جستجوی مقالات مرتبط با کلیدواژه « karma » در نشریات گروه « علوم انسانی »

The oldest written materials existing in India belong to the Vedic Aryans. It is within these works that Samasāra doctrine appears for the first time. Having lived with the indigenous people for some time, Aryan people adopted certain religious themes assimilating them into their own belief system, or substituting them for the parallel beliefs of their own culture; among those beliefs, doctrines of Fravahar, Totemism (kinship of humans with plants) and ancestor worship are plays the most part. These doctrines when  is penetrated into India are merged with the ideas of incarnation and embodiment of the gods (which are themselves rooted in Mesopotamian and Middle Eastern traditions) and the belief in totemism and are ultimately manifested as Samsāra doctrine. In this way, Gods like Viṣnu, that is closest to Samasāra, have somehow been substituted for the Arian Mithra which is most closely linked to Fravahar (manifestation) doctrine. Although Samsāra was openly expressed in Upaniṣads, there is some evidence in Vedas of the return of the soul indicating an earlier belief in Samsāra in the period before writing of Upaniṣads.

The quality of human life during this time of his life in this world and in the end is always influenced by your deeds and deeds and speeches. Karma means to act and the result of act that is influenced by human wants and instincts is seen in later life. By understanding Karma, one can justify the present situation and prevent future births in the future. In order to get a good karma, you have to follow Dharma and gaining knowledge leads to the destruction of the karma. With the exception of Cārvāka, all Hindu systems agree more or less with Karma's theory. Everything is under the control of the Karmic law but this law is independent of divine will in sāṃkhya and Mīmāṃsā, and in the Buddhist and Jain religions, the gods are also influenced by the law of karma

