Bouddha by Sophie Royer

By Sophie Royer

Il y a 2500 ans, en Inde, après des années de quête spirituelle, Siddharta Gautama accède enfin à l'ultime vérité. Devenu le Bouddha - littéralement l'Eveillé -, il va dès lors enseigner à ses contemporains l. a. voie qui permet d'échapper à los angeles souffrance. Après sa mort, los angeles doctrine du sage proceed à se propager à travers l'Inde, avant de gagner toute l'Asie. Au XIXe siècle, les Occidentaux découvrent le bouddhisme. A leur travel, ils ne tardent pas à être touchés par l'humanisme de son message. Première faith de l'histoire de l'humanité à vocation universelle, le bouddhisme n'a rien perdu de son éclat. Mais que sait-on vraiment de l'identité de son fondateur ? En étudiant le contexte politique et spirituel de l'Inde ancienne, en croisant les récits légendaires rapportés par les disciples du maître avec le fruit des recherches scientifiques, cette biographie appréhende los angeles determine du Bouddha historique, sa vie et sa pensée.

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The great and ancient Tantric tradi­ tion, as we shall see, was never strong on caste; and Buddhist texts like the D ham m apada are never loath to criticize pride based on birth and social position. 33 In several senses, then, the bhakti movement was not new. It is proverbial that nothing in Indian tradition is ever lost; attitudes and thoughts are sometimes lightly buried, to be revealed again by a stirring of the air in the right time and place. And the freshness of what has long been buried is often somewhat surprising.

There are ele­ ments in the work of art which enhance this state, and these elements are known as vibhdva, anubhava, and vydbhicaribhava. S. K. De in his Sanskrit Poetics describes the func­ tions of these in the following way: Devoid of technicalities, a vibhdva may be taken as that which makes the permanent mood (sthayi-bhava) capable of being sensed: an anubhava is that which makes it actually sensed; while a vydbhicdri-bhava is that which acts as an auxiliary or gives a fresh impetus to it.

4:4 9 -5 0 . ”39 Although the story of the love of Radha and Krsna is told in such texts as the Naradapahcaratra and the Brdhmavaivarta-purdna, these texts are at best of uncertain date and are not accepted as canonical by the Bengal Vaisnavas themselves. d . 1130, well before the time of Jayadeva. In the Sanskrit anthology Subhdsitaratnakosa, the Bengali poet Dimboka writes: “The city folk are waked at 39B hdgavata-purdna 10:30:28 (10:30:24 of the Murshidabad edition); see Sukumar Sen, Balaramaddser padavali, bhumikd, p.

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