Samsara

Samsara (KBBI) atau saṃsāra (Dewanagari: संसार) berasal dari istilah Sanskerta yang berarti "mengembara"^[1]^[2] serta “dunia,” yang menyiratkan “perubahan siklus”^[3] atau, kurang formalnya, "berlari berputar-putar." Samsara disebut dengan istilah atau frasa seperti transmigrasi/reinkarnasi, siklus karma, atau Punarjanman, dan "siklus pengembaraan, pengembaraan, atau kehidupan duniawi yang tak memiliki tujuan".^[1]^[4]^[5] Bila dikaitkan dengan teori karma, samsara merujuk pada siklus kematian dan kelahiran kembali.^[1]^[4]^[6]

"Siklus semua kehidupan, materi, dan keberadaan" adalah kepercayaan mendasar dari sebagian besar agama-agama darmik.^[4]^[7]^[8] Konsep samsara berakar pada literatur pasca-Weda; teori ini tidak dibahas dalam Weda sendiri.^[9]^[10] Konsep samsara muncul dalam bentuk yang sudah berkembang, namun tanpa rincian mekanistik, di kitab Upanisad awal.^[4]^[11]^[12] Penjelasan lengkap tentang konsep samsara ditemukan dalam kitab-kitab Buddhisme dan Jainisme awal, serta dalam berbagai aliran filsafat Hindu.^[4]^[12]^[13] Konsep samsara dikaitkan dengan teori karma Hinduisme, dan pembebasan dari saṃsāra telah menjadi inti pencarian spiritual tradisi India, serta perselisihan internal mereka.^[4]^[14]^[15] Pembebasan dari samsara disebut moksa, Nirwana, Mukti, atau Kaivalya.^[4]^[5]^[16]^[17]

Dalam agama Hindu

Bakti penuh kasih sayang (Bakti)

Meditasi (Dhyāna)

Pembebasan/pelepasan dari saṃsāra, disebut moksa, dianggap sebagai tujuan utama dalam agama Hindu.

Pembebasan/pelepasan dari samsara, disebut moksa, dianggap sebagai tujuan akhir dalam agama Hindu. Dalam agama Hindu, samsara adalah perjalanan Atman.^[18] Tubuhnya mati, tetapi Atman tidak, yang merupakan realitas abadi, tidak dapat dihancurkan, dan penuh kebahagiaan.^[18] Segala sesuatu dan seluruh eksistensi saling terhubung, berputar, dan tersusun dari dua hal: Diri, atau Atman, dan tubuh, atau materi.^[19] Diri abadi yang disebut Atman ini tidak pernah bereinkarnasi, tidak berubah dan tidak dapat berubah dalam kepercayaan Hindu.^[19] Sebaliknya, tubuh dan kepribadian dapat berubah, terus berubah, lahir dan mati.^[19] Karma saat ini mempengaruhi keadaan masa depan dalam kehidupan ini, serta bentuk dan alam kehidupan di masa depan.^[20]^[21] Niat dan tindakan yang baik akan menghasilkan masa depan yang baik, sedangkan niat dan tindakan yang buruk akan menghasilkan masa depan yang buruk, dalam pandangan hidup Hindu.^[22] Perjalanan samsara memungkinkan atman memiliki kesempatan untuk melakukan karma positif atau negatif sepanjang setiap kelahiran dan melakukan upaya spiritual untuk mencapai moksa.^[23]

Kehidupan yang berbudi luhur, tindakan yang sesuai dengan dharma, diyakini oleh umat Hindu akan berkontribusi pada masa depan yang lebih baik, baik dalam kehidupan ini maupun kehidupan mendatang.^[24] Tujuan dari pencarian spiritual, baik melalui jalan bakti (pengabdian), karma (kerja), jñāna (pengetahuan), atau raja (meditasi) adalah pembebasan diri (moksa) dari samsara.^[24]^[25]

Kitab Upanisad, bagian dari kitab suci tradisi Hindu, terutama berfokus pada pembebasan diri dari saṃsāra.^[26]^[27] Kitab Bhagawadgita membahas berbagai jalan menuju pembebasan.^[18] Upanisad, kata Harold Coward, menawarkan "pandangan yang sangat optimis mengenai kesempurnaan sifat manusia", dan tujuan usaha manusia dalam teks-teks ini adalah perjalanan berkelanjutan menuju penyempurnaan diri dan pengetahuan diri untuk mengakhiri samsara.^[28] Tujuan dari pencarian spiritual dalam tradisi Upanisad adalah untuk menemukan jati diri sejati di dalam diri dan untuk mengetahui Diri seseorang, sebuah keadaan yang diyakini mengarah pada keadaan kebebasan yang membahagiakan, yaitu moksa.^[29]

