TRADICIÓN
Jainismo
Ninguna obra del corpus habla desde dentro del jainismo, y el nombre con que esta raíz entra en el árbol lo usan solo voces de fuera. La etiqueta con que más se lo nombra, heterodoxia, es de la mirada brahmánica y así se consigna. Edwin Bryant da la regla del reparto: «These schools were deemed orthodox because they retained at least a nominal allegiance to the sacred Vedic texts—unlike the so-called heterodox schools such as Buddhism and Jainism, which rejected them.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 24», y pone a las dos heterodoxias en el mismo origen que las seis escuelas de la otra orilla: «In addition to various heterodox schools such as Jainism and Buddhism, what came to be identified (in much later times) as six schools of orthodox thought also evolved out of the Upaniṣadic period» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 24». La misma división la lee como una historia: «One can read the entire religious and philosophical history of post-Vedic India as a rejection of Vedic ritualism by communities that were eventually to become heterodox to the Vedic matrix—the Buddhists and Jains—and as a demotion or radical reinterpretation of it by those, such as Patañjali and the Yoga school, who remained in the orthodox Vedic fold.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 97». Mircea Eliade usa la etiqueta sin ponerle comillas y la empareja con el budismo: «The two great heterodoxies, Buddhism and Jainism, accept the same pan-Indian doctrine of cyclical time, at least in its chief outlines, and compare it to a wheel with twelve spokes (this image is already employed in Vedic texts; cf. Atharva-Veda, X, 8, 4; Rg-Veda, 1, 164, 115; etc.).» «Eliade — The Myth of the Eternal Return (1954) · p. 13». Patrick Olivelle prefiere llamarlos movimientos nuevos y los hace nacer del mismo suelo que el hinduismo: «It is in them that we note for the first time the emergence of central religious concepts of both Hinduism and of the new religious movements, such as Buddhism and Jainism, that emerged not long after the composition of the early Upanisads.» «Upanisads, traducidos del sánscrito por Patrick Olivelle (Oxford World's Classics) · p. 25». Y René Guénon, que escribe desde la exposición de las doctrinas hindúes, los deja expresamente fuera de ellas: «This is, for example, the case of the Jains and the Buddhists; it is also, in more modern times, the case of the Sikhs, who moreover were subject to Muslim influences, the mark of which is clearly to be seen in their particular doctrine.» «Guénon — Introduction to the Study of the Hindu Doctrines (Sophia Perennis) · p. 138», aunque les reconozca una aportación antigua: «To quote one example, atomism, long before it appeared in Greece, was upheld in India by the school of Kanada and later by Jains and Buddhists; it is possible that it was brought to the West by the Phoenicians, as certain traditions seem to suggest,» «Guénon — Introduction to the Study of the Hindu Doctrines (Sophia Perennis) · p. 42».
Mahāvīra y los Tīrthaṅkaras son el punto donde las voces se separan más, y la ficha no las concilia. Bryant consigna en nota cómo lo sitúa la tradición misma: «Mahāvīra, while not the founder of Jainism according to its own sources, is the primary teacher (tīrthaṅkara) for this age.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 496», y en el cuerpo lo data por vecindad y le adjudica lo que alcanza: «Mahāvīra, the contemporary of the Buddha who is the primary figurehead in the Jain tradition, attains liberation (called kaivalya, the same term used in IV.34 below), at which point he becomes omniscient» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 375», con el pasaje del Kalpa-sūtra que cita para medir esa omnisciencia: «Comprehending all objects; he knew and saw all conditions of the world, of gods, men and demons: whence they come, whither they go, whether they are born as men or animals or become gods or hell-beings, the ideas, the thoughts of their minds, the food, doings, desires, the open and secret deeds of all living beings in the whole world.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 375», y con la diferencia que separa a los jainas del budismo en este punto: «Indeed, the Jains maintain that all souls must necessarily attain omniscience upon liberation. The Buddha, too, makes similar claims about himself» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 375». Śaṅkara, dentro del mismo volumen, usa ese alcanzar como objeción: «Śaṅkara points out here that the Buddhists and Jains themselves state that the Buddha and Mahāvīra167 attained enlightenment, and this indicates that there was a time when they were not enlightened; in other words, there was a time when they were once subject to ignorance.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 134». Helena Blavatsky cuenta la escena al revés y hace del Tīrthaṅkara el maestro del Buda: «Philanthropist by nature, his ideas were developed and matured while under the tuition of Tir-thankara, the famous guru of the Jaina sect.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 981», y desde su relato de viaje describe a quiénes adoran: «Their caste divisions, their total abstinence from flesh, and their non-worship of the relics of the saints, are as strictly observed as the similar tenets of the Brahmans, but, like Buddhists, they deny the Hindu gods and the authority of the Vedas, and adore their own twenty-four Tirthankaras, or Jinas, who belong to the Host of the Blissful.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 3893», con el emparejamiento que saca de ahí: «Jainas recognize a Buddha in each of their twenty-four divine teachers (Tirthankaras) the last of whom was the Guru (teacher) of Gautama.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 3941». David Gordon White recoge otros dos nombres de esa lista dentro de una genealogía nāth del Punjab: «His descendants were two demons, Rudragar;t andjalandhar. Descended fromjalandhar, the demon convert and initiate, were Matsyendra (3) and Jalandhari-pii (4). Matsyendra was the guru of Gorakh (5), Arjan Naga (6), and the father and guru of the two Jain tlrthm!tknms Nimnith and Parasniith (7). Jalandhari-pii's disciples were Bartrinath (Bharqhari) (8) and KiiQipii (Kanha-pii) (9).» «White — The Alchemical Body (1996) · p. 111».
La no violencia es lo que todas las voces reconocen, y la miden por sus extremos. Bryant la lleva hasta el final: «the ultimate act of nonviolence performed in rare instances by exemplar Jains is to fast to death, sacrificing their own life to save those of other creatures.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 253», liga ese acto al nombre mismo del maestro: «Sacrificing one’s life to save others is the definition of heroism (and, indeed, the perfected Jain yogī is called mahāvīra, great hero» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 253», y la acota dentro de la creencia que la hace inteligible: «This practice may seem extreme (it is of course not mainstream but performed on very rare occasions by exemplar ascetic Jain monks), but it needs to be considered within the parameters of the Jain (and Hindu) belief that all living beings contain an ātman (puruṣa), and all ātmans are spiritually equal.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 253». La empareja además con los votos del yoga: «The Jains, too, have five great vows, for which they use the same term we find in this sūtra, mahāvrata, and these are identical to Patañjali’s yamas.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 257», y la remite a la lógica kármica: «Such heroism may not be exclusively altruistic, but it is connected with the Jain notion of karma, conceived as an actual physical substance that covers the soul.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 503». Blavatsky la describe dos veces, en tono muy distinto. En el tratado la cuenta con respeto: «wherein they may finish their days. It is this same feeling, again, which causes the Jain sectarian to sacrifice one-half of his life-time to brushing away from his path the helpless, crawling insects, rather than recklessly deprive the smallest of life» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 937». En el relato de viaje la cuenta con el hospital de animales de Bombay: «The sight of the Pinjarapala is less lugubrious and much more amusing. The Pinjarapala is the Bombay Hospital for decrepit animals, but a similar institution exists in every town where Jainas dwell.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 3893», con la razón que le atribuye: «Still they firmly believe, as do all Indian sects, in the transmigration of souls. Their fear, lest, by killing an animal or an insect, they may, perchance, destroy the life of an ancestor, develops their love and care for every living creature to an almost incredible extent.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 3894», y con dos detalles que da por vistos: «Not only is there a hospital for invalid animals in every town and village, but their priests always wear a muslin muzzle, (I trust they will pardon the disrespectful expression!) in order to avoid destroying even the smallest animalcule, by inadvertence in the act of breathing.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 3894» y «The same fear impels them to drink only filtered water. There are a few millions of Jainas in Gujerat, Bombay, Konkan, and some other places.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 3894». John Mack la trae como término de comparación de un caso suyo: «Carlos’s consciousness of the “being” of ants is so strong that, like an Indian of the Jain sect, when they are in his house, “I take them out.» «Mack — Passport to the Cosmos (1999; conmemorativa de 2011) · p. 126», y Annemarie Schimmel la usa justo al revés, como el contraejemplo con que niega una filiación: «Similar legends are told of North African saints, and from very early times some ascetics even avoided killing insects—a trend found in the Maghreb as well, where no Hindu or Jain influence can possibly have been present.» «Schimmel — Mystical Dimensions of Islam (1975) · p. 396». Ioan Couliano añade, con el nombre de la fuente, lo que de esos ascetas se contaba: «According to Hemacandra, the ]aina ascetics could make their body lighter than air,» «Couliano — Out of This World (1991) · p. 103».
El karma como materia es lo que el corpus da por rasgo propio del jainismo, y quien más lo trabaja es Bryant. Lo dice sin rodeos: «In the Jain traditions, karma is conceived of in a much more physical fashion than in the Hindu/ Buddhist schools. It literally sticks onto the ātman, depending on the degree of the soul’s passions and cravings, which act as a sort of glue, like dirt covering a lamp.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 374». De ahí deriva la metafísica del alma cubierta: «In Jain metaphysics, the soul’s inherent omniscience (which is another way of saying omnipresence) is covered by the obstructing limitations of karma.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 343», con la escala en tres grados que describe dos veces: «When these karmic obstacles are partly destroyed, the yogī develops supernormal sensory abilities (avadhi-jñānam); when psychological obstacles such as hatred and envy have been overcome, the yogī can know the minds of others (manaḥ-paryāya-jñānam); and when all karmic obstructions have been completely removed, omniscience ensues (kevala» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 343». Olav Hammer mira el mismo término desde el siglo XX y consigna su viaje: «In the New Age, exotic cultures are used in a variety of ways. At times, elements are disembedded from their original contexts and used in new ways. The concept of karma exists in Hindu, Buddhist and Jain contexts, but receives new applications in New Age texts.» «Hammer — Claiming Knowledge (2004) · p. 163», y le suma otro préstamo cruzado: «across highly permeable religious borders: the belief in a hidden anatomy is found in Hindu as well as Jain and Buddhist Tantric texts.» «Hammer — Claiming Knowledge (2004) · p. 205».
