TRADICIÓN
Hinduismo
El nombre de la religión no está en los textos: está en la voz de quien los traduce. Patrick Olivelle lo dice con todas sus letras al explicar por qué estos textos siguen pesando: «Even though theoretically the whole of the vedic corpus is accepted as revealed truth, in reality it is the Upanisads that have continued to influence the life and thought of the various religious traditions that we have come to call Hindu.» «Upanisads, traducidos del sánscrito por Patrick Olivelle (Oxford World's Classics) · p. 25». Lo que los textos sí nombran es otra cosa, y el mismo Olivelle la define: «The mainstream view is that they are without human or divine authors; they are self-existent knowledge (veda literally means 'knowledge') 'heard' by ancient seers (hence sruti or 'hearing' is another term for Veda).» «Upanisads, traducidos del sánscrito por Patrick Olivelle (Oxford World's Classics) · p. 36». *Veda*, conocimiento; *sruti*, lo oído. Ese es el nombre propio del que todo lo demás cuelga.
La palabra Veda nombra a la vez el corpus y lo que en él se sabe. Los Upanisads lo listan sin cerrarlo: «Perception is clearly greater than deep reflection, for it is through the faculty of perception that one comes to perceive the Rgveda, the Yajurveda, the Samaveda, the Atharvana as the fourth, the corpus of histories and ancient tales as the fifth Veda among the Vedas, ancestral rites, mathematics, soothsaying, the art of locating treasures, the dialogues, the monologues, the science of gods, the science of the ritual, the science of spirits, the science of government, the science of heavenly bodies, and the science of serpent beings; and sky, earth, wind, space, water, fire, gods,» «Upanisads, traducidos del sánscrito por Patrick Olivelle (Oxford World's Classics) · p. 235», y advierten que su valor no está en sí mismo: «One holds the Vedas dear not out of love for the Vedas; rather, it is out of love for oneself that one holds the Vedas dear.» «Upanisads, traducidos del sánscrito por Patrick Olivelle (Oxford World's Classics) · p. 137». Una sentencia recibida de un maestro puede llamarse Veda sin más: «'Brahman is space. The primeval one is space. Space is windy.' This was what the son of Kauravyayani used to say. This is the Veda.» «Upanisads, traducidos del sánscrito por Patrick Olivelle (Oxford World's Classics) · p. 140».
Lo que esos textos ponen en el centro es brahman, y lo dicen por identificación antes que por definición: «Brahman is breath. Brahman is joy (ka). Brahman is space (kha).» «Upanisads, traducidos del sánscrito por Patrick Olivelle (Oxford World's Classics) · p. 206». La identificación llega hasta el que la dice: «Clearly, this self is brahman —this self that is made of» «Upanisads, traducidos del sánscrito por Patrick Olivelle (Oxford World's Classics) · p. 131», y el que la alcanza ve de otro modo: «He sees the self (atman) in just himself (atman) and all things as the self.» «Upanisads, traducidos del sánscrito por Patrick Olivelle (Oxford World's Classics) · p. 135».
Detrás de los Upanisads está el sacrificio, y los himnos lo cuentan como el acto del que salieron el mundo y los propios versos. «When the gods spread® the sacrifice with the Man as the offering, spring was the clarified butter, summer the fuel, autumn the oblation.» «The Rig Veda, antología de 108 himnos (tr. Doniger O'Flaherty, 1981) · p. 32», y de ahí nacen las palabras del culto: «From that sacrifice in which everything was offered, the verses and chants were born, the metres were born from it, and from it the formulas were born.» «The Rig Veda, antología de 108 himnos (tr. Doniger O'Flaherty, 1981) · p. 32». El sacrificio se declara además lo primero que hubo: «With the sacrifice the gods sacrificed to the sacrifice.1§ These were the first ritual laws.19 These very powers reached the dome of the sky where dwell the Sadhyas,'” the ancient gods.» «The Rig Veda, antología de 108 himnos (tr. Doniger O'Flaherty, 1981) · p. 33».
El mismo corpus deja abierta la pregunta por el origen y no la cierra con una doctrina. «There was neither non-existence nor existence then; there was neither the realm of space nor the sky which is beyond. What stirred?! Where? In whose protection? Was there water, bottomlessly deep?» «The Rig Veda, antología de 108 himnos (tr. Doniger O'Flaherty, 1981) · p. 27», y al final del himno la duda alcanza incluso a los dioses: «Who really knows? Who will here proclaim it? Whence was it produced? Whence is this creation? The gods came afterwards, with the creation of this universe.” Who then knows whence it has arisen?» «The Rig Veda, antología de 108 himnos (tr. Doniger O'Flaherty, 1981) · p. 27».
