By Chatia Orlandi, Saverio Sani
Questo testo sacro, il cui titolo in sanscrito vuol dire Veda delle formule magiche, è l. a. ‘bibbia’ dell’antica religione indiana. Si tratta precisamente della quarta raccolta di inni dei Veda dedicata alle formule magiche ed esorcistiche recitate dai bramini durante l’esecuzione dei riti domestici. Utet oggi los angeles propone in edizione digitale critica, completa del testo originale consultabile ipertestualmente.
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Extra info for Atharvaveda. Inni magici
On the other hand, smrti, knowledge which is “heard” (sabda) through “sound” (nad) acknowledges the intrusion of the human consciousness, although acquired in a similar heightened state. 35 Unveiling The Garden of Love ings, the personality of the Prophet himself provides a tremendous spiritual influence and model to his community, whereby he is venerated as the Perfect Man, Insan al-Kamil (Schimmel 1975, 27). The Hindu concept of God is constituted of Brahman, which is the Transcendent or unmanifest (nirguna) aspect, and which encompasses the Immanent or manifest (saguna) aspect.
Similarly, the opinion that the story originates in the pre-Islamic Arab-speaking world equally holds sway. Another view of it is that it is a tragic poem of courtly love. A different perspective holds that Majnun constitutes an archetypal literary figure epitomizing the madness of love-in-separation in a worldly context. A further view is that the story of Layla-Majnun has merely been adopted by the Sufis as a fitting vehicle for expressing the mystical experience, and has thus subsequently been given a spiritual interpretation by them.
This has been understood by the Sufis as follows: the first line refers to the transcendent aspect of God, and the second to the immanent or theophanic aspect personified in the Prophet, and complementing and completing this notion. The basic difference is that the immanent aspect finds expression in the notion of the supernal beings (deities or “gods”) in the Hindu faith, whereas in Islam the fundamental question of “the duality of meanings inherent in the Divine injunctions concerning human things” (Schuon 1984, 86) is prefigured in the name of the Prophet.
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