Del alma, de su agencia y de lo que la distingue hablan sobre todo dos voces, y no dicen lo mismo. Bryant adjudica al jainismo una posición sobre los estados del ātman: «Desire, will, pleasure, and pain are paryāyas, temporary characters, of the ātman that come and go, but in Jainism they inhere in the ātman itself, rather than in the citta as per the Sāṅkhyan view.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 511», un sentido propio de un término compartido: «and the momentary essenceless nature of a physical object). In Jainism it refers to the metaphysical category that allows motion to take place.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 507», un lugar en el reparto de las causalidades: «The Nyāya and Vaiśeṣika schools (paralleling with various differences other ancient Indic schools subscribing to the asatkārya-vāda view such as the Mīmāṁsakas and Jains) hold that all objects in manifest reality are formed by the combination of seven (or other finite number depending on the school) interdependent but distinct underlying causal entities such as atoms and qualities; they are not formed by one ultimate underlying causal substratum substance such as the Yoga school envisions prakṛti to be.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 507», y un medio de conocimiento que las escuelas hindúes le niegan: «The Jains accept memory, smṛti, as a pramāṇa (I.6) in its own right, but this is rejected by the Hindu schools since memory does not present immediate or new knowledge, which pramāṇa for these philosophical schools must do, but re-presents something that has already happened in the past.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 89». La objeción jaina al Sāṅkhya la cita del texto: «They [the adherents of the Sāṅkhya philosophy] boldly proclaim: ‘When a man acts or causes another to act, it is not his soul (ātman) which acts or causes to act’: how can those who hold such opinions explain (the variety of existence) in the world?» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 434», y mide su alcance: «This stark feature of the system has attracted the criticism of not just modern scholars of the text but traditional scholars from other schools in ancient India. Overall, other than certain strains of Sāṅkhya, the galaxy of Hindu and Jain traditions have recognized agency as a quality of the puruṣa.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 434». Frente al budismo pone la línea donde declara que está la diferencia: «There is thus a fundamental and intractable difference between Buddhism and Hindu and Jain philosophies on this point.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 69» y «The essential point is that consciousness depends on other faculties and objects; it cannot exist separately and therefore is not considered eternal and extractable from its faculties and objects for Buddhists, as it is for the followers of Yoga and almost all Hindu sects. This is perhaps the most essential metaphysical difference between Hindu (and Jain) traditions and Buddhist ones.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 486». Desde el budismo tibetano, el glosario de Graham Coleman y Thupten Jinpa dice lo mismo con signo contrario y con su propio nombre para ello: «Eternalist mu-stegs-pa, Skt. tῑrthika In general Buddhist usage, the term ‘eternalist’ refers to the four so-called eternalistic schools of ancient India, namely Sāṃkhya, Vaishnavism, Shaivism and Jainism, which posit the existence of an independent self or soul (ātman, Tib. bdag). By contrast, Buddhist schools identify the self in terms of the five psycho-physical aggregates (pañcaskandha), and therefore do not accept the notion of self in the sense of an eternal, unchanging, independently existing entity.» «El Libro Tibetano de los Muertos (tr. Gyurme Dorje, 2005) · p. 373», y lo repite al definir otro término: «Self-identity rang-bzhin, Skt. svabhāva This term refers to the inherent existence which the eternalist philosophies of Hinduism and Jainism project onto phenomena.» «El Libro Tibetano de los Muertos (tr. Gyurme Dorje, 2005) · p. 421». Blavatsky da del alma jaina una descripción que no coincide con ninguna de las dos: «The Hindu Jainas conceive the soul, which they call Jiva, to have been united from all eternity to even two sublimated ethereal bodies, one of which is invariable and consists of the divine powers of the higher mind; the other variable and composed of the grosser passions of man, his sensual affections, and terrestrial attributes.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 466».
Si sostiene o no un Dios es la pregunta que el corpus contesta de tres maneras incompatibles. Albert Pike, que escribe desde el rito masónico, les atribuye un monoteísmo antiguo: «The Jainas, a sect at Mysore and elsewhere, say that the ancient religion of India and of the whole world consisted in the belief in one God, a pure Spirit, indivisible, omniscient and all-powerful; that God, having given to all things their appointed order and course of action, and to man a sufficient portion of reason, or understanding, to guide him in his conduct, leaves him to the operation of free will, without the entire exercise of which he could not be held answerable for his conduct.» «Pike — Morals and Dogma (1871) · p. 1001». Blavatsky recoge la formulación de los orientalistas, que va en la misma dirección con un matiz: «Buddhists, say our Orientalists, deny the existence of a Supreme Being; the Jainas admit one, but protest against the assumption that the "He" can ever interfere in the regulation of the universe.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 981», y en otro volumen afirma lo contrario por boca de su narradora: «the Jainas and the Buddhists believe in no Creator of the Universe, but teach only the existence of Swabhawati, a plastic, infinite, self-created principle in Nature.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 3894». El Urantia Book, que habla desde una revelación declarada, los hace depositarios de una enseñanza monoteísta anterior: «who preserved the doctrine of one God in India—the survival of the Melchizedek teaching—were known in those days as the Suduanists. Latterly these believers have become known as followers of Jainism.» «The Urantia Book (Urantia Foundation, texto de referencia estándar) · p. 8403». Aquí no se arbitra.
La relación con el budismo y con el hinduismo es la segunda disputa, y también queda entera. Bryant describe el estadio previo como un fondo compartido: «All this underscores the basic point that there was a cluster of interconnected and cross-fertilizing variants of meditational yoga—Buddhist and Jain as well as Hindu—prior to Patañjali, all drawn from a common but variegated pool of terminologies, practices, and concepts» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 19», y agrupa a jainas e hindúes de un lado y a los budistas del otro. Olivelle los hace contemporáneos en el origen, como ya se citó, y Mauro Biglino los alinea en el tiempo: «In parallel to Hinduism, Buddhism and Jainism were established. There were other forms of thought, from which only Buddhism seems to have» «Biglino y Cattaneo — The Naked Bible (2021) · p. 145» y «The new Jewish monotheism, Buddhist “rebirth”, Hindu reincarnation, Jainism’s metempsychosis, Chinese proto-pacifism: all these currents of thought appear practically in the same period.» «Biglino y Cattaneo — The Naked Bible (2021) · p. 146». Blavatsky sostiene lo contrario de todos ellos y da la prioridad al jainismo: «We know that the Jaina sect claims Buddhism as derived from its tenets--that Buddhism existed before Siddhartha, better known as Gautama-Buddha.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 980», con la pretensión que les atribuye: «The latter claim the present Buddhism as a diverging branch of their own philosophy, and themselves, as the only followers of the first Buddha who were allowed to remain in India, after the expulsion of all other Buddhists, probably because they had made a compromise, and admitted some of the Brahmanic notions.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 981», con la versión de su relato de viaje: «Jainas boast that Buddhism is nothing more than a mere heresy of Jainism, Gautama, the founder of Buddhism, having been a disciple and follower of one of the Jaina Gurus.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 3893», con la antigüedad que les reconoce: «The origin of the Jaina sect is lost in the remotest, unfathomed antiquity, so the name of Buddha, mentioned in the inscriptions, may be attributed to the last of the Buddhas as easily as to the first, who lived (see Tod's genealogy) a long time before 2,200 B.C.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 3941» y «And now, if we trace the Jainas back, with their claims to the ownership of the oldest cave-temples (those superb specimens of Indian architecture and sculpture), and their records of an almost incredible antiquity, we can hardly refuse to view them in the light which they claim for themselves.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 981», y con el acuerdo de tres religiones enemigas que aduce a su favor: «It is, to say the least, curious, that three dissenting and inimical religions, like Brahmanism, Buddhism, and Jainism, should agree so perfectly in their traditions and chronology, as to Buddhism, and that our scientists should give a hearing but to their own unwarranted speculations and hypotheses.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 981». De la cercanía doctrinal entre unos y otros dice lo que su acceso le permite: «We have shown in the preceding chapter that the Buddhists do not deny any such thing. But if any disinterested scholar could study carefully the Jaina literature, in their thousands of books preserved--or shall we say hidden--in Rajpootana, Jusselmere, at Patun, and other places; and especially if he could but gain access to the oldest of their sacred volumes, he would find a perfect identity of philosophical thought, if not of popular rites, between the Jainas and the Buddhists.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 981», cita los libros que usa: «In the sacred Jaina books, of Patuna, the dying Gautama-Buddha is thus addressed: "Arise into Nirvi (Nirvana) from this decrepit body into which thou hast been sent. Ascend into thy former abode, O blessed Avatar!» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 977» y «The books of the Srawacs--the only descendants of the Arhatas or earliest Jainas, the naked forest-hermits of the days of old, might throw some light, perhaps, on many a puzzling question.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 982», y los coloca en medio: «The customs, rites, and philosophical conceptions of Jainas place them midway between the Brahmanists and the Buddhists. In view of their social arrangements, they more closely resemble the former, but in their religion they incline towards the latter.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 3893». Del lado del hinduismo, Guénon los deja fuera y Blavatsky los mete dentro: «Some of these libraries, filled with the most precious manuscripts, are in the possession of native princes and of pagodas attached to their territories, but the greater part is in the hands of the Jainas (the oldest of Hindu sects) and of the Rajputana Takurs, whose ancient hereditary castles are scattered all over Rajistan, like so many eagles' nests on high rocks.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 3920». El Urantia Book los cuenta aparte de las otras tres confesiones del país: «The most advanced religions of ancient times were Judaism and Hinduism, and each respectively has greatly influenced the course of religious development in Orient and Occident. Both Hindus and Hebrews believed that their religions were inspired and revealed, and they believed all others to be decadent forms of the one true faith. 92:6.15 (1011.13) India is divided among Hindu, Sikh, Mohammedan, and Jain, each» «The Urantia Book (Urantia Foundation, texto de referencia estándar) · p. 5877», y los pone en su lista de sistemas teológicos vivos: «Hinduism—the most ancient. 92:6.4 (1011.2) 2. The Hebrew religion. 92:6.5 (1011.3) 3. Buddhism. 92:6.6 (1011.4) 4. The Confucian teachings. 92:6.7 (1011.5) 5. The Taoist beliefs. 92:6.8 (1011.6) 6. Zoroastrianism. 92:6.9 (1011.7) 7. Shinto. 92:6.10 (1011.8) 8. Jainism. 92:6.11 (1011.9) 9. Christianity.» «The Urantia Book (Urantia Foundation, texto de referencia estándar) · p. 5876».
