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

duhkam, sarvam anityam). Here is the leitmotif of the entire
the post-Indian Upanishads. Soteriological techniques, like metaphysical doctrines do
find their reason for being in this universal suffering, because their value depends on the
measure in which liberates man from the "pain". The human experience of any nature
whatsoever, engenders suffering. "The human body is pain, because pain is the seat of the
senses, objects, perceptions are suffering, because they lead to suffering-up: the pleasure
is still suffering because of this continued sufferings" (Anirudh, the Commenting on the
Samkhya-Sutra, II, 1). E Isvara Krsna, author of the Samkhya oldest treaty, states that the
basis of this philosophy are the desire of man to escape the torture of three trials: the
celestial disgrace (pro-convened by the gods), of misfortune Terrestrial (caused by the
na-ture), and pain inside or body (Samkhya Karika, I).
And yet this universal pain does not end in a "pessimistic philosophies. No philosophy,
no Indian gnosis fall into despair. The disclosure of "pain" as the law. there may, on the
contrary, be regarded as the conditio sine qua the liberation: this universal suffering is
therefore intrinsically. a positive value, stimulating. Constantly reminds the wise and
Unceta as they are stuck but a thrive to achieve freedom and bliss: retreat from the world,
shed assets and ambitions, radically isolated. Moreover, man is not the only one
suffering: pain is a cosmic necessity, an ontological modality which is delivered to all
"form" which manifests itself as such. Whether we are gods, or tiny insects, the mere fact
of existing in time, to have a duration, involves pain. A difference of gods and other
living beings, man has the possibility of leaving behind their condition effectively and
thus abolish suffering. The conviction that there's a way to end the pain-certainty
common to all Indian philosophy and mysticism, can not lead to "despair" or the
"pessimism". The suffering is indeed universal: but if we fix ourselves to free us from
the, then, is not definitive. Indeed, if the human condition is forever devoted to pain and
at the same time is determined, as any condition, by karman1-all in -
1 remember the meanings of karman: work, action (unavoidable consequence of acts
performed in a previous life), output, outcome, and so on.
dividual who share this condition can be overcome, because everybody can override the
karmic forces that run it.
"Freedom" of suffering that is the goal of all philoso-lies and of all Indian mysticism.
Since this release is obtained directly by the "knowledge" as taught, for example, the
Vedanta and the Samkhya-or by means of techniques, as they believe get with Yoga, the
majority of schools in Buddhist - The fact is that science has no value if it pursues the
"salvation" of man. "Beyond that, nothing deserves to be known," says Svetasvatara
Upanishad (I, 12). And Bloja, co-menting the text of the Yoga-Sutra (IV, 22), says that
science is not aimed at the liberation, this lacks any value. Misra Vacaspati begins his
commentary on the treaty of Isvara Krsna: "In this world, but the audience did not hear
the preacher who sets out facts which knowledge is necessary and desired. Na-die pay
attention to those doctrines which no one wants to expose as happens to the insane and
the vulgar, good for business, but ignorant of the sciences and the arts "(Tatt-va-
Kaumudi, pag. I, ed. G. Jha, Bombay, 1896). The same author, in his commentary on
Vedanta-sutra-bhasya, determines which knowledge is necessary: "No person wants to
know what lucida devoid of any certainty or to have no use ... Or no importance"