Del lado de la conducta, el término es el deber propio, y la Bhagavad Gita lo enuncia como regla y no como consejo: «Better one's own duty though deficient 1han the duty of another well perfonned. Better is death in one's own duty; The duty of another invites danger.» «Bhagavad Gita, traducido por Winthrop Sargeant, ed. Chapple (SUNY, 25.º aniversario, 2009) · p. 226». El mismo poema pone al Veda dentro de un límite —«The Vedas are such that their scope is confined to the three qualities; Be free from those three qualities, Arjuna, Indifferent toward the pairs of opposites, eternally fixed in truth, Free from thoughts of acquisition and comfort, and possessed of the Self.» «Bhagavad Gita, traducido por Winthrop Sargeant, ed. Chapple (SUNY, 25.º aniversario, 2009) · p. 164»— y mide su valor con una imagen: «As much value as there is in a well When water is flooding on every side, So much is the value in all the Vedas For a brahman who knows.» «Bhagavad Gita, traducido por Winthrop Sargeant, ed. Chapple (SUNY, 25.º aniversario, 2009) · p. 165». Y a la vez el que habla se identifica con él: «I arn the father of the universe, Themother,the~bllimer,the grandfather, The object of knowledge, the purifier, the sacred syllable "Om," The Rig, Sarna, and Yajur Vedas.» «Bhagavad Gita, traducido por Winthrop Sargeant, ed. Chapple (SUNY, 25.º aniversario, 2009) · p. 427». La razón que da para manifestarse es la del orden que se pierde: «Whenever a decrease of righteousness Exists, Arjuna, And there is a rising up of unrighteousness, Then I manifest Myself.» «Bhagavad Gita, traducido por Winthrop Sargeant, ed. Chapple (SUNY, 25.º aniversario, 2009) · p. 241».
Las vías que cuelgan de esta raíz se dicen a sí mismas fin o quintaesencia de ese mismo Veda. El Viveka-Chudamani cierra apelando a las escrituras: «This is the final declaration of Vedanta: Brahman is all-this universe and every creature. To be liberated is to live in Brahman, the undivided reality. Brahman is one without a second, as the scriptures bear witness.» «Shankara — Crest-Jewel of Discrimination (Viveka-Chudamani), tr. Prabhavananda e Isherwood, Vedanta Press · p. 86». Y el aparato del mismo volumen coloca esa vía entre sus vecinas usando el nombre de fuera: «Other systems of Hindu philosophy-Sankhya, Yoga or Nyaya-maintain that the phenomenal world possesses an objective reality, even though it may not be apparent to the eyes of an illumined soul. Advaita Vedanta differs from them on this vital point: it denies the ultimate reality of the world of thought and matter.» «Shankara — Crest-Jewel of Discrimination (Viveka-Chudamani), tr. Prabhavananda e Isherwood, Vedanta Press · p. 16», y reparte las vías de acceso con el mismo criterio: «Four main Yogas are generally recognized in Hindu religious literature-Karma, Bhakti, Jnana and Raja.» «Shankara — Crest-Jewel of Discrimination (Viveka-Chudamani), tr. Prabhavananda e Isherwood, Vedanta Press · p. 28».
El requisito de pertenencia, cuando un texto lo enuncia, se enuncia por el Veda y por brahman. John Woodroffe traduce del Gandharva Tantra la lista de condiciones del aspirante, y ahí está: «What is competency for Tantra (Tantrashastraidhikara) is described in the second chapter of the Gandharva Tantra as follows: The aspirant must be intelligent (Daksha), with senses controlled (Jitendriya), abstaining from injury to all beings (Sarvahimsivinirmukta), ever doing good to all (Sarvapranihite ratah), pure (Shuchi); a believer in Veda (Astika), whose faith and refuge is in Brahman (Brahmishthah, Brahmavadi, Brahmi, Brahmaparayana), and who is a non-dualist (Dvaitahina). “Such an one is competent in this Scripture, otherwise he is no Sadhaka» «The Serpent Power (Arthur Avalon / Sir John Woodroffe), 4.ª ed., Ganesh & Co. · p. 29». El mismo traductor sitúa los Tantras dentro del culto de esta religión y no fuera: «This form of Yoga is, however, in particular associated with the Tantras or Agamas, firstly, because these Scriptures are largely concerned therewith. In fact, such orderly descriptions in practical full detail as have been written are to be found chiefly in the Hathayoga works and Tantras which are the manuals, not only of Hindu worship, but of its occultism» «The Serpent Power (Arthur Avalon / Sir John Woodroffe), 4.ª ed., Ganesh & Co. · p. 19».
