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

Krishna. visnuita And a poet of the nineteenth century-Kamala Kanta, in his poem "Sadhaka-ranjana,
Radha compares with kundalini) describes his journey to the rendezvous
of Krishna as the the ascent of kundalini sahas-J are to go with Shiva (in Dasgupta
vertexto cit, p. 150 et seq.).
More of a mystical, Buddhist or still employed visnuita-do the yogi-tdntrico maithuna
while "Love Devotion" de-empefiaba the lead role. The profound mysticism known as
sahajiya, which is the prolongation of Tantrism, both Buddhist and Hindu, still preserves
the primacy of the erotic techniques. (See Note VI, 13). But just as in Tantrism and
Hathayoga, sexual union becomes a means of obtaining "supreme bliss-ma" (mahasukha)
and should never end a seminal emission. The maithuna appears as the culmination of a
learning-tic ASCE long and difficult. The neophyte must control his senses to perfection,
and to that end, must come in stages to the "pious women" (Nayika) and transformed in
God through a graphical icon-internalized drama. To that end, should serve during the
first four months as a servant to sleep in his own habitation, then to his feet. Over the next
four months, sir, seeing continued as before, and slept in the same bed, the left side. For
four months, will sleep on the right side, then dormi-ran the two embraced, and so on. All
these prolegomena tienei by ob-jective "autonomy" of delight "Think of it as the only
human experience that can make bliss and nirvana-realm of the senses, namely the
detention of the semen.
In Nayika-Sadhana-Tika (Comments on spiritual discipline in the company of women)
the ceremony is described in every detail. It consists of eight parts, beginning with
sadhana, mystic concentration achieved through liturgical formulas cas; follows Smarana
(the memory, the penetration of consciousness "), aiopai0 (atribucidn other qualities to
the object"), in which ceremoniously offers flowers to the Nayika (which begins to be
transformed
* o Arop desempcfii an important role in the sahajiya: points to the first movement
towards transcendence; see either 1 umano aspectc no longer under its physical,
biological and psychological, but in an ontological perspective, texts Dasgupta, Obscure
Religious Cults, p . 158 et seq.
mars on God), morning ( "remember the beauty of women during his absence") what is
already an internalization of the ritual. In the five-ta stage, dhyana (meditaci6n mystic ")
the woman sits on the left side-left of the officiating and is embraced" so that the spirit
will inspire "41 In the bid (the" cult "itself ) is venerated as the place is sitting the Nayika,
and offerings are made to bathe precedes women as it is washed to the statue of a
goddess. During this time, the practitioner mentally repeated formulas. The concentration
reaches its maximum when the Nayika up in his arms and places it on the bed, while
repeating the formula: tiling kling Kandarpa svdhd. The union is between two "gods".
The game takes place in an erotic transfisiologico piano, it never ends. During the
maithuna, the yogi and his Nayika incorporate a "divine status" in the sense that not only
experience bliss, but can see directly the ultimate reality.
THE "CONJUNCTION OF OPPOSITES"
We must never forget that maithuna must end with a seminal emission: boddhicitam
notsrejt, semen should not be issued, repeat textos.42 Otherwise, the yogi falls under the
law of Time and Death, like any vulgar libertine (Dohi-kosa of Kanha, stanza 14; HY