内在罗摩衍那
- 语言:
- 英语
- 译者:
- Rai Bahadur Lala Baij Nath
- 状态:
- 完整作品
- 作者归属:
- 作者本人所著
- 文本状况:
- 未检测到扫描噪点 (对全文的自动评估，未经人工核对)
- 篇幅:
- 约 140,000 词 · 665 个段落
引用本作品
- APA罗摩衍那. (n.d.). The Adhyatma Ramayana [内在罗摩衍那] (Rai Bahadur Lala Baij Nath, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/zh/works/ramayana/the-adhyatma-ramayana
- MLA罗摩衍那. The Adhyatma Ramayana [内在罗摩衍那]. Translated by Rai Bahadur Lala Baij Nath. Digital reproduction, SigPhi, https://sigphiai.com/zh/works/ramayana/the-adhyatma-ramayana.
- Chicago罗摩衍那. The Adhyatma Ramayana [内在罗摩衍那]. Translated by Rai Bahadur Lala Baij Nath. Digital reproduction, SigPhi. https://sigphiai.com/zh/works/ramayana/the-adhyatma-ramayana.
这是 SigPhi 所复制版本的引用：SigPhi 是其数字复制品，不是出版者。元数据中没有版本年份（因此写作“n.d.”），译者只有在有记录时才列出。
内容简介
《内在罗摩衍那》（Adhyatma Ramayana），《罗摩衍那》的吠檀多版本：同一个罗摩的故事，被读作灵魂与绝对者的寓言。
背景与流传
不可与蚁垤（Valmiki）的《罗摩衍那》相混——那才是原本的史诗，年代早得多。这一部成书较晚，约当十四或十五世纪，嵌入《梵卵往世书》之中；而其改动是根本性的：罗摩不再主要是一位英雄，而就是“梵”本身，悉多是他的力，而每一段情节都被读作寻求解脱的灵魂所经历的事。书中含《罗摩之歌》，是一篇仿《薄伽梵歌》体例的教义对话。其历史地位甚高：正是它启发了图尔西达斯的《罗摩功行录》——那部印地语的本子，在北印度是日常生活中的宗教读物。若要读史诗，须去读蚁垤。
这是编辑性背景，不是可引用的来源：与作品本身的段落不同，这些说明无法在语料库中核对。
differentiated by name and form was created. The whole mobile and immobile creation so evolved consists of the five elements (pancha mahdbhutn), the three gunas or attributes of Satava (goodness^, Rajas (activity), and Tamas (inertia), the five organs of perception, Jfianendriya the ears, the skin, the eyes, the tongue and the nose, the five of action, speech, the hands, the feet and the two organs of generation and excretion. The objects of the senses, hearing, sight, taste and smell. The mind which is the faoulty of doubt and desire, the buddhi the faculty of determination were also evolved from the five elements and the five vital airs which move the body, viz., prdna the air which is exhaled, apdna which is inhaled, samana which equalizes and distributes the food in. the body, the vydna which causes the various nerves to perform their functions and the uddna which carries the embodied self upwards, were also similarly evolved. Seated in the conglomeration of the senses, their objects and the attributes and the vital airs, is the self (dtmd) who, because he has indentified himself with it and all that appertains to it t is called Jiva, or the embodied self, subject to pleasure and pain, happiness and misery, birth and death, increase and decay. Thus he goes from birth to birth up and down in ceaseless motion, till he turns his thought inwards aud through the teachings of a teacher and the declaration of the Vedas, knows himself fcn be other than the body, and having sublated all that is seen and unseen, finds his rest in his own true self and becomes the supreme self he really was. The light of self, says Vydsa, in the Mahdbhdrata is in the heart, not outside it. It is the same in all beings. It is perceived by those who themselves through minds directed towards it, alone see it.…