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

p. 211-251). The Anugita (Mahabharata XIV, 16-51) form a kind of appendix to the
Bhagavad-Gita: the amalgamation of Samkhya-Yoga and Vedanta is carried even further.
Note IV, S: The
The notion of Yoga, as we find in the Bhagavad-Gita: the means to deliver the entire soul
to Krishna - is principalmen-te in the literature of Pancaratra, or visnuita of this sect
which is based on the cult Krishna. Thus, for example, Ahirbudhnya Samhita (Chapter
31-32, dedicated to Yoga), Yoga is called "oration of the heart" ihridaya-aradhana) or
"sacrifice exlerno (bahyayajna.) The soul, as pureza'original , that is separate from matter,
is still in contact with all things, is described with similar terms in the Brhadaranyaka-
Upanishad, IV, 3, 23 ff., and in Isa Up, 5. Yoga is defined as "a union of the human soul
with the supreme soul (jivatmaparamatmanohsamyoga). Through the meditation Yoga is
acquired, already in this life, the experience of union with God. reser-vada to those who
are "liberated".
The history of the sect Pancaratra or Bhavagata has remained fairly obscure, despite the
work of Bhandarkar, Grierson, Schrader. Sen as it can be said that this sect cores naire
theistic natives (or non-Aryan Aryans) - and not under the influence of Christianity, as
Weber believed.
5> or "philosophy" based on e! Samkhya is very eclectic and mystical is fimdaiiv. "Iito ol
Vism'i-Vasudeva worship. The Bhagavad-Gita has remained the Libyan saint of those
sects, while its doctrines and its message were pur-CIID disseminate the Samhita. treaties
that have been held primarily in southern India, and not only began to be studied or from
the publication, Per O. Schrader, of the critical edition of Ahirbudnya Samhita (2 vols.
Adyar, 1916). A samhita comprises four themes: fnana or philosophy, or mystical
practice yoga, kriya or construction of temples and dedication of the images, and Cary or
social activity and ritual. Each samhita gives prominence to one or other of these issues,
neglecting or even ignoring the rest. The critical literature on the Bhagavata literature and
history is immense. View archaeological documents, compiled and discussed by
Ramprasad Chanda, Archeology and Vaishnava tradition (Calcutta, 1920). On the
chronology and philosophy, O. Schrader, Introduction to the Pancharaira and the
Ahirbuddhnya Samhita (Av-yar, 1916). Discussions and opinions in Grierson, The
Narayaniya and the Bha-gavatas, Indian Antiquary. 190S, p. 253-54; A. Govindacarya
Svamin, The Pan-charatra of Bhagavat-Shastra (Journal Royal Asiatic Society, 1911);
Bhandar-kar, Vaishnavism, Saivism and minor religious system, p. 38-41, 100;
Hemchan-dra Ray Chaudhuri, Materials for the Study of Early History of the Vaishnava
Sect (Calcutta, 1920; rich documentation and bibliography); S. K. De, Bhagavatism and
Sun-Worship (Bull. Orien. School, London, 1931, vol. VI, p. 869-672). About the famous
passage from the philosopher Patanjali, where he had the iccnografica representation of
Krishna, see Sten Konow, Da 'Indische Drama (1920), p. 44, Sylvain Levi, Le Theater
Indien, vol. I, p. 314; furthermore, the corresponding bibliography on this subject is huge
(Vallee-Poussin \, L'Inde aux tfimpsdet Maur-yas, Parts, 1930, p. 187-188). Always on
the Bhagavata, J. E. Carpenter, Theism in Medieval India, p. 220-221; Hopkins, The
Great Epic of India, p. 144-145; Shripal Belvalkar Krishna, The Brahma Sutra of
Badarayana (Poona, 1923, fasc. II, p. 129-132); D. L. De, Pancaratra and the Upanishads
(Ind. Hist. Quart., IX, 1933, p. 645-662); L