A
€ (a)
finchè, da quando
abhamana
presunzione
abhasa
(riflesso, apparenza) di lui
abhava
non essere vg 171
* abhava: vedi “aparokshanubhuti”, di sankara – ashram vidya
abhaya
colui che è privo di paura
abhaya caranaravinda
nome da iniziato di srila prabhupada
abhay caran de
nome di shrila prabhupada prima di essere iniziato
Abhayagiri
” important ancient Theravada Buddhist monastic centre (vihara) built by King Vattagamani Abhaya (29-17 BC) on the northern side of Anuradhapura, the capital of Ceylon (Sri Lanka) at that time. Its importance lay, in part, in the fact that religious and political power were closely related, so that monastic centres had much influence on the secular history of the nation. But it is also important in the history of Theravda Buddhism itself. It was originally associated with the nearby
Mahavihara (“Great Monastery”), which was the traditional centre of religious and civil power built by Devananpiya-Tissa (307-267 BC). But Abhayagiri seceded from the Great Monastery toward the end of Vattagamani’s reign in a dispute over the relations between monks and the lay community and the use of Sanskrit works to augment Pali texts as scripture. Although viewed as heretical by the monks at the Great Monastery, the Abhayagiri monastery advanced in prestige and wealth under the patronage of King Gajabahu I (AD 113-135). Abhayagiri continued to flourish until Anuradhapura was abandoned in the 13th century. Even then, two of its main colleges continued to operate until the 16th century. (1996 Encyclopaedia Britannica, via Internet, voce “Ubhayagiri”)
abheda
non difference (Advaita and Visistadvaita, Glossario)
abhi
vicino
abhideya
il mezzo per giungere al fine
Abhidharma-kosha
scritto da Vasubandhu, un importante monaco buddhista, è il fondamento dogmatico del buddhismo hinayana (250- 500 circa) (vg 60)
– la dottrina relativa ai dharma fu scritta nell’abhidharma-kosha da vasubandhubuddh
Abhidharma-pitaka
” canone buddhista sarvastivadi
(composto di sette testi) è totalmente diverso da quello dei theravadi
” – in esso l’opera principale è il jnana-prasthana (sistema della conoscenza) che risale a buddha e sembra redatto da katyayaniputra vg 218 e 220
abhijñ€ (abhijna)
knowledge by acquaintance (Advaita and Visistadvaita, Glossario)
Abhimanyu
il figlio di arjuna e padre postumo di parikshit
Abhinava-gupta
monaco shivaita che commentò la bg (1000 dc) vedi (o abhinavagupta) vg 128
” (fl. 1014, Kashmir, India), philosopher, ascetic and aesthetician, and outstanding representative of the “recognition” (pratyabhijna) school of Kashmiri Shaivite monism. This school conceived of the god Shiva (the manifestation of ultimate reality), the individual soul, and the universe as essentially one; pratyabhijna refers to the way of realizing this identity. Abhinavagupta was a prolific writer on philosophy and aesthetics. Among his most notable philosophic works are the Ishvara-pratyabhijna-vimarshini and the more detailed Ishvara-pratyabhijna-vivrti-vimarshini, both commentaries on Ishvara-pratyabhijna (“Recognition of God”), by Utpala, an earlier philosopher of the pratyabhijna school. (1996 Encyclopaedia Britannica, via Internet, voce (Abhinavagupta”)
abhinivesa
attaccamento alla vita
abhita
vicino, di fronte a
abhyasa
pratica costante
€c€ra (acara)
condotta (o aacaara) le regole della condotta
€c€rya (acarya)
maestro, insegnante; colui che insegna con l’esempio
maestro spirituale autenticamente qualificato. deve appartenere a una successione spirituale che risalga a dio, la suprema personalità di dio, e trasmettere, senza alterarlo, il suo messaggio originale. egli mostra a tutti come seguire la via della spiritualità e la sua vita stessa è l’esempio del suo insegnamento.
– vedi glossario di the seventh gosvami, biografia di bhaktivinoda thakur
” €c€rya: insegnante, maestro spirituale altamente qualificato. Deve fare parte di una successione spirituale autentica che risalga fino a Dio. Il suo compito consiste nel trasmettere, senza alterarlo, il messaggio spirituale originale e la sua stessa vita è l’esempio del suo insegnamento
acintya-bhedabheda-tattva
dottrina dell’inconcepibile unità nella diversità, stabilita da caitanya maha-prabhu per spiegare la differenza e la non-differenza della verità assoluta e di tutto ciò che esiste. spiega anche l’inconcepibile esistenza di quest’unica verità sul piano personale e impersonale nel contempo.
” acintya-bheda-abheda-tattva: dottrina secondo la quale l’anima è qualitativamente uguale a Dio ma quantitativamente diversa
” vedi “bhedabheda”
acit
non spirituale
primal matter (Advaita and Visistadvaita, Glossario)
Acyuta
uno dei nomi di krishna, che significa “l’infallibile”
Acyutayus
combattè dalla parte dei kurava e cadde per mano di arjuna
adhah
di sotto (below)
adhara
vedi “aparokshanubhuti”, di shankara – ashram vidya
adhibautika-klea (adhibautika-klesa)
” adhibautika-klea: sofferenze causate da altri esseri viventi
adhidaivika-klea (adhidaivika-klesa)
” adhidaivika-klea: sofferenze causate da agenti atmosferici
adh…karaŠa (adhikarana)
sono chiamati così i diversi argomenti trattati nel vedanta-sutra
” adh…karaŠa: argomenti
adhikari (adhik€r…)
la determinazione dell’idoneità dello studente per lo studio del trattato
Madukyopanisad (con Karika di Gaudapada e comento di Sankaracarya – BUN SI VII a 14 – pag.4)
adhi˜h€na (adhisthana)
basis, substratum (Advaita and Visistadvaita, Glossario)
adhisthatri
reggitore
Adi-devam
il signore primordiale; all’inizio nulla esisteva all’infuori di Lui (vedi Shrimad-bhagavatam 3.29.14, comm e innumerevoli altri riferimenti); prima di ogni inizio esisteva solo lui.
šdi-kavaye (Adi-kavaye)
l’originale essere vivente di questo universo, cioè brahma.
ma può anche significare il signore originale krishna
” šdi-kavaye: l’essere vivente originale di questo universo, cioè Brahm€. Ma il termine può anche stare a indicare il Signore Originale KŠa
šdi-l…l€ (Adi-lila)
” šdi-l…l€: il primo capitolo della Caitanya Carit€mta
Adi parva
un capitolo del maha-bharata
šdi Pur€Ša (Adi Purana)
uno dei diciotto purana, testi fondamentali della saggezza vedica.
” šdi-pur€Ša: uno dei diciotto Pur€Ša
Aditya
i 12 figli di aditi; loro nomi in vishnu-purana 2.9
advaita (advaita)
” vedi advaita-v€da.
advaita-v€da (advaita-vada)
” advaita-v€da: filosofia monistica (glossario “Bhakti-yoga”)
(Sanskrit: “Nondualism,” or “Monism”), most influential of the schools of Vedanta, an orthodox philosophy of India. While its followers find its main tenets already fully expressed in the Upanisads and systematized by the Vedanta-sutras, it has its historical beginning with the (1996, Encyclopaedia Britannica, Internet)
adhyaksa
custode vg 137
adhy€sa (adhyasa)
induzione (concettuale?) illecita vg 138
” superimposition (Advaita and Visistadvaita, Glossario)
” vedi “aparokshanubhuti”, di shankara – ashram vidya
adhyatma-vidya
vedi “aparokshanubhuti”, di shankara – ashram vidya
adhyatma-yoga
vedi “aparokshanubhuti”, di shankara – ashram vidya
adhy€tmika (adhyatmika)
sofferenza che sorge dal corpo o dalla mente
” adhy€tmika-klea: sofferenze causata dal proprio corpo o dalla propria mente
adhy€ya (adhyaya)
libri. il vedanta-sutra è composto di quattro adhyaya
” adhy€ya: libri. Il Ved€nta-s™tra è composto di quattro adhy€ya
* adhyaya: vedi “aparokshanubhuti”, di shankara – ashram vidya
aditi
vedi “aparokshanubhuti”, di shankara – ashram vidya
adravya (adravya)
non-substance (Advaita and Visistadvaita, Glossario)
ad˜a (adrsta)
unseen potency (Advaita and Visistadvaita, Glossario)
karma, destino
advaita-vedanta
vedi “aparokshanubhuti”, di shankara – ashram vidya
advit…t…ya (advititiya)
without a second, absence of a second similar to Brahman (Advaita and Visistadvaita, Glossario)
€gama (agama)
testi, scritti shaiva, scritti in sanskrito
– agama: scritture? vedi vg 132
– i 28 agama trattano il rapporto tra shiva e le anime; alcune sono monistiche, altre pluralistiche vg 178
– durvasa era incaricato di diffondere… comunicò un sistema differente…che c’entra con gli agama ??
