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

the Cult of the Tree Goddess in Eastern Bengal (Man in India II, 1922, p. 230 onwards),
the myth, H. Zimmer, Mytsand Symbols in Indian Art and Civilization, p. 190 et seq. An
important rite, navapatrika (nine leaves ") makes clear the character of Durga plant,"
JOM, O, leaf (Patrik), oh, nine sheets of Durga! Jeres appreciated by Mahadeva: accept
all these gifts and prot & geme, O queen of heaven! IOM abiding adoration to Durga in
nine sheets! " (Mitra, op.cit, p. 232-233).
As the deity of trees, we met Durga especially in the districts of Mymensingh and
Tippera in dcnde is known as Bana Durga. She lives in the tree Sheoran (Streblus asper),
sometimes in the roots of the tree uduma ((. Ficusglomerata?). Bana Durga is worshiped
before the ceremony of investiture of the sacred thread before the marriage ceremony,
usually before any auspicious ritual. In Comilla district Tippera, it worships at the root of
the tree kamini (Murraya exotica) with the formula: "(submission to the goddess (Durga
who lives in the tree Sakota." Generally, you slaughtered pigs and 21 chickens, on the
occasion of the Bid. This is a beautiful detail to determine its origin and its non-Aryans.
SC Mitra compares the offerings dc duck egg stained vermilion, the offering of ducks in
southern Bengal offers to a deity -aria, Dakshina Raya, which takes the fieura of a tiger.
(On the Worship of Dakshina Raya as a Rain God, Journ. Anthr. Soc Bombay, XIII, n. 2,
1924). Some non-Aryan customs related ccn the worship of the goddess Kali are also
popular in the Kali-fi sta Naucht, during which groups of masked dancers recc-rren the
streets after the goddess worshiped at midnight, three days earlier near a banyan tree (see
Dhirendra Nath Majumdar, Notes on Kali Naucht, Man in India, III, 1923, p. 202-205).
We will have occasion to speak new-mind about the relationship between Durga and the
popular cults of vegetation (see p. 327). Importantly, now the indefatigable power of
absorption of Hinduism, even now turns to aboriginal tribes and sub-castes in caste, and
their deities in manifestations of Siva and Durga.
Note III, 5: The Upanishads.
On Brahman, see Jarl Charpentier, Brahman. Eine sprachwissenscha-ftlich-Exegetischereligionsgeschichtlige
Untersuchuns (Uppsala, 1932), G. Du-mezil, Flamen-Brahman
(Paris, 1935); A. B. Keith, Nevatheories as to Brahman (Jha Commemoration Volume,
Poona, 1937, p. 214 ff.); B. Heimann, Studien zur Eigenart indischen Denkens
(Tubingen, 1930), p. 40 and ff., H. G. Narahari, pre-upanisadic Atman in Vedic
Literature, (Adyar, 1944), p. 22 and ff., L. Renou, Sur la notion du brahman (Journal
Asiatique, 237, 1949, p. 7-46), J. Gcnda, Notes on Brahman (Utrecht, 1950).
Upanishad: For the editions, translations and critical studies published until 1931, see L.
Renou, Bibliographic Vedique, 96-116. Signals: A. D. P.anade, A Constructive Survey of
UpanishadicPhilosophy (Poona, 1926); H. Oidenberg, Die Lehre der Upanishads des
Buddhismus und die Anfange (Gottingen, 1915), P. Deus. Die die Philosophic
Upanishads (4th edition, Leipzig, 1920, trad, English, Edinburg, 1906), P. Oltramare,
Lhistoire des idees theosophiques dans Vlnde, I (Paris, 1907), p. 63 ff.; Barua, Pre-Buddhistic
Philosophy (Calcutta, 1920), S. N. Dasgupta, Indian Idealism (Cam-bridce,
1933). p. 20 and ff., Id. A History of Indian Philosophy of the Veda and Upanishads, p.
534 and ff.; Maryla Falk, 11 psychological myth neltlndiaantica (R Arcademia Memorie
della Nazionale dei Lincei, Classe di Scienze morali, storiche e filologiche, Series VI,
vol. VIII, fasc. V. p. 289-738, Rome, 1939 ) esp.
p. 346-397, 421-569, Walter Ktibcn. Die Fhitosophen der Upanishads (Bern.