1. Introduction The Reflection of actions has a special place in Islamic mysticism. Based on this component, it is believed that any good or bad act in this world has a reflection that causes the good or bad reaction, and in addition to the punishment of the practitioner in front of God, in this world also, everyone sees the result of his or her good or evil actions according to the kind of action. In this essay, by analyzing Shahnameh, the author tried to find that how Ferdowsi has demonstrated the reflection of actions in his works based on pre-Islamic sources and Islamic mysticism. Among the cases in Shahnameh, that practitioner sees the result of his or her good or bad deeds in this world, The following can be mentioned: Justice, nemesis, reconciliation, shedding innocent blood, breaking border, dishonoring the king, killing the king, oppression and claim of divinity, killing the child, breaking the covenant, killing innocent prisoners, take the power with force, etc. 2. Methodology The research method is based on content analysis, i.e., after gathering data from relevant resources and Shahnameh, the researcher tries to determine the subject of the study by by analyzing the data. This research attempts to answer the following questions: Are the reflection of actions represented in Shahnameh? In what cases did Ferdowsi represent the reflection of actions? 3.Discussion In this essay, the researcher tries to list the manifestations of the reflection of actions in Shahnameh in order to illustrate the quality and the way of this Qur'anic and mystical concept in Shahnameh. 1-1- Justice Given the king's place in ancient Persia, it was evident that when the king was leading the truth, the world under his realm was also luscious, and if the devilish way and path were to proceed, the entire nature of the earth was pragmatic and drought would come down to the country; as when Anoushirvan practices justice, the reflection of his good action brings lush greenery, rain, abundance, comfort and security for the world. (Ferdowsi, 2007, vol. 7, pp. 281,289) 2-1-Grudging and Reconciliation At the time of the reign of Zo-Hamasp, Iranians and Turanians participated in a war against each other, which arouse God's wrath, and brought famine and drought to the two countries. Therefore, the armies became suddenly aware thinking that famine and drought were the result of the reflection of their actions and their antipathy. Thus, as soon as they reach the path of reconciliation and abandon hostility, the rain will fall, and both lands will be luscious and green. In other words, the reflection of the good actions of the armies and their tendency towards peace and reconciliation, in the rainbow board, will blow them out of the drought, and Ferdowsi himself also wisely recalls that " God saved the world from the drought and grew lively " (Ferdowsi, 2007, vol 1, p. 327) 3-1- shedding innocent blood As Garvi Zereh killed Siavash, who was innocent, by the command of Afrasiab, immediately the result of his evil act was presented and the darkness covered the earth and the time. (Ibid, 1386, c 2, p. 358). It is interesting that as soon as Afrasiab kills Siavash, Ferdowsi immediately reminds that God created Keykhosrow having Siavash's blood, to take revenge of his father and show him that victory is for God. (Same, 2007, 2: 420) On the other hand, Ferdowsi clearly points out that Afrasiab will see the reflection of his disgraceful actions and will be punished due to killing Siavash, as at the end, he was killed by Keykhosrow (Ferdowsi, 2007, 3, p.397) Another example of shedding innocent blood is the killing of Foroud, Kheykhosrow's brother. Some scholars of Shahnameh believed that killing Foroud was plotted by Keykhosrow himself to kill his eldest brother, the great rival of the monarchy (Rezaei Dasht Arjaneh, 1392, pp.60-39). But, anyway, whether we know Kheykhosrow or Tus as the murderer of Forood, the consequences of the murder of the innocent Foroud throws the Iranians in a hardness as they kill their horses and eat them (Ferdowsi, 2007, p. 3: 63). Ferdowsi, also, clearly condemned Iranians' defeat as a direct result of murdering the innocent Foroud (Ferdowsi, 2007, 3: 82) 4-1- Breaking the border When Pirooz, reign over the throne, he will seek to increase his dominion and narrow the realm of Hispanics and Turanians. But Bahram Gur had met the Minaret on the border between Iran and Turan, and vowed that the Iranians and the Hitalian would not have to cross the border. But Pirooz breaks the border, and as much as Khoshnavaz ask him to keep the promise of Bahram, and avoid the war; pirooz refuse and finally he and many Iranian people were killed. (Ferdowsi, 2007, 7: 37) 5-1- Humiliation the king When Khosrow Anoshirvan goes to the land of Rome, where he gives him and his armies no notice, immediately God's retribution comes upon Romans and half of the castle collapses, and the situation of Romans becomes so difficult that the bishop of Rome apologize to Anoshirvan (Ferdowsi, 2007, 8: 80). 6-1- Killing the King Yazdgerd takes refuge in Khorasan following the attack of Arabs. Farrokhzad sends Yazdgerd to Mahooy Soori and asks him to protect the king. Mahooy Soori accepts Farrokhzad's proposal, because he was the pastor of Yazdgerd who had been promoted him. But, after a few days, he breaks off his pact with Farrokhzad and kills Yazdgerd. Therefore, it does not go far enough that he was punished as the feedback of his treason to the king and he and all three of his sons were burned. (Ferdowsi, 2007, p. 8: 485) Another case of the killing of the king is in the tragedy of Rustam and Esfandiar. As Rustam was forced to kill Esfandiar, as Zal and Simorgh had foreseen, after this massacre, he was killed by Shaghad himself, and his family was killed by Bahman (Ferdowsi, 2007, vol. 5: 419). 7-1- Defiance and arrogance Yazddir Bahram initially leads a good way in government, but since it has gone a long way, he brings the country into chaos and even claims to be God; Therefore, a horse comes from the sea and kicks him into death (Ferdowsi, 1386, p. 6: 362). Another example is about Jamshid that he is arrogant and calls himself God, so Farrah is separated from him three times in the form of the bird of Vareghan, and is stripped of his rule, and in the end, Zahak killed him (Ferdowsi, 2007, 1: 52). 8-1-The OppressionThought When Bahram Gore becomes a guest of female farmer and asks a woman about her kingdom, she complaints from some of the agents of Bahram and believes that this is due to the king's indiscretion. Bahram is angry and is going to oppress people. Surprisingly, only with the king’s wakefulness of thought, the milk of the cattle breaks out and the blessing of the farmer's house cleans up. In the following, when the king takes up the notion of oppression, the milk is flowing again in the beef lamb, and blessing and other abundance appear (Same: 473). 9-1- Child killing When Goshtasp, in order to keep the throne, sends his son to war with Rustam and kills him by Rustam, Pashootan clearly blamed Goshtasp for that ,and this was the reason that he lost charisma and in this world people blamed him (Ferdowsi, 2007, vol. 5: 429). 10-1- Breaking the Promise When Rostam and Esfandiar pledged that other soldiers would not interfere in the war and only have a war of their own, Zavareh and Faramarz, the brother and son of Rustam, would interfere without Rostam being aware, and they killed Mehrnoush and Azarnosh, Esfandiar's sons. Esfandiar, who believed that this crime comes from the knowledge of Rostam, got angry and warned Rostam against the reflection of his actions: If you die, by arrow/ it's the result of killing my two sons (Ferdowsi, 2007, p. 5: 366). 12-1-Killing the innocent prisoners When, despite the request of being safe by the elders in the Afrasiab's corps, Rustam killed them all, due to that, Iran experienced seven years of drought and hardship (Ferdowsi, 2007, p. 2: 412). 13-1- Unfair Usurpation of power When Fairouz made Hormuz abdicate his throne aggressively, the reflection of that action was soon present in Iran going through seven years of drought and famine (Ferdowsi, 2007, 7: 16). It is surprising that when Firouz chose to practice justice and exempt people from taxes because of drought, it, immediately, started raining and everywhere became green. (Ferdowsi, 2007: 7: 17) 4. Conclusion The Reflection of actions has a special place in Islamic mysticism. Based on this component, it is believed that any good or bad act in this world has a reflection that causes the good or bad reaction and in addition to the punishment of the practitioner in front of God, in this world, also, everyone sees the result of his good or evil actions according to his type of action. In this essay, the study of Shahnameh revealed that Ferdowsi with knowledge of Islamic mysticism, believed that except the adjuration in the hereafter, anyone will find the results of his actions also in this world. So he leads us to good deeds until the consequences of our evil actions cannot be ruled out us, as in the Indian religions, this law of action and reaction is referred to as karma. in Shahnameh, among the actions the results of which the practitioner sees as soon as done in this world, the following can be mentioned: Justice, nemesis, reconciliation, shedding innocent blood, breaking border, dishonor the king, killing the king, oppression and claim of divinity, killing the child, breaking the covenant, killing innocent prisoners, take the power with force. Keywords: : Ferdowsi, Shahnameh, Reflection of actions, Karma vinity, killing the child, breaking the covenant, killing innocent prisoners, take the power with force and ....