” Sanskrit AGAMA (“acquisition of knowledge”), any of a class of Hindu tantric writings of medieval India that are sacred texts of the Shaivites, or followers of Shiva. They correspond to the other tantric sectarian writings, the aisnava samhitas and the Shakta tantras. They are often in the form of a dialogue between Shiva and his wife Parvati.
The Shaiva agamas probably began to emerge about the 8th century. For convenience, scholars discuss the texts according to the four Shaivite sects that follow the agamic tradition. These are the Sanskrit school of Shaivasiddhanta, the Tamil Shaivas, the Kashmir Shaivas, and the Virashaivas, who are also known as the Lingayats. The agamas provide a considerable amount of information on the earliest codes of temple building, image making, and religious procedure. (1996 Encyclopaedia Britannica, via Internet)
revealed scriptures (Advaita and Visistadvaita, Glossario)
* agamin-karma
vedi “aparokshanubhuti”, di shankara – ashram vidya
Agastya
uno dei saggi più celebri della tradizione vedica
Agni
il deva del fuoco
” (Sanskrit: “Fire”), fire-god of the Hindus, second only to Indra in the Vedic mythology of ancient India. He is equally the fire of the sun, of lightning, and of the hearth that men light for purposes of worship. As the divine personification of the fire of sacrifice, he is the mouth of the gods, the carrier of the oblation, and the messenger between the human and the divine orders. Agni is described in the scriptures as ruddy-hued and having two faces–one beneficent and one malignant. He has three or seven tongues, hair that stands on end like flames, three legs, and seven arms; he is accompanied by a ram. In the Rigveda he is sometimes identified with Rudra, the forerunner of the later god Shiva. Though Agni has no sect in modern Hinduism, his presence is invoked in many ceremonies, especially by Agnihotri Brahmans, and he is the guardian of the southeast. (1996 Encyclopaedia Britannica, via Internet.)
agni
il fuoco
la parola agni, invece, deriva dalla radice “agi”, che vuole dire “andare”; accompagnato dal suffisso “ni” diventa “colui che conduce gli altri”, oppure “colui che dà nascita (o vita) a tutti gli altri”.
agre
alla presenza di; si può dire anche samaksam
aguru
un profumo
ahamartha (ahamartha)
” the entity denoted by the notion of “I”, the individual self) (Advaita and Visistadvaita, Glossario)
ahamk€ra (ahamkara)
vedi “aha‰k€ra”
* ahamkriti
vedi “aparokshanubhuti”, di shankara – ashram vidya
aha‰k€ra (ahankara)
vedi ego materiale
” aha‰k€ra (anche detto ego materiale o falso ego): il senso dell’io; credere di essere un qualcosa che in realtà non si è. (Glossario “Bhakti-yoga”)
” Sanskrit AHAMKARA (“I-saying,” or “I-making”), in the dualist and evolutionist Samkhya school of Hindu philosophy, the second stage of development of the prakriti, the original stuff of material nature, which evolves into the manifest world. Ahankara follows the stage of buddhi (intelligence, or perception), in which the purusha (soul, or self)–once in a state of pure consciousness, i.e., without an object of contemplation–becomes focused on the prakriti, on existence outside of itself. From the “this-awareness” of the buddhi level evolves the ahankara, or ego-consciousness (an “I-this awareness”). Ahankara is thus the mistaken assumption of personality or individuality. It is mistaken because the soul is incapable of acting; it is rather the prakriti, the essential matter, that acts. Ahankara in turn gives way to other stages in the transmigration of the soul. (1996 Encyclopaedia Britannica, via Internet)
” egotismo (Advaita and Visistadvaita, Glossario)
* ahankara: vedi “aparokshanubhuti”, di shankara – ashram vidya
ahargana
il numero esatto dei giorni trascorsi in Kali-yuga.
Bibliografia:
Sat Sanga 15
Vedic Cosmography and Astronomy, pag.19
ahiˆs€ (ahimsa)
: nonviolenza. Oltre a quello ordinario, si può suggerire un senso del termine più profondo, e cioè nel non far niente che possa gettare gli altri nel dolore e nella confusione, o che possa ostacolare il loro progresso spirituale
” ahiˆs€: filosofia della non-violenza
Sanskrit AHIMSA (“noninjury”), the fundamental ethical virtue of the Jains of India, highly respected throughout the centuries by Hindus and Buddhists as well. In modern times, Mahatma Gandhi, the famous spiritual and political leader, developed his theory of passive resistance as a means of bringing about political change on the principle of ahimsa.
In Jainism, ahimsa is the standard by which all actions are judged. For a householder observing the small vows (anuvrata), the practice of ahimsa requires that he not kill any animal life, but for an ascetic observing the great
vows (mahavrata), ahimsa entails the greatest care to prevent him from knowingly or unknowingly being the cause of injury to any living substance. Living matter (jiva) includes not only human beings and animals but insects, plants, and atoms as well, and the same law governs the entire cosmos. The interruption of another jiva’s spiritual progress increases one’s own karma and delays one’s liberation from the cycle of rebirths. Many common Jainist practices, such as not eating or drinking after dark or the wearing of cloth mouth covers (mukhavastrika) by monks, are based on the principle of ahimsa.
Though the Hindus and Buddhists never required so strict an observance of ahimsa as the Jains, vegetarianism and tolerance toward all forms of life became widespread in India. The Buddhist emperor Ashoka in his inscriptions of the 3rd century BC stressed the sanctity of animal life. Ahimsa is one of the first disciplines learned by the student of yoga and is required to be mastered in the preparatory stage (yama), the first of the eight stages that lead to perfect concentration. In the early 20th century Gandhi extended ahimsa into the political sphere as satyagraha, nonviolent resistance to a specific evil. (1996 Encyclopaedia Britannica, via Internet)
* ahimsa: vedi “aparokshanubhuti”, di shankara – ashram vidya
aindra
un’arma celestiale evocata da un mantra per indra
Airavata
: l’elefante di indra
ajaa (ajada)
” sentient, manifestation for itself (Advaita and Visistadvaita, Glossario)
Ajam
: il non-nato; mentre tutto deve a lui la propria esistenza, krishna non è mai nato; è eternamente esistente nel passato e nel futuro.
Ajanabha
: l’antico nome di bharata-varsha, prima di bharata
* ajativada
: vedi “aparokshanubhuti”, di shankara – ashram vidya
ajiva
: l’inanimato jaina vg 205
” Sanskrit AJIVA, in the Jainist philosophy of India, “nonliving substance,” as opposed to jiva, “soul” or “living matter.” Ajiva is divided into: (1) akasha, “space,” (2) dharma, “that which makes motion possible,” (3) adharma, “that which makes rest possible,” and (4) pudgala, “matter.” Pudgala consists of atoms; is eternal yet subject to change and development; is both gross (that which it is possible to see) and subtle (that which cannot be perceived by the senses). The invisible karma (causative) matter that adheres to and weighs down the soul is an example of subtle pudgala. The first three types of ajiva are necessary conditions for the subsistence of both souls and matter. Some of the above terms are also used in Buddhist philosophy, but with meanings that are quite different. (1996 Encyclopaedia Britannica, via Internet)
Ajivika
” an ascetic sect that emerged in India about the same time as Buddhism and Jainism. It was founded by Goshala Maskariputra (also called Gosalo Makkhaliputto), a contemporary and early friend of Mahavira, the founder of Jainism. His doctrines and those of his followers are known only from Buddhist and Jainist sources, which record that he was lowborn and that he died shortly before the Buddha after a quarrel with Mahavira. The sect professed a total determinism in the transmigration of souls, or series of rebirths. Whereas other groups allowed that man himself can better his lot in the course of his transmigration, the Ajivikas held that the affairs of the entire universe were ordered by a cosmic force called niyati (Sanskrit: “rule,” or “destiny”), which determined all events and thus man’s fate to the last detail and which barred personal efforts to change or accelerate improvement. “Just as a ball of string will, when thrown, unwind to its full length, so fool and wise alike will take their course.” Despite this melancholy view of man’s condition, the Ajivikas practiced austerities not for any purposeful goal but because their niyati had determined them to do so.
