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

instruments of salvation. The only way is direct and definitive. to the Samkhya,
metaphysical knowledge (S. Sutra, III, 23).
The cognitive process is naturally made by the intellectual-to, but this is a highly evolved
form of "matter". ^ How, then, is it possible for the liberation (mukti) is done by creat-ing
collaboration of prakrti? The Samkhya answers with the teleological argument: the matter
(prakriti) acts instinctively towards the release of the "soul" (purusha). The intellect (buddhi),
being the most perfect manifestation of prakriti easier, thanks to its dynamic
potential, the release process, serving as a preliminary to the revelation stair. Yoga takes
exactly the same position (Yoga-Sutra, II, 18, etc..) Prakrti makes the experience
possible, while pursuing the release of the Self. When mind is co-Sutra, Vyasa adds an
important caveat: in fact, he says, slavery is not simply the location of intelligence
(buddhi) when the final goal has not yet been reached, and the release is nothing that the
state in which this goal has been conquered.
In the next chapter we will see through that psycho-physiological techniques can,
according to Yoga, achieving this goal. For the Samkhya, the release is obtained almost
automatically when the intelligence (buddhi) leads man to the threshold of "deawakening".
When this revelation has already been done, the intellect, as well as other
psycho-mental elements (therefore, materials) that are wrongly attributed to purusha, are
withdrawn, de-pledge of the Spirit to be reabsorbed into the prakriti, similar in this a
"dancer who is retiring after having satisfied the de-seo's Seror (this comparison is very
common in both the Mahabharata and in the Treaties Samkhya: Karika, 59; Samkhya-Su
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5 was already a cause Upanishads: the Kausitaki Up III, 1, states that the sins disappear
with the possession of true knowledge. Mathar commentator proclaims that you can eat
meat, drink wine and make love, and all those sins are abolished by knowledge of the
doctrine of Kapila (ie by Samkhya). Later we will discuss the spiritual implications of
this position.
tra, III, 69). "Nothing is as sensitive as prakriti, from the mo-ment that states:" I am
recognized "and not shown to the eyes of the Spirit" (Karika, 61). It is the state of the
"liberated in life" (Jivanmukta): the scientist is still alive, because it must consume the
karmic residue that still fits (such as the potter's wheel continues to roll because of the
speed gained, but the pot is finished and ; Karika, 67 Sam.-Sutra, III, 82). But in the moment
of death, as it leaves the body, this com-pletely purusa "liberated" (Karika, 68).
ICOM is possible the liberation?
In fact, the Samkhya-Yoga has realized that the "spirit (pu-Russian) can not be born nor
destroyed, that is neither slave nor active (actively seeking the release) is not thirsty for
freedom or release" ( Gaudapada, Mandukhya-Karika, II, 32). "His form is such that
these two possibilities are excluded" (Samkhya-Sutra, I, 160). The Self is pure, eternal
and free, no vassal could be because they could maintain relations with anything other
than the mismo.6 But the man believed to purusa this slave-dents and thinks she might be
released. Are these illusions of our psycho-mental life. Because, in fact, the spirit
"enslaved" is free from all eternity. If your release seems to us a drama, it is because we
put ourselves in a human point of view: the spirit is a "spectator" (Saksina), as well as the
liberation (mukti) is the knowledge of their eternal freedom. I believe suffering, I believe