TRADICIÓN · rama de Hinduismo
Trika
El sistema se nombra por la tríada, y el nombre está impreso dentro del texto antes que en el aparato. La diosa abre el Vijñānabhairava declarando lo que ya ha oído: «I have heard in toto all the scriptures whIch hav~ come forth from the union of Rudra' and his pair saktili or which are the outcome of Rudrayamala Tantra, including the Trika together with its divisions.' I have heard the Trika which is the quintessence of all the scriptures and also all its further essential ramifications.» «Vijñānabhairava, trad. y notas de Jaideva Singh, 1979 · p. 34». Jaideva Singh explica en nota qué denota la palabra: «Trika denotes the triple divisions of Sakli, 'viz; para (phase of highest identity, transcendent), para para (identity in difference; intermediate), and apara (immanent).» «Vijñānabhairava, trad. y notas de Jaideva Singh, 1979 · p. 36», y en el glosario la define como sistema: «Trika : The system or philosophy of the triad-(l) Siva, (2) Sakti and (3) Nara-the bound soul, or (1) para, the highest, non-different from Siva, (2) pariipara, the intermediate state of identity in difference, (3) apara, the state of difference; the lower.» «Vijñānabhairava, trad. y notas de Jaideva Singh, 1979 · p. 186».
El nombre completo del sistema lo da Singh al presentar los Siva-sutras: «The Saiva system,, in general, is known as Siva-sasana or Sivagama, The non-dualistic Saiva system of Kashmir is known as Trika-Sasana or Trika-sastra or Rahasya-sarnpradaya.» «Siva Sutras con la Vimarsini de Ksemaraja, tr. Jaideva Singh 1979 · p. 16». Su literatura se reparte en tres, y de ahí salen los otros nombres con que se lo llama: «The literature of the Trika system of Kashmir falls into three categories, viz., (1) the Agama Sastra, (2) the Spanda .Sastra and (3) the Pratyabhijna Sastra.» «Siva Sutras con la Vimarsini de Ksemaraja, tr. Jaideva Singh 1979 · p. 16». Dentro de esa primera categoría sitúa el texto que traduce: «Most of these taught generally the dualistic doctrine. The most important Agama of the Trika system was known as the Siva-Sutras.» «Siva Sutras con la Vimarsini de Ksemaraja, tr. Jaideva Singh 1979 · p. 16».
Lo que el sistema pone en el principio es la consciencia, y el primer sutra lo dice en una palabra: «Caitanyamatma Awareness which has absolute freedom of knowledge and activity. Self or nature of Reality. Awareness which has absolute freedom of all knowledge and activity is the Self or nature of Reality.» «Siva Sutras con la Vimarsini de Ksemaraja, tr. Jaideva Singh 1979 · p. 75». Ksemaraja precisa que no se trata de la consciencia sin más: «The most important point to note in the first Sutra is that caitanyam in this system does not mean merely consciousness. Since it is the abstract noun derived from cetana i.e. one who conscires, one who cognizes, it connotes the idea of both knowledge and activity. Caitanyam, therefore, in this system means Sarvajnanakriyamayam paripurnam svatantryam, the perfect, absolute freedom of cognizing and doing everything.» «Siva Sutras con la Vimarsini de Ksemaraja, tr. Jaideva Singh 1979 · p. 84», y añade el límite: «The fourth important point is that caitanya cannot be proved by any logical means, for all means of proof owe their existence to it, and so cannot prove their own source.» «Siva Sutras con la Vimarsini de Ksemaraja, tr. Jaideva Singh 1979 · p. 84». El término que nombra el latido de ese absoluto lo glosa Singh: «The word 'spanda' which literally means 'throb' or 'vibration' is difficult to translate, since it has a technical meaning in this system. It is the cosmic creative pulsation of the Absolute, throbbing with life, quickening to manifest.» «Siva Sutras con la Vimarsini de Ksemaraja, tr. Jaideva Singh 1979 · p. 71».