Jainism is among the ancient Indian religions and has a history of more than twenty five centuries and is considered to be among the Nastika or non-orthodox Indian religions. The matter of the soul, which is referred to as the Jiva in this school of thought, is one of the important concepts of this religion and is one of the two principal categories of ontology and is also one of the main and primary subject of Jainism philosophy. Jainism considers the actual existence of the soul to be an intuitive matter; however, they have still presented arguments for its existence. In his school of thought, even though the soul is not believed to be material, it has dimensions and expands and contracts in accordance with the body. An infinite number of souls exist and all existents, even elements consist of a soul that has from one up to six perceptional senses in accordance to the body it lives in. In its pure state the soul possesses unlimited awareness and intuition, unlimited rapture and joy, and is absolute perfection and knowledge and awareness is not a characteristic but rather its essence; however, this illuminated essence is encompassed by karma – an extremely subtle matter, as a result of certain actions and feelings and this is the start of its imprisonment. The goal of a Jainism way – farer is to rid the soul of these layers of karma known as lesya and this is attained through asceticism and during the course of successive lives. The purpose of this article is to explain the soul in Jainism through utilizing a descriptive-analytical method and using authentic library resources and shows that teachings in regards to the soul in Jainism are decidedly different from that of other Indian religions.

A large number of Buddhist-sogdian texts reflect the influential activities of Buddhist translators in the Central Asian convents. The purpose of this article is to examine the questions and answers raised in the Sogdio-Buddhist text: The Sūtra of the Cause and the Effect of the operation. Therefore, the questions raised by Ananda (one of the Buddha’s students) from Buddha have been selected from Mackenzie-transliteration. For this reason, the questions raised by Buddha (one Buddhist disciple) have been selected from the Sūtra's Text (written by Mackenzie). These clauses have been written by the author based on the transcriptional glossary of Gharib and then have been analyzed thematically to provide a better Persian translation. Selected questions and answers in this article contain informative points about the teachings of Buddha, the most important of which is the Karma law, according to which the present situation of a person in this world is the result of his past behavior and condition. In this way, man is grappling with a rebounded turning point (Samsāra), which ultimately liberates this suffering through the path of self-perfection and morality, and reaches into the infinite essence (Nirvāna).

