Jnana Yoga (Vedanta Philosophy Lectures)
- 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:
- ~160.000 paraules · 768 passatges
Cita aquesta obra
- APASwami Vivekananda. (n.d.). Jnana Yoga (Vedanta Philosophy Lectures). Digital reproduction: SigPhi. https://sigphiai.com/ca/works/swami-vivekananda/jnana-yoga-vedanta-philosophy-lectures
- MLASwami Vivekananda. Jnana Yoga (Vedanta Philosophy Lectures). Digital reproduction, SigPhi, https://sigphiai.com/ca/works/swami-vivekananda/jnana-yoga-vedanta-philosophy-lectures.
- ChicagoSwami Vivekananda. Jnana Yoga (Vedanta Philosophy Lectures). Digital reproduction, SigPhi. https://sigphiai.com/ca/works/swami-vivekananda/jnana-yoga-vedanta-philosophy-lectures.
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
Les conferencies de Vivekananda sobre el cami del coneixement, donades a Nova York i a Londres els anys 1895-96 i recollides dels apunts taquigrafics dels oients.
Context i història
Jnana yoga es, dels quatre camins que ell distingia, el de qui arriba per la comprensio, i no per la devocio (bhakti), l'accio (karma) o la disciplina mental (raja). El nucli es la tesi advaita que va aprendre de la tradicio de Shankara: l'individu i l'absolut no son dues coses. El que hi ha de nou es a qui parla i com: son conferencies publiques per a un auditori occidental que no sabia res de tot allo, i per aixo Vivekananda ho explica sense pressuposar el vocabulari sanscrit i discutint amb la ciencia i la filosofia europees del moment. Es el llibre que va posar el vedanta en circulacio fora de l'India, i cal recordar que son transcripcions d'oral, no un text que ell escrivis.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
Society did not exist ages ago, possibly will not exist ages hence. Most probably it is one of the passing stages through which we are going towards a higher evolution, and any law that is derived from society alone cannot be eternal, cannot cover the whole ground of man's nature. At best, therefore. Utilitarian theories can only work under present social conditions. Beyond that, they have no value. But a morality, an ethical code derived from religion and spirituality, has the whole of infinite man for its scope. It takes up the individual but its relations are to the Infinite, and it takes up society also — because society THE NECESSITY OF RELIGION 21 is nothing but numbers of these individuals grouped together — and applying to the individual and his eternal relations, it must necessarily apply to the whole of society, in whatever condition it may be at any given time. Thus we see that there is always the necessity of spiritual religion for mankind. Man cannot always think of matter, however pleasurable it may be. It has been said that too much attention to things spiritual disturbs our practical relations in this world. As long ago as the days of the Chinese sage Confucius it was said : "Let us take care of this world, and then, when we have finished with this world, we will take care of other worlds." It is all very well that we should take care of this world and let the other go, but though too much attention to the spiritual may hurt a little our practical relations, yet too much attention to the so-called practical hurts us here and hereafter. It makes us materialistic. For man is not to regard Nature as his goal, but something higher than Nature.