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

(Bhamati, ed. Jivanandn -Vidyasagar-Bhat-tacharyya, ps. 1-2, Calcutta).
In India, the metaphysical knowledge is always a thin-ability soteriological. Also, one is
appreciated and sought by knowledge metaphysical (vidyajnana, prajna) is the
Knowledge of the realities end: because it only supplies us with this release. It is indeed
through the "knowledge", tore-dose of the illusions of the phenomenal world, man
"wakes up". "Through knowledge" means practicing the withdrawal, which will have the
effect of him recover their own midst. so that they coincide with his "true spirit"
(purusha, atman). Knowledge is transformed into meditation and metaphysics becomes
redemptive. Everything, even the "logic" india has had in its infancy, soteriological
function. Manu uses the term anviksaki ( "science of the controversy," logic) as an
equivalent of at-mavidya ( "science of the soul, the atman), ie metaphysics (Manusmrti,
VII, 43). The fair argumentation, according to the rules
but it frees the soul: this is the starting point of the Nyaya school. Moreover, the first
logical disputes, they will give off darsana Nyaya subsequently, they referred specifically
to the sacred texts, the different interpretations that are pres-taba such and such a display
of the Vedas, all these disputes were designed enable the exact fulfillment of a ritual,
according to tradition. Now this sacred tradition, as expressed by the Vedas, was
revealed. Under these conditions, seeking the meaning of words is to be in constant
contact with the Logos, with absolute spiritual reality, and supra-liistoiica superhuman.
Just as the accurate pronunciation of Vedic texts has resulted in effective ritual to turn the
maximum, equally accurate comprehension of a sentence in Vedic purifies the intelligence
and thus contributes to the liberation of the spirit. Any "ignorance" biased ago
abolished the man give a step toward freedom and bliss.
The considerable importance all Hindu metaphysics, and even that technique of
asceticism and contemplation that this method is the Yoga, give the "knowledge" is very
easily explained taking into account the causes of human suffering. The misery of human
life is not due to divine punishment, or an original sin, but ignorance. Not any ignorance,
but only ignorance of the true nature of mind, ignorance makes us confuse the spirit with
the psycho-mental experience, which makes us attribute "qualities" and predicates for
that principle is eternal and autonomous spirit, in a word, an ignorance of metaphysical
order. It is therefore natural to be a metaphysical knowl-edge that comes to remove this
ignorance. That know-ledge of metaphysical order leads to disciple to the threshold of
enlightenment, that is until the real "me." And it is this know-ledge of self-respect not
profane, but in the ascetic and spiritual meaning of the expression "the objective of much
of the Hindu theory, though each is" another way to get iale on.
For the Samkhya and Yoga, the problem is clear. Since its origin-frimiento is the
ignorance of the "spirit" that is done to confuse the "spirit" with psycho-mental-states the
release shall be obtained only after removing this confusion. The differences in this
regard, separate the Samkhya and Yoga are negligible. Only the method is different: the
Samkhya seeks liberation through gnosis exclusively, while that for Yoga meditation
techniques are indispensable and an ascetic. In both darsana human suffering has its roots
in an illusion: the man thinks, in fact, that his life rnental-psycho-activity of their senses,
feelings, thoughts and volitions, is identical to the spirit, the ego. It confuses two realities
so opposite and wholly autonomous, among which there is no real connec-tion, but only
illusory relationships, since the ex-perience psycho-mental not of the spirit, but to the