Adhyātma Rāmāyaṇa
- Idioma:
- inglés
- Traducción:
- Rai Bahadur Lala Baij Nath
- Estado:
- Obra completa
- Autoría:
- Escrita por el autor
- Estado del texto:
- Texto limpio
- Extensión:
- ~140.000 palabras · 665 pasajes
Cita esta obra
- APARamayana. (n.d.). Adhyātma Rāmāyaṇa. SigPhi. https://sigphiai.com/es/works/ramayana/the-adhyatma-ramayana
- MLARamayana. "Adhyātma Rāmāyaṇa." SigPhi, https://sigphiai.com/es/works/ramayana/the-adhyatma-ramayana.
- ChicagoRamayana. Adhyātma Rāmāyaṇa. SigPhi. https://sigphiai.com/es/works/ramayana/the-adhyatma-ramayana.
De qué trata
El «Adhyatma Ramayana», la versión vedántica del Ramayana: la misma historia de Rama, leída como una alegoría del alma y del absoluto.
Contexto e historia
Conviene no confundirla con el Ramayana de Valmiki, que es el poema épico original y muy anterior. Esta es una obra posterior —hacia los siglos XIV o XV— insertada dentro del Brahmanda Purana, y el cambio es de fondo: Rama ya no es principalmente un héroe sino Brahman mismo, Sita es su potencia, y cada episodio se lee como lo que le pasa al alma que busca la liberación. Contiene el «Rama Gita», un diálogo doctrinal al estilo de la Bhagavad Gita. Su importancia histórica es grande: es el texto que inspiró el «Ramcharitmanas» de Tulsidas, la versión hindi que en la India del norte es el libro religioso de la vida cotidiana. Si lo que se busca es la épica, hay que ir a Valmiki.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
Thb Adhydtraa RAmayana is a canonical T>ook of the Vaishnavas and is a park of the Brahm&nda Purdna. Jt is very highly respected by all classes of Hindus for the beauty of its language, its flow of verse, its clear statement of the doctrines of the Veddnta, and, like the Bhngavada GitA, for its combination of the path of devotion with that of knowledge. It is a dialogue between the God Mahddeva and his consort PArvabl on the divinity of RAma and opens with the question as to why when RAma was the Supreme Being, he forgot his real nature and had to he reminded of it by another. The allusion is to VA’.miki RAmAyana (chapter 117, Vudha KAnda) where RAma is sunk in the ocean of sorrow at the ordeal of SitA and BrahmA reminds him of his being the Supreme self. If, on the other hand, Rama always knew his true self, why did he grieve for tho loss of SltA. The reply of MahAdeva was that in truth RAma was the Supreme self (ParamAtmA) who never moved or did any thing, or was ever subject to joy or sorrow, birth or death, pleasure or pain. All these were superimposed upon him through error beginningless (a nddiavidyd). To expound this mystery is the task set before it by the Adhydtraa Rama* ynna. The work is divided into seven KAndas or books like the RAmAyana of VAlmiki. These are the Bdla (childhood), Ayodhyd, the Arawya (forest), Kishkindhd, Sundara (beautiful), the Yudd/ta (battle) and the U tiara (sequel). It consists of 64 ohapters and 4,200 verses mostly in the