La alquimia jaina es la materia por la que esta tradición más pesa en este corpus, y su voz es la de David Gordon White. Sitúa el lugar: «Now, Gujarat has long been a stronghold of Jainism in India, and it is here as well that Jain alchemical lore is the most frequently encountered.» «White — The Alchemical Body (1996) · p. 132», y el tipo de autor que la trabaja: «While GuJ;tiikara was, as his tide indicates, a Jain, he was also very likely a tantrika (a Jain tantric tradition did indeed exist alongside the Hindu variety) with a knowledge of alchemy. He was also from Gujarat, as evinced in the use he makes of a number of vernacular terms.» «White — The Alchemical Body (1996) · p. 132». Las fuentes que resume son dos hagiografías del siglo XIV: «So, for example, two SvetambaraJain sources, the A.D. I 304 Prnbandhn Cintii111Rl]i of Merutunga and the A.D. I 349 Prnbn71dhnkoin, give accounts of a Nagarjuna who is a Jain alchemist, accounts which appear to borrow freely from Buddhist and Hindu lore on his subject.» «White — The Alchemical Body (1996) · p. 132», cuyo relato traduce por tramos: «Nagarjuna is born the son of the snake king Vasuki and the human princess Bhopala, from Mt. Dhanka, [a peak identified with the sacred Jain site of Mt. Satruiijaya, also in Gujarat], an alchemical wonderland.» «White — The Alchemical Body (1996) · p. 132», «After a series of incidents, Padalipta accepts him as his student, and instructs him in the preparation of an elixir of immortality (rasasiddhl), with the aid of a magical image of the Jain tirth~tkara Parivanatha, and a chaste woman to stir [grind] the po» «White — The Alchemical Body (1996) · p. 132» y «He manages to secure both, and prepares the elixir on the shore of the Sedi River, with the aid of his royal patron's queen Candralekha. Her two sons kill him before he can benefit from the elixir (but not before he buries some of the elixir on Mt. Satrufijaya); the site on the Sedi where he made it becomes the Jain pilgrimage site called Stambhana Tirtha, the "holy site of immobilization," for this is where Nagarjuna solidified his [mercurial] elixir.» «White — The Alchemical Body (1996) · p. 133», con la variante que consigna sin armonizar: «According to another Jain source, the A.D. 1277 Prabhiivakacnrita, Nagarjuna was born not on a peak named Dhanka-Satruiijaya-Palinanakapura, but rather in the town of Dhanka.» «White — The Alchemical Body (1996) · p. 133» y con la confusión de montañas que declara: «A third connection lies in the many mountains that become conflated in the Jain sources. In addition to the three mentioned a moment ago, a fourth, Valabhi-saila-either another name for the same peak (identified with the modern Palitana, in Bhavnagar district) or another peak in the area-is also reputed to have been a center for Jain alchemy.» «White — The Alchemical Body (1996) · p. 133». Otro relato del siglo XV le sirve para el mismo sitio: «A mid-fifteenth-century work, the Satnliijaynkalpn, relates a story in which a young man learns from a Jain monk of a well of rasa at the site, which is only visible to persons who perform religious austerities in front of an image of the )ina Santinatha and make a nocturnal offering to a snake goddess named Vairothya. Satisfied by the young man's acts, Vairothya opens the well for him, and he gains the elixir.» «White — The Alchemical Body (1996) · p. 133». Del canon jaina retiene un dato: «It is, however, worth noting that the sole text attributed to Nagarjuna in the Jain canon is a rasa tantra.» «White — The Alchemical Body (1996) · p. 135», y de la literatura jaina dos obras: «Elsewhere, the Jain equivalent of the Buddhist Caryilpndns, the Pilduha-dohn written by Muni Ramasirilha in the Apabhraq1sa vernacular in about the year A.D. 1000, contains an alchemical poem.» «White — The Alchemical Body (1996) · p. 135» y «An untitled anonymous Jain work on Ayurveda, written in Gujarati script, is perhaps the earliest Indian medical work written in a medieval vernacular. It dates from the twelfth century.» «White — The Alchemical Body (1996) · p. 135». La convivencia con los nāth la describe en un pico concreto: «Girnar is also a peak abounding in Jain temples, as well as caves and crags sacred to the Nath Siddhas, and, to all appearances, the two groups have been enjoying a symbiotic relationship there for centuries.» «White — The Alchemical Body (1996) · p. 135», «Girnar is a site that is shared by Saiva Hindus and Jains alike. In the case of this tTrtba, the alchemical mythology is Jaina» «White — The Alchemical Body (1996) · p. 498» y «here] sages who have ceased to eat and who pass their days in devotion ..• worship Neminllth. Here divine nymphs and numerous heavenly beings-Gandharvas, Siddhas, and Vidylidharas, etc.-always worship Neminllth.» «White — The Alchemical Body (1996) · p. 349», y la lleva hasta el parentesco de las órdenes: «Matsyendra returns to the yogic path and initiates his sons as Niith Siddhas. They become the founders of the Nimniithi and Parasnithi pantbs, the two Jain suborders of the Niith st111tpmdiiya.» «White — The Alchemical Body (1996) · p. 137». El balance que saca de ese medio es explícito: «In such a syncretistic milieu, we should not be surprised to find Hindu and Jain alchemists exchanging expertise with one another or Hindu and Jain sectarians sharing sacred mountains.» «White — The Alchemical Body (1996) · p. 137». Del santo y seña de esa alquimia dice que era compartido: «Its watchword is the tenn rasa-rasiiyana-a mercurial elixir cum philosopher's stone and one of the eight magical siddhis of Mahayana Buddhism,14 as well as medieval Hinduism15 and Jainism16-but this is a power or object to be won or wrested from gods, demigods, or demons rather than produced in the laboratory.» «White — The Alchemical Body (1996) · p. 71», lo mismo que sus santos: «Gradually, however, the notion arose that the world or level of the Siddhas and Vidyadharas was one to which humans too could accede, and so it was that throughout the Indian middle ages, a growing pool of such Siddhas came to be shared, together with an expanding body of legend on their subject, by Hindus, Buddhists, and )a ins alike.» «White — The Alchemical Body (1996) · p. 75» y «While it is likely that the historical value of the Siddha lists is as limited as that of the 111ntJt/nlns of tantric pi!hn and ii11miiyn classifications,8 a comparative overview will offer insights into what the medieval mystics of India-Buddhists, Hindus, jains (and later, Muslims), yogins and alchemists alike, from 1ibet to south India-considered to be their heritage.» «White — The Alchemical Body (1996) · p. 98». Y repite de otro la afirmación de que ese oro pagó unos templos: «it was with the alchemical gold produced at Valabhi that the jains financed the building of the 1oth-14th c. Dilwara temples of Mount» «White — The Alchemical Body (1996) · p. 428».
