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

to be is-clavizado, I want the release. At the time habiendome understand, "awakened" -
that "I" (asmita) is a product of matter (prakriti), while I understand the whole existence
has only been a string of painful moments and true spirit "watched impassively" the
drama of the "personality". So therefore there is no human personality as the endpoint,
but a synthesis of psycho-mental experiences, and destroyed, in other words, stop acting,
since revelation is a fact. Similar in this all the creations
6 However, no difference between the Spirit and the one released in-even in an easement
cupntra illusory: the upadhi. This "false relation" is the basis of the mysterious
association between purusha and psycho-mental states, precisely because man does not
realize that a relationship is illusory.
of the cosmic substance (prakriti), the human personality (asmita) acts, she also, in order
to "wake" that is why, after completing the liberation, it becomes useless.
The situation of the spirit (purusha) as conceived by the Samkhya and Yoga is something
paradoxical, though pure, eternal and intangible, the spirit is given however to associate
with matter, if only as illusory and know his nature and "liberate" this also forced to use a
tool created by 1 "prakrti (on this occasion, intelligence). Surely, if we examine wellthings,
human existence appears to us to drarnatica and meaningless. If the spirit is free,
IPOR that men are doomed to suffer in ignorance or fight for a freedom they already
have? If the purusha is perfectly pure and is-tic, which allows the impurity IPOR,
becoming, the experience, the pain and history? Behold questions that could multiply.
But Indian philosophy reminds us that we should not judge the self from a logical point
of view or historical, that is, investigating the causes that determined the state of affairs.
We must accept reality as it is.
It is true also that the position of Samkhya is, in this respect, difficult to maintain. Also,
to avoid the paradox of this I absolutely isolated from nature and yet the author, despite
the, human drama, Buddhism has entirely removed the "soul-spirit", considered as
spiritual irreducible unit replaced by the " states of consciousness ". Vedanta, for e.
Instead, anxious to avoid difficulties with regard to the relations between the soul and the
universe, denies the reality of the universe and regards it as maya, illusion. The Samkhya
and Yoga-quired not to deny the ontological reality of the Spirit or Substance. Moreover,
the Samkhya has been attacked, mostly because of this doctrine, both the Vedanta as
Buddhism. (See the criticism directed by Sankara, comment on the Brahma-Sutra, II, 2,
1, 10, against Samkhya metaphysics; Notes I, 8, 9, on the relations between the Samkhya
and Buddhism.)
Vedanta also criticizes the conception of the plurality of the self (purusha) as it was
formulated by the Samkhya and Yoga. There are, in fact, say these last two darsana,
purusa many as there are men. And each is a nomade purusa, this com-pletely isolated,
because the self can not have any contact or with the world around them (derived from
the prakriti), nor with the other spirits. The cosmos is inhabited by those eternal purusha,
free, in-moviles; nomades among which is impossible any communication. According to
Vedanta, this conception has no basis and the plurality of self is an illusion. We are there
in any case a tragic and paradoxical conception of spirit, which is well separated not only
from the world of phenomena, but also of the other "I" liberated. However, the Samkhya
and Yoga-two were forced to postulate the multiplicity of purusha, for if there had been
but a single Spirit, salvation would have been infinitely more simple problem, and the
first man freed had dragged the liberation of all mankind. If there were no more than one