras add two further ''tattvas'', namely good karma (''Punya'') and bad karma (''Paap'').{{sfn|von Glasenapp|1925|pp=177–187}}{{sfn|Jaini|1998|p=151}}{{sfn|Dundas|2002|pp=96–98}} The true insight in Jain philosophy is considered as "faith in the ''tattvas''".{{sfn|Jaini|1998|p=151}} The spiritual goal in Jainism is to reach ''moksha'' for ascetics, but for most Jain laypersons it is to accumulate good karma that leads to better rebirth and a step closer to liberation.{{sfn|Bailey|2012|p=108}}{{sfn|Long|2013|pp=18, 98–100}}
===Soul and karma===
[[ဝှာင်:MahaveeJi.jpg|thumb|The three shikhar (top) of a Jain temple represents ''Ratnatraya'' (three jewels)]]▼
{{Main|Karma in Jainism}}
According to Jainism, the existence of "a bound and ever changing soul" is a self-evident truth, an axiom which does not need to be proven.{{sfn|Jaini|1998|p=103}} It maintains that there are numerous souls, but every one of them has three qualities (''[[Guṇa]]''): consciousness (''caitanya'', the most important), bliss (''sukha'') and vibrational energy (''virya'').{{sfn|Jaini|1998|pp=104–106}} It further claims that the vibration draws karmic particles to the soul and creates bondages, but is also what adds merit or demerit to the soul.{{sfn|Jaini|1998|pp=104–106}} Jain texts state that souls exist as "clothed with material bodies", where it entirely fills up the body.{{sfn|von Glasenapp|1925|p=194}} Karma, as in other Indian religions, connotes in Jainism the universal cause and effect law. However, it is envisioned as a material substance (subtle matter) that can bind to the soul, travel with the soul in bound form between rebirths, and affect the suffering and happiness experienced by the ''jiva'' in the ''lokas''.{{sfn|Long|2013|pp=92–95}} Karma is believed to obscure and obstruct the innate nature and striving of the soul, as well as its spiritual potential in the next rebirth.{{sfn|Dundas|2002|pp=99–103}}
===Saṃsāra===
{{main|Saṃsāra (Jainism)|Vitalism (Jainism)}}
The conceptual framework of the Saṃsāra doctrine differs between Jainism and other Indian religions. Soul (''jiva'') is accepted as a truth, as in Hinduism but not Buddhism. The cycle of rebirths has a definite beginning and end in Jainism.{{Sfn|Jaini|1980|p=226}} Jain theosophy asserts that each soul passes through 8,400,000 birth-situations as they circle through ''Saṃsāra'',{{Sfn|Jaini|1980|p=228}}{{sfn|Jaini|2000|pp=130–131}} going through five types of bodies: earth bodies, water bodies, fire bodies, air bodies and vegetable lives, constantly changing with all human and non-human activities from rainfall to breathing.{{Sfn|Jaini|1980|pp=223–225}} Harming any life form is a sin in Jainism, with negative karmic effects.{{Sfn|Jaini|1980|pp=224–225}}{{sfn|Sethia|2004|pp=30–31}} Jainism states that souls begin in a primordial state, and either evolve to a higher state or regress if driven by their karma.{{Sfn|Jaini|1980|pp=227–228}} It further clarifies that ''abhavya'' (incapable) souls can never attain ''[[moksha]]'' (liberation).{{Sfn|Jaini|1980|p=226}}{{sfn|Dundas|2002|pp=104–105}} It explains that the ''abhavya'' state is entered after an intentional and shockingly evil act.{{Sfn|Jaini|1980|p=225}} Souls can be good or evil in Jainism, unlike the [[nondualism]] of some forms of Hinduism and Buddhism.{{sfn|Dundas|2002|pp=104–105}} According to Jainism, a ''Siddha'' (liberated soul) has gone beyond ''Saṃsāra'', is at the apex, is omniscient, and remains there eternally.{{Sfn|Jaini|1980|pp=222–223}}
===Cosmology===
{{Main|Jain cosmology}}
{{Multiple image
| image1 = Jain universe.JPG
| caption1 = Rebirth ''loka'' (realms of existence) in Jain cosmology.{{sfn|Dundas|2002|pp=90–92}}
| width1 = 165
| image2 = Jain Cosmic Time Cycle.jpg
| caption2 = Division of time in Jain cosmology.