Fuera de la alquimia, otras voces la tocan de paso y cada una por su asunto. Mark Dyczkowski la trae dos veces dentro de su estudio del Trika: por un monje que testimonia sobre los kaulas, «Somadeva, a Jain monk living in South India in the tenth century, refers in the Yaiastilaka to the Kaulas whom he identifies with the followers of the Trika.» «Dyczkowski — The Doctrine of Vibration (1987) · p. 13», y por un símil que Abhinavagupta toma prestado, «Citing the well-known Jaina example, Abhinava explains that the exponents of different systems are like blind men who, presented with an elephant, touch one part or another and argue amongst themselves about what it could be. This is not because they disagree completely but because their agreement is only partial.» «Dyczkowski — The Doctrine of Vibration (1987) · p. 26». Christopher Chapple, en el aparato de la Bhagavad Gita de Winthrop Sargeant, le adjudica una teoría de la verdad y con ella lee el poema: «In a sense, the Gı¯t¯a is composed in the spirit of the Jaina approach to truth. The Jainas assert that every statement is an utterance of partial truth; all postulation is rendered senseless by the ultimate postulate that no words are ever totally adequate to experience» «Bhagavad Gita, traducido por Winthrop Sargeant, ed. Chapple (SUNY, 25.º aniversario, 2009) · p. 27». Bryant la nombra además al hablar de la entrada en otro cuerpo, «In his Yoga-śāstra, the Jain scholar Hemacandra (1088–1172) describes this process:» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 357», de la levitación, «More or less the entirety of the Hindu, Buddhist, and Jain Yoga traditions across the centuries have always claimed that the body can be made to levitate by manipulating internal air currents, prāṇa.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 360», de la devoción como vía, «In my view, it is unfeasible that devotion can be construed as an alternative to the practice and dispassion of I.12, as no Indic (Hindu, Buddhist, or Jain) soteriological tradition promotes practice or dispassion as optional, not even the much misrepresented tantric traditions.» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 123», y de las doxografías tardías, «While later doxographies tend to contrast nontheistic Sāṅkhya with theistic Yoga (e.g., the eighth-century Jain text Ṣaḍdarśana-samuccaya by Haribhadra; Rāmānuja’s twelfth-century Vedānta commentary I.4.23 and elsewhere; and Mādhava’s fourteenth-century Sarva-darśana-saṅgraha), this perception seems based on» «Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009) · p. 492». El glosario de Coleman y Jinpa la cuenta entre las tradiciones de peregrinación al Kailash: «Mount Sumeru ri-rab Mount Sumeru is the axis mundi of Indian cosmology, the centre of the world. In terms of the Hindu, Jain, Buddhist and Bon pilgrimage traditions, it is widely identified with the sacred Mount Kailash in far-west Tibet.» «El Libro Tibetano de los Muertos (tr. Gyurme Dorje, 2005) · p. 403». Blavatsky le adjudica un símbolo: «The Svastika, the most sacred and mystic symbol in India, the “Jaina Cross” as it is now called by the Masons, notwithstanding its direct connection, and even identity, with the Christian Cross, has become dishonoured in the same manner» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 2142» y «To this theological assumption there are several answers. Firstly, the ansated Egyptian cross, or Tau, the Jaina cross, or Svastika, and the Christian cross, have all the same meaning.» «Blavatsky — Essential Works (siete obras reunidas, 1877–1892) · p. 1980». Andrew Jackson Davis la nombra al alinear las versiones del diluvio: «The sects known as the Budhists and Jaina preserved with great care the same traditional account, and the same ultimately became a portion of the Greek oriental history and theology: and in this the same being is named Deucalion» «Andrew Jackson Davis — The Principles of Nature, Her Divine Revelations, and a Voice to Mankind (3.ª ed., Nueva York, 1847) · p. 475». El manual de Oxford sobre la masonería fecha por escalones la entrada de los jainas a las logias: «From the 1840s onwards Parsis (Zoroastrians), Sikhs, and Jains were allowed to join Freemasonry, but it was not until 1872 before the first Hindu was admitted to a lodge.» «Bogdan y Snoek (eds.) — Handbook of Freemasonry (2014) · p. 27». Y una nota de Florence Sandler al Rabelais de Mijaíl Bajtín la nombra dentro de un inventario cosmológico: «Dante’s Inferno has nine circles, not seven (though a division of the underworld into seven parts does exist in some religious traditions—Islam, Jainism, Judaism, and others» «Bakhtin — Rabelais and His World (trad. Sandler, MIT Press 2025) · p. 220».
en la biblioteca: 0 obras adscritas · 0 autores vinculados
Qué dicen de ella las obras
cómo la define cada obra, con su pasajeBakhtin — Rabelais and His World (trad. Sandler, MIT Press 2025)
Biglino y Cattaneo — The Naked Bible (2021)
Blavatsky — Essential Works (siete obras reunidas, 1877–1892)
Bryant — The Yoga Sūtras of Patañjali, con los comentaristas tradicionales (2009)
El Libro Tibetano de los Muertos (tr. Gyurme Dorje, 2005)
Couliano — Out of This World (1991)
Dyczkowski — The Doctrine of Vibration (1987)
Eliade — The Myth of the Eternal Return (1954)
Guénon — Introduction to the Study of the Hindu Doctrines (Sophia Perennis)
Hammer — Claiming Knowledge (2004)
Bogdan y Snoek (eds.) — Handbook of Freemasonry (2014)
Mack — Passport to the Cosmos (1999; conmemorativa de 2011)
Upanisads, traducidos del sánscrito por Patrick Olivelle (Oxford World's Classics)
Pike — Morals and Dogma (1871)
Bhagavad Gita, traducido por Winthrop Sargeant, ed. Chapple (SUNY, 25.º aniversario, 2009)
Schimmel — Mystical Dimensions of Islam (1975)
The Urantia Book (Urantia Foundation, texto de referencia estándar)
White — The Alchemical Body (1996)
Afirmaciones
99 entradas«These schools were deemed orthodox because they retained at least a nominal allegiance to the sacred Vedic texts—unlike the so-called heterodox schools such as Buddhism and Jainism, which rejected them.» — Edwin Bryant da la regla con que se reparte la ortodoxia en la India: ortodoxas son las escuelas que guardaron lealtad al menos nominal a los textos védicos, y heterodoxas las que los rechazaron, como el budismo y el jainismo.
«In addition to various heterodox schools such as Jainism and Buddhism, what came to be identified (in much later times) as six schools of orthodox thought also evolved out of the Upaniṣadic period» — y sitúa a las heterodoxias, jainismo y budismo, junto a las seis escuelas ortodoxas como salidas del mismo periodo upaniṣádico.
«One can read the entire religious and philosophical history of post-Vedic India as a rejection of Vedic ritualism by communities that were eventually to become heterodox to the Vedic matrix—the Buddhists and Jains—and as a demotion or radical reinterpretation of it by those, such as Patañjali and the Yoga school, who remained in the orthodox Vedic fold.» — propone leer la historia religiosa y filosófica de la India posvédica por su relación con el ritualismo: rechazo en las comunidades que acabaron siendo heterodoxas, budistas y jainas, y reinterpretación radical en los que se quedaron dentro, como Patañjali.
«The two great heterodoxies, Buddhism and Jainism, accept the same pan-Indian doctrine of cyclical time, at least in its chief outlines, and compare it to a wheel with twelve spokes (this image is already employed in Vedic texts; cf. Atharva-Veda, X, 8, 4; Rg-Veda, 1, 164, 115; etc.).» — Mircea Eliade llama a budismo y jainismo las dos grandes heterodoxias y consigna que aceptan la misma doctrina panindia del tiempo cíclico, comparada con una rueda de doce radios que ya halla en los textos védicos.
«It is in them that we note for the first time the emergence of central religious concepts of both Hinduism and of the new religious movements, such as Buddhism and Jainism, that emerged not long after the composition of the early Upanisads.» — Patrick Olivelle sitúa en los Upanisads la primera aparición de conceptos centrales que luego comparten el hinduismo y los movimientos religiosos nuevos, entre ellos el jainismo, surgidos no mucho después de los Upanisads tempranos.
«This is, for example, the case of the Jains and the Buddhists; it is also, in more modern times, the case of the Sikhs, who moreover were subject to Muslim influences, the mark of which is clearly to be seen in their particular doctrine.» — René Guénon cuenta expresamente a jainas y budistas fuera del hinduismo, y con ellos a los sikhs, en quienes señala influencias musulmanas visibles en su doctrina.
«To quote one example, atomism, long before it appeared in Greece, was upheld in India by the school of Kanada and later by Jains and Buddhists; it is possible that it was brought to the West by the Phoenicians, as certain traditions seem to suggest,» — y les reconoce una aportación antigua: el atomismo, sostenido en la India por la escuela de Kanāda y después por jainas y budistas mucho antes de aparecer en Grecia.
«Mahāvīra, while not the founder of Jainism according to its own sources, is the primary teacher (tīrthaṅkara) for this age.» — Bryant consigna en nota cómo sitúan a Mahāvīra las fuentes jainas mismas: no fundador del jainismo sino maestro principal, *tīrthaṅkara*, de esta edad.
«Mahāvīra, the contemporary of the Buddha who is the primary figurehead in the Jain tradition, attains liberation (called kaivalya, the same term used in IV.34 below), at which point he becomes omniscient» — y en el cuerpo lo data por vecindad y le adjudica lo que alcanza: contemporáneo del Buda y figura principal de la tradición jaina, obtiene la liberación con el mismo término, *kaivalya*, que usa el sūtra IV.34, y a partir de ahí es omnisciente.
«Comprehending all objects; he knew and saw all conditions of the world, of gods, men and demons: whence they come, whither they go, whether they are born as men or animals or become gods or hell-beings, the ideas, the thoughts of their minds, the food, doings, desires, the open and secret deeds of all living beings in the whole world.» — el pasaje del Kalpa-sūtra que Bryant cita para esa omnisciencia: conocía y veía todas las condiciones del mundo, de dioses, hombres y demonios, de dónde vienen y adónde van, y los pensamientos y los actos abiertos y secretos de todos los seres vivos.
«Indeed, the Jains maintain that all souls must necessarily attain omniscience upon liberation. The Buddha, too, makes similar claims about himself» — y la diferencia que consigna: los jainas sostienen que toda alma alcanza necesariamente la omnisciencia al liberarse.
«Śaṅkara points out here that the Buddhists and Jains themselves state that the Buddha and Mahāvīra167 attained enlightenment, and this indicates that there was a time when they were not enlightened; in other words, there was a time when they were once subject to ignorance.» — la objeción que Bryant recoge de Śaṅkara: los propios budistas y jainas dicen que el Buda y Mahāvīra alcanzaron la iluminación, y eso señala un tiempo en que no la tenían.
«Philanthropist by nature, his ideas were developed and matured while under the tuition of Tir-thankara, the famous guru of the Jaina sect.» — Helena Blavatsky cuenta la escena al revés y atribuye la formación de Gautama a un maestro jaina: sus ideas se desarrollaron bajo la tutela de Tir-thankara, al que llama el famoso guru de la secta jaina.
«Their caste divisions, their total abstinence from flesh, and their non-worship of the relics of the saints, are as strictly observed as the similar tenets of the Brahmans, but, like Buddhists, they deny the Hindu gods and the authority of the Vedas, and adore their own twenty-four Tirthankaras, or Jinas, who belong to the Host of the Blissful.» — la narradora de sus cartas de viaje reparte el parecido y nombra a quiénes adoran: como los brahmanes en las divisiones de casta, la abstinencia de carne y el no culto a las reliquias; como los budistas al negar los dioses hindúes y la autoridad de los Vedas y adorar a sus veinticuatro Tirthankaras o Jinas.
