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

i * See our treaty Symbolisme mdiens du Temps et de VEtervXte (in volunien Imageries
and Symbols, p. 73-119), p. 106 and rig. Moreover observe symmetry between yogi
technique of remembering previous lives and the psychoanalytic method to reintegrate
and assimilate, through an understanding rectified, the memories of early childhood.
THE PARIBBAJAKA
in Buddha's time wandering ascetics countless groups of yogis and "sophistic." Some
traced their antigiiedad groups to post-Vedic era. Was that a time of lush spiritual vitality:
at the religious and mystical, we find dialect, magicians and even dangerous
"materialists" and ity, precursors and Lokayata Carvaka. Apart from their names, little
known to most of them. Its doctrines are mentioned in fragmentary form in Buddhist and
Jaina texts: on the other hand, fought not only by the Jains, but also by Buddhists, are
often distorted and voluntarily ri-diculizadas. It is likely, however, that among these
religious and wandering ascetics (paribbajaka, skr. Parivrajaka) were power-ful
personalities, teaching doctrines daring, revolutionary.
Buddhist texts have transmitted to us several lists of dialects and wandering ascetics
contemporary of the Buddha, the most celebrated, preserved by the Samannaphalasutta
(Digha, i, 47) is summarizing the views of six Sarruma famous. From each of them tells
us that he is "community leader" (gcrwcarH / o), fa-Moso "founder of a sect"
(ttithakano), revered as a saint (salhusammato), revered by the crowd, older . Purana
Kassapa seems to have preached the futility of the action; Makkhali Scala, the head of
Ajivika advocated a very strict determinism, which we'll talk. Ajita Kesakambala
professed materialism of Carvaka neighbor, Pakudha Kaccayana, the per-perpetuity of
the seven "bodies", Sanjaya Velatthaputta, a dark and Nigantha Nataputta agnosticism,
skepticism is likely. They are allusions to the doctrines of the "heretical" in other
Buddhist texts, and especially in the Majjimanikaya (I, 513) Sam yutta Nikaya (III, 69)
Anguttara Nikaya (III, 383), the latter, moreover, gives a list of ten religious orders
contempora-lines of the Buddha (III, 276-277) but almost nothing is known of their
spiritual techniques.
In general, most of these groups "heretical" participate, with the Buddha and Mahavira,
the same critical attitude to traditional values of Brahmanism: rejected both the character
of the Vedas as revealed metaphysical theories of the Upanishads. Moreover, some of
them, for example Makkhali Go-room, expressed interest in the structures of organic life
and the laws of nature, hitherto unknown interest.
Maybe they could distinguish the pure ascetics (tapas) of the dialects (paribbajaka), the
latter being practiced not mortify-ing too severe. The Anguttara Nikaya paribbajaka
mentions two classes: Brahmins annatitthya paribbajaka and paribbajaka: the latter
mainly discussed what to samdittika dhamma concemiente ie problems related to material
reality, while the former were concerned with the transcendent issues.
Buda is several times of these two cla -
ses: With one of them, Potthapada, discussed with respect to the soul, with another
Nigrodha, on the value of the ascetic life, with a third zero Ajito on "states of
consciousness" (pancasatani cittat-thanani) etc. The texts that mention these talks,
highlighted by the responses of the Buddha more than the doctrines and customs of the
paribbajaka. At least we know that, while critical of Brahmanical institutions, led a life
quite severe, and practicing pranayama, proving once again the pan-Indian character of