El origen que la escuela se da es una revelación y un linaje. «In this world, there was on the mountain, Mahadeva one Guru (a Self-realized teacher) by the name Vasugupta who was a great personage1 and a devotee of Mahesvara (great Lord, the Supreme Divine), who, owing to excess of devotion to Mahesvara, which (devotion) blossomed forth by divine grace (Sakti-patonmisat), did not accept the teaching of Nagabodhi2 and other Siddhas3 obtaining in the inferior philosophical systems, who was given to the devotion to Siva, and whose heart had become pure by the correct and noble traditional teaching (sat-sampradaya-pavitrita-hrdayah) of the various Yoginis4 and siddhas5 pertaining to the supreme Lord.» «Siva Sutras con la Vimarsini de Ksemaraja, tr. Jaideva Singh 1979 · p. 73», y lo revelado se transmite: «Having fully understood these, he revealed them to his excellent pupils like venerable Sri Kallata and others, collected and expounded them in the Spandakarikas.» «Siva Sutras con la Vimarsini de Ksemaraja, tr. Jaideva Singh 1979 · p. 74». La autoridad a la que se apela al comentar es la misma: «Having noticed confusion in the Siva-sutra-wttis owing to inconsistency with the sacred tradition (amnaya) of the teachers, I am expounding the siva-sutras according to their real meaning.» «Siva Sutras con la Vimarsini de Ksemaraja, tr. Jaideva Singh 1979 · p. 72».
Es rama del hinduismo por dónde se coloca a sí misma en la serie de las escrituras. Ksemaraja, citado por Singh, ordena los sistemas y pone al propio en la cima de una escala que arranca en los Vedas: «The (dualistic) Saiva system is superior to the vedas and other scriptures, the system pertaining to the left-handed path is superior to the (dualistic) Saiva one: the system pertaining to the right-handed path is superior to the left-handed one; the Kaula system is superior to the right-handed one and Trika is superior to the Kaula system.» «Vijñānabhairava, trad. y notas de Jaideva Singh, 1979 · p. 37», y da la razón de esa cima: «In Kaula system, the emphasis is laid on the realization of universal consciousness. In Trika, the ideal is not only the realization of the essential or divine Self but also jagadiinanda in which the world is realized as the bliss of the Divine made visible.» «Vijñānabhairava, trad. y notas de Jaideva Singh, 1979 · p. 37». La quintaesencia que se reclama es de las escrituras de esa misma casa: «Trika is the siira or quintessence of all the scriptures. In support of this K~emaraja quotes the following verse» «Vijñānabhairava, trad. y notas de Jaideva Singh, 1979 · p. 37». Mark Dyczkowski sitúa el conjunto en el mismo mapa: «There can be no doubt, despite the fragmentary and as yet poorly researched evidence, that Kashmir was an important centre of a wide range of Tantric cults, both Hindu and Buddhist.» «Dyczkowski — The Doctrine of Vibration (1987) · p. 6».
A quien pregunta, el texto le responde primero por la negativa. La diosa plantea la cuestión: «Oh God, from the point of view of absolute reality, what exactly is the essential nature of Bhairava ?» «Vijñānabhairava, trad. y notas de Jaideva Singh, 1979 · p. 38», y Bhairava descarta de entrada la respuesta compuesta: «Whatever has been declared to be the composite form (Sakala)1 of Bhairava, that oh goddess should be considered as insubstantial (asarataya), as phantasmagoria (lit. as the net of Indra), as magical illusion (maya), as dream, as the mirage of a town of Gal'Jdharvasz in the sky.» «Vijñānabhairava, trad. y notas de Jaideva Singh, 1979 · p. 45».
en la biblioteca: 2 obras adscritas · 0 autores vinculados
Obras adscritas
cada adscripción se consigna en la ficha de su obraQué dicen de ella las obras
cómo la define cada obra, con su pasajeDyczkowski — The Doctrine of Vibration (1987)
Afirmaciones
22 entradas«I have heard in toto all the scriptures whIch hav~ come forth from the union of Rudra' and his pair saktili or which are the outcome of Rudrayamala Tantra, including the Trika together with its divisions.' I have heard the Trika which is the quintessence of all the scriptures and also all its further essential ramifications.» — primer verso del Vijñānabhairava, en boca de la diosa: dice haber oído las escrituras nacidas del Rudrayamala Tantra, el Trika con sus divisiones y el Trika como quintaesencia de todas ellas. Es el pasaje que da nombre a esta ficha; el troceo corrompe las transliteraciones.