«Jainas recognize a Buddha in each of their twenty-four divine teachers (Tirthankaras) the last of whom was the Guru (teacher) of Gautama.» — y el emparejamiento que saca de ahí: los jainas reconocen un Buda en cada uno de sus veinticuatro maestros divinos, el último de los cuales fue el guru de Gautama; el tramo sigue del otro lado del corte de plana.
«His descendants were two demons, Rudragar;t andjalandhar. Descended fromjalandhar, the demon convert and initiate, were Matsyendra (3) and Jalandhari-pii (4). Matsyendra was the guru of Gorakh (5), Arjan Naga (6), and the father and guru of the two Jain tlrthm!tknms Nimnith and Parasniith (7). Jalandhari-pii's disciples were Bartrinath (Bharqhari) (8) and KiiQipii (Kanha-pii) (9).» — David Gordon White recoge otros dos nombres de esa lista dentro de una genealogía nāth del Punjab: Matsyendra, padre y guru de los dos *tīrthaṅkaras* jainas Nimnāth y Pārasnāth; el troceo corrompe la palabra en *tlrthm!tknms*.
«the ultimate act of nonviolence performed in rare instances by exemplar Jains is to fast to death, sacrificing their own life to save those of other creatures.» — Bryant lleva la no violencia hasta su extremo: el acto último de los jainas ejemplares es ayunar hasta morir, sacrificando la propia vida para salvar las de otras criaturas.
«Sacrificing one’s life to save others is the definition of heroism (and, indeed, the perfected Jain yogī is called mahāvīra, great hero» — y liga ese acto al nombre mismo del maestro: sacrificar la vida por otros es la definición de heroísmo, y al yogī jaina perfecto se le llama *mahāvīra*, gran héroe.
«This practice may seem extreme (it is of course not mainstream but performed on very rare occasions by exemplar ascetic Jain monks), but it needs to be considered within the parameters of the Jain (and Hindu) belief that all living beings contain an ātman (puruṣa), and all ātmans are spiritually equal.» — con la acotación que la hace inteligible: la práctica no es corriente y solo la hacen en ocasiones raras monjes ascetas ejemplares, y hay que verla dentro de la creencia jaina e hindú de que todo ser vivo tiene un *ātman* y de que todos los *ātman* son espiritualmente iguales.
«The Jains, too, have five great vows, for which they use the same term we find in this sūtra, mahāvrata, and these are identical to Patañjali’s yamas.» — y la empareja con los votos del yoga: los jainas tienen también cinco grandes votos, con el mismo término *mahāvrata* del sūtra, idénticos a los *yamas* de Patañjali.
«Such heroism may not be exclusively altruistic, but it is connected with the Jain notion of karma, conceived as an actual physical substance that covers the soul.» — la nota que remite ese heroísmo a su lógica: se conecta con la noción jaina del karma, concebido como una sustancia física real que cubre el alma.
«wherein they may finish their days. It is this same feeling, again, which causes the Jain sectarian to sacrifice one-half of his life-time to brushing away from his path the helpless, crawling insects, rather than recklessly deprive the smallest of life» — Blavatsky describe la misma práctica en su tratado: el mismo sentimiento hace que el sectario jaina dedique la mitad de su vida a apartar de su camino los insectos indefensos antes que privar de la vida al más pequeño; el periodo abre a media frase porque viene de la plana anterior.
«The sight of the Pinjarapala is less lugubrious and much more amusing. The Pinjarapala is the Bombay Hospital for decrepit animals, but a similar institution exists in every town where Jainas dwell.» — y su narradora la cuenta por el hospital de animales de Bombay, del que dice que existe una institución parecida en toda ciudad donde haya jainas.
«Still they firmly believe, as do all Indian sects, in the transmigration of souls. Their fear, lest, by killing an animal or an insect, they may, perchance, destroy the life of an ancestor, develops their love and care for every living creature to an almost incredible extent.» — la razón que la narradora atribuye a ese cuidado: creen como todas las sectas indias en la transmigración de las almas, y el temor de destruir al matar un animal o un insecto la vida de un antepasado les desarrolla el amor por toda criatura hasta un extremo casi increíble.
«Not only is there a hospital for invalid animals in every town and village, but their priests always wear a muslin muzzle, (I trust they will pardon the disrespectful expression!) in order to avoid destroying even the smallest animalcule, by inadvertence in the act of breathing.» — y dos detalles que da por vistos: además del hospital de animales en cada pueblo, los sacerdotes llevan siempre un bozal de muselina para no destruir al respirar ni el más pequeño animálculo; el paréntesis con que se disculpa es de ella.
«The same fear impels them to drink only filtered water. There are a few millions of Jainas in Gujerat, Bombay, Konkan, and some other places.» — el mismo temor les hace beber solo agua filtrada, y la narradora cifra en unos pocos millones los jainas de Guyarat, Bombay, Konkan y otros sitios.
«Carlos’s consciousness of the “being” of ants is so strong that, like an Indian of the Jain sect, when they are in his house, “I take them out.» — John Mack trae el jainismo como término de comparación de un caso suyo: la consciencia de Carlos del ser de las hormigas es tan fuerte que, como un indio de la secta jaina, cuando están en su casa las saca.
«Similar legends are told of North African saints, and from very early times some ascetics even avoided killing insects—a trend found in the Maghreb as well, where no Hindu or Jain influence can possibly have been present.» — Annemarie Schimmel la usa justo al revés, como contraejemplo con que niega una filiación: de santos norteafricanos se cuentan leyendas parecidas, y desde muy temprano algunos ascetas evitaban matar insectos en el Magreb, donde no cabe influencia hindú ni jaina.
«According to Hemacandra, the ]aina ascetics could make their body lighter than air,» — Ioan Couliano añade, con el nombre de la fuente, lo que de esos ascetas se contaba: según Hemacandra, los ascetas jainas podían hacer su cuerpo más ligero que el aire; el troceo imprime *]aina* por *Jaina*.
«In the Jain traditions, karma is conceived of in a much more physical fashion than in the Hindu/ Buddhist schools. It literally sticks onto the ātman, depending on the degree of the soul’s passions and cravings, which act as a sort of glue, like dirt covering a lamp.» — Bryant da por rasgo propio del jainismo el karma como materia: se concibe de manera mucho más física que en las escuelas hindúes y budistas, se pega literalmente al *ātman* según el grado de las pasiones del alma, que actúan como una especie de pegamento, como suciedad que cubre una lámpara.
«In Jain metaphysics, the soul’s inherent omniscience (which is another way of saying omnipresence) is covered by the obstructing limitations of karma.» — y de ahí deriva la metafísica del alma cubierta: en la metafísica jaina la omnisciencia inherente del alma, que es otra manera de decir omnipresencia, queda tapada por las limitaciones obstructoras del karma.
«When these karmic obstacles are partly destroyed, the yogī develops supernormal sensory abilities (avadhi-jñānam); when psychological obstacles such as hatred and envy have been overcome, the yogī can know the minds of others (manaḥ-paryāya-jñānam); and when all karmic obstructions have been completely removed, omniscience ensues (kevala» — la escala en tres grados que describe: destruidos en parte los obstáculos kármicos, el yogī desarrolla capacidades sensoriales supranormales (*avadhi-jñānam*); vencidos el odio y la envidia, conoce las mentes de otros (*manaḥ-paryāya-jñānam*); removida toda obstrucción, sobreviene la omnisciencia; el troceo corta la palabra *kevala* al fin de renglón.
«In the New Age, exotic cultures are used in a variety of ways. At times, elements are disembedded from their original contexts and used in new ways. The concept of karma exists in Hindu, Buddhist and Jain contexts, but receives new applications in New Age texts.» — Olav Hammer mira el mismo término desde el siglo XX y consigna su viaje: el karma existe en contextos hindúes, budistas y jainas, y recibe aplicaciones nuevas en los textos del New Age, que desanclan elementos de su contexto original.
«across highly permeable religious borders: the belief in a hidden anatomy is found in Hindu as well as Jain and Buddhist Tantric texts.» — y le suma otro préstamo cruzado: la creencia en una anatomía oculta se halla en textos tántricos hindúes, jainas y budistas, en frase que arranca en la plana anterior.
«Desire, will, pleasure, and pain are paryāyas, temporary characters, of the ātman that come and go, but in Jainism they inhere in the ātman itself, rather than in the citta as per the Sāṅkhyan view.» — Bryant adjudica al jainismo una posición sobre los estados del alma: deseo, voluntad, placer y dolor son *paryāyas*, caracteres temporales del *ātman* que van y vienen, pero en el jainismo inhieren en el *ātman* mismo y no en la *citta*, como quiere la visión sāṅkhya.
«and the momentary essenceless nature of a physical object). In Jainism it refers to the metaphysical category that allows motion to take place.» — y un sentido propio de un término compartido: en el jainismo *dharma* nombra la categoría metafísica que permite que haya movimiento; el tramo arranca a media frase por el corte de plana.
«The Nyāya and Vaiśeṣika schools (paralleling with various differences other ancient Indic schools subscribing to the asatkārya-vāda view such as the Mīmāṁsakas and Jains) hold that all objects in manifest reality are formed by the combination of seven (or other finite number depending on the school) interdependent but distinct underlying causal entities such as atoms and qualities; they are not formed by one ultimate underlying causal substratum substance such as the Yoga school envisions prakṛti to be.» — el lugar que le da en el reparto de las causalidades: con los mīmāṁsakas y otras escuelas índicas del *asatkārya-vāda*, los jainas tienen los objetos por combinación de entidades causales distintas, y no por producto de un sustrato único como la *prakṛti* del Yoga.
