Atma Bodha (El conocimiento del espíritu)
- Idioma:
- inglés
- Estado:
- Obra completa
- Autoría:
- Escrita por el autor
- Estado del texto:
- Sin ruido de escaneo detectado (medición automática sobre todo el texto, no revisada a mano)
- Extensión:
- ~3580 palabras · 17 pasajes
Cita esta obra
- APAAdi Shankara. (n.d.). Atma Bodha (The Knowledge of Spirit) [Atma Bodha (El conocimiento del espíritu)]. Digital reproduction: SigPhi. https://sigphiai.com/es/works/adi-shankara/atma-bodha-the-knowledge-of-spirit
- MLAAdi Shankara. Atma Bodha (The Knowledge of Spirit) [Atma Bodha (El conocimiento del espíritu)]. Digital reproduction, SigPhi, https://sigphiai.com/es/works/adi-shankara/atma-bodha-the-knowledge-of-spirit.
- ChicagoAdi Shankara. Atma Bodha (The Knowledge of Spirit) [Atma Bodha (El conocimiento del espíritu)]. Digital reproduction, SigPhi. https://sigphiai.com/es/works/adi-shankara/atma-bodha-the-knowledge-of-spirit.
Referencia de la edición reproducida. SigPhi es la reproducción digital. Se incluyen año, editorial y traductor cuando constan; «n.d.» indica que no consta el año.
De qué trata
Atma Bodha, el conocimiento del yo.
Contexto e historia
Sesenta y ocho versos atribuidos a Shankara (siglo VIII), la introducción más breve al Vedanta Advaita: el alma individual y Brahman son lo mismo, y la diferencia es ignorancia. Para el pensamiento indio, Shankara es lo que Tomás de Aquino para la escolástica: quien lo ordena todo y fija el vocabulario que usarán los que vengan después. Traducción inglesa de J. Taylor, M.D. (Bombay, 1812) del sánscrito, en la reimpresión de 1872; en dominio público. Tiene dos siglos y se nota. El original es sánscrito y para citar manda el original, pero de esta obra aquí solo está la traducción.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra 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.…