Dalam Buddhisme

Berbeda dari keyakinan agama Hindu, konsep samsara dalam Buddhisme menyatakan bahwa, meskipun makhluk hidup mengalami siklus kelahiran kembali yang tak berujung, tidak ada jiwa atau roh yang tidak berubah yang berpindah dari satu kehidupan ke kehidupan lainnya.^[30]^[31] Ajaran tentang tanpa-atma (tanpa-diri) ini disebut anatta (Pali) atau anātman (Sanskerta) dalam kitab-kitab Buddhis.^[32]^[33]

Lihat pula

Sengsara

Referensi

Sitasi

^ ^a ^b ^c Mark Juergensmeyer & Wade Clark Roof 2011, hlm. 271–72.
^ Lochtefeld 2002, hlm. 589.
^ Klaus Klostermaier 2010, hlm. 604.
^ ^a ^b ^c ^d ^e ^f ^g Bodewitz, Henk (2019). "Chapter 1 – The Hindu Doctrine of Transmigration: Its Origin and Background". Dalam Heilijgers, Dory H.; Houben, Jan E. M.; van Kooij, Karel. Vedic Cosmology and Ethics: Selected Studies. Gonda Indological Studies. 19. Leiden and Boston: Brill Publishers. hlm. 3–19. doi:10.1163/9789004400139_002 . ISBN 978-90-04-40013-9. ISSN 1382-3442.
^ ^a ^b Shirley Firth (1997). Dying, Death and Bereavement in a British Hindu Community. Peeters Publishers. hlm. 106, 29–43. ISBN 978-90-6831-976-7.
^ Rita M. Gross (1993). Buddhism After Patriarchy: A Feminist History, Analysis, and Reconstruction of Buddhism. State University of New York Press. hlm. 148. ISBN 978-1-4384-0513-1.
^ Yadav, Garima (2018), "Abortion (Hinduism)", Hinduism and Tribal Religions, Encyclopedia of Indian Religions, Springer Netherlands, hlm. 1–3, doi:10.1007/978-94-024-1036-5_484-1, ISBN 978-9402410365
^ Flood, Gavin D. (1996), An Introduction to Hinduism, Cambridge University Press
^ A.M. Boyer: Etude sur l'origine de la doctrine du samsara. Journal Asiatique, (1901), Volume 9, Issue 18, S. 451–53, 459–68
^ Yuvraj Krishan: . Bharatiya Vidya Bhavan, 1997, ISBN 978-81-208-1233-8
^ A.M. Boyer (1901), Etude sur l'origine de la doctrine du samsara, Journal Asiatique, Volume 9, Issue 18, pp. 451–53, 459–68
^ ^a ^b Stephen J. Laumakis 2008, hlm. 90–99.
^ Yuvraj Krishan (1997). The Doctrine of Karma: Its Origin and Development in Brāhmaṇical, Buddhist, and Jaina Traditions. Bharatiya Vidya Bhavan. hlm. 17–27. ISBN 978-81-208-1233-8.
^ Obeyesekere 2005, hlm. 1–2, 108, 126–28.
^ Mark Juergensmeyer & Wade Clark Roof 2011, hlm. 272–73.
^ Michael Myers 2013, hlm. 36.
^ Harold Coward 2008, hlm. 103.
^ ^a ^b ^c Mark Juergensmeyer & Wade Clark Roof 2011, hlm. 272.
^ ^a ^b ^c Jeaneane D. Fowler 1997, hlm. 10.
^ Mukul Goel (2008). Devotional Hinduism: Creating Impressions for God. iUniverse. hlm. 6. ISBN 978-0-595-50524-1.
^ Christopher Chapple (1986), Karma and creativity, State University of New York Press, ISBN 0-88706-251-2, pp. 60–64
^ Jeaneane D. Fowler 1997, hlm. 11.
^ Mishra, R.C (2013). Moksha and the Hindu World View (dalam bahasa English). SAGE Publications. hlm. 22–24.
^ ^a ^b Flood, Gavin (2009-08-24). "Hindu concepts". BBC Online. BBC. Diarsipkan dari versi asli tanggal 2014-04-11. Diakses tanggal 2015-07-31.
^ George D. Chryssides; Benjamin E. Zeller (2014). The Bloomsbury Companion to New Religious Movements. Bloomsbury Academic. hlm. 333. ISBN 978-1-4411-9829-7.
^ Yong Choon Kim; David H. Freeman (1981). Oriental Thought: An Introduction to the Philosophical and Religious Thought of Asia. Rowman & Littlefield. hlm. 15–17. ISBN 978-0-8226-0365-8.
^ Jack Sikora (2002). Religions of India: A User Friendly and Brief Introduction to Hinduism, Buddhism, Sikhism, and the Jains. iUniverse. hlm. 17–19. ISBN 978-1-4697-1731-9.
^ Harold Coward 2008, hlm. 129.
^ Harold Coward 2008, hlm. 129, 130–55.
^ Trainor 2004, hlm. 58, Quote: "Buddhism shares with Hinduism the doctrine of Samsara, whereby all beings pass through an unceasing cycle of birth, death and rebirth until they find a means of liberation from the cycle. However, Buddhism differs from Hinduism in rejecting the assertion that every human being possesses a changeless soul which constitutes his or her ultimate identity, and which transmigrates from one incarnation to the next..
^ Naomi Appleton (2014). Narrating Karma and Rebirth: Buddhist and Jain Multi-Life Stories. Cambridge University Press. hlm. 76–89. ISBN 978-1-139-91640-0. Diarsipkan dari versi asli tanggal 2016-08-30. Diakses tanggal 2016-09-25.
^ Anatta Buddhism Diarsipkan 2015-12-10 di Wayback Machine., Encyclopædia Britannica (2013)
^ [a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. hlm. 42–43. ISBN 978-1-136-22877-3. Diarsipkan dari versi asli tanggal 2021-04-13. Diakses tanggal 2016-09-25. [b] Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. hlm. 51. ISBN 978-0-521-85241-8. Diarsipkan dari versi asli tanggal 2021-04-14. Diakses tanggal 2016-09-25. , Quote: "(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps - the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering." [c] Richard Gombrich (2006). Theravada Buddhism. Routledge. hlm. 47. ISBN 978-1-134-90352-8. Diarsipkan dari versi asli tanggal 2019-08-16. Diakses tanggal 2016-09-25. , Quote: "(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."

