Re: authorial reluctance (reply to Kim)
Aug 22, 1996 12:08 PM
> It takes me a very long time too, but here follows the transliteration
of line 1:
AdibuddhaH prak.Rityaiva sarve dharmAH sunishchitAH |
When I feel like doing it I will try to deduce this transliteration-
I don't like to break my brain on the sandhi grids right now :)
Kim> I am working on a translation of this (much larger piece) and will
correlate with certain mahatma letters which treats of these principles.
Are you planning to write an article for the Danish Theosophical
Society or what?
Kim>But anyone can check my translations in the dictionary
The problem is more in the interpretation than in the translation,
I think, although one interprets also when one translates of course.
will generally be found as self-existence, own-being, luminous existence or
Blavatsky translates it as Father-Mother.
De Purucker remarks that it is a condition or state of Cosmic
consciousness-substance where spirit and matter are one, non-dual.
The reservoir of being, life, consciousness and light and the source
of the forces of nature. He says that the Nothern Budhists call it
Adi-Buddhi and that the Brahmanic scriptures call it Akasa.
The Hebrew Old Testament refers to it as the Cosmic Waters.
What do you think?
Kim> In fact mistranslations is also the cause of this passive philosophy.
proper translation of the 3 ancient paths of the B.G is
Is the following your own translation and interpretation?
a) Sa.nkhya, literally numerology - esoteric study, indian kabbalah as Alan
might put it. Their (the esoteric students) real philosophy is hinted at by
Vyasa, they start with an immutable principle, etc. The commonly known
sutras are only semi-esoteric and are not worth much.
Do you mean you know less known sutras?
b) service, improvement of personal karma - insufficient for liberation
But an essential ingredient, I think.
c) Yoga - whose goal is samadhi, literally union "with the logos" as Subba
Row puts it.
That leaves aramba, or science, Nyaya and Vaiseshika, out of the
picture. What is your opinion on the six Schools of Wisdom (Shad Darsana)?
I'm especially interested in your opinion of Yoga as a School of Wisdom.
That includes the four types of Yoga commonly known, I suppose?
Kim>To travel on more than one path, would just as today be possible, if not
necessary. So being merely a theosophist or Advaita Vedantin has never
constituted a path. Even a swami will have to exercise one of these to move
anywhere in the right direction.
So, you're saying that a theosophist has to practice Karma Yoga,
Raja Yoga, etc. in order to get moving along the Path (as a process)?
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