«The Jains accept memory, smṛti, as a pramāṇa (I.6) in its own right, but this is rejected by the Hindu schools since memory does not present immediate or new knowledge, which pramāṇa for these philosophical schools must do, but re-presents something that has already happened in the past.» — y un medio de conocimiento que las escuelas hindúes les niegan: los jainas aceptan la memoria, *smṛti*, como *pramāṇa* por derecho propio, y las escuelas hindúes lo rechazan porque la memoria no presenta conocimiento inmediato ni nuevo sino que re-presenta algo ya ocurrido.
«They [the adherents of the Sāṅkhya philosophy] boldly proclaim: ‘When a man acts or causes another to act, it is not his soul (ātman) which acts or causes to act’: how can those who hold such opinions explain (the variety of existence) in the world?» — la objeción jaina al Sāṅkhya que Bryant cita del texto: los adherentes de esa filosofía proclaman que cuando un hombre actúa o hace actuar a otro no es su alma la que actúa, y el texto pregunta cómo explican entonces la variedad de la existencia en el mundo.
«This stark feature of the system has attracted the criticism of not just modern scholars of the text but traditional scholars from other schools in ancient India. Overall, other than certain strains of Sāṅkhya, the galaxy of Hindu and Jain traditions have recognized agency as a quality of the puruṣa.» — y mide el alcance de esa objeción: salvo ciertas corrientes del Sāṅkhya, la galaxia de las tradiciones hindúes y jainas ha reconocido la agencia como cualidad del *puruṣa*.
«There is thus a fundamental and intractable difference between Buddhism and Hindu and Jain philosophies on this point.» — frente al budismo, Bryant declara intratable la diferencia entre este y las filosofías hindúes y jainas en ese punto.
«The essential point is that consciousness depends on other faculties and objects; it cannot exist separately and therefore is not considered eternal and extractable from its faculties and objects for Buddhists, as it is for the followers of Yoga and almost all Hindu sects. This is perhaps the most essential metaphysical difference between Hindu (and Jain) traditions and Buddhist ones.» — y la nombra la más esencial: para los budistas la consciencia depende de otras facultades y objetos y no es eterna ni separable de ellos, como sí lo es para los seguidores del Yoga y casi todas las sectas hindúes, y esa es quizá la diferencia metafísica más esencial entre las tradiciones hindúes y jainas y las budistas.
«Eternalist mu-stegs-pa, Skt. tῑrthika In general Buddhist usage, the term ‘eternalist’ refers to the four so-called eternalistic schools of ancient India, namely Sāṃkhya, Vaishnavism, Shaivism and Jainism, which posit the existence of an independent self or soul (ātman, Tib. bdag). By contrast, Buddhist schools identify the self in terms of the five psycho-physical aggregates (pañcaskandha), and therefore do not accept the notion of self in the sense of an eternal, unchanging, independently existing entity.» — desde el budismo tibetano, el glosario de Graham Coleman y Thupten Jinpa dice lo mismo con signo contrario y con su propio nombre para ello: *eternalista* nombra a cuatro escuelas de la India antigua, Sāṃkhya, vaishnavismo, shivaísmo y jainismo, por sostener un yo o alma independiente, frente a los cinco agregados de las escuelas budistas.
«Self-identity rang-bzhin, Skt. svabhāva This term refers to the inherent existence which the eternalist philosophies of Hinduism and Jainism project onto phenomena.» — y lo repite al definir otro término: la existencia inherente que las filosofías eternalistas del hinduismo y del jainismo proyectan sobre los fenómenos.
«The Hindu Jainas conceive the soul, which they call Jiva, to have been united from all eternity to even two sublimated ethereal bodies, one of which is invariable and consists of the divine powers of the higher mind; the other variable and composed of the grosser passions of man, his sensual affections, and terrestrial attributes.» — Blavatsky da del alma jaina una descripción que no coincide con las anteriores: los jainas hindúes conciben el alma, que llaman *Jiva*, unida desde toda la eternidad a dos cuerpos etéreos sublimados, uno invariable con los poderes divinos de la mente superior y otro variable con las pasiones más groseras del hombre.
«The Jainas, a sect at Mysore and elsewhere, say that the ancient religion of India and of the whole world consisted in the belief in one God, a pure Spirit, indivisible, omniscient and all-powerful; that God, having given to all things their appointed order and course of action, and to man a sufficient portion of reason, or understanding, to guide him in his conduct, leaves him to the operation of free will, without the entire exercise of which he could not be held answerable for his conduct.» — Albert Pike, desde el rito masónico, les atribuye un monoteísmo antiguo: los jainas, secta de Mysore y de otras partes, dicen que la religión antigua de la India y del mundo entero consistía en la creencia en un solo Dios, espíritu puro, indivisible, omnisciente y todopoderoso, que deja al hombre el libre albedrío sin el cual no podría responder de su conducta.
«Buddhists, say our Orientalists, deny the existence of a Supreme Being; the Jainas admit one, but protest against the assumption that the "He" can ever interfere in the regulation of the universe.» — Blavatsky recoge la formulación de los orientalistas, que va en la misma dirección con un matiz: los budistas niegan la existencia de un Ser Supremo y los jainas admiten uno, pero protestan contra la suposición de que pueda interferir en la regulación del universo.
«the Jainas and the Buddhists believe in no Creator of the Universe, but teach only the existence of Swabhawati, a plastic, infinite, self-created principle in Nature.» — y en otro volumen su narradora afirma lo contrario: jainas y budistas no creen en Creador alguno del universo y enseñan solo la existencia de *Swabhawati*, principio plástico, infinito y autocreado en la Naturaleza.
«who preserved the doctrine of one God in India—the survival of the Melchizedek teaching—were known in those days as the Suduanists. Latterly these believers have become known as followers of Jainism.» — el Urantia Book, que habla desde una revelación declarada, los hace depositarios de una enseñanza monoteísta anterior: los que preservaron en la India la doctrina de un solo Dios, supervivencia de la enseñanza de Melquisedec, se llamaban entonces suduanistas y después se los conoció como seguidores del jainismo.
«All this underscores the basic point that there was a cluster of interconnected and cross-fertilizing variants of meditational yoga—Buddhist and Jain as well as Hindu—prior to Patañjali, all drawn from a common but variegated pool of terminologies, practices, and concepts» — Bryant describe el estadio previo a Patañjali como un fondo compartido: un racimo de variantes de yoga meditativo interconectadas y que se fertilizaban entre sí, budistas y jainas además de hindúes, tomadas de una reserva común aunque variada de terminologías, prácticas y conceptos.
«In parallel to Hinduism, Buddhism and Jainism were established. There were other forms of thought, from which only Buddhism seems to have» — Mauro Biglino, entrecomillado, alinea las fundaciones en el tiempo: en paralelo al hinduismo se establecieron el budismo y el jainismo; la frase se cierra en la plana siguiente.
«The new Jewish monotheism, Buddhist “rebirth”, Hindu reincarnation, Jainism’s metempsychosis, Chinese proto-pacifism: all these currents of thought appear practically in the same period.» — y su narrador hace de esa simultaneidad el dato: el nuevo monoteísmo judío, el renacer budista, la reencarnación hindú, la metempsicosis del jainismo y el protopacifismo chino aparecen prácticamente en el mismo periodo.
«We know that the Jaina sect claims Buddhism as derived from its tenets--that Buddhism existed before Siddhartha, better known as Gautama-Buddha.» — Blavatsky sostiene lo contrario de todos ellos y da la prioridad al jainismo: la secta jaina reclama que el budismo deriva de sus doctrinas y que el budismo existía antes de Siddhartha.
«The latter claim the present Buddhism as a diverging branch of their own philosophy, and themselves, as the only followers of the first Buddha who were allowed to remain in India, after the expulsion of all other Buddhists, probably because they had made a compromise, and admitted some of the Brahmanic notions.» — con la pretensión que les atribuye, y el *probably* que ella misma pone: tienen el budismo presente por rama divergente de su propia filosofía y a sí mismos por los únicos seguidores del primer Buda a los que se dejó quedarse en la India, probablemente por haber hecho un compromiso admitiendo nociones brahmánicas.
«Jainas boast that Buddhism is nothing more than a mere heresy of Jainism, Gautama, the founder of Buddhism, having been a disciple and follower of one of the Jaina Gurus.» — la versión de su relato de viaje: los jainas se jactan de que el budismo no es más que una herejía del jainismo, por haber sido Gautama discípulo y seguidor de uno de los gurus jainas.
«The origin of the Jaina sect is lost in the remotest, unfathomed antiquity, so the name of Buddha, mentioned in the inscriptions, may be attributed to the last of the Buddhas as easily as to the first, who lived (see Tod's genealogy) a long time before 2,200 B.C.» — la antigüedad que les reconoce: el origen de la secta jaina se pierde en la más remota e insondable antigüedad, de modo que el nombre de Buda de las inscripciones puede atribuirse tanto al último de los budas como al primero, que sitúa mucho antes del 2200 a. C.
«And now, if we trace the Jainas back, with their claims to the ownership of the oldest cave-temples (those superb specimens of Indian architecture and sculpture), and their records of an almost incredible antiquity, we can hardly refuse to view them in the light which they claim for themselves.» — y el apoyo que aduce: si se rastrea a los jainas hacia atrás, con su reclamo de ser dueños de los templos rupestres más antiguos y sus registros de antigüedad casi increíble, apenas cabe negarse a verlos bajo la luz que reclaman para sí.
«It is, to say the least, curious, that three dissenting and inimical religions, like Brahmanism, Buddhism, and Jainism, should agree so perfectly in their traditions and chronology, as to Buddhism, and that our scientists should give a hearing but to their own unwarranted speculations and hypotheses.» — el argumento que suma: le parece curioso que tres religiones disidentes y enemigas entre sí, brahmanismo, budismo y jainismo, concuerden tan perfectamente en sus tradiciones y cronología respecto del budismo, y que los sabios europeos solo atiendan a sus propias especulaciones.