«Trika denotes the triple divisions of Sakli, 'viz; para (phase of highest identity, transcendent), para para (identity in difference; intermediate), and apara (immanent).» — Jaideva Singh explica en nota, siguiendo a Ksemaraja, qué denota Trika: las tres divisiones de Sakti, para, parapara y apara.
«Trika : The system or philosophy of the triad-(l) Siva, (2) Sakti and (3) Nara-the bound soul, or (1) para, the highest, non-different from Siva, (2) pariipara, the intermediate state of identity in difference, (3) apara, the state of difference; the lower.» — y lo define en el glosario como el sistema o filosofía de la tríada: Siva, Sakti y Nara, o bien para, parapara y apara.
«The Saiva system,, in general, is known as Siva-sasana or Sivagama, The non-dualistic Saiva system of Kashmir is known as Trika-Sasana or Trika-sastra or Rahasya-sarnpradaya.» — Singh da el nombre del sistema al presentar los Siva-sutras: el sistema saiva no dualista de Cachemira se conoce como Trika-Sasana, Trika-sastra o Rahasya-sampradaya; el troceo imprime *Rahasya-sarnpradaya* y duplica una coma.
«The literature of the Trika system of Kashmir falls into three categories, viz., (1) the Agama Sastra, (2) the Spanda .Sastra and (3) the Pratyabhijna Sastra.» — y reparte su literatura en tres categorías: el Agama Sastra, el Spanda Sastra y el Pratyabhijna Sastra.
«Most of these taught generally the dualistic doctrine. The most important Agama of the Trika system was known as the Siva-Sutras.» — dentro de la primera sitúa el texto que traduce: el Agama más importante del sistema Trika se conocía como los Siva-Sutras.
«Caitanyamatma Awareness which has absolute freedom of knowledge and activity. Self or nature of Reality. Awareness which has absolute freedom of all knowledge and activity is the Self or nature of Reality.» — Siva-sutra I.1 con la glosa de Ksemaraja: la consciencia con libertad absoluta de conocimiento y actividad es el Ser o naturaleza de la Realidad.
«The most important point to note in the first Sutra is that caitanyam in this system does not mean merely consciousness. Since it is the abstract noun derived from cetana i.e. one who conscires, one who cognizes, it connotes the idea of both knowledge and activity. Caitanyam, therefore, in this system means Sarvajnanakriyamayam paripurnam svatantryam, the perfect, absolute freedom of cognizing and doing everything.» — Singh precisa que *caitanyam* no significa aquí mera consciencia, sino la libertad perfecta y absoluta de conocer y de hacerlo todo.
«The fourth important point is that caitanya cannot be proved by any logical means, for all means of proof owe their existence to it, and so cannot prove their own source.» — y pone el límite: *caitanya* no puede probarse por medio lógico alguno, porque todos los medios de prueba le deben su existencia y no pueden probar su propia fuente.
«The word 'spanda' which literally means 'throb' or 'vibration' is difficult to translate, since it has a technical meaning in this system. It is the cosmic creative pulsation of the Absolute, throbbing with life, quickening to manifest.» — Singh glosa *spanda*, que traduce con dificultad por vibración: la pulsación creadora cósmica del Absoluto.
«In this world, there was on the mountain, Mahadeva one Guru (a Self-realized teacher) by the name Vasugupta who was a great personage1 and a devotee of Mahesvara (great Lord, the Supreme Divine), who, owing to excess of devotion to Mahesvara, which (devotion) blossomed forth by divine grace (Sakti-patonmisat), did not accept the teaching of Nagabodhi2 and other Siddhas3 obtaining in the inferior philosophical systems, who was given to the devotion to Siva, and whose heart had become pure by the correct and noble traditional teaching (sat-sampradaya-pavitrita-hrdayah) of the various Yoginis4 and siddhas5 pertaining to the supreme Lord.» — el relato de origen que da Ksemaraja: Vasugupta, devoto de Mahesvara en el monte Mahadeva, no aceptó la enseñanza de Nagabodhi ni de otros siddhas de sistemas inferiores; el troceo pega las llamadas de nota al cuerpo.
