Sutras jainistas II: Uttarādhyayana y Sūtrakṛtāṅga
- Idioma:
- inglés
- Traducción:
- Hermann Jacobi
- Estado:
- Selección u obra parcial
- Autoría:
- Anónima o compuesta
- Estado del texto:
- Con errores de escaneo (medición automática sobre todo el texto, no revisada a mano) · 32 pasajes ilegibles, excluidos de las respuestas
- Extensión:
- ~140.000 palabras · 686 pasajes
Cita esta obra
- APASutras jainistas. (n.d.). Jaina Sutras, Part II: Uttaradhyayana and Sutrakritanga (SBE XLV) [Sutras jainistas II: Uttarādhyayana y Sūtrakṛtāṅga] (Hermann Jacobi, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/es/works/jaina-sutras/jaina-sutras-part-ii-uttaradhyayana-and-sutrakritanga-sbe-xlv
- MLASutras jainistas. Jaina Sutras, Part II: Uttaradhyayana and Sutrakritanga (SBE XLV) [Sutras jainistas II: Uttarādhyayana y Sūtrakṛtāṅga]. Translated by Hermann Jacobi. Digital reproduction, SigPhi, https://sigphiai.com/es/works/jaina-sutras/jaina-sutras-part-ii-uttaradhyayana-and-sutrakritanga-sbe-xlv.
- ChicagoSutras jainistas. Jaina Sutras, Part II: Uttaradhyayana and Sutrakritanga (SBE XLV) [Sutras jainistas II: Uttarādhyayana y Sūtrakṛtāṅga]. Translated by Hermann Jacobi. Digital reproduction, SigPhi. https://sigphiai.com/es/works/jaina-sutras/jaina-sutras-part-ii-uttaradhyayana-and-sutrakritanga-sbe-xlv.
Referencia de la edición que reproduce SigPhi: SigPhi es su reproducción digital, no el editor. El año de la edición no consta en los metadatos (por eso «n.d.») y el traductor solo aparece cuando consta.
De qué trata
La segunda parte de los textos jainistas traducidos por Hermann Jacobi para los «Sacred Books of the East»: el Uttaradhyayana y el Sutrakritanga.
Contexto e historia
El jainismo es una de las tradiciones religiosas vivas más antiguas de la India, contemporánea del budismo e independiente de él. El Uttaradhyayana es una colección de enseñanzas en verso, tenida tradicionalmente por las últimas palabras de Mahavira, e incluye narraciones y diálogos; el Sutrakritanga es más doctrinal y está dedicado en buena parte a exponer y refutar las doctrinas rivales de la época, lo que lo convierte en una fuente histórica de primer orden para saber qué se pensaba en la India en el siglo V a. C. Los dos conceptos centrales son la ahimsa —la no violencia radical, extendida a todo ser vivo— y el anekantavada, la tesis de que la realidad tiene muchos aspectos y que ninguna afirmación unilateral la capta entera. La primera parte está en el corpus aparte.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
the Uttaradhyayana, Lecture XXIII, how the union of the old and the new church was effected, is of much interest in this respect. Kesi and Gautama, the representatives and leaders of the two branches of the 6"aina church, both at the head of their pupils, meet in a park near 5ravasti ; the differences in their creed concerning the number of great vows, and the use or disuse of clothes are explained away without further discussion, and full harmony with regard to the fundamental ethical ideas is satisfactorily established by the readiness with which allegorical expressions of the one speaker are understood and explained by the other. There seems to have been some estrangement, but no hostility between the two branches of the church ; and though the members of the older branch invariably are made to adopt the Law of Mahavira, ' which enjoins five vows,' it may be imagined that they continued in some of their old practices, especially with regard to the use of clothes, which Mahavira had abandoned. On this assumption we can account for the division of the church in 5vetambaras and Digambaras, about the origin of which both sects have contradictory legends^. There was apparently no sudden rupture; but an original diversity (such as e. g. subsists now between the several Gakk/ias of the ^vetambaras) ripened into division, and in the end brought about the great schism. The records in the Buddhist Canon are not repugnant to our views about the existence of the Niga;///^as before Nataputta; for the Nigaw/Z/as must have been an important sect at the time when Buddhism took its rise. This may be inferred from the fact that they are so frequently mentioned in the Pi/akas as opponents or converts of Buddha and his disciples ; and as it is nowhere said or even merely implied that the Niga«//^as were a newly-founded sect, we may conclude that they had already existed a considerable time before the advent of the Buddha.…