Daftar pustaka

John Geeverghese Arapura (1986). Hermeneutical Essays on Vedāntic Topics. Motilal Banarsidass. ISBN 978-81-208-0183-7.
Buitenen, J. A. B. Van (1957). "Dharma and Moksa". Philosophy East and West. 7 (1/2): 33–40. doi:10.2307/1396832. JSTOR 1396832.
John Bowker (2014). God: A Very Short Introduction. Oxford University Press. ISBN 978-0-19-870895-7.
Robert Buswell Jr.; Donald Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. ISBN 978-1-4008-4805-8.
Harold Coward (2008). The Perfectibility of Human Nature in Eastern and Western Thought: The Central Story. State University of New York Press. ISBN 978-0-7914-7336-8.
Harold Coward (2012). Religious Understandings of a Good Death in Hospice Palliative Care. State University of New York Press. ISBN 978-1-4384-4275-4.
Dalal, Roshen (2010). Hinduism: An Alphabetical Guide. Penguin Books. ISBN 978-0-14-341421-6.
Mircea Eliade (1987). The encyclopedia of religion. Macmillan. ISBN 978-0-02-909480-8.
Jeaneane D. Fowler (1997). Hinduism: Beliefs and Practices. Sussex Academic Press. ISBN 978-1-898723-60-8.
Jeaneane D. Fowler (2002). Perspectives of Reality: An Introduction to the Philosophy of Hinduism. Sussex Academic Press. ISBN 978-1-898723-93-6.
Jessica Frazier; Gavin Flood (2011). The Continuum Companion to Hindu Studies. Bloomsbury Academic. ISBN 978-0-8264-9966-0.
Gethin, Rupert (1998). Foundations of Buddhism. Oxford University Press. ISBN 978-0192892232.
Jaini, Padmanabh (1980). Doniger, Wendy, ed. Karma and Rebirth in Classical Indian Traditions. University of California Press. ISBN 978-0-520-03923-0.
Mark Juergensmeyer; Wade Clark Roof (2011). Encyclopedia of Global Religion. SAGE Publications. ISBN 978-1-4522-6656-5.
Damien Keown (2004). A Dictionary of Buddhism. Oxford University Press. ISBN 978-0-19-157917-2.
Klaus Klostermaier (2010). A Survey of Hinduism: Third Edition. State University of New York Press. ISBN 978-0-7914-8011-3.
Dalai Lama (1992). The Meaning of Life, translated and edited by Jeffrey Hopkins. Wisdom. ISBN 978-1459614505.
Stephen J. Laumakis (2008). An Introduction to Buddhist Philosophy. Cambridge University Press. ISBN 978-1-139-46966-1.
Lochtefeld, James (2002). The Illustrated Encyclopedia of Hinduism, Vol. 2: N-Z. Rosen Publishing. ISBN 978-0-8239-2287-1.
Michael Myers (2013). Brahman: A Comparative Theology. Routledge. ISBN 978-1-136-83565-0.
Obeyesekere, Gananath (1980). Wendy Doniger, ed. Karma and Rebirth in Classical Indian Traditions. University of California Press. ISBN 978-0-520-03923-0.
Obeyesekere, Gananath (2005). Wendy Doniger, ed. Karma and Rebirth: A Cross Cultural Study. Motilal Banarsidass. ISBN 978-8120826090.
Williams, Paul (2002). Buddhist Thought. Routledge. ISBN 0-415207010.
Paul Williams; Anthony Tribe; Alexander Wynne (2012). Buddhist Thought. Routledge. ISBN 978-1-136-52088-4.

