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

1947).
On the mystic on the ortzaciones tt suefio (Brhad. Up, IV, 3, 9) B. Heimann. Studi zur
Eigcnart mdischen Dcnkens. p. 130 and ff.
Katha Upanishad.trad. L. Renovi (Paris, 1943); Anancla K. Coornavaswamy, Notes on
Katha Upanishad (New Indian Antiquary, I. 1938, p. 43-56, 83-108. 198-213).
Svetasvatara Up, trans, and Aliette conirntan'o by Silburn (Paris, 1948) also see
Bhandarkar, Vaisnatism, Saivism and minor religious systems (Es-trasburgo. 1913), p.
106-111: Richard Hauschild, Die Svetasvatara-Upanishad. Eine Kritische Ausgabe mit
einer einer Vebersich Uebersetzung und ihre Lehrem Tiber (Leipzig, 1927, oxtr.
Teitschrift der Deutschen Ge-Morgenldndischen schaft, 1927); I. W. Hauer, Die
Svetasvatara-Upanishad. Tractatus monatheistischer einer ein Rudra-Siva-Geme'nde
(Zeit. d. Deutsch. Morg. Gesell, 1930, p. 37 et seq.) id. Glaubensgeschichte der Indo-
Germanic, I (Stuttgart, 1937), p. 208; E. H. Johnston, Some Samkhya and Yopa
Svetasvatara Conceptions of the Upanishads (J. Roy. Asiat. Society, 1930, p. 855-878).
The Svetasvatara, VI, 13, clearly states the validity of philosophy soteriological Samkya
the practical side of Yoga.
Mandukya Upanishad, trans. Em. Lesimple (Paris, 1944); H. Zimmer, Philosophies of
India, p. 372 and ff.
Maltri Upanishad, trans, and comment, Anne-Marie Esnoul (Paris, 1952). Hopkins, The
Great Epic, p. 33 ff.; Dasgupta, Yoga Philosophy (Calcutta, 1930), p. 65-66; Hauer, Der
als Heilweg Goya, P. 26 ff.; E. A. Welden, The Samkhya Teachings in the Maitri
Upanishad (Amer. Jour. Philology. Vol. XXXV, p. 32-52).
Deussen trat6 schematically presenting yoga practice, as this was in the middle-of
Maitrayani Upanishad Hamsa-Sieu each anga. The list of references is quite complete,
and we are d'sp ^ rra to reproduce. P. Deussen, The Philosophy of the Upanishads, p.
387-395. Yama and Niyama not listed among classical tea is first mentioned in
Svetasvatara, II, 10, the three moments of pranatjama Ireraha, Puraka, kumbhaka) appear
on the Khurika 5, etc..; Pratyahara. as we have seen this already mentioned in the
Chadogya, VIII, 15, and Dharana in Martra-yani. VI, VI, 34; as to Dhyana and Samadhi
are not in the Upanishads cla-musicians the same way as in the Yoga-Sutra. The current
edition of the Upanishads is to Sastri Yogis Yoga Upanisadswith the commentary of Sri
Upanishad-Brahma-Yoginpditado by Pandit Mahadeva Sastri (Adyar Library, 1920);
trad, English Aiangar Srinivasa Yoga Upanishad (Adyar Library, 1938, 2 'edition, 1952).
Note III, 6: "sounds mystical"
The Brhadaranyaka Up, V, 9, had the "buzz you hear in one ear plugged, and when is
about to escape (by death), we no longer hear that noise." The Vaikanassasmartasutra. V1
(ed. Caland, p. 68-69), points out that the dying man hears a "Tafi bell" that gradually
decreases
until death. This same serial is attributed, in the Pali canon, the voices of the gods,
according Dhiga, I, 152. "the voice of the Devas and yaks is similar, she says, the ringing
of a bell of gold." The bell sound is perceived in certain body postures and meditations
tanlricas: for example, in anahatacakra (Mahanirvana Tantra, V. 146). The Nadabindu
Upanishads (31 et seq.) Describes all sounds received by ei mystical yogi while
meditating on sidhasana position during the practice of vaisnacimudra. Also, the