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Dyczkowski : Vedantin’s way

vendredi 9 mars 2018

honnêteté
honestidade
honesty
honneur
honra
honradez
honor
honour
retitude
retidão

The Vedāntin’s way Weg
chemin
caminho
way
camino
is a path of renunciation founded on dispassion desapego
desprendimento
détachement
apatheia
apathy
detachment
dispassion
kaivalya
vairāgya
renoncement
renúncia
dépassionnement
vairāgyam
(vairāgya) born of discrimination discernement
diakrisis
diákrisis
discrimination
discernimento
discriminação
discernimiento
viveka
(viveka) between the absolutely real Bestand
Grundbestand
Realität 
réalité
realité fondamentale
réalité subsistante
real
réel
realidad
realidade
reality
and the provisionally relative. It is only when all attachment avarice
philargyria
avareza
avarícia
apego
attachment
attachement
, and, ultimately, perception Wahrnehmung 
Vernehmen
perception
percepção
percepción
and thought of the illusory world of phenomena—Māyā Maya
maya
Mâyâ
Māyā
illusion
ilusão
ilusión
—have been abandoned, that the true nature nature
physis
phusis
phúsis
natura
natureza
naturaleza
of the absolute Absolu
Absoluto
Absolute
Absoluteness
Bhairava
Paramaśiva
is realised to be as it really is, that is, free of all phenomenality. The realisation of the true nature of the relative accompanies the realisation of the absolute. [39] It is to realise that the world never existed, just as it does not at present, nor ever will. It is just a magic magie
magia
magic
magía
théurgie
teurgia
theurgy
theourgia
θεουργία
show.

One could say that in this approach the field of consciousness Gewissen
conscience
consciência
conciencia
consciencia
Bewusstsein
Bewußtsein
consciencidade
consciousness
conscient
purusârtha
samvid
bodha
cit
chit
is increasingly restricted to exclude the ‘unreal’ and focus on the real. It is the Way Tao
Dao
la Voie
The Way
of Transcendence Transzendenz
transcendence
transcendência
transcendencia
trascendencia
transcendant
transcendente
, and we progress along it by denying all ultimate significance to the transitory. The doctrine doctrine
doutrina
canon
cânone
is one of world denial. Thus Gaudapāda, Sankara Shankara
Shamkara
Sankara
Śañkara
Shankarasharya
Çankara
Śankara
Çamkara
’s teacher, says :

Constantly reflecting that everything is full of misery, (sarvam duhkham) one should withdraw the mind esprit
espírito
spirit
mente
mind
manas
mental
from the pleasures nurtured by desire. Recalling constantly that the birthless Brahman Brahman is all things, one no longer perceives creation Création
Criação
criação
creation
creación
.

The Advaitic path leads to a freedom Freiheit
liberté
liberdade
freedom
liberdad
eleutheria
svātantrya
Atiguna
‘from’. Desire is denied because it individualises attention attention
atenção
atención
vigilance
vigilância
, dispersing it among the objects of desire which are defined as impure matter matière
matéria
matter
ύλη
hyle
material
matériel
materialidade
matérialité
materiality
materialidad
and ultimately unreal as opposed to the absolute, which is spirit and reality itself. Freedom is ignorance ignorance
ignorância
ignorancia
ajñāna
ajnana
tamas
of ‘matter-unreality’ ; conversely, ignorance of the spirit is equivalent Gleichheit
égalité
igualdade
equivalence
gleich
igual
equivalente
equal
equivalent
to knowledge connaissance
gnosis
intuition intellectuelle
gnôsis
connaître
conhecer
gnose
knowledge
know
conocer
conocimiento
conhecimento
jñāna
jnāna
jnana
of matter. These correspond to :

A) A knowledge of qualities and conditions through acts of determining Bestimmtheit
déterminité
determinidade
Bestimmung
determinação
determining
knowledge (vikalpa).

B) A direct experience (sākşātkāra) of the unqualified (nirguna) free of determinate perception (nirvikalpa).

Case A implies a contrast between subject sujet
objet
sujeito
objeto
subject
object
Subjekt
Objekt
and object, which is unreal or illusory ; case B implies the disappearance of the subject-object distinction by denying the reality of the object, and thus expresses the real state of affairs. A and B are not really opposites Gegenstand
Gegen-stand
obiectum
opostos
oposicionalidade
opposition
opposites
because A is unreal ; consequently the contrast between A and B comes under category A and so is illusory. In other words, our spiritual ignorance (avidyā avidyā
avidya
avidyâ
) consists of the false conception begreifen 
concevoir
conceber
Begriff
conceito
concept
conception
concepção
concepción
that there is a real relationship between the finite Endlichkeit
finitude
finitude
finitud
finite
limit
limite
limitação
limitación
limitation
and the infinite Unendlichkeit
unendlich
Infinito
Infini
Infinite
Infinité
. Herein we find the philosophical justification for an attitude of detachment. The relationless absolute is realised by the elimination of the finite. (p. 38-39)


Voir en ligne : MARK DYCZKOWSKI

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