Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net

language are the passions, namely the aversion and desire. Destroy the "errors" does not
destroy the "Passion" having recognized the character tiansitorio and harmful things
nicely, but the ascetic continued wanting them and find pleasurable "(L. de la Vallee-
Poussin, Musila and Narada, 193; E. Lamott, Le traite de la Grande Vertude Sagesse,
213). The "experience" is therefore essential to obtain salvation. But on the other hand,
the "experimentation" of the four jhana and does not lead to Nirvana Samapatti if not ilumined
by the "wisdom". Some texts are of opinion that the "wisdom" is sufficient to
ensure the acquisition of Nirvana, without having to go to the "yogic experiences.
Harivarman, for example, believes that only the "concentration" is necessary, to the
exclusion of other meditative exercises (Samapatti). There Arhat who entered Nirvana
without possessing any of the five abhijna ( "ma-Raville powers), but never was have
access without having the "knowledge of the
No Mahaprajnaparamitasastra Nagarjuna, trans. E. Lamotte. Le Traite
de la Grande Vertu de Sagesse, vol. I (Louvain, 1944), p. 223. The Sanskrit original is
lost, but the work has been held in several Chinese and Tibetan translations.
disappearance of vices "(asravaksaya) that can by itself confer sainthood. Harivarman but
shows a trend" an-timistica "anti-ecstatic (Vallee-Poussin, cited, 206) also reveal other
sources, eg according to the doctrine Abhid-harm, the prajna-vimukta, the saint dry,
released through wisdom (prajna) gets the Nirvana in the form exactly like he had the
experience of nirodhasamapatti (id. 215). The adi-vina, In this apology of the "saint dry"
resistance of the "theo-logos" and the metaphysical to the excesses yogis, which we'll
talk.
THE "WONDERFUL POWERS"
For now, note that the way to Nirvana-the same as the path to samadhi, in the classical-
Yoga leads to possession of the "wonderful powers" (siddhi, Pali iddhi). Now, (and later
in the case of Patanjali) this raised the Buddha a new problem: as, first, the "powers" are
acquired during the initiation and inevitably are, for this very reason, precious indications
on the spiritual progress the monk, but on the other hand, are doubly dangerous because it
tempts the monk with a vain "magic domain in the world" and are in danger of creating
confusion entr.e infidels, moreover. Indeed, iddhi can not be avoided: in a way, are the
new categories of experience of the "body mis-tico" the monk is being created. Recall
that the Buddhist monk, like the Yogi brahmanizante or herej'e "should die for his
profane life" reborn "in a non-conditioned. However, death in secular condition becomes,
in the plans we physiological, mental and spiritual, through a series of mystical
experiences and magical powers who claim just over conditioned to freedom. The
possession of iddhi not equivalent to the liberation, but those "wonderful powers" evi-ban
at least that the monk is on the way to 'de-conditioning-it "has suspended the laws of
nature in which gear was crushed condemned to bear forever kannico determinism.
Therefore the possession of iddhi is not harmful in itself, but the monk must take good
care of succumbing to the temptation, and especially, must avoid the exhibition of such
powers in front of non-initiated people. We will soon see the reasons invoked by Buddhatwo
to ban the use and exhibition of siddhi.
Recall that the "miraculous powers" part of the five classes of Senior Science (abhijna,
namely: 1) siddhi, 2) the divine eye (divyacaksus), 3) the divine ear (divyasrotra), 4)
knowledge of thought alien (paracittajnana), 5) the recollection of former existences