<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>2448-654X</journal-id>
<journal-title><![CDATA[Estudios de Asia y África]]></journal-title>
<abbrev-journal-title><![CDATA[Estud. Asia Áfr.]]></abbrev-journal-title>
<issn>2448-654X</issn>
<publisher>
<publisher-name><![CDATA[El Colegio de México A.C.]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S2448-654X2016000300531</article-id>
<title-group>
<article-title xml:lang="es"><![CDATA[La realización divina sugerida por V&#257;madeva: un estudio sobre la tradición exegética védica y ved&#257;nta de los himnos 4.26 y 4.27 del &#7770;g Veda]]></article-title>
<article-title xml:lang="en"><![CDATA[The Divine Realization suggested by V&#257;madeva: A Study of the Exegetical Vedic and Ved&#257;nta Tradition Regarding the Hymns 4.26 y 4.27 from the &#7770;g Veda]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Hernández Quiroz]]></surname>
<given-names><![CDATA[Anselmo]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,El Colegio de México Centro de Estudios de Asia y África ]]></institution>
<addr-line><![CDATA[ D.F.]]></addr-line>
<country>Mexico</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>12</month>
<year>2016</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>12</month>
<year>2016</year>
</pub-date>
<volume>51</volume>
<numero>3</numero>
<fpage>531</fpage>
<lpage>570</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_arttext&amp;pid=S2448-654X2016000300531&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_abstract&amp;pid=S2448-654X2016000300531&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_pdf&amp;pid=S2448-654X2016000300531&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen El &#7770;g Veda (ca. siglo XII a.e.c.) es el texto más antiguo de la literatura sánscrita que nos ha llegado. Se compone de himnos (s&#363;ktas) ordenados en diez ciclos (ma&#7751;&#7693;alas). Estos últimos pueden dividirse, según sus compositores, en dos grandes grupos: i) del segundo al séptimo, y ii) el primero, el octavo, el noveno y el décimo. Cada uno de los ciclos que pertenecen al primer grupo se relaciona con un vidente (&#7771;&#7779;i) primario, mientras que los del segundo grupo se asocian con más de cien videntes en total. El cuarto ciclo se asocia casi en su totalidad con el vidente védico V&#257;madeva,­ quien, de manera particular en los himnos 4.26 y 4.27, sugiere el tema de la realización divina, es decir, de la identificación personal con los dioses. V&#257;madeva recurre además en ambos himnos al empleo de metáforas que implican como su vehículo la liberación de un halcón, el robo del soma traído desde la región suprema y la posterior embriaguez provocada por la ingestión de esta excelente bebida que gusta sobremanera a los dioses. Cabe señalar que tanto &#346;a&#7749;kara (ca. siglo VIII) como S&#257;ya&#7751;a (ca. siglo XIV) utilizaron de manera particular el verso sacro (mantra) 4.26.1 para fundamentar posteriormente cada uno su propia exégesis acerca de la realización divina. En este artículo ofrezco un breve recorrido textual que interconecta la tradición exegética védica con la tradición ved&#257;nta, respecto tanto a la versión no dualista, representada por &#346;a&#7749;kara, como a una versión monista que, tal como se argumentará, es representada por S&#257;ya&#7751;a. En la primera sección hago una nueva traducción de ambos himnos con notas recogidas principalmente de los siguientes textos: Aitareya Br&#257;hma&#7751;a, Nirukta, A&#7779;&#7789;&#257;dhyay&#299;, B&#7771;haddevat&#257; y Sarv&#257;nukram&#257;&#7751;&#299;, en tanto que reviso aquí los comentarios de S&#257;ya&#7751;a acerca de la realización divina. En la segunda sección presento, en retrospectiva, algunos nexos entre la filosofía védica tardía y la filosofía ved&#257;nta a través de citas recogidas de algunos textos upanishádicos clásicos y los Brahma S&#363;tras, siguiendo de cerca ahora los comentarios de &#346;a&#7749;kara, también sobre la realización divina. Mi hipótesis es que en el pensamiento védico temprano la doctrina de la realización divina se codificó en términos teístas y, después, en el tardío, en términos filosóficos impersonales.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract The &#7770;g Veda (ca. XII BCE) is the oldest Sanskrit literature text that has come down to us. It is arranged with hymns (s&#363;ktas) ordered in ten cycles (ma&#7751;&#7693;alas). These last ones can be divided according to their composers in two main groups: 1) second to seventh cycles, and 2) the first, eight, ninth and tenth cycles. The composition of each one of the cycles that belongs to the first group is related with a primary seer (&#7771;&#7779;i) in specific, while the seers of the second group are associated with more than one hundred altogether. The fourth cycle is associated almost in its entirety with the Vedic seer V&#257;madeva who, particularly, in the hymns 4.26 and 4.27, suggest the theme of divine realization, that it is to say, of personal identification with the gods. Moreover, V&#257;madeva recurs in both hymns to metaphors that imply as its vehicle the freedom of an eagle, the theft of the soma brought down from the supreme domain and the subsequent drunkenness caused by the ingestion of this excellent drink that much like to the gods. It may be noticed that the commentator &#346;a&#7749;kara (ca. VIII CE) as well as S&#257;ya&#7751;a (ca. XIV CE) have specifically employed the sacred verse (mantra) 4.26.1 in order to give a foundation in each case to its own exegesis about the divine realization. In this article I provide, briefly, a textual excursus that connects the exegetical Vedic tradition with the tradition of the Ved&#257;nta, with respect to the non-dualist version, represented by &#346;a&#7749;kara, as well of a monist version which, I will argue, is represented by S&#257;ya&#7751;a. In the first section I carry out a new translation of both hymns with notes recollected principally from the following texts: Aitareya Br&#257;hma&#7751;a, Nirukta, A&#7779;&#7789;&#257;dhyay&#299;, B&#7771;haddevat&#257; and Sarv&#257;nukram&#257;&#7751;&#299;. Here I seek to verify the comments made by S&#257;ya&#7751;a in regards to the concept of divine realization. In the second section I present, in retrospective, certain links between the late Vedic philosophy and the philosophy of Ved&#257;nta through quotations gathered from classical Upanishadic texts and the Brahma S&#363;tras, closely following in this turn the commentary of &#346;a&#7749;kara, also with regard to divine realization. My hypothesis is that in early Vedic thought the doctrine of divine realization was codified in theistic terms and after, in the late period, in impersonal philosophical terms.]]></p></abstract>
<kwd-group>
<kwd lng="es"><![CDATA[Exégesis védica]]></kwd>
<kwd lng="es"><![CDATA[doctrina ved&#257;nta]]></kwd>
<kwd lng="es"><![CDATA[hermenéutica del &#7770;g Veda]]></kwd>
<kwd lng="es"><![CDATA[vidente védico V&#257;madeva]]></kwd>
<kwd lng="es"><![CDATA[realización divina]]></kwd>
</kwd-group>
</article-meta>
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