«We have shown in the preceding chapter that the Buddhists do not deny any such thing. But if any disinterested scholar could study carefully the Jaina literature, in their thousands of books preserved--or shall we say hidden--in Rajpootana, Jusselmere, at Patun, and other places; and especially if he could but gain access to the oldest of their sacred volumes, he would find a perfect identity of philosophical thought, if not of popular rites, between the Jainas and the Buddhists.» — de la cercanía doctrinal dice lo que su acceso le permite, con la condición dicha dentro: quien pudiera estudiar la literatura jaina de Rajputana, Jusselmere y Patun, y sobre todo sus volúmenes sagrados más antiguos, hallaría identidad perfecta de pensamiento filosófico entre jainas y budistas, si no de ritos populares.
«In the sacred Jaina books, of Patuna, the dying Gautama-Buddha is thus addressed: "Arise into Nirvi (Nirvana) from this decrepit body into which thou hast been sent. Ascend into thy former abode, O blessed Avatar!» — los libros que usa: en los libros jainas sagrados de Patuna se dirigen así al Gautama-Buda moribundo, mandándolo subir al *Nirvi* desde el cuerpo decrépito al que fue enviado; el paréntesis que glosa *Nirvana* es de la obra y la grafía Patuna va tal cual.
«The books of the Srawacs--the only descendants of the Arhatas or earliest Jainas, the naked forest-hermits of the days of old, might throw some light, perhaps, on many a puzzling question.» — y los que echa de menos, con el *perhaps* que ella misma pone: los libros de los Srawacs, únicos descendientes de los Arhatas o jainas más antiguos, los ermitaños desnudos del bosque de los días de antaño.
«The customs, rites, and philosophical conceptions of Jainas place them midway between the Brahmanists and the Buddhists. In view of their social arrangements, they more closely resemble the former, but in their religion they incline towards the latter.» — el lugar intermedio que su narradora les asigna: las costumbres, ritos y concepciones filosóficas de los jainas los ponen a medio camino entre brahmanistas y budistas, más cerca de los primeros en lo social y de los segundos en lo religioso.
«Some of these libraries, filled with the most precious manuscripts, are in the possession of native princes and of pagodas attached to their territories, but the greater part is in the hands of the Jainas (the oldest of Hindu sects) and of the Rajputana Takurs, whose ancient hereditary castles are scattered all over Rajistan, like so many eagles' nests on high rocks.» — y el nombre con que los cuenta dentro del hinduismo, contra lo que dice Guénon: la mayor parte de esas bibliotecas de manuscritos preciosos está en manos de los jainas, a los que llama la más antigua de las sectas hindúes, y de los takures de Rajputana.
«The most advanced religions of ancient times were Judaism and Hinduism, and each respectively has greatly influenced the course of religious development in Orient and Occident. Both Hindus and Hebrews believed that their religions were inspired and revealed, and they believed all others to be decadent forms of the one true faith. 92:6.15 (1011.13) India is divided among Hindu, Sikh, Mohammedan, and Jain, each» — el Urantia Book los cuenta aparte de las otras tres confesiones del país: la India está dividida entre hindúes, sikhs, mahometanos y jainas; el tramo se corta en el cambio de plana.
«Hinduism—the most ancient. 92:6.4 (1011.2) 2. The Hebrew religion. 92:6.5 (1011.3) 3. Buddhism. 92:6.6 (1011.4) 4. The Confucian teachings. 92:6.7 (1011.5) 5. The Taoist beliefs. 92:6.8 (1011.6) 6. Zoroastrianism. 92:6.9 (1011.7) 7. Shinto. 92:6.10 (1011.8) 8. Jainism. 92:6.11 (1011.9) 9. Christianity.» — y los pone en su lista de sistemas teológicos vivos, en el octavo lugar, entre el sintoísmo y el cristianismo.
«Now, Gujarat has long been a stronghold of Jainism in India, and it is here as well that Jain alchemical lore is the most frequently encountered.» — David Gordon White sitúa el lugar de la alquimia jaina: Guyarat es desde hace mucho baluarte del jainismo en la India, y ahí es donde más se encuentra la tradición alquímica jaina.
«While GuJ;tiikara was, as his tide indicates, a Jain, he was also very likely a tantrika (a Jain tantric tradition did indeed exist alongside the Hindu variety) with a knowledge of alchemy. He was also from Gujarat, as evinced in the use he makes of a number of vernacular terms.» — y el tipo de autor que la trabaja: Guṇākara era jaina, como indica su título, y con toda probabilidad también *tāntrika* con conocimiento de alquimia, pues existió una tradición tántrica jaina junto a la hindú; lo hace guyaratí por los términos vernáculos que emplea.
«So, for example, two SvetambaraJain sources, the A.D. I 304 Prnbandhn Cintii111Rl]i of Merutunga and the A.D. I 349 Prnbn71dhnkoin, give accounts of a Nagarjuna who is a Jain alchemist, accounts which appear to borrow freely from Buddhist and Hindu lore on his subject.» — las fuentes que resume son dos hagiografías śvetāmbara del siglo XIV, el *Prabandha Cintāmaṇi* de Merutuṅga y el *Prabandhakośa*, que dan cuenta de un Nāgārjuna alquimista jaina con préstamos libres de la tradición budista e hindú.
«Nagarjuna is born the son of the snake king Vasuki and the human princess Bhopala, from Mt. Dhanka, [a peak identified with the sacred Jain site of Mt. Satruiijaya, also in Gujarat], an alchemical wonderland.» — el arranque de esa leyenda, en su traducción: Nāgārjuna nace hijo del rey serpiente Vāsuki y de la princesa humana Bhopālā, en el monte Dhaṅka, identificado con el sitio jaina sagrado del Śatruñjaya, en Guyarat, un país de maravillas alquímico.
«After a series of incidents, Padalipta accepts him as his student, and instructs him in the preparation of an elixir of immortality (rasasiddhl), with the aid of a magical image of the Jain tirth~tkara Parivanatha, and a chaste woman to stir [grind] the po» — lo que el mago jaina Pādalipta le enseña: la preparación de un elixir de inmortalidad con ayuda de una imagen mágica del *tīrthaṅkara* jaina Pārśvanātha y de una mujer casta que remueva la poción; el tramo se corta en el cambio de plana.
«He manages to secure both, and prepares the elixir on the shore of the Sedi River, with the aid of his royal patron's queen Candralekha. Her two sons kill him before he can benefit from the elixir (but not before he buries some of the elixir on Mt. Satrufijaya); the site on the Sedi where he made it becomes the Jain pilgrimage site called Stambhana Tirtha, the "holy site of immobilization," for this is where Nagarjuna solidified his [mercurial] elixir.» — y el desenlace: prepara el elixir a orillas del río Sedi con ayuda de la reina Candralekhā, y los dos hijos de ella lo matan antes de que pueda beneficiarse, aunque no antes de enterrar parte del elixir en el Śatruñjaya; el sitio pasa a ser el lugar de peregrinación jaina llamado Stambhana Tīrtha, el sitio santo de la inmovilización.
«According to another Jain source, the A.D. 1277 Prabhiivakacnrita, Nagarjuna was born not on a peak named Dhanka-Satruiijaya-Palinanakapura, but rather in the town of Dhanka.» — la variante que White consigna sin armonizar: otra fuente jaina, el *Prabhāvakacarita* de 1277, hace nacer a Nāgārjuna no en un pico sino en el pueblo de Dhaṅka.
«A third connection lies in the many mountains that become conflated in the Jain sources. In addition to the three mentioned a moment ago, a fourth, Valabhi-saila-either another name for the same peak (identified with the modern Palitana, in Bhavnagar district) or another peak in the area-is also reputed to have been a center for Jain alchemy.» — y la confusión que declara: muchas montañas se funden en las fuentes jainas, y a las tres ya nombradas suma Valabhī-śaila, reputada también centro de alquimia jaina.
«A mid-fifteenth-century work, the Satnliijaynkalpn, relates a story in which a young man learns from a Jain monk of a well of rasa at the site, which is only visible to persons who perform religious austerities in front of an image of the )ina Santinatha and make a nocturnal offering to a snake goddess named Vairothya. Satisfied by the young man's acts, Vairothya opens the well for him, and he gains the elixir.» — otro relato del siglo XV le sirve para el mismo sitio: en el *Śatruñjayakalpa*, un joven sabe por un monje jaina de un pozo de *rasa* visible solo para quien haga austeridades ante una imagen del *jina* Śāntinātha y una ofrenda nocturna a la diosa serpiente Vairoṭhyā, que satisfecha le abre el pozo.
«It is, however, worth noting that the sole text attributed to Nagarjuna in the Jain canon is a rasa tantra.» — del canon jaina retiene un dato: el único texto atribuido a Nāgārjuna en él es un *rasa tantra*.
«Elsewhere, the Jain equivalent of the Buddhist Caryilpndns, the Pilduha-dohn written by Muni Ramasirilha in the Apabhraq1sa vernacular in about the year A.D. 1000, contains an alchemical poem.» — y de la literatura jaina dos obras: el equivalente jaina de los *Caryāpadas* budistas, el *Pāhuḍa-dohā* de Muni Rāmasiṃha, escrito en apabhraṃśa hacia el año mil, que trae un poema alquímico.
«An untitled anonymous Jain work on Ayurveda, written in Gujarati script, is perhaps the earliest Indian medical work written in a medieval vernacular. It dates from the twelfth century.» — y una obra jaina anónima y sin título sobre Āyurveda, en escritura guyaratí, que tiene por quizá la primera obra médica india escrita en un vernáculo medieval, del siglo XII.
