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

etween ego and intelligence: is a yogyata, or metaphysical order correspondence
between Spirit (purusha) and the product more subtle substance, the buddhi. This
"closeness" which is one of the biggest challenges of Indian theory in general. is
explained in the Samkhya and Yoga by the teleological instinct of na-ture (prakriti) that,
without realizing, "Works" for the liberation of the Spirit. See below. As for the eight
possible hypotheses to explain the relation purusha-prakriti, see Vyasa, ad Yoga-Sutra, II,
23.
tween these two realities are fundamentally different than I (pu-Russian), intelligence
(buddhi: where the latter, as we will see, just a "more refined product" of matter or
primordial subs-tance).
The same position is maintained by Patanjali: the Yoga-Sutra, II, 5, reminds us that
ignorance (avidya) is to con-sider the ephemeral (anuya) impure (asuci), painful (duhkha)
and non-spirit (anatman) as being eternal (nitya), pure (suci), bea-titude (sukha) and spirit
(Atman). Vyasa (ad Yoga Sutra, II, 18) points out once more that perception, memory,
reason-ing, etc., In fact belong to the intelligence (buddhi) and is only an illusion for
purposes that are attributed the purusa these mental faculties. (See also Bhoja ad Yoga
Sutra, II, 20
and Note I, 4.)
But this concept raises purusa of itself, difficulties. If, indeed, the spirit is eternally pure,
impassive, self-autonomous and irreducible, ^ and can accept the left accompanied by the
experience psychomental? as such relations possible? Let us examine the most out of this
problem solution proposal by the Samkhya and Yoga as our understanding of the relation
that can maintain the self and nature. We will see then that the effort of the two tends
darsana especially the problem of the true nature of this "relationship" that unites rare to
prakriti purusha. But neither the origin nor the cause of this paradoxical situation has
been debated in order in the Samkhya Yoga. ^ Because I have accepted, in effect, be
drawn into an orbit strange, the Life in particular and breed as well as man is, the historic
concrete man, devoted to all drama, fighting all suffering? ^ When, and sometimes that
started this tradition-Gedi of man's existence, if it is true that the ontological modality of
the spirit is, as we saw, exactly opposite to the human condition, being the eternal Self,
free and liabilities?
The cause and origin of this situation the spirit and the experience, here are two aspects
of a problem that the Samkhya and Yoga considered insoluble, and which exceed the
current capacity of human comprehension. Indeed, the man knows mercy and
understanding of what the Samkhya Yoga called "intellect" buddhi. But this "intellect"
itself is but a product-ex-tremely fine, true-of matter of primordial substance (prakriti).
Being a product of Nature, a "phenomenon", the buddhi can not maintain relations of
knowledge but with other phenomena (which are part, as from the infinite number of
creations of the primordial substance) could in no way co - nocere the ego; as it could not
sustain any kind of relationship with a transcendent reality. The cause, as well as the
origin of this paradoxical association of self and life (ie, matter) only an instrument of
knowledge different from buddhi and not in any way involve the matter, could ever
possibly understand. However, such knowledge is impossible in the present human
condition. That knowledge is "revealed" only "one who, had broken their chains-do, has
surpassed the human condition: the" inter-reading "has no part in this revelation, which is
rather the knowledge of self, the Self itself.