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

psychic experience as a simple process "material". Morale suffers: purity, goodness, are
not quali-ties of spirit, but a "purification" of "subtle matter" re-presented by conscience.
The guna permeate the entire universe and establish a rapport exists between the man and
the Cosmos, is-ing this two entities invaded by the same pain of existence and serving
both at the same absolute self, the world Extranet and dragged by a destination,
unintelligible. In fact, the differ-ence between the cosmos and man is one of degree, not
essence.
Thanks to parinama, matter has infinite forms (vikara) compound and increasingly
varied. The Samkhya believes that a creation so large, a building of forms and
complicated to the point agencies, requires a justification and meaning out of it. A
primary prakrti, report and eternal, may make sense, but the world as we see it, is not a
ho-mogenea substance, by contrast, offers considerable number of structures and
different ways. The complexity of the Cosmos, the infinity of its "forms" are elevated to
the rank of the Samkhya meta-physical arguments. The "Development" is undoubtedly
the product of our ignorance metaphysics, the existence of the universe and
polymorphism of Life are due to the false belief that man has of himself, it confuses the
real with the states I psychomental. But, as we observed in previous pages, we can not
know what the origin and cause of this erroneous belief. What we know, what we see is
that prakriti has an "evolution" of the most complicated-tion and is not simple, but
"composed".
Now the good sense made us all there belongings benefit of another. Thus, for example,
the bed is a whole composite of several parts, but this elaboration is not temporary ordenada
for itself but for the benefit of man (Karika, 17, with comments, V. Misra, 120:
SS, I, 140-144 with comments by Anirudh and Bhiksu Vijnana). The Samkhya revealing
the ideological character of Creation, if indeed the Creation did not have the mission to
serve the spirit it would be absurd, devoid of meaning. Everything in nature is composed,
all must therefore have a "superintendent" (adhyaksah), someone who can use these
compounds. The "superintendent" non-serious mental activity or state of consciousness
(being themselves ex-tremely complex products of prakriti). There must be an entity for
exceeding the categories of substance (guna) and acting with a view of its own (Vacaspati
Misra, 122 in the Karika, 17). But still, there must be a reason, a cause to which mental
activity this subject, which are geared toward "pleasure and pain." Because, says Misra
(123), pleasure could be experienced and not speci-fied for pleasure's sake, and if the pain
experienced, serious and not a pleasant experience, but painful. Thus, the two qualities
(pain and pleasure) can not exist nor be specified-ing until they are oriented toward a
single reason or cause that exceeds the experience.
It is the first evidence of the existence of the spirit that reveals the Samkhya:
samhatapararthatvat purusasya, that is: "Knowledge of the existence of spirit, by the
combination, for the benefit of others," copiously repeated axiom in Indian literature (S .
Sutra, I, 66; Vacaspati in Karika, 17; Brhadaranyaka Up, II, 4, 5) and takes Yoga (Yoga
Sutra, IV, 24). Vacaspati adds, if anyone would object by saying that the evolution and
heterogeneity of the substance are intended to serve other "com-positions" (as the case,
for example, the chair, being a "com-posed" created with a view to that other "composite"
is the human being), can answer these compounds must exist for other compounds in turn
will serve them: the series of interdependence would lead to a regressus fatally ad
infinitum . "And then," to which we can avoid that regressus, continuous Vacaspati,