After a period of acceptance during the reign of the Maurya dynasty (3rd century BC), the sect apparently dwindled, although followers lived on until the 14th century in the region that became the modern state of Mysore. In latter-day developments of the sect, the founder Goshala came to be worshiped as a divinity, and the tenet of niyati developed into the doctrine that all change was illusory and that everything was eternally immobile, the last consequence of a consistent determinism. (1996 Encyclopaedia Britannica, via Internet)
* ajna-cakra
: vedi “aparokshanubhuti”, di shankara – ashram vidya
ajnana (ajñ€na)
ignoranza
” ignorance, absence of knowledge (Advaita and Visistadvaita, Glossario)
akarma (akarma)
– vedi naishkarmya
” akarma: azione non soggetta alle leggi del karma e che, pertanto, provoca la liberazione dell’anima condizionata
akasa
spazio, etere
akasa
all-luminous
* akasha: vedi “aparokshanubhuti”, di shankara – ashram vidya
akhaŠ€rta (akhandarta)
impartite and non-relational sense. (Advaita and Visistadvaita, Glossario)
akriyavada
” (Sanskrit: “doctrine denying the effect of deeds”), Pali AKRIYAvADA, set of beliefs held by heretic teachers in India who were contemporaries of the Buddha. The doctrine was a kind of antinomianism that, by denying the orthodox karmic theory of the efficacy of former deeds on a person’s present and future condition, also denied the possibility of a person’s influencing his own destiny through preferring righteous to bad conduct. The doctrine’s teachers were therefore severely criticized for immorality by their religious opponents, including Buddhists. Their views are known only through uncomplimentary references in Buddhist and Jaina literature. Among the heretic teachers whose names are known are Purana Kashyapayapa, a radical antinomian; Goshala Maskariputra, a fatalist; Ajita Keshakambalin, the earliest-known materialist in India; and Pakudha Katyayana, an atomist. Goshala’s followers formed the Ajivika sect, which enjoyed some acceptance during the Maurya period (3rd century BC) and then dwindled. (1996 Encyclopaedia Britannica, via Internet)
Akrura
uno degli amici intimi di krishna
aksa
occhi
Aksapada
soprannome dell’autore del nyaya-sutra, gotama (gautama), vg 166
aksara
aksauhini
: unità di misura dei soldati che componevano un esercito; consisteva in 21.870 carri da guerra, 21.870 elefanti, 65.160 cavalli e 109.350 fanti
akutobhaya
: principale esponente di questa dottrina shunya è nagarjuna (2 sec dc) scrisse 400 versi del madhyama-karika; sembra che lui stesso avesse scritto un commento che chiamò akutobhaya (che non teme attacchi da nessuna parte)
alam
: abbastanza (averne abbastanza)
Alambusa
il rakshasa figlio del saggio Rishyashringa. cadde per mano di ghatotkacha
Alambusa
omonimo rakshasa, ma figlio di jatasura
* alatashanti
: vedi “aparokshanubhuti”, di shankara – ashram vidya
alaya-vijnana
: vedi storia della conversione di vasubandhu vg 237- ma neanche manas è il cardine della vita spirituale, ma si poggia su qualcos’altro: alaya-vijnana (coscienza-deposito), che è una corrente in incessante mutazione e non una sostanza spirituale perenne buddh vijnana-vadi
Alayudha
: re rakshasa che combattè dalla parte dei kurava
Alvar
: poeti devozionali autori di poemi in lingua tamil
” any of a group of South Indian mystics who in the 7th to 10th century wandered from temple to temple singing ecstatic hymns in adoration of the god Vishnu. The songs of the Alvars rank among the world’s greatest devotional literature. Among the followers of Shiva, the counterpart of the Alvars were the Nayanars. The name Alvar means, in the Tamil language in which they sang, “one who is immersed in meditation of God.” Their bhakti (religious devotion) was of an intensely passionate kind; they compared the soul to a woman who yearns for her lord’s love. The Alvars are described as falling unconscious in rapture before the image of their lord, and the saint Nammalvar, in speaking of the “madness” of religious exaltation, exhorted his fellow mystics to “run, jump, cry, laugh and sing, and let every man witness it.”
The hymns of the Alvars were gathered in the 10th century by Nathamuni, a leader of the Shrivaisnava sect, who introduced the regular singing of the hymns in Vaisnava temples of South India. The collection is called Nalayira Prabandham (“Collection of 4,000 Songs”). (1996 Encyclopaedia Britannica, via Internet)
Amaravati
la capitale del regno celeste di indra
Amardaka
: figlio di durvasa; avrebbe fondato una metafisica di tipo monistico qualificatovedi vg 178
amata-dhatu
ciò che non contiene la morte, il nirvana per i buddhisti
Amba
: la sfortunata ragazza che rinacque come shikhandi per vendicarsi di bhishma
Ambalika
: moglie di vicitravirya e madre di pandu
Ambika
: la madre di dritarastra
Amida
epiteto del buddha
€nanda (ananda)
una delle principali qualità dell’energia spirituale, la felicità
” €nanda: una delle principali qualità dell’energia spirituale, la felicità
” bliss (Advaita and Visistadvaita, Glossario)
* ananda: vedi “aparokshanubhuti”, di shankara – ashram vidya
Anandagiri
: uno dei biografi di shankara; monaco (vg 89)
un monaco biografo di shankara vg 89
ananda-maya-kosha
: vedi “aparokshanubhuti”, di shankara – ashram vidya
Anandatirtha
: nome di madhva
ananta (ananta)
illimitato
” infinite (Advaita and Visistadvaita, Glossario)
anantaram
(dopo),
Anantasesa
vedi v-5 per alcune note.
anartha (anartha)
: elementi dannosi, quindi indesiderabili. Sono gli attaccamenti e le debolezze materiali
elementi indesiderabili, gli attaccamenti e le debolezze materiali
” anartha: elementi dannosi, quindi indesiderabili. Sono gli attaccamenti e le debolezze materiali
anartha-nivtti (anartha-nivrtti o anartha-nivritti)
: lo stadio in cui ci si comincia a liberare dagli elementi dannosi
lo stadio in cui ci si comincia a liberare dalle cose indesiderabili
” anartha-nivtti: lo stadio in cui ci si comincia a liberare dagli elementi dannosi
an€rya (anarya)
: contrario di arya; una persona che ignora i valori giusti della vita
contrario di arya; una persona che ignora i valori della vita. così è chiamato arjuna nel 2 cap della bg
” an€rya: contrario di arya; una persona che ignora i valori giusti della vita
anava-mala
il male dell’individuazione saiva
anavasth€ (anavastha)
” infinite regress (Advaita and Visistadvaita, Glossario)
* anda
: vedi “aparokshanubhuti”, di shankara – ashram vidya p73 *
Anga
il reame che duryodhana donò a karna per conferirgli dignità reale
anga
membra o parti
anga
???????? vedi “aparokshanubhuti”, di shankara – ashram vidya
anga (a‰ga)
: base verbale; in sanskrito è la forma assunta dalla radice del verbo prima che sia aggiunta la desinenza
Angaraparna
: altro nome di citraratha: il gandharva che, sconfitto in un duello, divenne amico di arjuna e venne chiamato così per via del suo carro bruciato dalle armi del pandava
angasthala
l’anima individuale che deve ubbidire e venerare dio
A‰gir€ (Angira)
: grande saggio dell’epoca vedica
” A‰gir€: grande saggio dell’epoca vedica
anila
vento
anima
(vedi anche atma, jiva, jivatma, ecc) infinitesimale particella d’energia, parte integrante di dio, l’anima costituisce l’essere in sè, cioè noi. e’ differente dal corpo materiale in cui è situata ed è l’origine della coscienza.
come krishna, la jiva ha una propria individualità e una forma eterna, piena di conoscenza e di felicità. rimane tuttavia distinta dal supremo e non lo eguaglia ma, poichè possiede i suoi attributi solo in quantità minima. costituisce l’energia marginale di dio, perchè può tendere sia verso l’energia marginale che verso quella spirituale.
e’ indicata anche con l’appellativo di essere vivente (atma), anima individuale (jivatma) o anima infinitesimale (anu-atma), secondo l’aspetto chje in quel momento si desidera sottolineare.