| width2 = 159
}}
Jain texts propound that the universe consists of many eternal ''lokas'' (realms of existence). As in Buddhism and Hinduism, both time and the universe are eternal, but the universe is transient.{{sfn|von Glasenapp|1925|p=241}}{{sfn|Long|2013|pp=83–85}} The universe, body, matter and time are considered separate from the soul (''jiva''). Their interaction explains life, living, death and rebirth in Jain philosophy.{{sfn|Long|2013|pp=83–85}} The Jain cosmic universe has three parts, the upper, middle, and lower worlds (''urdhva loka'', ''madhya loka'', and ''adho loka'').{{sfn|Natubhai Shah|1998|p=25}} Jainism states that ''Kāla'' (time) is without beginning and eternal;{{sfn|Doniger|1999|p=551}} the cosmic wheel of time, ''kālachakra'', rotates ceaselessly. In this part of the universe, it explains, there are six periods of time within two eons (''ara''), and in the first eon the universe generates, and in the next it degenerates.{{sfn|Vijay K. Jain|2011|p=46}} Thus, it divides the worldly cycle of time into two half-cycles, ''utsarpiṇī'' (ascending, progressive prosperity and happiness) and ''[[avasarpiṇī]]'' (descending, increasing sorrow and immorality).{{sfn|Doniger|1999|p=551}}{{sfn|Upinder Singh|2016|p=313}}{{sfn|von Glasenapp|1925|pp=271–272}} It states that the world is currently in the fifth ''ara'' of ''avasarpiṇī'', full of sorrow and religious decline, where the height of living beings shrinks. According to Jainism, after the sixth ''ara'', the universe will be reawakened in a new cycle.{{sfn|Dundas|2002|p=13}}{{sfn|Champat Rai Jain|1929b|p=124}}{{sfn|Dalal|2010a|p=27}}
===God===
▲[[
{{Main|God in Jainism}}
Jainism is a [[transtheistic]] religion,{{sfn|Zimmer|1953|p=182}} holding that the [[Jainism and non-creationism|universe was not created]], and will exist forever.{{sfn|von Glasenapp|1925|p=241}} It is believed to be independent, having no creator, governor, judge, or destroyer.{{sfn|Long|2013|pp=83–85}}{{sfn|von Glasenapp|1925|pp=241–242}} In this, it is unlike the Abrahamic religions, but similar to Buddhism.{{sfn|von Glasenapp|1925|pp=241–243}} However, Jainism believes in the world of gods and hell beings who are born, die and reborn like earthly beings.{{sfn|von Glasenapp|1925|pp=247–249, 262–263}}{{sfn|Dundas|2002|pp=20–21, 34–35, 74, 91, 95–96, 103}} Jain texts maintain that souls who live happily in the body of a god do so because of their positive karma.{{sfn|von Glasenapp|1925|pp=262–263}} It is further stated that they possess a more transcendent knowledge about material things and can anticipate events in the human realms.{{sfn|von Glasenapp|1925|pp=262–263}} However, once their past karmic merit is exhausted, it is explained that their souls are reborn again as humans, animals or other beings.{{sfn|von Glasenapp|1925|pp=262–263}}{{sfn|Dundas|2002|pp=91, 95–96}} In Jainism, perfect souls ''with'' a body are called ''[[Arihant (Jainism)|arihant]]'' (victors) and perfect souls ''without'' a body are called ''[[Siddha]]s'' (liberated souls).{{Sfn|Jaini|1980|pp=222–223}}{{sfn|Rankin|Mardia|2013|p=40}}{{sfn|Zimmer|1953|p=182}}
===Epistemology===
{{Main|Jain epistemology}}
Jain philosophy accepts three reliable means of knowledge (''[[pramana]]''). It holds that correct knowledge is based on perception (''pratyaksa''), inference (''anumana'') and testimony (''sabda'' or the word of scriptures).{{sfn|Grimes|1996|p=238}}{{sfn|Soni|2000|pp=367–377}} These ideas are elaborated in Jain texts such as ''Tattvarthasūtra'', ''Parvacanasara'', ''Nandi'' and ''Anuyogadvarini''.{{sfn|Dundas|2002|pp=75–76, 131, 229–230}}{{sfn|Soni|2000|pp=367–377}} Some Jain texts add analogy (''upamana'') as the fourth reliable means, in a manner similar to [[pramana|epistemological theories]] found in other Indian religions.{{sfn|Dundas|2002|pp=229–230}} In Jainism, ''jnāna'' (knowledge) is said to be of five kinds – ''[[Kevala Jnana]]'' (Omniscience), ''Śrutu Jñāna'' (Scriptural Knowledge), ''Mati Jñāna'' (Sensory Knowledge), ''Avadhi Jñāna'' (Clairvoyance), and ''Manah prayāya Jñāna'' (Telepathy).{{sfn|S.A. Jain|1992|p=16}} According to the Jain text ''Tattvartha sūtra'', the first two are indirect knowledge and the remaining three are direct knowledge.{{sfn|Vijay K. Jain|2011|p=6}}
===Salvation, liberation===
{{Main|Moksha (Jainism)|Ratnatraya|Gunasthana}}
▲[[
According to Jainism, purification of soul and liberation can be achieved through the path of three jewels:{{sfn|Vijay K. Jain|2011|p=6}}{{sfn|Cort|2001a|pp=6–7}}{{sfn|Fohr|2015|pp=9–10, 37}} ''Samyak darśana'' (Correct View), meaning faith, acceptance of the truth of soul (''jīva'');{{sfn|Jaini|1998|pp=141–147}} ''Samyak gyana'' (Correct Knowledge), meaning undoubting knowledge of the ''tattvas'';{{sfn|Jaini|1998|pp=148, 200}} and ''Samyak charitra'' (Correct Conduct), meaning behavior consistent with the Five vows.{{sfn|Jaini|1998|pp=148, 200}} Jain texts often add ''samyak tap'' (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices as the means to liberation ([[moksha]]).{{sfn|Cort|2001a|p=7}} The four jewels are called ''moksha marg'' (the path of liberation).{{sfn|Cort|2001a|pp=6–7}}
== Main principles ဓဝ်အဓိက ==
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