en la biblioteca: 4 obras adscritas (más 4 en sus ramas) · 0 autores vinculados
Obras adscritas
cada adscripción se consigna en la ficha de su obraRamas
tradiciones que cuelgan de esta; cada rama declara su casa en su propia fichaObras de sus ramas
adscritas a una rama, no a la casa: se muestran aquí por herenciaQué dicen de ella las obras
cómo la define cada obra, con su pasajeBoyce — Textual Sources for the Study of Zoroastrianism (Chicago 1990)
Dyczkowski — The Doctrine of Vibration (1987)
Guénon — Introduction to the Study of the Hindu Doctrines (Sophia Perennis)
Roberts — The Seth Material (1970)
Roberts — The Nature of Personal Reality (1974)
Roberts — The "Unknown" Reality (1977 y 1979)
The Spirit of Zoroastrianism, trad. Skjærvø 2011
White — The Alchemical Body (1996)
Afirmaciones
23 entradas«Even though theoretically the whole of the vedic corpus is accepted as revealed truth, in reality it is the Upanisads that have continued to influence the life and thought of the various religious traditions that we have come to call Hindu.» — Patrick Olivelle consigna que el nombre de la religión es nombre de fuera: las tradiciones religiosas sobre las que los Upanisads siguen influyendo son las que, dice, *hemos venido a llamar hindúes*.
«The mainstream view is that they are without human or divine authors; they are self-existent knowledge (veda literally means 'knowledge') 'heard' by ancient seers (hence sruti or 'hearing' is another term for Veda).» — y define el nombre que los textos sí usan: *veda* significa conocimiento, y *sruti*, lo oído, es el otro término para Veda; la visión corriente los tiene por sin autor humano ni divino.
«Perception is clearly greater than deep reflection, for it is through the faculty of perception that one comes to perceive the Rgveda, the Yajurveda, the Samaveda, the Atharvana as the fourth, the corpus of histories and ancient tales as the fifth Veda among the Vedas, ancestral rites, mathematics, soothsaying, the art of locating treasures, the dialogues, the monologues, the science of gods, the science of the ritual, the science of spirits, the science of government, the science of heavenly bodies, and the science of serpent beings; and sky, earth, wind, space, water, fire, gods,» — CU 7.7.1: la lista de lo que se percibe incluye los cuatro Vedas y llama quinto Veda al corpus de historias y relatos antiguos.
«One holds the Vedas dear not out of love for the Vedas; rather, it is out of love for oneself that one holds the Vedas dear.» — BU 4.5.6, el discurso de Yajnavalkya a Maitreyi: los Vedas no se aman por los Vedas sino por el sí mismo.
«'Brahman is space. The primeval one is space. Space is windy.' This was what the son of Kauravyayani used to say. This is the Veda.» — BU 5.1: una sentencia recibida de un maestro se cierra con la fórmula *esto es el Veda*.
«Brahman is breath. Brahman is joy (ka). Brahman is space (kha).» — CU 4.10.5: brahman dicho por identificación con el aliento, el gozo y el espacio.
«Clearly, this self is brahman —this self that is made of» — BU 4.4.5: la identificación alcanza al que la dice; el tramo se corta al cambiar de plana.
«He sees the self (atman) in just himself (atman) and all things as the self.» — BU 4.4.23: el que llega ve el sí mismo en sí mismo y todas las cosas como el sí mismo.
«When the gods spread® the sacrifice with the Man as the offering, spring was the clarified butter, summer the fuel, autumn the oblation.» — RV 10.90.6, el himno del Hombre: los dioses tienden el sacrificio con el Hombre como ofrenda, y las estaciones hacen de mantequilla, leña y oblación.
«From that sacrifice in which everything was offered, the verses and chants were born, the metres were born from it, and from it the formulas were born.» — RV 10.90.9: de ese sacrificio nacen los versos, los cantos, los metros y las fórmulas.
