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

Bengal. Those who partake of it Durna pregnant your body with mud and covered with
leaves and flowers, as the Sahara, autectono people of southern India, aus-traloide home,
to give name to this ceremony. Two verses of the Kalika Purana 61, 2122) show that the
rituals included songs Sabarotsava lewd, erotic pantomime and probably orgies.
Moreover, another seventeenth-century Bengal Purana, the Brhaddharma Purana (III, 6,
81-83) describes this occasion that only farm-party rule ben the names of the generative
organs ahead of those who were initiated in the worship of Sakti, but adds that the Sakti
is pleased to hear obscene words (DC Sirkar, The SaktaPHhas, ps. 105-106).
This episode is very instructive: we see that as a Hindu festival of vegetation, which also
is aboriginal origin and structure, but has been "Hinduized" long ago-takes and values in
their effort to assimilate things sacred Eccen -metric at any price, the religious behavior
of an archaic village. The Sabarotsava is a typical example of the processes of integration
of aboriginal religions worship the Great Goddess of fertility and vegetation, Durga-
Shakti.
As we have seen, Durga-Shakti plays a role preponderantly in Tantrism and all forms of
Saktismo. It is with futural insist on the fact that assimilation and the coalescence of
aboriginal cults were made mainly in the lowest estates of religion and magic in so-called
popular estates. This is where we find, for example, complex and saktico incorpdrados
yogi to the mythologies and rituals of the vegetation. Some tales, moreover, are called
yogini to reveal the source of his magical power, gained through Yoga.
Let's see how the tantric texts presented. "The Kula yogini live forever in all trees kula.
No one should sleep under the trees kula, or harm them" (Caktanandatarangini, quoted by
R. Chan-da, Indo-Aryans, p. 35). Are both nymphs and witches as the Great Goddess
Durga, who are servants in great number, but who are also sometimes maniiestaciones of
the Goddess, ks yogini, dakini and the lama are charming and terrifying at the same time.
Certain texts acenuian beauty. According Abhidanottara Tantra, 2 "the yogini-which are
divided into three classes: Kula ja, Brahmi, Ru-dra-fairies are as white as the lotus-eyed,
pink-ren prefers the white robes and perfumed and consecrated the worship of Sugata.
The dakini bearing a bright red skin that exudes the aroma of the lotus, and his
expression. is sweet, have red eyes like ufias, and usually decorate their homes with
pictures that represent lotus flowers. In around Mt Girnar30 three species are known
yogini: Pul-(flower), Lai (red) and Kecur-(hair). They are invoked in case of epidemics,
particularly when cholera ravaged the region.
Fairies, devils, witches, all these partners or local manifestations of Durga tions represent
both me-nores deities of vegetation or utilization (bring death or wealth), in-meat at the
same time the forces of magic shamanic and Yoga. In Udyana, the yogini-women were
imagined as tigers, feeding on human flesh and were able to transform into birds-be when
crossing a rio.31 debian Tibetan paintings presented to the dakini under its scary
appearance, bearing the frontal eye , naked with a green shawl, or wearing "a red
loincloth, and on the back, a corpse whose arms come to intertwine as upa scarf around
the neck of divinity ..." (M. Li-Nossi, Les peintures de la collection TIBETAINES Loo,
p. 55). Any one who is the origin of these terrible demigods were assimi-lated to
Tantrism it early: they are found, for exam -
29 Text analyzed by Rajendralala Mitra, The Sanskrit Buddhist Literature in Nepal
(Calcutta, 1882), p. 2 and sig.
so G. Opert, On the Bharatavarsa or original inhabitants of India (Westminster, 1893), p.