Although considered as one of the Hindu religions and despite some similarities, Jainism, due to its attitude towards soul and its origin, is placed somehow contrary to Hinduism. Jainism and Hinduism have many similar characteristic features, including the concepts of samsara, karma and moksha. However, Jain’s attitude to human nature and his final goal and the way to reach that goal distinguishes it from Hinduism. Despite huge complexities of Jainism, it can be said that soul (jīva) plays a critical role in this religion; respect to creatures, no matter in what rank they are (Ahiṃsā), is the main and fundamental rule of Jainism; this respect is derived definitely not from a materialistic aspect, but rather due to a soul which reaches a superior rank of human existence by passing through different worlds; therefore, Jainists, following specific ethical principles and going through severe physical austerities, as a result of which the effect of Matter (Ajīva) on the soul (jīva) is disappeared, can achieve the state of sincerity (Maqam e Kholus) and essence of being. This state has a godlike status in Jainism. However, achieving this feature will be examined by describing the issues relevant to this religion. Clearly, it will be explained by examining the concept of soul and its type and the relationship between soul/body and soul/deed, as well as the issue of incarnation and the way to salvation in this religion

The essence of Buddhist teachings is based on the law of nature (Dharma) or ethical order, and Dharma is, then, linked with the laws governing the ethical practices (i.e. Karma). These two concepts, along with a number of other concepts, construct the foundations of Buddhist ethics. These concepts are equally utilized in all sects of Buddhism, yet, in different sects, different amount of emphasis is put on each of them. Meanwhile, the western Buddhists have also attempted to explain these Buddhist ethical concepts within the framework of western models.

Human rights are among the major issues about which bitter controversies have been aroused. A great many jurists hold that since every religion or culture emphasizes a certain series of values, beliefs, and principles, which may be regarded as insignificant by another nation or culture is the main reason for this problem. However, many jurists have made attempts to identify the values shared by all nations, religions, and traditions; and, based on these values they are concerned to provide an accurate definition of "human rights" along with its implications. One of the factors, which have contributed to dealing with this problem, is the examination of the foundations of human rights in different religions. This article first examines human rights in Hinduism from legal, moral, ethical, and religious perspectives; and then, it proceeds to consider the foundations of human rights in Hinduism based on the original Hindu resources

Comparing doctrines of one religion with similar doctrines of other religions and pointing out the similarities and differences between them can contribute to deep understanding of religious beliefs. One of the main beliefs in eastern religions is reincarnation, which means belief in rebirth of souls in new bodies in this world. The Shiite school advocates the doctrine of Return, in the sense that some of the dead decedents will be brought back to the life at the time or after Imam Mahdi's universal uprising. It is sometimes thought that these two doctrines are of the same origin and that the doctrine of return which some Muslims advocate has been taken from other religions. Therefore, it is necessary to contemplate on, and re-examine the relationship between return and reincarnation in order to comment on this claim. This issue has different dimensions so the present paper tries to study the similarities and differences between the two doctrines. It elaborates on the fact that these two doctrines differ in terms of foundations, principles, and aims. Using a comparative method, the author analyzes the principles and implications of these two doctrines.

The law of Karma and rebirth are among important issues which concern the afterlife، determinism and free will، predestination، and man''s fate. Thus، they are discussed in Indian religions and philosophical schools and almost all of them accept the two. They are foundations of their philosophical ideas. Karma means action and reaction. In other words، whatever the action may be (whether good or evil)، it has a reaction. All of them are of the opinion that the order of universe is reflected in human beings'' moral system. There is، however، some dispute among researchers concerning the origin of the notion «karma». Some of them are of the opinion that karma has a Vedic origin. Some others think that belief in karma has its roots in the beliefs of pre-Vedic native tribes. Karma and the rebirth are spoken of in Upanishads as well; and separation of the soul from body has been explicitly mentioned there. Karma and rebirth have been explicitly mentioned in Gita as well. In addition، belief in karma may be found in Buddhism and Jainism. In Buddhism، the term «samskara» has been employed which means force، will، making and combining. In Jainism، wandering of the soul in the hierarchy of being has been noted. They believe that we have to free the soul from the prison of body by observing moral principles and piety. From among the contemporary Indian thinkers، Aurobindo has seriously studied the concept of karma. This point has been one of his primary concerns and he has discussed the point within the framework of his own evolutionary doctrine.

