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

J. Abs, Some early Buddhistic Tests tn Relation to the Philosophy of Materialism in India
(Proceedings of the XVIII International Congress of Orientalists, Leiden, 1932, p. 157-
159), Walter Ruben, Materialismus im Leben des alten iridium (Acta Orientalia, XIII ,
1934, p. 128-162).
Note /, 4: The Ego and the experience psychomental
By its very nature (svabhava), the spirit is eternal (nitya) pure (Suddha), enlightened
(buddha) and free (Mukta), says the Samkhya-Sutra, I, 19.
And "Vijnana Bhiksu, commenting on this passage, is to demonstrate that the" relation
"between the mind and mental experience is illusory. Another text (Samkhya-Sutra, I, 58)
explained that all the qualities attributed to mind (eg the faculty of understanding, will,
etc.). are mere "verbal expressions
them, "because not correspond to reality (tattva). One change is that we interpret the
Samkhya Sutra, III, 56, in which the spirit is declared" all-powerful "(sarvavit
sarvakanta). Aniruddha, commenting on Samkhya-Sutra, I, 97, explains that the
intelligence (buddhi), individuality (ahamkara) and senses (indriyani) form an empirical
soul "(jjuo) a" living soul ", able to act but we must not confuse jiva with purusha. This
differentiation is also made by Sankara, who postulates the existence of a "supreme soul"
and a soul empirica (Jivatman). Another text (Samkhya-Sutra, I, 160) says that the spirit
is such that it could not be this state or enslaved, or that this release (vyavrttaubhayarupah;
at least that is the sense given Bhiksu Vijnana). See also Narendra, in his
commentary on Tattvasamasa 4; Samkhya-Sutra 1, 96, I, 106, III, 41, etc., Primarily
Vyasa and Cows - pati Misra ad Yoga-Sutra I, 4, 5, III, 34, IV, 22. About the purusha in
the pre-classical Samkhya, see E. H. Johnston, Early Samkhya (London, 1937), p. 52 et
seq.
Note I, 5: The three Guna
With the guna referenda there is considerable number of texts in all the treatises and
commentaries Samkhya and Yoga, we seek: Ishvara Krishna, Karika II, 16, with reviews
of Math, Gaudapada and V. Misra, Yoga-Sutra, II, 15, II, 19 (the explanation of Vyasa
and Misra Vacaspati are important), IV, 13, IV, 32; V. Misra, Tattva Vaisaradi, I, 16, etc.
Emile Senart try to explain the appearance of the theory of guna in Indian thought by
insights far older, postvedicas. (Rajas et la thdorie des trois guna, Journal Asiatique,
1915, II, Ip. 151), V. Henry (vddique Physique, Journal Asiatique, 1915, II, 385) reduces
the first theorizations concerning the guifi, the follow-ing scheme: heat (mild) -* heat
(intense) -> suffering, asceticism. In a more recent study (The et la theorie des gunas
Chandogya Upanishad Asiatiques Etudes, vol. II, p. 285-292), E. Senart continuing to
complete their investiga-tions on the prehistory of the guna. When analyzing a text
Chandogya Up (VI, 2-4), summarizes the conception Senart Upanishads on the
constitution of the world: "Three cosmic elements, combined in varying degrees to form
the substantia of the sensible world, tiles, APAS, anna "(p. 286) ... Three pianos including
Vedic phraseology dealt to the perceptible universe. The tiles which accounts purpureo
brightness (rontta), the color apas bianco and (Sukla) the anna black (krishna), are
undoubtedly the upper region of the sun, the region of clouds illuminated by a softer glow
to the inland region devoid of self-luminosity, which produces vegetables "(p. 287). J.