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

The Samkhya know the cause of "servitude", ie the human condition, suffering,
ignorance is metaphysical, that under karmic law is passed from generation to generation,
but the historical moment that This ignorance made his appearance could not be
established, as it is impossible to determine the date of creation. The union of self and life
as well as the "be-servitude" that results from it (for I) have no history are beyond the
time they are eternal. Wanting to find a solution to these problems is not only
superfluous, it is a trifle. These problems are ill posed, and according to ancient custom
Brahminical (sankara, ad Vedanta-Sutra, III, 2, 17) observed by Buddha himself several
times, to ill-posed problem is answered with silence. The only certainty we have in this
regard is that man is in that condition, give it the earliest times, and that the goal of
knowledge is not left empty-bus of the first cause and the historical origins of this
condition, but the. release.
LASUBSTANCIA
Patanjali refers to as circumstantial prakrti (Yoga-Sutra, IV, 2, 3) and its modalities, guna
(Yoga-Sutra, I, 16, II, 15, 19, IV, 13, 34, 32) and only to fix their relationship to psychomental
life and the techniques of liberation. Hereby acknowledges the laborious analysis
of the substance followed by the authors
Samkhyanos: it is these that we will use mainly for understanding the structure and
procession of the substance.
The prakriti is so real and eternal as purusha, but, unlike Spirit, is dynamic and creative.
Although perfectly creation dora and inert, this primordial substance has, so to speak,
three "modes of being" that allow different forms manifest-ing tries guna call: 1 sattva
(brightness mode and intelligence) 2 ° rsjas (mode of driving energy and mental activ-ity
3 °) tamas (inertia static mode and the psychic darkness). These guna not be considered
as different from the prakrti therefore are never separated, in any physical phenomenon,
there psychomental biological or three at a time, but in unequal proportions (it is
precisely this inequality which allows the appearance of a "phenomenon" of any nature
whatsoever: in other words, the primary balance and consistency thanks to whom the
guna were in perfect balance, per-sistirian forever). This demonstrates that guna have
dual charac-ter: aim, first, because they are phenomena of the world-do abroad and,
secondly, subjective, and that support, nourish and condition the psycho-mental life. (Es
why we work so duce tamas as "inertia principle of matter"-meaning goal-like "darkness
of consciousness creates obstacle-do by the passions" psychophysiological sense. On
guna see Note also I, 5.)
From the moment he leaves his initial state of perfect balance (Alinga, avyakta) and takes
the specific conditions for its "theological instinct" (which we'll discuss) the prakrti b3ajo
presents as a mass of energetic call Mahat ( " the big one ") .3 Driven by the momentum
of evolution (parinama," development ", procession) passed the state prakrti mahat that of
ahamkara, meaning apperceptive mass unit, devoid even of experience" personal ", but
taking the vague idea of being an ego
3 Samkhya-Sutra, I, 61: "Prakrti is the equilibrium state of sattva rajas and tamas. From
prakrti surgio mahat; of Mahat, ahamkara; of ahamkara, the five Tanmatra and the two
sets of organs of the senses of Tanmatra emerged stulabhutani (material elements,
molecules). This sutra summarize all the processes of manifestation (or "cosmic