egli viaggia attraverso 8.400.000 diverse specie viventi che popolano l’universo (900.000 specie acquatiche, 2.000.000 specie vegetali, 1.100.000 specie d’insetti e rettili, 1.000.000 specie d’uccelli, 3.000.000 specie di mammiferi e 400.000 specie umane)
aniruddha: una delle espansioni plenarie del Signore Supremo
espansione plenaria del signore supremo; una delle personalità del catur-vyuha
Aniruddha (Aniruddha)
” Aniruddha: una delle espansioni plenarie del Signore Supremo
anirvacan…ya (anirvacaniya)
indeterminable (Advaita and Visistadvaita, Glossario)
* anirvacaniya: vedi “aparokshanubhuti”, di shankara – ashram vidya
anisa ????? (anisha o anisa)
dipendente (le entità viventi sono…) (o anisa)
vedi costruzione termine upanishad
anisvara ??? (anishvara)
: vg 146
annam
: n. cibo
* anna-maya-kosha
: vedi “aparokshanubhuti”, di shankara – ashram vidya
annambhatta
vedi nyaya-vaishshika
anta (anrta)
” untrue, karma that causes contraction of knowledge, sin (Advaita and Visistadvaita, Glossario)
antaƒkaraŠa (antahkarana)
” internal organs (Advaita and Visistadvaita, Glossario)
* antah-karana: vedi “aparokshanubhuti”, di shankara – ashram vidya
antar€ (antara)
tra
antara‰g€-akti (antaranga-shakti o antaranga-sakti)
l’energia spirituale, detta anche cit-shakti
” antara‰g€-akti: l’energia spirituale, detta anche cit-akti
antarena
: senza, riguardante
antary€mi (antaryami)
l’agente interiore
” indwelling self (Advaita and Visistadvaita, Glossario)
anu
: dopodichè (after along)
anu
o paramanu (atomi) definizione di atomi (vg 173)
* anu: vedi “aparokshanubhuti”, di shankara – ashram vidya
anu-€tm€ (anu-atma)
anima infinitesimale. uno degli epiteti del jiva
” anu-€tm€: anima infinitesimale. Uno dei nomi della j…va
Anubhava-sutra
di mayideva, base della vira-shaiva
anubh™ti (anubhuti)
” consciousness, knowledge (Advaita and Visistadvaita, Glossario)
anumana
: il sillogismo vedi vg 168 e 169
– la grande importanza del nyaya nella storia della filosofia indiana sta nella formulazione del sillogismo (anumana) vg 168 e 169
– anumana è formato da cinque termini, che sono:
1. pratijna (asserzione): sulla montagna c’è fuoco
2. hetu (motivazione): perchè lassù c’è del fumo
3. udaharana (esempio): infatti dove c’è il fumo c’è il fuoco, come in una cucina
4. upanaya (applicazione): ora, la montagna ha tale fumo
5. ningamana: dunque c’è del fuoco su di essa
– espressione molto circostanziata, ma si può ridurlo in tre termini:
1. la montagna ha del fuoco,
2. perchè ha del fumo
3. come una cucina
– montagna soggetto (paksha); fuoco ciò che si deve determinare (sadhya), ossia la conseguenza logica; il fuoco è
a) l’indice (linga) in quanto mette in evidenza il fuoco
b) il mezzo di determinazione (sadhana), attestante la presenza del fuoco c) la motivazione logica (hetu)
– ma la cucina è la prova (drishtanta, esempio) dell’esattezza che il fumo indica la presenza del fuoco
” (Sanskrit: “measuring along some other thing,” or “inference”), in Indian philosophy, the second of the five means of knowledge (pramana) that enable man to have accurate cognitions. Inference occupies a central place in the Hindu school of logic Nyaya). This school worked out a syllogism that has the form of an argument rather than a formula and that goes through five stages: (1) the proposition (pratijna, literally “promise”), (2) the ground (hetu), (3) the illustration (udaharana), (4) the application (upanaya), and (5) the conclusion (nigamana). A syllogism is vitiated by a fallacious ground; this is called hetvabhasa (“the mere appearance of a ground”). A number of types of invalid grounds are distinguished: simple error, contradiction, tautology, lack of proof for the ground, and inopportunity. Britannic Encyclopaedia, via Internet, voce “anumana”
anumanta (anumant€)
: nome del paramatma, che significa “l’autorità che sanziona le reazioni”
– nome o carateristica di krishna, che significa “l’autorità che sanziona le reazioni”
” Anumant€: nome del Param€tm€, che significa “l’autorità che sanziona le reazioni”
anupalabdhi (anupalabdhi)
Šon-cognition, non-recognition (Advaita and Visistadvaita, Glossario)
anupapattih (anupapattih)
” logical untenability (Advaita and Visistadvaita, Glossario)
“
anusvara
(un punto sopra la lettera) sta per una m finale o per qualunque delle 5 nasali seguia da una delle prime quattro mute.
anuv€da (anuvada)
restatement (Advaita and Visistadvaita, Glossario)
Anuvinda
: il principe del territorio di avanti; lui e il fratello vinda caddero per mano di arjuna
anyath€-khy€ti (anyatha-khyati)
” the theory of error according to which illusion is apprehension otherwise (Advaita and Visistadvaita, Glossario)
apabhramsa
(o apabhramsha): apa significa perversione, trasformazione, evoluzione di una parola o di un fenomeno (es. la parola cristo è l’apabhramsa di krishna)
apaccheda-ny€ya (apaccheda-nyaya)
” the principle of the later sulating the earlier (Advaita and Visistadvaita, Glossario)
apar€-prakti (apara-prakriti o apara-prakrti)
: energia inferiore o materiale
– vedi energia materiale
” apar€-prakti: energia inferiore o materiale
apara-sakti
vedi energia materiale
aparavidya
verità non suprema. c’è un doppio grado di verità (para e aparavidya)
aparoksa (aparoksa)
una cosa che non è direttamente percepita ma della quale esistenza si è compeltamente certi mediante realizzazione. Madnukyopanisad con Karika di Gaudapada e comm. di Sankaracarya , pag. 11
* aparoksha: vedi “aparokshanubhuti”, di shankara – ashram vidya
* aparokshanubhuti
: vedi “aparokshanubhuti”, di shankara – ashram vidya
apa-sampradaya
: estranei alla sampradaya
api (api)
: termine sanskrito che significa “nonostante ciò”
apihitam (apihitam)
: coperto. Il vero volto del Signore, afferma la Isha Upanishad, è coperto, non si può vedere perchè celato da una luce accecante
” apihitam: coperto. Il vero volto del Signore, afferma la Ÿa Upaniad, è coperto, non si può vedere perché celato da una luce accecante
apsara
: meravigliose ragazze dei pianeti celesti
arani
: il bastone con il quale i brahmana accendono il fuoco del sacrificio
Aranyaka
(Sanskrit: “Books of the Forest”), a later development of the Brahmanas, or expositions of the Vedas, which were composed in India in about 700 BC. The Aranyakas are distinguished from the Brahmanas in that they may contain information on secret rites to be carried out only by certain persons, and more philosophic speculation. Thus they were intended to be studied only by the initiated, by which might have been meant either hermits who had withdrawn into the forest and no longer took part in ritual sacrifices or pupils who were given instruction by their teachers in the seclusion of the forest, away from the village. The Aranyakas are given over to secret explanations of the allegorical meaning of the ritual and to discussion of the internal, meditative meaning of the sacrifice, as contrasted to its actual, outward performance. The philosophic portions, more speculative in content, are sometimes called Upanishads. (1996 Encyclopaedia Britannica, Internet)
arati
: vedi aratrika
aratrika
: – vedi glossario di the seventh gosvami, biografia di bhaktivinoda thakur
Arti (Hindi), Sanskrit ARATRIKA, in Hindu and Jaina rites, the waving of lighted lamps before an image of a god or a person to be honoured. In performing the rite, the worshiper circles the lamp three times in a clockwise direction while chanting a prayer or singing a hymn. Arti is one of the most frequently observed parts of both temple and private worship. The god is honoured by the lighted ghee (clarified butter) or camphor and is protected by the invocation of the deities of the directions of the compass. In Indian households, arti is a commonly observed ritual treatment accorded specially honoured guests. It is also a part of many domestic ceremonies. (1996 Encyclopaedia Britannica, via Internet)
arca
arcana
il processo di adorazione delle forme arca
arca-vigraha
: vedi murti
arghya
: cerimonia atta a venerare le grandi personalità
arhat
” arhat (Sanskrit), Pali ARAHANT (“one who is worthy”), in Buddhism, a perfected person, one who has gained insight into the true nature of existence and has achieved nirvana (spiritual enlightenment). The arhat, having freed himself from the bonds of desire, will not be reborn again. The state of an arhat is considered in the Theravada tradition to be the proper goal of a Buddhist. Four stages of attainment are described in Pali texts: (1) the state of the “stream-enterer”–i.e., a convert (sotapanna)–achieved by overcoming false beliefs and doubts regarding the Buddha, the teaching (dhamma), and the order (sangha); (2) the “once-returner” (sakadagamin), who will be reborn only once again, a state attained by diminishing lust, hatred, and illusion; (3) the “nonreturner” (anagamin), who, after death, will be reborn in a higher heaven, where he will become an arhat, a state attained by overcoming sensuous desire and ill will, in addition to the attainments of the first two stages; and (4) the arhat. Except under extraordinary circumstances, a man or woman can become an arhat only while living in a monastery.
