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

Prcdipika, III, 88, etc.).. In these practices, the "pleasure" plays the role of a "vehicle"
because it seeks the maximum stress suppresses the normal conscience state and leads to
Nirvana, Samaras, paradoxical experience
41 "Women must not be touched by bodily pleasure, but for the perfeo-ing of the spirit",
he points Anandabhairava (quoted in Bose, Post Caitanya Sahaja Cults, ps. 77-78).
42 For example, Gunavratanirdesa, quoted in Subhasitasamgraha (edition Bendall,
Musecn, p. 44): bhag na cotsrjet lingam pratisthapya bcddhicittam. Tambifn the tecntcas
known taolsmo similar, stronger. (H. Maspero, Lei pro-give in to "Le principe vital
nourrir" taoiste ancienne dans la religion, Journal Aslatlque, ju! Io-September 1937, p.
383). But the purpose of these procedures was not to obtain a state nirvatico, paradoxical,
but save the "vital principle" and prclongar youth and life. Sometimes these rites Taoist
Erotic proporcicnes reached the collective orgy of real (Maspero, ibid., P. 402: probably
vestiges of ancient festivals that took place at comcn-zar the new station). But the
spiritual horizon maithuna specific is very different from the or ^ i'as archaic, whose sole
purpose was to ensure universal fruitfulness. See Note VI, 12.
Unit. Lo 'iemos seen: Samarasa is obtained by "freezing" of the respiration, of thought
and semen. The Doha-Kosa Kanha always repeat this: the respiration "does not go down,
not up" by failing to make neither the one nor the other, remains immobile "(v. 13).
"He who has fixed the king of his spirit through the joy (Samarasa identity) in the state of
the innate (sahaja) becomes instantly magician, does not fear old age and death" (v. 19).
"If you put a strong lock on the gate of breath, if that makes a terrible darkness of spirit
lamp, if the jina joy to play up the sky supreme alia, Kanha says, nirvana is achieved
while benefits of existence (v. 22, trans. Shahidullah).
It is in the "identity of joy" in the inexpressible experience of Unity (Samarasa) that
reaches the state of sahaja, non-con-ditions, of pure spontaneity. All these expressions
are, moreover, hardly translatable. Each tries to express the paradoxical state of absolute
non-duality (advaya) mahasukkha leading to the "Great bliss. As the Brahman of the
Upanishads and Vedanta, and Nirvana of Mahana, the state of sahaja is indefinable not be
known dialectically, it is known only through the experience (see the texts of the Doha
and the many reproduced by S. Dasgupta, Obscure Religious Cults, p. 91 et seq.). "The
whole world says NevajraTantra, is the essence of sahaja, sahaja it is the quintessence
(svarupa) mud: the quintessence is nirvana for anyone who has a mind (citta) pure." They
"made" the state of sahaja transcending dualities and for this reason is that the concepts of
advaya (non-duality) and yuganaddha (principle of union) have an important place in
tantric metaphysics. The Pancakrama discusses at length the concept of yuganaddha: the
state of unity achieved by the elimination of both polar and contradictory notions: the
samsara (cosmic process) and nivrtti (detention absolutely every process) is reached
beyond these two notions to understand the nature of the end of the world ien6menos
(samklesa) is identical to the nature of the absolute (vyavadana) sQ performed as the
synthesis between the notion of formal existence and non-formal, and so on. (handwritten
text reproduced by S. Dasgupta, op cit, p. 32, number 1). Reco-nocemos in this dialectic
of opposites, the favorite topic of Madhyamika and in general the Mahayana
philosophers. But the tantric sadhana is interested in, wants to "make" the paradox former
prisoner of all the formulas and Imageries concerning the union of opposites, want to
reach experimentally the state of non-duality. Buddhist texts had become popular mainly
two pairs of opposites ": Prajna Wisdom and upaya, the means of attaining, Sunya, void,