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

mental experiences. In Moksadharma, empirical souls are emanations of the Universal
Soul, the only, the Brahman, and by illuminating the souls return to it. But Isvara
Krishna, denying God (Isvara) in appearance of unique and creative soul, was to accept
an infinite plurality of purusha, the soul completely isolated from each other, without any
possibility of communication between them. The summary of the doctrine Samhya as
outlined by the Tamil epic Manimekalai asserts that there is only one purusha. This
conception of Manimekalai Samkhya is very similar to the Moksadharma (SS
Suryanarayana Sastri, The Manimekalai Account of the Samkhya, Journal of Indian
History, Vol. VIII, Decem-ber 1929). On this issue, see E. H. Johnston, Early Samkhya
(London 1937), p. 9, 27, etc.
Note W, 3: The Art of entering another's body.
Maurice Bloomfield, On the art of entering another's body, a hindu fiction motif
Proceedings of the American Philosophical Society, vol. 56), 1914, p. 1-43). The art of
entering a foreign body (parapurakayaprevesa) is preceded on the Yogasastra (VI, 1)
Hemacandra, for the "Art of separating the soul from the body, called vedhaviddhi. See
also Sigurd Lindquist, Die Me-thedan des Yoga, P. 13 ff. The religious and secular
folklore abounds with examples of "entry into a foreign body, and especially in cadavers,
T. Benfey, Das Pancutandra, I, p. 123 (the body of King Candragupta was occupied after
his death. By yaks); Prabandhacintamani, trans. C. H. Tawney (Calcutta, J905), p. 170,
10 (the king enters the body of his own dead elephant) Tawney-Penzer, The Ocean of
Story, Vol. I. p. 37, etc.., Jacques Bacot, La vie de Marpa le "tradticteur" (Paris, 1937), p.
70 (Marpa made "the translation of life" to the corpse of a pigeon; reanimose the bird,
while the body of
Lama was "like a corpse"). Interesting details were found with-cernientes to pravesa
Parakaya technique, in Evans-Wentz, Tibetan Yoga and Secret Doctrines (Oxford, 1935),
p. 26 and ff. Tantrism familiar enough with this technique: Kaulajnananirnaya, IV, 2, VII,
31.
Note TV, 4: Bhogavad - Gita.
The literature on the Bhagavad-Gita is endless. Winternitz, Geschichte der indischen
Literatur (2nd ed.), Vol. 1, p. 365, vol. III, p. 625 (for the bibliography of the controversy
surrounding the theory of Algarve), a brief exposition on Carpenter, Theism m Medieval
India (London, 1921), 249-267; philosophical interpretations in S. K. Belvalkar, Vedanta
Philosophy (Vol. I, Poona, 1929, p. 84-134) and Dasgupta, A History of Indian
Philosophy (Vol. II, Cambridge 1932, p. 437-552). Translation cited more often and to
have been made from the Indian viewpoint is that of Telang, in The Sacred Books of the
East, vol. HIV (Oxford, 2 "edition 1908). On the Translation of Hill (Oxford 1928) see
the observations of Carpenter, in Indian Antiquary, 1929. Provided by Carpenter, Some
remarks on the Gita, in Indian Antiquary, July 1930, p. 122. Edition and Translation of
psychological practice Yoga of the Bhagavad-Gita see Der Yoga als Heuweg Hauer, P.
61. To add to the literature of Winternitz: Etienne Lamotte Notes sur la Bhagavad-Gita (*
Brussels and Paris, 1929); F. Otto Schrader, The Kashmir Recensione of the
Bhagavadgita (Stuttgart, 1930); R. Otto, Die Urgestalt der Bhagavad-Gita (ibid. 1935:
Otto distinguishes eight ancient texts added to the core, the Ur-Gita), S. K. Belvalkar,
The to-called Kashmir recension of the Bhagavad-Gita (New Indian Antiquary, II, 1939,