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

list: tavasia (tapasika, "Hermit"); Kavalier (Kapalika, "the bearer of the skull.");
Rattavada (raktapata, "who wears red clothes"); cadardi (ekadandi "the ascetic with a
cane" ajivika) jai (yati), face (Caraka); kha-vanai (ksapanaka).
The list, according gives: Jalan (jvalana, Sagnik) hara (isvarabhakta, "worshiper of
divinity"); Sugaya (sugata, "Buddhist"); Kesava (kesavabhakta, "worshiper of Kesava"
Bhagavata), sui (srutimargarata, "the supporter of sruti", ie mimansaka) brahma
(brahmabhakta, "worshiper of Brahma" empty-pras-tha; Naggar ( "naked"). All these lists
do not forget to include the tantric sects (Kapalika, urddhasravaka). See also p. 373 ff.
Note IV, 1: The Mahabharata.
See: H. Oidenberg, Das Mahabharata (Seine Entstehung, sein Inhalt, seine Form,
Gottingen, 1922); H. Jacobi, Mahabharata (Inhaltsausga.be, Index Konkordanz und
Ausgaben der Kalcuttaer und Bombay, Bonn, 1903), Hopkins, The Creat Epic of India
(New Haven, 1901, ed. II, 1920), Joseph Dahlmann, Das Mahabharata als Epos und
Rechtsbuch (Berlin, 1895, see the discussion in Barth, Oeuvres, vol. IV, p. 347-403).
Bibliography abundant in Winternitz, Geschichte d. indischen Literatur, I, p. 263 et seq.,
Ill, 623.
Ethnological interpretation of the traditions preserved by the Mahabharata, in G. J. Held,
The Mahabharata, an etnological Study (Amsterdam, 1935), and Charles Auster,
LEpopee Hindou. Ethnographique Varrierefonds Etude et religieux (Paris, 1946). Stig
Wikander study Vedic mythology exists in the legend of the Panel ava: La legende des
mythique Pandava et la structure du Mahabharata (translated and annotated by G.
Dumézil, Jupiter, Mars. Qui-rinus, IV, Paris, 1948, p. 37-53, see also Dumézil, same
work, p. 55-85); Stig Wikander, Sur le fonds commun des Indo-Iranian epop of Perse et
de pays (La Nouvelle Clio, n. 7, July 1950, p. 310-329).
Note IV, 2: The Samkhya in Moksa-Dharma.
The lines are one true 11039-11040 crux translatoris. Considered by Hopkins (GreatEpic,
p. 104 et seq.) As proof of an atheist in the Moksa Samkhya-Dharma, were interpreted by
F. Edgerton, in a sense diametrically opposite (The meaning of Samkhya and Yoga, in
the American Journal of Philology, 1929, vol. 45, p. 1 et seq., Esp. 27-29).
Hopkins translates anisvara katham Mucyo, by "/. How we can save ourselves without
God?" and believes that this question is raised by the practitioners of Yoga. Edgerton
anisvara translates to "supreme, without duefio" which, he said, precluded any allusion to
the Samkhya's atheism. The interpretation of Edgerton confirmed Dahlman perspective
on the original meaning of the pre-classical Samkhya (Die Samkhya Philosophie, p. 5 and
up) but the traduction of anisvara has been rejected by Hopkins (works cited) and A. B.
Keith, Religion and Philosophy of the Veda, vol. II, p. 543-44. See also Oldenberg, Zur
Geschichte des Samkhya Philosophie, p. 231.
As to the multiplicity of "souls"-note characteristic of the classical Samkhya-
Moksadharma is mentioned in "according to the teachings Samkhya and Yoga, there are
many souls in the world, do not accept (the teachings) the existence of only one soul
"(Mahagharata, XII, 11714). But read carefully the ccmtexto, we understand that this is
an empirical plurality of souls, encourage, cores of limited and specified psychic
experiences, in short, souls "unenlightened," haunted by the ilusi6n be individuated and
isolated. It's the old illusion that tackle the Upanishad: the illusion of being limited by