«Girnar is also a peak abounding in Jain temples, as well as caves and crags sacred to the Nath Siddhas, and, to all appearances, the two groups have been enjoying a symbiotic relationship there for centuries.» — la convivencia con los nāth que describe en un pico concreto: Girnar abunda en templos jainas y también en cuevas y riscos sagrados para los Nāth Siddhas, y los dos grupos parecen llevar siglos en relación simbiótica.
«Girnar is a site that is shared by Saiva Hindus and Jains alike. In the case of this tTrtba, the alchemical mythology is Jaina» — y a quién adjudica ahí la materia: Girnar es sitio compartido por hindúes śaiva y jainas, y en ese *tīrtha* la mitología alquímica es jaina.
«here] sages who have ceased to eat and who pass their days in devotion ..• worship Neminllth. Here divine nymphs and numerous heavenly beings-Gandharvas, Siddhas, and Vidylidharas, etc.-always worship Neminllth.» — el elogio jaina de ese sitio que cita: allí sabios que han dejado de comer y pasan sus días en devoción adoran a Neminātha, y allí ninfas divinas y numerosos seres celestes lo adoran siempre.
«Matsyendra returns to the yogic path and initiates his sons as Niith Siddhas. They become the founders of the Nimniithi and Parasnithi pantbs, the two Jain suborders of the Niith st111tpmdiiya.» — y el parentesco de órdenes hasta el que lleva esa convivencia: Matsyendra vuelve al camino yóguico e inicia a sus hijos como Nāth Siddhas, y ellos fundan los *panths* Nimnāthī y Pārasnāthī, las dos subórdenes jainas de la orden nāth.
«In such a syncretistic milieu, we should not be surprised to find Hindu and Jain alchemists exchanging expertise with one another or Hindu and Jain sectarians sharing sacred mountains.» — el balance que saca de ese medio: en un ambiente así no debería sorprender que alquimistas hindúes y jainas intercambiaran pericia ni que sectarios de ambas confesiones compartieran montañas sagradas.
«Its watchword is the tenn rasa-rasiiyana-a mercurial elixir cum philosopher's stone and one of the eight magical siddhis of Mahayana Buddhism,14 as well as medieval Hinduism15 and Jainism16-but this is a power or object to be won or wrested from gods, demigods, or demons rather than produced in the laboratory.» — del santo y seña de esa alquimia dice que era compartido: *rasa-rasāyana*, elixir mercurial y piedra filosofal a la vez, uno de los ocho *siddhis* mágicos del budismo mahāyāna y también del hinduismo y el jainismo medievales, aunque como poder que se gana o se arranca a dioses, semidioses o demonios y no como cosa de laboratorio.
«Gradually, however, the notion arose that the world or level of the Siddhas and Vidyadharas was one to which humans too could accede, and so it was that throughout the Indian middle ages, a growing pool of such Siddhas came to be shared, together with an expanding body of legend on their subject, by Hindus, Buddhists, and )a ins alike.» — lo mismo dice de sus santos: fue surgiendo la noción de que también los humanos podían acceder al mundo de los Siddhas y Vidyādharas, y por la Edad Media india un acervo creciente de tales Siddhas quedó compartido por hindúes, budistas y jainas; el troceo parte la palabra en *)a ins*.
«While it is likely that the historical value of the Siddha lists is as limited as that of the 111ntJt/nlns of tantric pi!hn and ii11miiyn classifications,8 a comparative overview will offer insights into what the medieval mystics of India-Buddhists, Hindus, jains (and later, Muslims), yogins and alchemists alike, from 1ibet to south India-considered to be their heritage.» — y del valor de las listas de Siddhas, pese a su límite histórico: una visión comparada de lo que los místicos medievales de la India, budistas, hindúes, jainas y después musulmanes, yoguis y alquimistas, del Tíbet al sur, tenían por herencia suya.
«it was with the alchemical gold produced at Valabhi that the jains financed the building of the 1oth-14th c. Dilwara temples of Mount» — y repite de Shantilal Pranjivanjoshi la afirmación de que con el oro alquímico producido en Valabhī los jainas financiaron los templos de Dilwara del monte Abu; el tramo se corta en el cambio de línea del troceo.
«Somadeva, a Jain monk living in South India in the tenth century, refers in the Yaiastilaka to the Kaulas whom he identifies with the followers of the Trika.» — Mark Dyczkowski la trae dentro de su estudio del Trika por un testimonio: Somadeva, monje jaina del siglo X en el sur de la India, se refiere en el *Yaśastilaka* a los kaulas y los identifica con los seguidores del Trika.
«Citing the well-known Jaina example, Abhinava explains that the exponents of different systems are like blind men who, presented with an elephant, touch one part or another and argue amongst themselves about what it could be. This is not because they disagree completely but because their agreement is only partial.» — y por un símil que Abhinavagupta toma prestado: citando el conocido ejemplo jaina, explica que los expositores de los distintos sistemas son como ciegos que ante un elefante tocan una parte u otra y discuten, no porque discrepen del todo sino porque su acuerdo es solo parcial.
«In a sense, the Gı¯t¯a is composed in the spirit of the Jaina approach to truth. The Jainas assert that every statement is an utterance of partial truth; all postulation is rendered senseless by the ultimate postulate that no words are ever totally adequate to experience» — Christopher Chapple, en el aparato de la Bhagavad Gita de Winthrop Sargeant, le adjudica una teoría de la verdad y con ella lee el poema: los jainas sostienen que todo enunciado es una verdad parcial y que ninguna palabra es adecuada del todo a la experiencia.
«In his Yoga-śāstra, the Jain scholar Hemacandra (1088–1172) describes this process:» — Bryant la nombra al explicar la entrada en otro cuerpo y trae al erudito jaina Hemacandra, con sus fechas, y su *Yoga-śāstra*.
«More or less the entirety of the Hindu, Buddhist, and Jain Yoga traditions across the centuries have always claimed that the body can be made to levitate by manipulating internal air currents, prāṇa.» — y al medir la extensión de la creencia en la levitación: casi toda la tradición del yoga hindú, budista y jaina ha sostenido a lo largo de los siglos que el cuerpo puede hacerse levitar manipulando las corrientes internas de aire, *prāṇa*.
«In my view, it is unfeasible that devotion can be construed as an alternative to the practice and dispassion of I.12, as no Indic (Hindu, Buddhist, or Jain) soteriological tradition promotes practice or dispassion as optional, not even the much misrepresented tantric traditions.» — y al declarar como opinión propia que ninguna tradición soteriológica índica, hindú, budista o jaina, presenta la práctica y el desapego como opcionales, ni siquiera las tántricas.
«While later doxographies tend to contrast nontheistic Sāṅkhya with theistic Yoga (e.g., the eighth-century Jain text Ṣaḍdarśana-samuccaya by Haribhadra; Rāmānuja’s twelfth-century Vedānta commentary I.4.23 and elsewhere; and Mādhava’s fourteenth-century Sarva-darśana-saṅgraha), this perception seems based on» — la nota que sitúa el contraste entre Sāṅkhya no teísta y Yoga teísta como cosa de las doxografías tardías, y nombra entre ellas el texto jaino del siglo VIII *Ṣaḍdarśana-samuccaya* de Haribhadra.
«Mount Sumeru ri-rab Mount Sumeru is the axis mundi of Indian cosmology, the centre of the world. In terms of the Hindu, Jain, Buddhist and Bon pilgrimage traditions, it is widely identified with the sacred Mount Kailash in far-west Tibet.» — el glosario de Coleman y Jinpa la cuenta entre las tradiciones de peregrinación al Kailash: el Sumeru es el eje del mundo de la cosmología india, y las tradiciones de peregrinación hindú, jaina, budista y bon lo identifican con ese monte del Tíbet occidental.
«The Svastika, the most sacred and mystic symbol in India, the “Jaina Cross” as it is now called by the Masons, notwithstanding its direct connection, and even identity, with the Christian Cross, has become dishonoured in the same manner» — Blavatsky le adjudica un símbolo por el nombre que otros le dan: la esvástica, el símbolo más sagrado y místico de la India, llamada *cruz jaina* por los masones pese a su conexión directa con la cruz cristiana.
«To this theological assumption there are several answers. Firstly, the ansated Egyptian cross, or Tau, the Jaina cross, or Svastika, and the Christian cross, have all the same meaning.» — y lo iguala en sentido a otros dos: la cruz ansada egipcia o Tau, la cruz jaina o esvástica y la cruz cristiana tienen todas el mismo sentido.
«The sects known as the Budhists and Jaina preserved with great care the same traditional account, and the same ultimately became a portion of the Greek oriental history and theology: and in this the same being is named Deucalion» — Andrew Jackson Davis la nombra al alinear las versiones del diluvio: las sectas de los budistas y los jainas preservaron con gran cuidado el mismo relato tradicional, que pasó luego a la historia y la teología orientales griegas, donde el mismo ser se llama Deucalión.
«From the 1840s onwards Parsis (Zoroastrians), Sikhs, and Jains were allowed to join Freemasonry, but it was not until 1872 before the first Hindu was admitted to a lodge.» — el manual de Oxford sobre la masonería fecha por escalones la entrada de los jainas a las logias: desde 1840 se admitió a parsis, sikhs y jainas, y hasta 1872 no entró el primer hindú.
«Dante’s Inferno has nine circles, not seven (though a division of the underworld into seven parts does exist in some religious traditions—Islam, Jainism, Judaism, and others» — y una nota de Florence Sandler al Rabelais de Mijaíl Bajtín la nombra dentro de un inventario cosmológico: el Infierno de Dante tiene nueve círculos y no siete, aunque una división del inframundo en siete partes exista en el islam, el jainismo, el judaísmo y otras tradiciones.