Mahayana Buddhists criticize the arhat ideal on the grounds that the Bodhisattva (q.v.) is a higher goal of perfection, for the bodhisattva vows to remain within the cycle of rebirths, even though capable of enlightenment, in order to work for the good of others. This divergence of opinion continues to be one of the fundamental differences between the Theravada and Mahayana traditions.
In China, as well as in Korea, Japan, and Tibet, arhats (Chinese: lohan; Japanese: rakan) were often depicted on the walls of temples in groups of 16 (later enlarged to 18, or even 500). They represent 16 close disciples of the Buddha who were entrusted by him to remain in the world and not to enter nirvana until the coming of the next buddha, in order to provide people with objects of worship. (1996 Encyclopaedia Britannica, via Internet)
ari
nemico
Arjuna (Arjuna)
il terzo dei pandava; era un caro amico e devoto di krishna; aveva anche altri nove appellativi
” Arjuna: il terzo dei fratelli P€Šava e amico intimo di KŠa
” Arjuna one of the five Pandava brothers, who are the heroes of the Indian epic the Mahabharata (“Great Epic of the Bharata Dynasty”). Arjuna’s hesitation before a battle became the occasion for his friend and charioteer, the god Krishna, to deliver a discourse on duty, or the right course of human action. These verses, which are in the form of a quasi-dialogue between Krishna and Arjuna, are collectively known as the Bhagavadgita, which is the most celebrated religious text of India. (1996 Encyclopaedia Britannica, via Internet.)
arjuna (arjuna)
un tipo di albero
il nome di una specie di albero. i saggi nalakuvera e manigriva furono maledetti ad entrare nel corpo di questi alberi
artha (artha)
sviluppo economico. uno dei quattro principi della vita p73 sociale vedica organizzata per un graduale avanzamento spirituale
artha (artha)
: le persone che soffrono e che quindi sono stanche dell’esistenza materiale. per l’intensa frustrazione, si rivolgono a Krishna, il quale indica loro la strada da seguire
” artha: le persone che soffrono e che quindi sono stanche dell’esistenza materiale. Per l’intensa frustrazione, si rivolgono a KŠa, il quale indica loro la strada da seguire
artha-arth… (artha-arthi)
coloro che a Dio chiedono ricchezza, realizzarsi in questo mondo, sapendo bene che le attività spirituali talvolta possono essere economicamente remunerative
” artha-arth…: coloro che a Dio chiedono ricchezza, realizzarsi in questo mondo, sapendo bene che le attività spirituali talvolta possono essere economicamente remunerative
arthapatti
” (Sanskrit: “the incidence of a case”), in Indian philosophy, the fifth of the five means of knowledge (pramana) by which man obtains accurate knowledge of the world. Arthapatti is knowledge arrived at by circumstantial implication. See pramana. (1996 Encyclopaedia Britannica, via Internet)
Artha-sastra
” (Sanskrit: “Handbook of [the King’s] Profit”), singularly important Indian manual on the art of politics, attributed to Kautilya (also known as Visnugupta or Canakya), who reportedly was chief minister to King Candragupta (c. 300 BC), the founder of the Maurya dynasty. Although it is unlikely that all of the text dates to such an early period, several parts have been traced back to the Mauryas.
The author of the Artha-shastra is concerned with central control by the king of a realm of fairly limited size, and he speaks of the way the state’s economy is organized, how ministers should be chosen and war conducted, and how taxation should be arranged and distributed. Great emphasis is placed on the importance of a network of runners, informers, and spies, which, in the absence of a ministry of public information and a police force, functioned as a surveillance corps for the king, focusing particularly on any external threats and internal dissidence.
Entirely practical in purpose, the Artha-shastra presents no overt philosophy. But implicit is a complete skepticism, if not cynicism, concerning human nature and its corruptibility and the ways in which the king–and his trusted servant–can take advantage of such human weakness.
Unstated but apparent is the paradox that a king has to have complete confidence in the minister who is ruling his state. This paradox was dramatized by the playwright Vishakhadatta (c. 5th century AD), who was probably at the court of the Guptas, in his Sanskrit play Mudraraksasa (“Minister Raksasa and His Signet Ring”). (Encyclopaedia Britannica, via Internet, voce “Artha-sastra”)
arthavada
la spiegazione di un significato
Aruna
figlio di kashyapa, fratello di garuda, guida il caro di vivashvan (vedi mb)
Aruni
: uno dei discepoli di ayoda-dhaumya vedi v-7
šryabha˜a (Aryabhata)
vedi Vedic Cosmography and astronomy, pag. 19
vedi Sat Sanga 14 e 15
Aryadeva
: esempi di vacuità: aryadeva, discepolo di nagarjuna, colpito a morte, non volle vendette, ma disse: tutto è vuoto. per colui che conosce la verità non vi sono nè amico nè nemico, nè assassino nè assassinato”
aryano
: colui che conosce i più elevati principi della vita umana
as, asyati
gettare 4
asamprajnata
samadhi incoscio
asana
: modi di sedersi che favoriscono la concentrazione
” Sanskrit ASANA (“sitting posture,” “seat”), in the Yoga system of Indian philosophy, immobile bodily posture that a person assumes in an attempt to isolate the mind by freeing it from attention to bodily functions. It is the third of the eight prescribed stages intended to lead the aspirant to samadhi, the trancelike state of perfect concentration. Once the practitioner is able with ease to maintain a rigid, essentially unnatural posture, he has in a sense “concentrated” his body (the antithesis of its normal dispersed state, that of infinite mobility). As many as 32 or more different asanas have been enumerated, of which perhaps the most common is the padmasana (“lotus posture”). In the visual arts of India, asana refers to the posture of a seated deity or figure or to the seat or throne on which he sits. Encyclopaedia Britannica, via Internet, voce “asana”.
Asanga
esistito tra il 280 e 500 dc; era un importante saggio buddhisti (vg 86)
– asanga, (il fratello di vasubandhu) il più grande dei maestri vijnana-vadi vg 237
– altri testi
– maitreya è il nome del buddha che deve ancora venire e che ha rivelato ad asanga i testi sacri: sutralankara e madhyantavibhanga
– maitreya e asanga gli autori del vijnana-vada
asanskrita
rivedi. termine buddhista; quelli elementi la cui esistenza è indipendente da altri fattori, e sono solo il nirvana e lo spazio vuoto
asatah
: cosa non-permanente
non-permanente
asat-karya-vada
: i vaisheshika insegnano il cosidetto… secondo il quale un prodotto non esiste già preformato nella sua causa (come affermava il sankhya), ma le è inerente dopo la sua genesi. vg 173
Asirgarh
Indian fortress situated between the Tapti and Narmada rivers a little to the north of the town of Burhanpur, in the former Central Provinces and the present state of Maharashtra. The principal importance of the fortress lay in its command of the only easily accessible route from northern India to the Deccan in the southwest. Asirgarh was a stronghold of the Hindu Rajputs but fell to the Muslim sultanate of Delhi in the late 13th century. It was later held by the Faruqi rulers of nearby Khandesh, from whom it was taken after a long and historic siege (1600-01) by the Mughal emperor Akbar; his success opened the way for all the later Mughal operations in the Deccan. The fortress was later held by the Hindu Marathas, whose lands lay to the west, from whom it was twice captured, in 1803 and 1819, by the British. (1996 Encyclopaedia Britannica, via Internet)
Asita
: grande saggio della tradizione vedica; arjuna lo menziona nella bhagavad-gita
asmita
l’illusione dell’io (asmita, ciò che è me stesso, egoismo)
Asoka
(273-232), uno dei più importanti re indiani, protettore del buddhismo; era figlio di cadragupta il nipote il più famoso (vedi i-10)
o 250 ac ?
” vedi ahimsa
” Also spelled ASHOKA (d. 238? BC, India), last major emperor in the Mauryan dynasty of India. His vigorous patronage of Buddhism during his reign (c. 265-238 BC; also given as c. 273-232 BC) furthered the expansion of that religion throughout India. Following his successful but bloody conquest of the Kalinga country on the east coast, Ashoka renounced armed conquest and adopted a policy that he called “conquest dharma (principles of right life).”
In order to gain wide publicity for his teachings and his work, Ashoka made them known by means of oral announcements and also engraved them on rocks and pillars at suitable sites. These inscriptions–the Rock Edicts and Pillar Edicts (e.g., the lion capital of the pillar found at Sarnath, which has become India’s national emblem)–mostly dated in various years of his reign, contain statements regarding his thoughts and actions and provide information on his life and acts. There is such a ring of frankness and sincerity in the utterances of Ashoka that they appear to be true.
According to his own accounts, Ashoka conquered the Kalinga country (modern Orissa state) in the eighth year of his reign. The sufferings that the war inflicted on the defeated people moved him to such remorse that he renounced armed conquests. It was at this time that he came in touch with Buddhism and adopted it. Under its influence and prompted by his own dynamic temperament, he resolved to live according to, and preach, the dharma and to serve his subjects and all humanity.
