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

of God are four animals, an elephant and a tiger in your
right, a rhinoceros and a buffalo on your left. Behind the Throne
There are two deer ... One of the last to rule on this
question, Stuart Piggott, writes back: "There is no doubt that you -
Nemos here the prototype of the great god Shiva in its capacity as Lord
wild animals and Prince of the yogis. Perhaps it was
pictured with four faces and looks, with four animals in the
four directions of the earth. This would bring to mind the elephant
Symbolically, the lion, the horse and the bull of the columns of the Maurya
third century BC, the throne in Deer
the god is another significant relationship with religion and Sarnath later, then placed in a
similar way, the companions are forced to representations of the Buddha's sermon at the
Deer Park "(PrehistoricIndia, p. 202).
The stamps, also found other deities
attitude represented in the asana. Finally, a statue
(Vol. III, pl. XCVIII), which most likely is that of a yogi.
Sir John Marshall describes it as follows: "It represents
apparently a man in the posture of a yogi, and is therefore
that eyelids are almost closed and the gaze is directed has -
ing the tip of the nose (...) This is probably the statue
a priest or rather of one and not
is adorned with horns that would be expected if it were the representation of divinity
itself. The fact that you have religious or quasi-religious character is suggested by the
characteristic pattern in the form of clover, their clothes, ground reserved for objects of a
religious character, in Sumer "(vol. 1, p. 44, 54). 37
These facts can not fail to be considered and its scope is enormous. Between the Indus
and civilizaci6n protobist6rica Modemo Hinduism no solution of continuity: the Great
Goddess and the God genes ( "Siva"), the cult of the vegetation (the Pipal tree, so typical
of Hinduism) and the phallic, the man -saint in the attitude of practicing asana perhaps
ekagrata are both in one or another civilization, first piano. "The link between religion
and Hinduism Contemporary harappiana of great interest, obviously, that provide some
explanations to these multiple facets that can not be derived from the Aryan traditions
brought to India with the collapse of the Harappan civilization or after this. The old
beliefs hardly mue-ren: it is possible that the ancient Indian historical society is more in
debt to Harappa that Sanskrit-speaking invaders "(Piggott, cited, p. 203).
Moreover, many cultural elements typical of Harappa and Mohenjo-Daro are today in
India, so, for example, two-wheeled cart is the same as currently used in Sindh, the boats
are similarities before the that now ply the Indus, the technique of the pottery appears to
be identical to that observed today may vars in the villages of Sindh, and the same is true
of the architecture, the nasal adom, how to apply kohl, ivory comb, and so on. (Gordon
Childe, New Light on the Most Ancient East, London 1935, p. 210, 222, etc.).. The use of
the turban, unknown in the Vedic texts, then recorded in the Brahmana was popular in
Harappa (Piggott, p. 269). You can disagree in the above-the details, but it is almost
impossible to doubt the Indian character of the civilization of Mohenjo-Daro, whatever
its ori-genes, on the other side. It is possible that the authors of this civilization have
become certain religious forms of the aboriginal population (Mackay, op.cit, p. 99). We