«Having fully understood these, he revealed them to his excellent pupils like venerable Sri Kallata and others, collected and expounded them in the Spandakarikas.» — y la transmisión que sigue: Vasugupta los reveló a discípulos como Sri Kallata y los expuso en las Spandakarikas.
«Having noticed confusion in the Siva-sutra-wttis owing to inconsistency with the sacred tradition (amnaya) of the teachers, I am expounding the siva-sutras according to their real meaning.» — Ksemaraja declara por qué comenta: notó inconsistencia con la tradición sagrada (*amnaya*) de los maestros y expone los sutras según su sentido real; el troceo imprime *wttis* por *vrttis*.
«The (dualistic) Saiva system is superior to the vedas and other scriptures, the system pertaining to the left-handed path is superior to the (dualistic) Saiva one: the system pertaining to the right-handed path is superior to the left-handed one; the Kaula system is superior to the right-handed one and Trika is superior to the Kaula system.» — el verso que Ksemaraja cita y Singh traduce: una escala que arranca en los Vedas y termina en el Trika, por encima del Kaula. Es el pasaje que sostiene la filiación de esta ficha: el sistema se coloca en la cima de una serie cuya base son las escrituras de su propia religión.
«In Kaula system, the emphasis is laid on the realization of universal consciousness. In Trika, the ideal is not only the realization of the essential or divine Self but also jagadiinanda in which the world is realized as the bliss of the Divine made visible.» — la razón que se da de esa cima: en el Kaula el acento está en la realización de la consciencia universal, y en el Trika además en el *jagadananda*, el mundo realizado como dicha de lo divino hecha visible.
«Trika is the siira or quintessence of all the scriptures. In support of this K~emaraja quotes the following verse» — y la reclamación que la acompaña: el Trika es el *sara*, la quintaesencia de todas las escrituras.
«There can be no doubt, despite the fragmentary and as yet poorly researched evidence, that Kashmir was an important centre of a wide range of Tantric cults, both Hindu and Buddhist.» — Mark Dyczkowski sitúa Cachemira como centro de un amplio abanico de cultos tántricos, hindúes y budistas.
«Amongst them were those that came to form a part of what we nowadays call Kashmiri Saivism of which the Spanda school, whose teachings we are concerned with here, was the first development.» — y declara moderno el rótulo que hoy engloba a estas escuelas: lo que *hoy en día llamamos* saivismo cachemir, del que la escuela Spanda fue el primer desarrollo.
«Trika, so called because triads feature prominently in its presentation of the nature of reality and praxis, is said (in the Kashmiri tradition) to look to three scriptures as its primary authorities, namely, the Miilinivijayottaratantra, the SiddhayogeSvarimata» — Dyczkowski explica el nombre Trika por las tríadas que destacan en su presentación de la realidad y de la praxis, y le adjudica tres escrituras como autoridades primarias.
«Indeed, from Abhinava's point of view, which he supports by reference to scripture and sustains on the authority of his teacher ~ambhunatha, Trika comes as the culmination of the entire ~aiviigamic tradition and encompasses it.» — y recoge el lugar que Abhinavagupta le da: el Trika como culminación de toda la tradición saivagámica, sostenido en la escritura y en la autoridad de su maestro Sambhunatha.
«Oh God, from the point of view of absolute reality, what exactly is the essential nature of Bhairava ?» — la diosa plantea la cuestión del libro: cuál es, desde el punto de vista de la realidad absoluta, la naturaleza esencial de Bhairava.
«Whatever has been declared to be the composite form (Sakala)1 of Bhairava, that oh goddess should be considered as insubstantial (asarataya), as phantasmagoria (lit. as the net of Indra), as magical illusion (maya), as dream, as the mirage of a town of Gal'Jdharvasz in the sky.» — y la primera respuesta es una negativa: la forma compuesta de Bhairava debe tenerse por insustancial, red de Indra, maya, sueño y espejismo.