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

yoga techniques.
According to the references in the texts sometimes leads to identify certain specific
mortifications. Thus, for example, in-Sihan Kassapa Sutta, speaks of the ascetic Kassapa
who necen standing standing continuously, others sleeping on points, on a table or even
in the ground, others who eat cow dung, etc.., (this probably in order to be in permanent
penance, knowing the purifying virtue of these droppings tures Hindus) .18 Each of these
ascetics uses the name of that particular practice mortification. You can recognize in this
penance exacerbated the same inclination toward asceticism absolutes is that even today
in modern India. It is likely that the spiritual experience of these ascetics was very
rudimentary-tion, and the value they attached to repentance, were purely magical. We
have no indication which refers to his techniques, if they had any.
Sihanadasutla Kassapa-18 (Digha, 1, 167), Rhys Davids, Dialogues of the Buddha, Vol.
I, 231.
In UdumbarikaSihanada Sutta, the Buddha paribbajaka by reprocna to boast of his own
asceticism, neglecting the others, believe that successful, and feel satisfaction for it, for a
review-mars exaggerated their exploits, etc.16 This text evi - ba severe asceticism that
was often practiced by certain religious also "wander", but usually they did "those from
bos-that" (tapas). Laopini6n the Buddha on the ascetics this detailed in-Sihan Kassapa
Sutta, where Kassapa says that what characterizes the true Samaria (religio $ o) or
Brahman, is not their outward appearance, physical mortification or penance, but internal
discipline, charity, self-control, the emancipation of the spirit of superstition and
automation, etcetera.17
Gosal MAKKHALI AND AJIVIKA
Among the "community leaders" and the "founders of a sect" stands majestically gloomy
Maskarin (Makkhali) Gosal, the chief Ajivika. Former pupil and later adversary of Mahavira,
was considered by the Buddha as their most dangerous rival. Ata-fied and vilified in
great shape for the Buddhist and Jain doctrines and practices are hardly the reconstituted
Ajivika-able. The fee ajivika comprehending a complex system of philosophy, but apart
from some quotes preserved in the books of the adversaries, nothing is left of it. Yet
ajivika movement has had a long history in several generations preceded Buddhism and
Jainism and recently disappeared in the fourteenth century of our era. Gosal Makkhali not
claiming to have founded the order ajivika, according to a Jain text, the Bhagavathi Sutra,
is considered as the 24th Tirthankar of his time and the names of some of its legendary
predecessors have survived. The etymology of the word is confusing ajivika: Hoernle the
root ajiva explains, "way of life or profession of a class of beings", but could also lead to
the expression jivat, "long as life," alluding to the fundamental doctrine that asserted the
necessity of passing through a considerable number of stocks before obtaining liberation.
What distinguished Gosal of all his contemporaries was his
16 Udumbarika Sihanadasvtta (Digha, III, 43); Dialogues, vol. Ill, 39.
Sihanadasutta Kassapa-17 (Digha, I, 169), Dialogues, I, 234.
rigorous fatalism. "The human effort is ineffective" (pu-ri atthi Risako), this was the gist
of his message, and the basis of their system resided in one word: Niyati, the "fate"