Adhyātma Rāmāyaṇa
- Langue:
- anglais
- Traduction:
- Rai Bahadur Lala Baij Nath
- État:
- Œuvre complète
- Paternité:
- Écrite par l'auteur
- État du texte:
- Texte propre
- Étendue:
- ~140 000 mots · 665 passages
Citer cette œuvre
- APARāmāyaṇa. (n.d.). Adhyātma Rāmāyaṇa. SigPhi. https://sigphiai.com/fr/works/ramayana/the-adhyatma-ramayana
- MLARāmāyaṇa. "Adhyātma Rāmāyaṇa." SigPhi, https://sigphiai.com/fr/works/ramayana/the-adhyatma-ramayana.
- ChicagoRāmāyaṇa. Adhyātma Rāmāyaṇa. SigPhi. https://sigphiai.com/fr/works/ramayana/the-adhyatma-ramayana.
De quoi il s'agit
L'« Adhyatma Ramayana », la version védântique du Râmâyana : la même histoire de Râma, lue comme une allégorie de l'âme et de l'absolu.
Contexte et histoire
Il ne faut pas la confondre avec le Râmâyana de Vâlmîki, qui est le poème épique original et bien antérieur. Celle-ci est une œuvre postérieure — vers les XIVe ou XVe siècles — insérée dans le Brahmânda Purâna, et le changement est de fond : Râma n'est plus principalement un héros mais le brahman même, Sîtâ est sa puissance, et chaque épisode se lit comme ce qui advient à l'âme qui cherche la délivrance. Elle contient le « Râma Gîtâ », dialogue doctrinal à la manière de la Bhagavad-Gîtâ. Son importance historique est grande : c'est le texte qui inspira le « Râmcharitmânas » de Tulsîdâs, la version hindi qui, dans l'Inde du Nord, est le livre religieux de la vie quotidienne. Si l'on cherche l'épopée, il faut aller à Vâlmîki.
Contexte éditorial, non une source citable : contrairement aux passages de l'œuvre, ces données ne peuvent pas être vérifiées dans le 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