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

"Smiling like a garland of lightning, bright as a fiber (lotus) in the hearts of the ascetics,
entirely useful, inspiring pure knowledge, happiness made integral, having essentially
pure intellect - the door lights up Brahman21 your mouth (- the mouth of Siva) is the
place that gives access to the stream of nectar, 22 is the essential point site. It is, say, the
mouth of the channel misma23 called susumna (Satcdkranirupana, 1-3, trans. L . Renou).
As we see, it is indeed a "subtle body" and a "mystical philosophy. However, there is
nothing abstract about what we just read, it is not expression of concepts, but from
pictures that express transmundanales experiences. The texts repeated insistence that
among noriniciados, the nadi have become "impure" which are "blocked" and that we
must "purify" the "through asana, pranayama and mudra (HY D, I, 58). The coming and
the Pingala are the two "breaths" and also all the subtle energy body are never simply
"glasses" or
mind that, CAIR or vajrini and citrini. (This note and the six that are per-tt-rl necen text
translator, Louis Renou).
18 organs situated "tntre the anus and penis," ks point of origin of nadi.
19 It is the top of the linga called Svayanbhulinga that
sits in the "circle" lower body, the Muladhara cakra.
20 It is said in the parabindu "high point" located in the "circle the -
perioral, the Sahasrara.
-l sefiala The place of kundalini access to Siva. - The nectar produced by the conjunction
(sexual) and the supreme Siva Sakti.
23 The starting point of the susumna kanda.
"channels" physiological organs. According to the Sammohana Tantra (quoted by
Satcakranirupana) round is the Sakti and Pingala is the Purusa.
Other texts tell us that lalana (- way) and Rasario (=- Pingala) respectively transputer as
semen and ovum (Sadhanamala, Hecajra, Tantra and Tantra Herukta cited by Dasgupta,
Introduction to Tantric Buddhism, p. 119). But semen is of the essence of Siva and the
Moon, and blood (usually assimilated to the "cracks of women") is the essence of the
Shakti and the Sun (Goraksasid-dhantasamgraha, cited by Dasgupta, P. 172, No 4). In the
commentary Dohakosa of Kanhu-pada, states that the moon is born of the male seed and
the Sun's ovum (ibid. p. 172, No. 5). Moreover, the most common names for pingala
round, in both hin-dues Tantra and Buddhist, are "sun" and "Moon." The Sammohana
Tantra says the nadi on the left is the "Moon" because of his gentle nature, and that the
right is h.nadi "Sun" because of his strong nature. The Hathayogapradipikalos compare
daily and night, and we will soon see the importance of this temporal symbolism. But do
not forget that round pingala pram and carry apana: now, the first is Rahu (the Asura who
devours the Moon) and the apana is "the fire of Time (Kalagni; comment manuscript in
Dohakota of Kanhu-pada, reproduced by Dasgupta, P. 173, No. 1). Here tenemostma the
Haves of its symbolism through the main "breaths" and "major" subtle channels "can be
broken-Time.
In Buddhist Tantra, susumna corresponds to avadhuti, and this "nerve" is considered the
path of Nirvana. The Sadhanamala says (p. 448): "Lalana (= left) is of the same kind of
Prajna (Gnosis) and Räsänen (- Pingala) is of the nature of the Upaya (Middle): the left in
the middle as avadhuti mahasukha the house of (the Great Bliss). The comments of the
Doha-Kosa avadhuti explain the term as "that destroys all sins through his fiery nature"
(Dasgupta, p. 174).