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La Piel De Tigre Y La Serpiente: Identidad, Yoga Y Leyenda Del Nath Panth

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La Piel De Tigre Y La Serpiente: Identidad, Yoga Y Leyenda Del Nath Panth EL COLEGIO DE MÉXICO LA PIEL DE TIGRE Y LA SERPIENTE: IDENTIDAD, YOGA Y LEYENDA DEL NATH PANTH Tesis presentada por ADRIÁN MUÑOZ GARCÍA en conformidad con los requisitos establecidos para recibir el grado de DOCTOR EN ESTUDIOS DE ASIA Y ÁFRICA (ESPECIALIDAD EN SUR DE ASIA) Centro de Estudios de Asia y África 2007 i ÍNDICE• Prefacio iv Sobre la transliteración xi Abreviaturas xiii Lista de ilustraciones y tablas xiv Introducción al Nath Panth 1 I. HISTORIOGRAFÍA NATH 1. Nath Panth en contexto 20 1.1. Radiografía del yogui 20 1.2. Genealogías religiosas 38 20 2. Nath-yoguis: listas onomásticas 76 3. Historiografía 123 II. HAGIOGRAFÍA NATH Introductorio: el folclor natha 183 4. Natalicios ejemplares 206 A. El origen de Matsyendra 206 B. El nacimiento de Gorakh 232 C. La creación de Gahini 249 . El discípulo supera al maestro 261 D.1. La prueba de los cuatro naths 262 D.2. El rescate del guru 265 ii D.3. Fratricidio 287 D.4. Necedad 295 6. Realeza, amor y ascesis 316 El rey desconsolado 317 F. El rey apegado 340 G. El príncipe mutilado 364 7. Gramática de la narrativa nath 386 7.1. Elementos simbólicos 389 Fauna alegórica 389, Mineralogía yóguica 404, Mérito y demérito 411 7.2. Tensiones, ansiedades y obsesiones 420 Tantrafobia 420, Erotismo y contención 439 7.3. Mundo secular versus mundo espiritual 453 Linaje y descendencia 453, Ascetismo y poder 467 Diagnóstico final: la morfología del Nath Panth 480 Bibliografía 508 Ilustraciones y tablas 509 iii PREFACIO ¡Oh, desdichado, consigue un guru; no te quedes sin guru! ¡Hermano!, sin guru no se logra la sabiduría. Aun si se lava con leche, jamás el carbón emblanquece. Aun con guirnalda de flores en el cuello, no deviene en cisne el cuervo. (…) Pregunta a tu guru dónde se sienta para omer: Llega desde el norte y se irá por el poniente. (...) El elefante queda absorto en el ojo de la hormiga; en la boca de la vaca surge la tigresa. Sólo después de doce años, pare la mujer estéril un retoño de brazos y piernas mutilados. Así recita Gorakhnath, el discípulo de Machindra. (Bani pad 34) Larga ha sido la senda que he transitado. En momentos, sobre todo cuando mi escritura se bloqueaba, esta empresa me parecía inacabable. En algún punto pensé que nunca lograría terminar, que nunca podría poner el punto final. De alguna manera tuve también instantes de inspiración y voluntad que me conminaron a concluir esta investigación. Con todo, la experiencia ha sido fructífera en distintos niveles y la he idisftudado bastante Cuando ingresé al programa de Doctorado en el Centro de Estudios de Asia y África no tenía claro cuál sería mi tema de investigación. Inicialmente me propuse realizar algún iv análisis del imaginario tántrico—una empresa que, felizmente, deje de lado, pues ello hubiera supuesto un interminable trabajo. Descubrí entonces el mundo de los nath-yoguis y poco a poco fue ganando mi absoluta atención. De pronto, este grupo de yoguis parecía ser la clave para entender una gran cantidad de fenómenos sociorreligiosos en el contexto del sur de Asia. A medida que incrementaba mis lecturas, más relaciones y parentescos surgían. Comenzaron a estar presentes en todas partes. Mi interés se desbordó y empecé a devorar el material bibliográfico del que disponía en México. Llegó el momento de realizar mi estancia de investigación en India y esperé con ansias mi partida. El viaje, sin embargo, se atrasó y la salida se tuvo que posponer mes tras mes, a lo largo de cerca de un año, debido a la inverosímil burocracia india—yo había solicitado una beca de investigación al gobierno indio. Eventualmente fui notificado que podía tramitar la recepción de dicha beca—¡dos días antes de regresar a México! Huelga decir que no pude disfrutar de dicho estipendio. Con todo, mi estancia en India y Nepal, en busca de yoguis, libros y manuscritos, resultó ser una experiencia provechosa, tanto personal como profesionalmente. El primer día que estuve en el templo de Gorakhpur me lancé cuanto antes hacia la librería del monasterio. Después de escoger algunos títulos, pregunté cuánto debía: el importe era de ochenta y cuatro rupias. Al escuchar la cifra pensé —o quise creer— que ello debía ser una señal de buen augurio; tal vez el espíritu de los ochenta y cuatro nath- sidas me estuviese mandando pistas y alicientes. De modos directos e indirectos seguí por buen curso. Este estudio se basa en una lectura de una larga tradición de yoguis que tuvo susorígenes alrededor de los siglos X-XII de la era común. Esta orden, comúnmente llamada th Panth, sigue presente en la actualidad pese a haber cruzado momentos en que su v ocaso parecía cercano. La tradición sigue vive, aunque ha experimentado cambios