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

Briggs, op. Cit. 302) as well as the HY-Pr. II. 2; "When respiration moves, the moves
also espirifii; where breaths stops spirit becomes motionless. See also IV. 21.
THE "intentional language"
Often the tantric texts are rextactados cn "k nguaje intentional '(sandhya-Bhasa), secret
language, confusing, two-way, in which a state of consciousness is expressed with a term
erotic and mythological or cosmolopico this vocabulary charged with sexual meanings
hathayoguis. Saddharmapundarika In expressions are repeatedly Sandha-bhasita, sar.dha
bhasya, Sandha-vacan. Burnouf translated as the "enigma-tic language," Kern for
"mystery" and Max Muller by "word hidden ". In 1916, Shastri Harapresad proposed:"
twilight language, "language of" light and darkness "(alo-a-Dhari). Vidushekar But
Shastri is the first in his study Sandhabhasa (Indian Historical Quarterly, IV, 1928, ps.
287-296) demonstrated that this is an abbreviated form of the word sandhaya and can be
translated as "intention", "having as its aim the" "intends," "to referendum, and so on.
(op. above, p. 289). There was no question of "twilight language," "It is likely that
copyists, not knowing the true meaning of sandhaya or abbreviated form Sandha, the
have c;; mbiado by sandhya (twilight = ), expression that was familiar to them "(ibid., p.
296). The Hevajratantraconsidera to sandhabhasa as the" great teaching "(mahasamaya)
of yogis, the" great language "(mahabhasam) and proclaims it" full of sense of the
doctrines "(samaya-sanketavistaram). Its value seems well estab-lished as" hidden secret
"(see also Note VI, 10 with bibliography and explication).
The puzzles and riddles rituals were used since the time vt'dica (Rig Veda, I, 164; I, 152,
3; VIII, GO, 14, X, 55, 5, etc.., Atharva Veda, VII, I, IX , 8, 10), on his way revealed the
secrets of the universe. But in Tantrism we find an entire system of numbers, very
elaborate, and it can not account for the inco-nications ds-tantric yogi experiences, to
refer to such experiences had been used long symbolized the, mantra, mystical lyrics. The
sandhya-Bhasa pursues another finali-ty: want to hide the doctrine to non-initiates, the
yogi project mainly to the "paradox", which is essential for spiritual entrenamieruo. The
semantics of the word versatility eventually replaced with the wrong ccmiin system of
referenda, inherent in any ordinary language: the destruction of language contributes, she
also, to "break" the profane universe and replace CVS ing them by a universe of
convertibles levels and integrable. The symbol-ism, generally, do a "porous" universal,
"opening" of beings and things that go alia meanings of the material. But in Tantrism, the
language of 'intellectual' cn becomes a spiritual exercise, is part of sadhana. The disciple
must experimented continuously the mysterious process of approval and that this
convergence at the base of the cosmic manifestation, for it is now a microcosm and must
wake up to te-ner aware of them, all these forces that, on multiple levels will create and
periodically reabsorbed the Universe. The disciple is invited to understand boddhicitta as
"Thought for the des-awakening" and male seed to hide not only to non-initiates the
Great Secret: the yogi must penetrate through the language itself (ie through the creation
of a new and paradoxical language which replaces the abolished profanity) to that level
where the seed can be transformed into thought, and vice versa.
It is clear from the comments, the sense seems to be the following: the two are the two
"veins", round Pingala, the liquid being "ordeiia" is the boddhicitta (which can be taken
in several senses), and " Bucket "(pita-pitha) is the Manipura (the cakra of the umbilical
region). The "tree" (Rukh-vrksa) means the body, and the "fruit of the tamarind" semen
virile boddhicitta the way, the "crocodile" that "eats" is the detention of the respiration