By dharma, as Asoka repeatedly declared, he understood the energetic practice of the sociomoral virtues of honesty, truthfulness, compassion, mercifulness, benevolence, nonviolence, considerate behaviour toward all, “little sin and many good deeds,” nonextravagance, nonacquiisitiveness, and noninjury to animals. He spoke of no particular mode of religious creed or worship, nor of any philosophical doctrines. He spoke of Buddhism only to his coreligionists and not to others.
Toward all religious sects he adopted a policy of respect and guaranteed them full freedom to live according to their own principles, but he also urged them to exert themselves for the “increase of their inner worthiness.” He, moreover, exhorted them to respect the creeds of others, praise the good points of others, and refrain from vehement adverse criticism of the viewpoints of others.
To practice the dharma actively Ashoka went out on periodic tours preaching the dharma to the rural people and relieving their sufferings; he ordered his high officials to do the same, in addition to attending to their normal duties; he exhorted administrative officers to be constantly aware of the joys and sorrows of the common folk and to be prompt and impartial in dispensing justice. A special class of high officers, designated “dharma ministers,” was appointed to foster dharma work by the public, relieve sufferings wherever found, and look to the special needs of women, of people inhabiting outlying regions, of neighbouring peoples, and of various religious communities. It was ordered that matters concerning public welfare were to be reported to him at all times. The only glory he sought, he said, was for having led his people along the path of dharma. No doubts
are left in the minds of readers of his inscriptions regarding his earnest zeal for serving his subjects. More success was attained in his work, he says, by reasoning with people than by issuing commands.
Among his works of public utility were the founding of hospitals for men and animals and the supplying of medicines; and the planting of roadside trees and groves, digging of wells, and construction of watering sheds and resthouses. Orders were also issued for curbing public laxities and preventing cruelty to animals. With the death of Ashoka the Maurya Empire disintegrated and his work was discontinued. His memory survives for what he attempted to achieve and the high ideals he held before himself.
Most enduring were Ashoka’s services to Buddhism. He built a number of stupas (commemorative burial mounds) and monasteries and erected pillars on which he ordered inscribed his understanding of religious doctrines. He took strong measures to suppress schisms within the order (the Buddhist religious community) and prescribed a course of scriptural studies for adherents. Tradition recorded in the Ceylonese chronicle Mahavamsa says that, when the church decided to send preaching missions abroad, Ashoka helped them enthusiastically and sent his own son and daughter as missionares to Ceylon. It is as a result of Ashoka’s patronage that Buddhism, which until then was a small sect confined only to particular localities, spread throughout India and subsequently beyond the frontiers
of the country.
A sample quotation that illustrates the spirit that guided Ashoka is: “All men are my children. As for my own children I desire that they may be provided with all the welfare and happiness of this world and of the next, so do I desire for all men as well.”
BIBLIOGRAPHY. Amulyachandra Sen (ed.), “Asoka’s Edicts” (1956), deals with all aspects of Ashoka’s life and work on the basis of archaeological and literary materials. D.R. Bhandarkar, “Asoka”, 3rd ed. (1955); and R.K. Mookergee, “Asoka”, 3rd ed. (1962), are studies based on historical materials. (Encyclopaedia Britannica, Inc., via Internet, voce “Asoka”)
asrama
1) luogo dove si praticano i principi della vita spirituale
2) ciascuna delle quattro tappe della vita spirituale. vivendo secondo i principi che caratterizzano queste quattro tape, l’uomo vede facilitata la realizzazione della sua identità spirituale. Queste si chiamano 1. brahmacarya, 2. grihastha, 3. vanaprastha, 4. sannyasa
– vedi glossario di the seventh gosvami, biografia di bhaktivinoda thakur
asrava
: influssi jaina vg 205
” (Sanskrit: “what leaks out”), Pali AS (Advaita and Visistadvaita, Glossario)A, also called KLEShA (Sanskrit: “affliction”), Pali KILESA, in Buddhist philosophy, the illusion that ceaselessly flows out from internal organs (i.e., five sense organs and the mind). To the unenlightened, every existence becomes the object of illusion or is inevitably accompanied by illusion. Such an existence is called sasrava. Even if one leads a good life, it is still regarded as sasrava, insofar as it leads to another existence in the world of transmigration. Through the effort of ridding oneself of asrava, one can attain anasrava (the Enlightenment), or freedom from the bond of illusion by undefiled wisdom. (Encyclopaedia Britannica, via Internet, voce “Asrava”.)
Astanga-yoga ??????????? (astanga-yoga)
” Eightfold Path: Pali ATTHANGIKA-MAGGA, Sanskrit ASTANGIKA-MARGA,doctrine taught by Gautama Buddha in his first sermon at the deer park near Benares (Varanasi), in India. Together with the Four Noble Truths, of which it forms a part, it sums up the whole of Buddhist teaching. It is also called the Middle Path, as it steers a course between the sensual pleasures of the materialists and the self-mortification of the ascetics. Those who follow the noble Eightfold Path are freed from the suffering that is an essential part of human existence and are led ultimately to Nirvana, or Enlightenment. Some Buddhist teachings have held that to enter this path in itself implies an experience of Nirvana.
The Eightfold Path consists of: (1) right understanding–faith in the Buddhist view of the nature of existence in terms of the Four Noble Truths; (2) right thought–the resolve to practice the faith; (3) right speech–avoidance of falsehoods, slander, or abusive speech; (4) right action–abstention from taking life, stealing, and improper sexual behaviour; (5) right livelihood–rejection of occupations not in keeping with Buddhist principles; (6) right effort–avoidance of bad and development of good mental states; (7) right mindfulness–awareness of the body, feelings, and thought; and (8) right concentration–meditation. “Encyclopaedia Britannica, via Internet, voce “Astanga-yoga”)
lo yoga delle otto fasi, che sono: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana e samadhi. Permette di raggiungere la realizzazione di Paramatma
– ashtanga significa otto e anga parti. dunque lo yoga delle otto fasi: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana e samadhi. permette di raggiungere la realizzazione di paramatma
le 8 tappe dell’ashtanga-yoga si dividono in tre gruppi p73 1. premesse morali
2. esercizi per facilitare la concentrazione
3 concentrazione spiritualevedi
– ashtanga-yoga:vg 159-160
– le otto membra dello yoga (yoganga) sono:
– yama; la disciplina, l’osservanza delle cinque regole di condotta moralea) non-violenza, b) veridicità, c) astensione dal furto, d) castità, e) liberazione dall’avidità
– niyama; ubbidienza delle cinque regole che servono a purificarsi interiormente e esteriormente: purezza corporale e spirituale, sobrietà, ascesi, studio e abbandono in dio
– asana; modi di sedersi che favoriscono la concentrazione
– pranayama: regolazione del respiro che favorisce la calma spirituale
– pratyahara; ritirare gli organi di senso dagli oggetti
– dharana: fissare il pensiero su un oggetto, sul quale si concentra ogni idea
– dhyana: la meditazione, intensificazione del dharana
– samadhi; contemplazione, una forma superiore di meditazione. si divide in due gradi: samprajnata, samadhi cosciente e asamprajnata, samadhi incoscio. Se si rimane a lungo in questo stato, i sanskara si annientano, il citta si dissolve nella natura promordiale, il purusha raggiunge l’assolutezza e si libera
Astavakra
: importante saggio protagonista di vari momenti della letteratura vedica. Vyasa lo chiama mayavadi per le sue convinzioni monistiche
Astchap ????
” (Sanskrit: Eight Seals), group of 16th-century Hindi poets, four of whom were disciples of the Vaishnava leader Vallabha, and four of his son and successor, Vitthala. The greatest of the group was Surdas, a blind singer whose descriptions of the exploits of the child-god Krishna are the highlights of his collection of poetry called the Sursagar, a work that is admired throughout the Hindi-speaking areas of northern India. It is particularly rich in its details of daily life and in its sensitive perception of human emotion, the parent’s for the child and the maiden’s for her lover. Other members of the Astchap group were Paramananddas, Nanddas, Krsnadas, Govindswami, Kumbhanandas, Chitaswami, and Caturbhujdas. (1996 Encyclopaedia Britannica, via Internet)
€stika (astika)
” in Indian philosophy, any orthodox school of thought, defined as one that accepts the authority of the Vedas (sacred scriptures of ancient India); the superiority of the Brahmans (the class of priests), who are the expositors of the law (dharma); and a society made up of the four traditional classes (varna). The six orthodox philosophic systems are those of Samkhya and Yoga, Nyaya and Vaisheshika, and Mimamsa and Vedanta.