The Buddhism is an ethical religion which has practical concerns rather than theoretical ones. Buddha's concern was man's liberation from suffering, and his attainment to Nirvana (cessation, extinction). Introducing Buddhism in brief, the present paper discusses the principles, purpose, ranks, and scope of Buddhist ethics, and finally studies and criticizes some of its doctrines. The principles of Buddhist ethics are as follow: the ‘four noble truths,’ Karma (work, action) rule, and the principle of incarnation. Not all men can achieve complete moral perfection; a Buddhist must liberate himself from avarice, grudge, and deceit, and conduct with others friendly and sympathetically. According to Buddha, man will be liberated from suffering and reincarnation in this world and achieve eternal peace and salvation by liberating himself from personal and social concerns and by subduing of all sensual desires and drives.

The scriptures of Jainism include a large variety of physical, metaphysical, biological, and cosmological teachings, the knowledge of which may help achieve liberation from Samsara. The doctrine of reincarnation is one of such doctrines. The cycle of reincarnation, and its relation with the deeds of creatures, may be clarified by examining the concepts of Karma and Samsara. Every action can produce its own Karma; and this Karma affects the soul, determining its future existence. All creatures may be categorized into several levels based on the extent to which they have pure or impure souls. The categorization begins with simple creatures and ends with gods. Samsara is closely connected with these levels; and depending upon the sort of Karma one may have, he will be reborn into a higher or a lower level. The ultimate goal of Jainism is to liberate man from the eternal cycle of births and deaths. Reincarnation is a complicated phenomenon, which can be studied from different points of view. However, we are concerned to consider Karma and Samsara alone since they play key roles in reincarnation.

The phenomenology of Indian popular films, based on identifying both the philosophical and technical codes, is a prolegomenon for achieving a domestic dialogue as a global popular culture. The formation of the dialogues based on the structure of the indigenous philosophical and religious thought, and creation of a romantic, dreamy and imaginary world influenced by the philosophical, religious and mythological components and elements, have provided the possibility of realization of a global phenomenon regarding traditionalism and Indigenism. The main concern of this article is to survey the paradoxical narrative dialogue of the Indian popular cinema which besides its "mass production", "stereotypes", "audience-oriented approach" and … reflects the philosophical and religious heritage of the land. But the artistic and the intellectual works of the Indian cinema, in spite of their strong realism, characterization, poetic language and … are not able to express the minimums of the Indian cultural, ethnic, traditional, intellectual and philosophical identity.

Reincarnation, which means rebirth of the soul or self in a series of physical or preternatural embodiments such as human being, animal, plant or divine, angelic and demonic embodiments, is a fundamental doctrine in some Asian religions. Though it has been stated that this idea could be originated in primitive religions, in Indian religions it is an essential doctrine directly connected with two basic beliefs namely karma and samsāra. For Hindus the process of rebirth is endless, but it can be ceased by true liberation or mokśa. The development of the concept of reincarnation is traceable through the Hindu Scriptures such as Vedas, Brāhmanas, Upanisads and bhagavadgītā, which is a part of the great Indian epic Mhābhārata. Scholars put forward different theories about the origin of the Hindu doctrine of reincarnation, so much so that they recognized it as a non-Indian idea; however eventually they reached to a consensus: the belief stems from Indian indigenous cults.

Eternal deliverance and salvation has been searched and undergone various expressions by human beings during the different ages of history. In Hinduism, According to doctrine of rebirth and karma, this goal is identical with mokša or liberation from cycle of samsāra and karma; by which spirit can reach ultimate unity with Brahman and experience the eternal life and deliverance. Bhakti thinkers have expressed different interpretations of acquiring mokśa and quality of this station by relying on teachings of the Bhagavadgitā- one of the sacred Hindu books. We intend to introduce mokśa, its various kinds, and opinions of some dominant thinkers of Bhaktī School such as Rāmānuja, Nimbārka, Madhva, Vallabha, Kabīr and Nānak.