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

nature (prakriti) as the stages of consciousness are refined products-two of the same
substance that is on the basis of the physical world and the world of life. Among the
mental and inanimate objects or living beings, there is only difference of degrees. But
between the psychic and the Spirit there is an ontological difference: they belong to two
different modes of being. The "li-liberation" is when this truth has already been covered,
and how-do spirit recovers its initial release. Thus, according to Samkhya, who wishes to
obtain his liberation must begin with an insight into the essence and forms of Nature
(prakriti) and the laws governing their evolution. For its part, the Yoga also accepts this
analysis of the Substance, but only agreed to the practice provides value-tive, the only
experiment capable of revealing the autonomy and sovereignty of the Spirit. We therefore
before exposing the methods and techniques yoga, watch as they conceived the Samkhya
darsana Substance and Spirit, just as the cause of their false solidarity, see, finally, that
the road is actually pre gnostico -cone biopsy with this "philosophy". It is necessary also
to determine which proportion match Samkhya and Yoga doctrines, and distinguish, in
the second darsana theoretical claims, those that use "mystical" experience, absent in the
Samkhya.
SELF
The spirit (soul)-like transcendent principle and autonomy-mo-is accepted by all the
Hindu philosophy, with the exception of the Buddhists and materials (lokayata: see Note
I, 3). But it is very different paths to the various darsana try to prove their existence and
explain its essence. For the Nyaya school, soul-spirit is an entity without qualities,
absolute, you unconsciously. By contrast, Vedanta defines Atman as being Sacciodananda
(sat: the be-kit: consciousness-ananda: bliss) and con-siders the Spirit as a single
reality, universal and eternal, dra-matically committed to the illusion temporary Creation
(Maya), The Samkhya and Yoga deny the spirit (purusha) any and all attributed buto
relations, according to these two philosophies, "all of which can be true for the purusha,
who is and who is known (this is, of course, that metaphysical knowledge that results
from the contemplation of one's own way of being).
As the atman of the Upanishads, the purusha is inexpressible (the phrase neti, neti "jasi
no! Jasi no!" Of Brhadaranyaka Up III, 9, 26, is in the Samkhya-Sutra, III, 75). His
"attributes-tion" are negative. "The spirit is the one who sees (Saksina: witness), he is
isolated, (kaivalyam), indifferent, inactive spectator," writes Isvara Krsna (Samkhya
Karika, 19) and Gaudapada, as co-mentary, insists on purusa eternal passivity. The
autonomy and passivity of the spirit are traditional epithets, as evidenced by the
Samkhya-Sutra, I, 147, commenting on this text, Anirudh cites the famous passage from
Brhadaranyaka-Up. IV, 3, 15: "This purusha is free" (Asanga, "without ties") and
mentions the Svetasvatara Bhiksu Vijnana Up VI, 2 and Vedanta-sara, 158. Being
irreducible, des-fitted qualities (nirgunatvat), the purusha does not have 'intelligent cia
(Ciddharma, S.-Sutra, I, 146) it is free from desires. As desires are not eternal, it does not
belong to the spirit. The spirit is eternally free (S.-Sutra, I, 1, 2), the "states of
consciousness", the flow of psycho-mental life are foreign. If we are presented purusa
anyway as "agent" (kartr), this illusion is due to both human and that sui generis approach
called yogyata 2 which designates a kind of pre-established harmony "
2 Vyasa (ad Yoga-Sutra, I, 4) and Vacaspati Misra (Tattva Kaumudi, 31), point out that
"sui generis approach that has no beginning" is not due to spatial or temporal correlation