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

However, the symbolism and the cultural function of the vessel-rum was absorbed by
Hinduism. And certain post-Vedic ceremonies included the "Dance of the vessel, taking
part in the DONCE-llas, and whose meaning is obvious fertility magic (Cooma-raswamy,
yaks, II, p. 46). But in this instance, the sexual symbolism of the pot is more important
than the symbolism aquatic, marine, which is even more archaic. One paragraph of
Srilalitasahasrana-mastotram, cited by Oppert (p. 418), says the supreme Goddess can be
worshiped in any form, even with a vessel. According to a tradition preserved in the
South, the sage Agastya
33 Whitehead, The Village Gods on South India, ps. 37 and ff., 55, 64, 98, etcetera. The
goddess is called in Tamula vessel Kumbattal in Sanskrit and Kumbhamata Canara
Garigadevara (Oppert, Original Inhabitants, p. 274 et seq.).
born with Vasista in a jar of water from the union of Mithra and Varuna with Urvasi.34
apsara Agastya is also called pitab-dhi, "Ocean drinker. Another legend says that Brahma
craft a sacrifice to explain the Sanskrit and Tamil, and that is through the magical force
unleashed by the sacrifice that Agastya was born in a vase, the wise man subsequently
married the daughter of the Ocean (Oppert, ps. 67-68, note 61). Witnessing here the wellknown
phenomenon in language interpretation Brahmins and religious myths foreign ing
Indo-European sphere.
But it happens that the aquatic symbolism resists all-pretation reinterpret mythological
and scholastic and eventually imposed even in the sacred texts. The Devyupanishad says
that when he asked the gods to the Great Goddess (Devi) who she was and where he
lived, ourselves become this response: "The place of my birth is in the water, within the
Sea: the one who knows obtains the abode of Devi "(breast and yonir apsvnatah samudra
devipadamapno evam veda sa-ti). The Goddess is the source and origin of the gods of the
universe. "It is I who, at first, thought the father of this world" (aham asya suve pitaram
Mudhar; text Oppert, ps. 425-426). In other words, the sacred force embodied by the
Goddess resides in the Waters: Ocean is conceived by the great repository of everything
sacred, from which the gods, saints and heroes take their powers and prestige. This
religious conception characterizes the maritime civilizations of the Southeast. Jean
Przyluski has analyzed a number of myths and legends presented Australo-Asian without
this special exception: the hero should his condition prestigious King or Holy Being born
to an aquatic animal. In Annam, the mythical first king was named after long quan,
"Dragon King". In Indonesia, the kings of San-fo-tsin long Ts'i were called "spirit,
esperaria of Naga". The kings of Chota-Nagpur also descended from a naga called them
Pundarika: this, it was said, had foul breath. However, this detail is reminiscent of the
"princess of smell pqscado" which, in myths and legends Indonesian-sias, joined a
brahman and founded a dinastfa. The "fishy princess" was a nagi, a female water spirit:
Simba doing duty as the primordial sacred concentrated in the ocean as
84 From there his name sambhava Kumbha (born in Kumbha ta ma, the Goddess vase)
Kumbhayoni and Ghatodbhava (Oppert, p. 24, note 25).
the first Aboriginal cultural forms. His union with the representatives of a spiritual
principle contrary meant the foundation of a new civilization, the beginning of a new
history. Palaung According to legend, the master of the prince Thusandi nagi Thuriya,
children or the Sun; of their union were born three children: one became Empe-tor of
China, one on King of the Palaung and third in King of Fagan. According Sedjarat
Malayou, King Suran bass in a glass box at the bottom of the ocean, and graciously