interesantes a lo largo de su historia. Uno de los objetivos de este estudio es ofrecer una lectura analítica de la tradición del Nath Panth a través de su hagiografía, basándome también en su literatura yóguica y mística y las relaciones de sus líneas de transmisión. Los modos de aproximarse a esta tradición son variados y de ningún modo quedaron agotados aquí. Confío en poder seguir desarrollando este interés en el futuro. Aunque recurro a fuentes y términos ya conocidos para los especialistas en el campo, este estudio no está dirigido únicamente a ellos. Las personas interesadas en estudios sobre mito y folklore en general encontrarán aproximaciones útiles. Asimismo, creo que el público en general podrá disfrutar de las leyendas sobre yoguis, las cuales conforman la segunda parte de este trabajo, aun sin contar con conocimientos profundos en materia de yoga. Pensando en ellos he traducido términos y he explicado conceptos ya sea entre paréntesis o en notas al pie de página para facilitar su comprensión. Todas las traducciones de citas y pasajes son mías, a menos que se indique lo contrario. Mucho sucedió a lo largo del camino, como que mi mujer y yo diésemos a luz a una niña concebida en algún punto entre Delhi y Shimla. Casi puedo decir que tuve gemelos y ello ha sido fascinante. Espero que este trabajo (mi otro hijo) pueda suscitar el interés sobre los nath-yoguis en quienes aún no están familiarizados con ellos, así como incentivar estudios más comprensivos e innovadores y fomentar el diálogo entre los especialistas. * vi Para la tradición que estudio, el papel del preceptor resulta esencial. El guru no sólo posee la experiencia y los conocimientos requeridos: es un guía que supervisa los pasos del pupilo. Para transitar esta senda, ha sido fundamental el papel de numerosas personas que me han guiado y aconsejado. Estoy convencido de que el guru aparece en nuestra vida bajo diversas formas y nombres en distintos momentos de nuestra vida. Yo he tenido la dicha de contar con varios gurus y no puedo sino agradecerles. En primer lugar quiero agradecer a mi mentor el Dr. David N. Lorenzen por su paciente y atenta supervisión; sin su guía quién sabe si este trabajo hubiese llegado a buen puerto. Mi sincero deseo es que el presente trabajo sea digno de la pericia y la estatura del Dr. Lorenzen. Su trayectoria es incuestionable y las observaciones que me hizo siempre fueron atinadas: en ningún momento se mostró complaciente; antes bien, me instó a dar siempre más de mí. No puedo sino sentirme agradecido y honrado por haber tenido la oportunidad de trabajar con él: mi admiración y cariño para este excepcional académico. En el Centro de Estudios de Asia y África (CEAA) de El Colegio de México hay varias personas que merecen especial mención. El Dr. Benjamín Preciado Solís, actual director del CEAA, me ha estimulado constantemente desde mi paso por el programa de maestría (2000-2002). No sólo me ha animado a seguir adelante, sino que también me ha brindado valiosa ayuda en momentos clave. A la Dra. Uma Thukral le debo mis primeros acercamientos a la lengua hindi; sus consejos fueron de suma utilidad para la estancia de investigación que realicé en el norte de India entre octubre de 2004 y agosto de 2005. Tanto ella como el prof. Lorenzen tuvieron a bien conducirme por la lectura de la poesía nath, sesiones que más de una vez terminaron por convertirse en verdaderas cátedras sobre el panorama literario y religioso de la India medieval. Sin su ayuda me hubiera vii resultado en extremo difícil leer esta literatura de un modo adecuado. A los profesores Saurabh Dube e Ishita Banerjee les debo más de una plática en torno de distintas inquietudes académicas. De nuestras discusiones he aprendido mucho y he podido expandir el rango de aplicación de mi preparación académica. Ellos siempre han mostrado interés en mi avance profesional. El prof. Rasik Vihari Joshi me inició en los secretos de la lengua sánscrita; aún recuerdo las memorables clases y las fascinantes experiencias que mis compañeros y yo tuvimos bajo su erudición. La Dra. Elisabetta Corsi mostró en varios momentos tanto su disposición para atender inquietudes mías, como confianza en mis avances académicos. Espero hacerles honor a todos ellos con la presentación de un buen trabajo de investigación. Durante mi estancia en India conté con la más variada asistencia de distintas personas. Encontrarme con Mark Dyzckowsi en Varanasi fue una experiencia única. Le agradezco profundamente las conferencias informales y eruditas que impartió en su domicilio en Narad Ghat. Sus observaciones me fueron muy valiosas para comprender de un mejor modo el complejísimo mundo tántrico. Asimismo Shukdeo Singh, otrora profesor de hindi de la Banaras Hindu University, me brindó una cálida recepción en su casa y complementó mi percepción de la literatura vernácula india.
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