Bacaan lanjutan

Dundas, Paul (2002) [1992]. The Jains (edisi ke-Second). London and New York: Routledge. ISBN 978-0-415-26605-5.
Jaini, Padmanabh S., ed. (2000). Collected Papers On Jaina Studies (edisi ke-First). Delhi: Motilal Banarsidass. ISBN 978-81-208-1691-6.
Sethia, Tara (2004). Ahiṃsā, Anekānta and Jainism. Motilal Banarsidass. ISBN 978-81-208-2036-4.

Pranala luar

Reincarnation: A Simple Explanation
The Wheel of Life, C. George Boeree, Shippensburg University
The difference between Samsara and Nirvana, Minnesota State University, Mankato
Saṃsāra and Rebirth, Buddhism, Oxford Bibliographies

sumber penderitaan adalah fikiran,bergeraknya pikiran karena rangsangan dari indra mencipta/membuat munculnya derita.

Artikel bertopik Buddhisme ini adalah sebuah rintisan. Anda dapat membantu Wikipedia dengan mengembangkannya.

[FOOTNOTEMark_JuergensmeyerWade_Clark_Roof2011271–72-1] Mark Juergensmeyer & Wade Clark Roof 2011, hlm. 271–72.

[FOOTNOTELochtefeld2002589-2] Lochtefeld 2002, hlm. 589.

[FOOTNOTEKlaus_Klostermaier2010604-3] Klaus Klostermaier 2010, hlm. 604.

[Bodewitz_2019-4] ^ ^a ^b ^c ^d ^e ^f ^g Bodewitz, Henk (2019). "Chapter 1 – The Hindu Doctrine of Transmigration: Its Origin and Background". Dalam Heilijgers, Dory H.; Houben, Jan E. M.; van Kooij, Karel. Vedic Cosmology and Ethics: Selected Studies. Gonda Indological Studies. 19. Leiden and Boston: Brill Publishers. hlm. 3–19. doi:10.1163/9789004400139_002 . ISBN 978-90-04-40013-9. ISSN 1382-3442.

[Firth1997p106-5] Shirley Firth (1997). Dying, Death and Bereavement in a British Hindu Community. Peeters Publishers. hlm. 106, 29–43. ISBN 978-90-6831-976-7.

[Gross1993p148-6] Rita M. Gross (1993). Buddhism After Patriarchy: A Feminist History, Analysis, and Reconstruction of Buddhism. State University of New York Press. hlm. 148. ISBN 978-1-4384-0513-1.

[7] Yadav, Garima (2018), "Abortion (Hinduism)", Hinduism and Tribal Religions, Encyclopedia of Indian Religions, Springer Netherlands, hlm. 1–3, doi:10.1007/978-94-024-1036-5_484-1, ISBN 978-9402410365

[8] Flood, Gavin D. (1996), An Introduction to Hinduism, Cambridge University Press

[9] A.M. Boyer: Etude sur l'origine de la doctrine du samsara. Journal Asiatique, (1901), Volume 9, Issue 18, S. 451–53, 459–68

[10] Yuvraj Krishan: . Bharatiya Vidya Bhavan, 1997, ISBN 978-81-208-1233-8

[amboyer-11] A.M. Boyer (1901), Etude sur l'origine de la doctrine du samsara, Journal Asiatique, Volume 9, Issue 18, pp. 451–53, 459–68

[FOOTNOTEStephen_J._Laumakis200890–99-12] Stephen J. Laumakis 2008, hlm. 90–99.

[Krishan1997p17-13] Yuvraj Krishan (1997). The Doctrine of Karma: Its Origin and Development in Brāhmaṇical, Buddhist, and Jaina Traditions. Bharatiya Vidya Bhavan. hlm. 17–27. ISBN 978-81-208-1233-8.

