Atma Bodha (La connaissance de l'esprit)
- Langue:
- anglais
- État:
- Œuvre complète
- Paternité:
- Écrite par l'auteur
- État du texte:
- Aucun bruit de numérisation détecté (mesure automatique sur tout le texte, non vérifiée à la main)
- Étendue:
- ~3 580 mots · 17 passages
Citer cette œuvre
- APAAdi Shankara. (n.d.). Atma Bodha (The Knowledge of Spirit) [Atma Bodha (La connaissance de l'esprit)]. Digital reproduction: SigPhi. https://sigphiai.com/fr/works/adi-shankara/atma-bodha-the-knowledge-of-spirit
- MLAAdi Shankara. Atma Bodha (The Knowledge of Spirit) [Atma Bodha (La connaissance de l'esprit)]. Digital reproduction, SigPhi, https://sigphiai.com/fr/works/adi-shankara/atma-bodha-the-knowledge-of-spirit.
- ChicagoAdi Shankara. Atma Bodha (The Knowledge of Spirit) [Atma Bodha (La connaissance de l'esprit)]. Digital reproduction, SigPhi. https://sigphiai.com/fr/works/adi-shankara/atma-bodha-the-knowledge-of-spirit.
Référence de l’édition reproduite. SigPhi est la reproduction numérique. Année, éditeur et traducteur sont indiqués lorsqu’ils sont connus ; « n.d. » signale une année inconnue.
De quoi il s'agit
Ātma Bodha, la connaissance du soi.
Contexte et histoire
Soixante-huit versets attribués à Śaṅkara (VIIIe siècle), la plus courte introduction à l'Advaita Vedānta : l'âme individuelle et le Brahman ne font qu'un, et la différence est ignorance. Pour la pensée indienne, Śaṅkara est ce que Thomas d'Aquin est pour la scolastique : le systématiseur qui fixe le vocabulaire de tous ceux qui viendront après. Traduction anglaise de J. Taylor, M.D. (Bombay, 1812) à partir du sanskrit, dans la réimpression de 1872 ; dans le domaine public. Elle a deux siècles et cela se voit. L'original est en sanskrit et pour citer c'est l'original qui fait foi, mais de cette œuvre il n'y a ici que la traduction.
Contexte éditorial, non une source citable : contrairement aux passages de l'œuvre, ces données ne peuvent pas être vérifiées dans le 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.…