The term astika comes from the Sanskrit asti, which means “there is.” Contrasted to the astika systems are the nastika (Sanskrit: from na asti, “there is not”), the individuals and schools that do not accept the authority of the Veda, the system of the four classes, and the superiority of the Brahmins. Included among the nastika schools are the Buddhists, Jainas, the ascetic Ajivikas, and the materialistic Carvakas. (1996 Encyclopaedia Britannica, via Internet.)
” orthodox, one who accepts the authority of the Vedas (Advaita and Visistadvaita, Glossario)
Astika
figlio di jaratkaru (il saggio) e jaratkaru (la sorella di vasuki)
astitva (astitva)
existence (Advaita and Visistadvaita, Glossario)
astra
arma
asuci
sporcizia
asura (asura)
” asura: razza di esseri demoniaci
€suraˆ bh€vam €rit€ƒ (asuram bhavam asritah)
” €suraˆ bh€vam €rit€ƒ: atei dichiarati. (Glossario “Bhakti-yoga”)
Asuri
: discepolo di Kapila
asva
cavallo
Asvaghosa
” also spelled ASHVAGHOSA (b. AD 80?, Ayodhya, India–d. 150?, Peshawar), philosopher and poet who is considered India’s greatest poet before Kalidasa (5th century) and the father of Sanskrit drama; he popularized the style of Sanskrit poetry known as kavya. Ashvaghosa was born a Brahman. Legend obscures the man, but it is known that he was an outspoken opponent of Buddhism until, after a heated debate with a noted Buddhist scholar on the relative merits of the Vedantic (Hindu) religion and the middle path (Buddhism), he accepted the value of Buddhism and became a disciple of his erstwhile opponent. While in Varanasi (Benares), where Gautama Buddha had preached his first sermon, Ashvaghosa saw the city conquered by the Kushan (Kusana) emperor Kaniska, a devout Buddhist. A huge war indemnity was demanded, and the ruler of Varanasi handed over instead a symbolic tribute, a begging bowl said to have been used by both the Buddha and Asvaghosa. Apparently the philosopher rose to the position of spiritual counsellor in Kaniska’s court at Peshawar. A brilliant orator, Ashvaghosa spoke at length on Mahayana (Greater Vehicle) Buddhist doctrine at the fourth Buddhist council, which he helped organize. His fame lay largely in his ability to explain the intricate concepts of Mahayana Buddhism. Among the works attributed to him are the Mahayana-shraddhotpada-shastra (“The Awakening of Faith in the Mahayana”), the Buddhacarita (“The Life of Buddha”) in verse, and the Mahalankara (“Book of Glory”). (1996 Encyclopaedia Britannica, via Internet)
” data di nascita 100 dc circa (Filosofia dell’India, di Von Glasenapp, pag 144)
Asvalayana
” (fl. 400 BC?), author of the Ashvalayana-shrauta-sutra, Vedic manual of sacrificial ceremonies composed for the use of the class of priests called hotar, or hotr, whose main function was to invoke the gods. Belonging to the “forest tradition” of hermits and wandering holy men rather than to that of the priesthood, Asvalayana is mentioned as a teacher as well as a sage in Vedic litanies and in the one text is invoked along with Indra and the “sons of Brahma.” He is described as a student of Shaunaka, who composed many texts. (1996 Encyclopaedia Britannica, via Internet)
Asvamedha parva
: uno dei capitoli del Maha-bharata
” Avamedha Parva: uno dei capitoli del Mah€-bh€rata
asvamedha-yajna
: il sacrificio del cavallo; generalmente i re lo celebravano quando volevano essere riconosciuti come imperatori
” (Sanskrit: “horse sacrifice”), also spelled AShWAMEDHA, ASHVAMEDHA, or ASHWAMEDHA, grandest of the Vedic religious rites of ancient India, performed by a king to celebrate his paramountcy. The ceremony is described in detail in various Vedic writings, particularly the Shatapatha Brahmana. An especially fine stallion was selected and was allowed to roam freely for a year under the protection of a royal guard. If the horse entered a foreign country, its ruler had either to fight or to submit. If the horse was not captured during the year, it was victoriously brought back to the capital accompanied by the rulers of the lands it entered, and then sacrificed at a great public ceremony, which was accompanied by much feasting and celebration. The wandering horse was said to symbolize the Sun in its journey over the world and, consequently, the power of the king over the whole Earth. On successfully carrying out a horse sacrifice, the king could assume the title of cakravartin (universal monarch). The rite served not only to glorify the king but also to ensure the prosperity and fertility of the entire kingdom.
In historical times the practice was condemned by the Buddha and seems to have suffered a decline, but it was revived by Pusyamitra Shunga (reigned 187-151 BC). He is said to have defeated, while protecting his horse, Greek warriors who had reached the Punjab. Samudra Gupta (c. AD 330-c. 380) issued coins in commemoration of his successful completion of an ashvamedha, and the rite is mentioned in connection with other Gupta and Calukya monarchs. It may have continued as late as the 11th century, when it is said to have taken place in the Cola Empire. (1996 Encyclopaedia Britannica, Inc. via Internet)
Asvatthama
il figlio di drona
Asvini Kumara
i gemelli medici dei deva che generarono nakula e sahadeva
Atalaloka
: sistema planetario inferiore
Atharva-veda
” Atharva Veda: uno dei quattro Veda. Tratta degli aspetti tecnici riguardanti i sacrifici. (Glossario “Bhakti-yoga”)
” Atharvaveda, collection of hymns and incantations that forms part of the ancient sacred literature of India known as the Veda. (1996 Encyclopaedia Britannica, via Internet)
ati
oltre, al di là
Atibari
: setta eretica combattuta da Bhaktivinoda vedi the seventh gosvami da pag. 111, pag. 121
detti anche attibari
Atibari-sampradaya
: vedi glossario di the seventh gosvami, p73 biografia di bhaktivinoda thakur
Atiratha
: il padre adottivo di karna
atithi
atma
: il sè; vedi anima o jiva
” €tm€: vedi j…va. (Glossario “Bhakti-yoga”)
” Sanskrit ATMAN, one of the most basic concepts in Hindu philosophy, describing that eternal core of the personality that survives after death and that transmigrates to a new life or is released from the bonds of existence. While in the early Vedic texts it occurred mostly as a reflexive pronoun (oneself), in the later Upanishads it comes more and more to the fore as a philosophic topic: atman is that which makes the other organs and faculties function and for which indeed they function; atman underlies all the activities of a person, as Brahman (the absolute) underlies the workings of the universe; to know it brings bliss; it is part of the universal Brahman, with which it can commune or even fuse. So fundamental was the atman deemed to be that certain circles identified it with Brahman. Of the various systems (darshans) of Hindu philosophy, the schools of Sankhya and Yoga (which use the term purusha to convey the idea of atman) and the orthodox school of Vedanta particularly concern themselves with the atman, though the interpretation varies in accordance with each system’s general worldviews. (1996 Encyclopaedia Britannica, via Internet)
” Doctrine of atman-brahman.
Hindus believe in an uncreated, eternal, infinite, transcendent, and all-embracing principle, which, “comprising in itself being and non-being,” is the sole reality, the ultimate cause and foundation, source, and goal of all existence. This ultimate reality is called brahman. As the All, brahman causes the universe and all beings to emanate from itself, transforms itself into the universe, or assumes its appearance. Brahman is in all things and is the Self (atman) of all living beings. Brahman is the creator, preserver, or transformer and reabsorber of everything. Although it is Being in itself, without attributes and qualities and hence impersonal, it may also be conceived of as a personal high God, usually as Vishnu or Shiva. This fundamental belief in and the essentially religious search for ultimate reality–i.e., the One that is the All–have continued almost unaltered for more than 30 centuries and have been the central focus of India’s spiritual life. (1996 Encyclopaedia Britannica, via Internet, voce “Atman”)
atma
onnipervadente
atma-nivedana
: abbandonarsi completamente
€tm€r€ma (atmarama)
: colui che è soddisfatto nel sè
” €tm€r€ma: colui che è soddisfatto nel sé
Audulomi
: vedi vedanta sutra pag. 197 – 198 interessante
saggio dell’epoca vedica. La sua opinione era che l’anima Suprema e quella individuale sono differenti solo fino al raggiungimento della salvezza
aulukya
gufo
aulukya-darshana
: la Filosofia del Gufo. altro nome per il Vaisheshika. Si chiamò così perchè Shiva la rivelò a Kanada assumendo le sembianze di un gufo
altro nome del sistema filosofico vaisheshika; autore kanada, ispirato da shiva sotto sembianze di gufo; perciò fu chiamata così
aum
: vedi om
Aurangzed
imperatore moghul (1707); alla sua morte lo stato mogol cominciò a decadere (vg 71)
imperatore Mogol
Aurobindo Ghosh
: studioso indiano morto nel 1950. Mirava a raggiungere una sintesi tra le idee delle sua terra e quelle occidentali
original name AUROBINDO GHOSE, Aurobindo also spelled AR (Advaita and Visistadvaita, Glossario)INDA (b. Aug. 15, 1872, Calcutta, India–d. Dec. 5, 1950, Pondicherry), seer, poet, and Indian nationalist who originated the philosophy of cosmic salvation through spiritual evolution. Aurobindo’s education began in a Christian convent school in Darjeeling, and then, still a boy, he was sent to England for further schooling. He entered the University of Cambridge, where he became proficient in two classical and three modern European languages. After returning to India in 1892, he took various administrative and professorial posts in Baroda and Calcutta, and then turned to his native culture and began the serious study of Yoga and Indian languages, including classical Sanskrit. The years from 1902 to 1910 were stormy ones for Aurobindo, as he embarked on a course of action to free India from the British raj (rule). As a result of his political activities and revolutionary literary efforts, he was imprisoned in 1908. Two years later he fled British India to refuge in the French colony of Pondichéry (modern Pondicherry) in southeastern India, where he devoted himself for the rest of his life solely to the development of his unique philosophy. There he founded an ashram (retreat) as an international cultural centre for spiritual development, attracting students from all over the world.
