Atma Bodha (El coneixement de l'esperit)
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~3.580 paraules · 17 passatges
Cita aquesta obra
- APAAdi Shankara. (n.d.). Atma Bodha (The Knowledge of Spirit) [Atma Bodha (El coneixement de l'esperit)]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/adi-shankara/atma-bodha-the-knowledge-of-spirit
- MLAAdi Shankara. Atma Bodha (The Knowledge of Spirit) [Atma Bodha (El coneixement de l'esperit)]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/adi-shankara/atma-bodha-the-knowledge-of-spirit.
- ChicagoAdi Shankara. Atma Bodha (The Knowledge of Spirit) [Atma Bodha (El coneixement de l'esperit)]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/adi-shankara/atma-bodha-the-knowledge-of-spirit.
Referència de l’edició reproduïda. SigPhi és la reproducció digital, no l’editor. S’hi inclouen l’any, l’editorial i el traductor quan consten; «n.d.» indica que no consta l’any. La responsabilitat d’un pròleg o d’una nota es determina segons el passatge citat.
De què tracta
«Atma Bodha», el coneixement de l'ésser.
Context i història
Seixanta-vuit versos atribuïts a Shankara (s. VIII), la introducció més breu a l'Advaita Vedanta: l'ànima individual i el Brahman són una sola cosa, i la diferència és ignorància. Shankara és, per al pensament indi, el que Tomàs d'Aquino és per a l'escolàstica — el sistematitzador que fixa el vocabulari de tots els que vindran. Traducció anglesa de J. Taylor, M.D. (Bombai, 1812) a partir del sànscrit, en la reimpressió del 1872; en domini públic. Té dos segles i es nota. L'original és en sànscrit i per citar mana l'original, però d'aquesta obra aquí només hi ha la traducció.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
25. As spirit is incapable of change, and intellect is not comprehended in understanding, the soul, being conversant with impure principles, ignorantly says, Iam, andis thus deluded?8, 26. Conceiving that he is soul, man becomes afraid, like a person who mistakes a piece of cord fora serpent; but his fear is removed by the perception that he is not soul, but the universal spirit?®. 18. I almost despair of rendering this passage perfectly intelligible but the following appears to be its meaning:—Spirit is incapable of change or mutation, and pure intellect does not, like understanding, display active qualities; accordingly, the vital soul being acquainted with perceptions only which arise from the active principles of things, and not discerning the nature of Spirit inits original, quescent state, ~—conceives that itsclf acts and exists as a separate individual; and from this ignorance proceeds the illusion of oxternal beings. The active principles of nature are called impure, because action is supposed to be the cause of those passions and affections which defile the soul. 19, Com.—Man attributes to himself the nature of soul, and thus believing in‘the existence of another being, he is filled with fear; but when he is instructed in the doctrines of the Shastras by his teacher, and beholds by the eye of reason, that he is not soul, but the indivisible, living, happy, one Spirit, his fear is removed; he is delivered from pain, and enjoys supreme bliss. —It may be proper to remark, that Atma or Spirit, primarily signifies Being, Which, according to this system, is without qualities: Jiva or Soul, is Being in a sentient state; that which feols, acts, and enjoys. Perhaps it would have been more correct to have translated Atma, Being; and Jiva, Sensation. See Appendix, KNOWLEDGE OF SPIRIT. lll 27. Spirit causes the understanding, organs of sense, $c, to appear, as a lamp renders objects visible; but spirit is not made manifest by these gross natures. 28.…