«With the sacrifice the gods sacrificed to the sacrifice.1§ These were the first ritual laws.19 These very powers reached the dome of the sky where dwell the Sadhyas,'” the ancient gods.» — RV 10.90.16: con el sacrificio los dioses sacrificaron al sacrificio, y eso fueron las primeras leyes rituales.
«There was neither non-existence nor existence then; there was neither the realm of space nor the sky which is beyond. What stirred?! Where? In whose protection? Was there water, bottomlessly deep?» — RV 10.129.1, el himno de la creación: ni no-existencia ni existencia, ni espacio ni cielo.
«Who really knows? Who will here proclaim it? Whence was it produced? Whence is this creation? The gods came afterwards, with the creation of this universe.” Who then knows whence it has arisen?» — RV 10.129.6-7: la pregunta queda sin respuesta y alcanza a los dioses, que vinieron después de la creación.
«Better one's own duty though deficient 1han the duty of another well perfonned. Better is death in one's own duty; The duty of another invites danger.» — BG III.35: mejor el deber propio aunque sea deficiente que el ajeno bien cumplido; el troceo imprime *perfonned* por *performed*.
«The Vedas are such that their scope is confined to the three qualities; Be free from those three qualities, Arjuna, Indifferent toward the pairs of opposites, eternally fixed in truth, Free from thoughts of acquisition and comfort, and possessed of the Self.» — BG II.45: Krishna pone a los Vedas dentro del alcance de las tres cualidades y manda a Arjuna quedar libre de ellas.
«As much value as there is in a well When water is flooding on every side, So much is the value in all the Vedas For a brahman who knows.» — BG II.46: el valor de todos los Vedas medido con la imagen del pozo cuando el agua inunda por todos lados.
«I arn the father of the universe, Themother,the~bllimer,the grandfather, The object of knowledge, the purifier, the sacred syllable "Om," The Rig, Sarna, and Yajur Vedas.» — BG IX.17: el que habla se identifica con los tres Vedas y con la sílaba sagrada; el troceo funde y corrompe las palabras de la segunda línea.
«Whenever a decrease of righteousness Exists, Arjuna, And there is a rising up of unrighteousness, Then I manifest Myself.» — BG IV.7: la razón que Krishna da de manifestarse es la merma de la rectitud y el alzamiento de lo contrario.
«This is the final declaration of Vedanta: Brahman is all-this universe and every creature. To be liberated is to live in Brahman, the undivided reality. Brahman is one without a second, as the scriptures bear witness.» — el Viveka-Chudamani llama a lo enseñado declaración final del Vedanta y la apoya en el testimonio de las escrituras.
«Other systems of Hindu philosophy-Sankhya, Yoga or Nyaya-maintain that the phenomenal world possesses an objective reality, even though it may not be apparent to the eyes of an illumined soul. Advaita Vedanta differs from them on this vital point: it denies the ultimate reality of the world of thought and matter.» — el aparato de Vedanta Press coloca a Sankhya, Yoga y Nyaya como *otros sistemas de la filosofía hindú* y separa de ellos al Advaita Vedanta; el troceo imprime dos veces esta plana y el ancla va en la primera aparición.
«Four main Yogas are generally recognized in Hindu religious literature-Karma, Bhakti, Jnana and Raja.» — y reparte las cuatro vías de acceso atribuyendo el reparto a la literatura religiosa hindú, no a Shankara.
«What is competency for Tantra (Tantrashastraidhikara) is described in the second chapter of the Gandharva Tantra as follows: The aspirant must be intelligent (Daksha), with senses controlled (Jitendriya), abstaining from injury to all beings (Sarvahimsivinirmukta), ever doing good to all (Sarvapranihite ratah), pure (Shuchi); a believer in Veda (Astika), whose faith and refuge is in Brahman (Brahmishthah, Brahmavadi, Brahmi, Brahmaparayana), and who is a non-dualist (Dvaitahina). “Such an one is competent in this Scripture, otherwise he is no Sadhaka» — John Woodroffe traduce del Gandharva Tantra las condiciones del aspirante, entre ellas ser creyente en el Veda (*Astika*) y tener su fe y refugio en Brahman.
«This form of Yoga is, however, in particular associated with the Tantras or Agamas, firstly, because these Scriptures are largely concerned therewith. In fact, such orderly descriptions in practical full detail as have been written are to be found chiefly in the Hathayoga works and Tantras which are the manuals, not only of Hindu worship, but of its occultism» — y sitúa los Tantras y las obras de Hathayoga como manuales no solo del culto de esta religión sino de su ocultismo.