According to Aurobindo’s theory of cosmic salvation, the paths to union with Brahman are two-way streets, or channels: enlightenment comes from above (thesis), while the spiritual mind (supermind) strives through yogic illumination to reach upward from below (antithesis). When these two forces blend, a gnostic individual is created (synthesis). This yogic illumination transcends both reason and intuition and eventually leads to the freeing of the individual from the bonds of individuality, and, by extension, all mankind will eventually achieve moksha (liberation). Thus, Aurobindo created a dialectic mode of salvation not only for the individual but for all mankind.
His voluminous, complex, and sometimes chaotic literary output includes philosophical pondering, poetry, plays, and other works. Among his works are: The Life Divine (1940), The Human Cycle (1949), The Ideal of Human Unity (1949), On the Veda (1956), Collected Poems and Plays (1942), Essays on the Gita (1928), The Synthesis of Yoga (1948), and Savitri: A Legend and a Symbol (1950). (1996 Encyclopaedia Britannica, via Internet)
“
Aurobindo Ashram.
![[Index]](/icons/index.gif){kind=icon}
Aurva
grande saggio vedico, nipote di bhrigu vedi mb adi- parva e vishnu-purana 234
austerità
vedi tapasya
avacalita-nitya
eternità statica Von Glasenapp pag.105
avaccheda-v€da (avaccheda-vada)
” the thoery that the jiva is the appearance of Brahman as defined by avidya (Advaita and Visistadvaita, Glossario)
avagraha
un segno simile a ‘ che indica l’elisione della a all’inizio di una parola (es: te’pi)
Avanti
il territorio dell’india chiamato anche malava
Avanti
i fratelli vinda e anuvinda (vedi Maha-bharata)
€varaŠa (avarana)
concealment (Advaita and Visistadvaita, Glossario)
anyony€raya (anyonyasraya)
” a logical fallacy, an argument involving a vicious circle (Advaita and Visistadvaita, Glossario)
Avatara
” avat€ra: colui che discende dal mondo spirituale per beneficiare gli uomini
: colui che discende dal mondo spirituale per beneficiare gli uomini
– ci sono sei tipi di avatara: purusha-avatara, guna-avatara, lila-avatara, manvantara-avatara, yuga-avatara, shakty-avesha-avatara. (vedi sb della Gaudiya math, a pag. 112), interessante.
1, purusha-avatara (provengono da Sankarshana): Maha-vishnu, Garbhodakashayi e Kshirodakashayi.
– che sono quelli con i quali il Signore crea
2, guna-avatara: Brahma, Vishnu e Shiva
3, lila-avatara: Kumara, Narada, Varaha, Matsya, Yajna, Nara- narayana, Kapila, Dattatreya, Hayagriva, Hamsa, prishnigarbha (il Vishnu di Dhruva?), Rishabha, prithu, Nrishimha, Kurma, Dhanvantari, Mohini, Vamana, parashurama, Rama, Vyasa, Balarama, Krishna, Buddha e Kalki (25 in tutto). Siccome nascono più o meno in tutti i kalpa, sono chiamati anche kalpa-avatara.
– con i quali egli svolge attività particolari come per gioco.
4, manvantara-avatara: Yajna, Vibhu, Satyasena, Hari, Vaikuntha, ajita, Vamana, Sarvabhauma, Rishabha, Visvaksena, Dharmasetu, Sudhama, Yogeshvara e Brihadbanu. Sono 14, uno per manvantara.
– Yajna e Vamana sono anche considerati Lila-avatara.
– sono anche chiamati Vaibhavavatara
5, yuga-avatara: shukla (Nara-narayana rishi), rakta (rama), krishna (krishna) e pita (caitanya) – (per questo maha-yuga)
– uno per ogni yuga
6, shakty-avesha-avatara: prithu, Vyasa, parashurama e buddha
– letteralmente “investiti di potere”. Con questi il Signore dota di un certo tipo di energia per assolvere determinati compiti
per chi volesse approfondire chiarire meglio l’argomento dei sei tipi di avatara può trovare maggiori informazioni nella Shrimad-bhagavatam (1.3.5, commento). Si vedano anche “Gli insegnamenti del Signore Caitanya”, al cap.8
Sanskrit (Advaita and Visistadvaita, Glossario)ATARA (“descent”), in Hinduism, the incarnation of a deity in human or animal form to counteract some particular evil in the world. The term usually refers to these 10 appearances of Vishnu: Matsya (fish), Kurma (tortoise), Varaha (boar), Narasimha (half man, half lion), Vamana (dwarf), Parasurama Rama with the axe), Rama (hero of the Ramayana epic), Krishna (the divine cowherd), Buddha, and Kalkin (the incarnation yet to come). The number of Vishnu’s avatars is sometimes extended or their identities changed, according to local preferences. Thus, Krishna is in some areas elevated to the rank of a deity, and his half brother, Balarama, included as an avatar. One formulation of the doctrine is given in the religious poem the Bhagavadgita, when charioteer Lord Krishna tells Arjuna: “Whenever there is a decline of righteousness and rise of unrighteousness then I send forth Myself. For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I come into being from age to age.” (1996 Encyclopaedia Britannica, via Internet)
avayava
il sillogismo
” The syllogism and its predecessors.
Of the four main topics of the Nyaya-sutras (art of debate, means of valid knowledge, syllogism, and examination of opposed views) there is a long history. There is no direct evidence for the theory that though inference (anumana) is of Indian origin, the syllogism (avayava) is of Greek origin. Vatsayana, the commentator on the sutras, referred to some logicians who held a theory of a ten-membered syllogism (the Greeks had three). The Vaishesika-sutras give five propositions as constituting a syllogism but give them different names. Gautama also supports a five-membered syllogism with the following structure:
1. This hill is fiery (pratijna: a statement of that which is to be proved).
2. Because it is smoky (hetu: statement of reason).
3. Whatever is smoky is fiery, as is a kitchen (udaharana:
statement of a general rule supported by an example).
4. So is this hill (upanaya: application of the rule of this case).
5. Therefore this hill is fiery (nigamana: drawing the conclusion).
The characteristic feature of the Nyaya syllogism is its insistence on the example–which suggests that the Nyaya logician wanted to be assured not only of formal validity but also of material truth. Five kinds of fallacious “middle” (hetu) are distinguished: the inconclusive (savyabhicara), which leads to more conclusions than one; the contradictory (viruddha), which opposes that which is to be established; the controversial (prakaranasama), which provokes the very question that it is meant to settle; the counterquestioned (sadhyasama), which itself is unproved; and the mistimed (kalatita), which is adduced “when the time in which it might hold good does not apply.”
vedi in-filos, preso da Enc. Britann. (/filoso/finite)
avedya (avedya)
” unknowable, not being an object of knowledge (Advaita and Visistadvaita, Glossario)
avidy€ (avidya)
: maya è fatta di avidya
” avidy€: ignoranza
” nescience, the cosmic principle which is the cause of world-illusion (Advaita and Visistadvaita, Glossario)
avy€ktam (avyakrtam)
” unmanifest, devoid of manifestation with name and form (Advaita and Visistadvaita, Glossario)
avyakta
(prakriti???) 142 42 vg
Ayoda-dhaumya
: ebbe tre importanti discepoli: upamanyu, aruni e veda vedi v-7
Ayodhya
la capitale del regno di koshala (vedi “il ramayana”)
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