Vivekachudamani (La joia de la discriminació)
- Idioma:
- anglès
- Traducció:
- Swami Madhavananda
- Completesa:
- Obra completa
- Autoria:
- Atribuïda (autoria debatuda)
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~22.900 paraules · 109 passatges
Cita aquesta obra
- APAAdi Shankara. (n.d.). Vivekachudamani [Vivekachudamani (La joia de la discriminació)] (Swami Madhavananda, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/ca/works/adi-shankara/vivekachudamani
- MLAAdi Shankara. Vivekachudamani [Vivekachudamani (La joia de la discriminació)]. Translated by Swami Madhavananda. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/adi-shankara/vivekachudamani.
- ChicagoAdi Shankara. Vivekachudamani [Vivekachudamani (La joia de la discriminació)]. Translated by Swami Madhavananda. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/adi-shankara/vivekachudamani.
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
«Vivekachudamani», la joia de la discriminació.
Context i història
Un poema de cinc-cents versos en forma de diàleg entre mestre i deixeble, també atribuït a Shankara. Discriminar vol dir aquí distingir el que és real del que només ho sembla. És el text de pràctica del Vedanta: no exposa la doctrina sinó el camí per arribar-hi, i per això és el més llegit dels que se li atribueixen.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
28. Even though torpid or mediocre, this yearning for Freedom, through the grace of the Guru, may bear fruit (being developed) by means of Vairagya (renunciation), Shama (calmness), and so on. 29. In his case, verily, whose renunciation and yearning for Freedom are intense, calmness and the other practices have (really) their meaning and bear fruit. 30. Where (however) this renunciation and yearning for Freedom are torpid, there calmness and the other practices are as mere appearances, like water in a desert. 31. Among things conducive to Liberation, devotion (Bhakti) holds the supreme place. The seeking after one’s real nature is designated as devotion. 32. Others maintain that the inquiry into the truth of one’s own self is devotion. The inquirer about the truth of the Atman who is possessed of the above-mentioned means of attainment should approach a wise preceptor, who confers emancipation from bondage. 33. Who is versed in the Vedas, sinless, unsmitten by desire and a knower of Brahman par excellence, who has withdrawn himself into Brahman; who is calm, like fire that has consumed its fuel, who is a boundless reservoir of mercy that knows no reason, and a friend of all good people who prostrate themselves before him. 34. Worshipping that Guru with devotion, and approaching him, when he is pleased with prostration, humility and service, (he) should ask him what he has got to know: 35. O Master, O friend of those that bow to thee, thou ocean of mercy, I bow to thee; save me, fallen as I am into this sea of birth and death, with a straightforward glance of thine eye, which sheds nectar-like grace supreme. 36. Save me from death, afflicted as Iam by the unquenchable fire of this world-forest, and shaken violently by the winds of an untoward lot, terrified and (so) seeking refuge in thee, for I do not know of any other man with whom to seek shelter. 37.…
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