[FOOTNOTEObeyesekere20051–2,_108,_126–28-14] Obeyesekere 2005, hlm. 1–2, 108, 126–28.

[FOOTNOTEMark_JuergensmeyerWade_Clark_Roof2011272–73-15] Mark Juergensmeyer & Wade Clark Roof 2011, hlm. 272–73.

[FOOTNOTEMichael_Myers201336-16] Michael Myers 2013, hlm. 36.

[FOOTNOTEHarold_Coward2008103-17] Harold Coward 2008, hlm. 103.

[FOOTNOTEMark_JuergensmeyerWade_Clark_Roof2011272-18] Mark Juergensmeyer & Wade Clark Roof 2011, hlm. 272.

[FOOTNOTEJeaneane_D._Fowler199710-19] Jeaneane D. Fowler 1997, hlm. 10.

[20] Mukul Goel (2008). Devotional Hinduism: Creating Impressions for God. iUniverse. hlm. 6. ISBN 978-0-595-50524-1.

[21] Christopher Chapple (1986), Karma and creativity, State University of New York Press, ISBN 0-88706-251-2, pp. 60–64

[FOOTNOTEJeaneane_D._Fowler199711-22] Jeaneane D. Fowler 1997, hlm. 11.

[23] Mishra, R.C (2013). Moksha and the Hindu World View (dalam bahasa English). SAGE Publications. hlm. 22–24.

[Flood2009-24] Flood, Gavin (2009-08-24). "Hindu concepts". BBC Online. BBC. Diarsipkan dari versi asli tanggal 2014-04-11. Diakses tanggal 2015-07-31.

[25] George D. Chryssides; Benjamin E. Zeller (2014). The Bloomsbury Companion to New Religious Movements. Bloomsbury Academic. hlm. 333. ISBN 978-1-4411-9829-7.

[26] Yong Choon Kim; David H. Freeman (1981). Oriental Thought: An Introduction to the Philosophical and Religious Thought of Asia. Rowman & Littlefield. hlm. 15–17. ISBN 978-0-8226-0365-8.

[27] Jack Sikora (2002). Religions of India: A User Friendly and Brief Introduction to Hinduism, Buddhism, Sikhism, and the Jains. iUniverse. hlm. 17–19. ISBN 978-1-4697-1731-9.

[FOOTNOTEHarold_Coward2008129-28] Harold Coward 2008, hlm. 129.

[FOOTNOTEHarold_Coward2008129,_130–55-29] Harold Coward 2008, hlm. 129, 130–55.

[FOOTNOTETrainor200458,_Quote:_"Buddhism_shares_with_Hinduism_the_doctrine_of_Samsara,_whereby_all_beings_pass_through_an_unceasing_cycle_of_birth,_death_and_rebirth_until_they_find_a_means_of_liberation_from_the_cycle._However,_Buddhism_differs_from_Hinduism_in_rejecting_the_assertion_that_every_human_being_possesses_a_changeless_soul_which_constitutes_his_or_her_ultimate_identity,_and_which_transmigrates_from_one_incarnation_to_the_next.-30] Trainor 2004, hlm. 58, Quote: "Buddhism shares with Hinduism the doctrine of Samsara, whereby all beings pass through an unceasing cycle of birth, death and rebirth until they find a means of liberation from the cycle. However, Buddhism differs from Hinduism in rejecting the assertion that every human being possesses a changeless soul which constitutes his or her ultimate identity, and which transmigrates from one incarnation to the next..

[naomiappleton76-31] Naomi Appleton (2014). Narrating Karma and Rebirth: Buddhist and Jain Multi-Life Stories. Cambridge University Press. hlm. 76–89. ISBN 978-1-139-91640-0. Diarsipkan dari versi asli tanggal 2016-08-30. Diakses tanggal 2016-09-25.

[britannicaanatta-32] Anatta Buddhism Diarsipkan 2015-12-10 di Wayback Machine., Encyclopædia Britannica (2013)

[anatta3sources-33] [a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. hlm. 42–43. ISBN 978-1-136-22877-3. Diarsipkan dari versi asli tanggal 2021-04-13. Diakses tanggal 2016-09-25. [b] Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. hlm. 51. ISBN 978-0-521-85241-8. Diarsipkan dari versi asli tanggal 2021-04-14. Diakses tanggal 2016-09-25. , Quote: "(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps - the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering." [c] Richard Gombrich (2006). Theravada Buddhism. Routledge. hlm. 47. ISBN 978-1-134-90352-8. Diarsipkan dari versi asli tanggal 2019-08-16. Diakses tanggal 2016-09-25. , Quote: "(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."

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