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

Journal Asiatique, 1926, p. 193-284;. Podubal Vasudeva, Kathakali and Diagram of Hand
Poses, Trivandrum, Governamental Press , 1930); 2 ') the symbolic language (Penzer,
The Ocean of Stories, Vol I, p. 46, 80-82, with a good bibliography; sefialemos to
Dracott, Simla Village Tales, p. 47-50; Knowles Folk-tales of Kashmir, p. 215-220, W.
Crooke, Secret Messages and Symbols used in India, Journal of Bihar Orissa Research
Society, 1919, V, p. 451 ff.; J. Auboyer, Moudros et Up ou Le langage par signes,
Oriental Art: III, 1951, p. 153-160), 3 ') iconography (see mainly Ananda
Coomaraswamy, The Mirror of Gesture, Cambridge, 1917); 49) finally the ritual itself
(Tyra de Kleen, Mudra *. The ritual hand-poses of the Buddha Priests and the Shiva
Priests of Bali, London, 1925, 2 "edition, 1942; Aisaburo Akiyama, Buddhist Hand-
Symbol, Yokohama, 1939, to him particularly valuable for illustrations).
As is clear from Sabdastomamahaniddhi, P. 488 (quoted by Oppert, The Original
Inhabitants cf India, p. 414, n. 170) mudra appears to have another sense: eating "fried
grain.
The mudra have considerable importance in the rituals of Japanese Buddhist sects of
Tantric origin: If you-do-in-dzou. Gestures of them Vofficiantdans mystiques ceremonies
et des Singon Tendai headquarters (Paris, 1899, p. 3-5, 15, 23, 31-38, eta). Do not
remember the symbolism of gestures in the other religions (see, eg S. Langdon, Journal
Royal Soc Aires, 1919, p. 531-556 and the Iranian side provided by JJ Modi, Asiatic
Papers, vol III , Bombay 1927, p. 170-194). But it is interesting that the symbolic
valorization of the rituals is maintained even in the most mystical evoluci6n, A century
earlier Persian tradition gives jnv Al Hallaj the creation of a short text about the
symbolism of the fifteen attitudes required during prayer canonical "mouthwash, is to
acquire sincerity, suck water up the nose, js deny the pride stand in the attitude held high,
is part of (a divine permanence, or shelter in his tent canopies, bow, solidarity is isolated
in divinity. "(L. Massignon, Al Hallaj, mdrtir mystic of Islam, vol. II, 782). See also L.
Gardet, nam Mention du divin, p. 665.
On the mudra in tantric rituals, Tantra Mahanirvana (ed. Avalon, Madras, 1927), III, 4
(karanyasay dnganyasa), V, 48-74 (yonimudra), 86, 112 (jnana mudra, etc.).; Saradatilaka
Tantra , VI, 75-111; Kamaratna Tantra (ed. Tattabhusan Pandit Hemchandra Goswami,
Shillong, Assam Government. Press, 1928), p. 5. See also Gulik, Hayagriva, P. 51 and ff.;
S. B. Dasgupta, An Introduction to Tantric Buddhism, p. 113, 177-178, 187.
In the left hand Tantrism, mudra is the name of the sex rite compafiera (see pag. 248). It's
hard to explain how it reached this designation; Przyluski notes that mudra, lit. "seal" also
means "womb." But we shall see a continuation, the true meaning of sexual union in the
Tantric ritual is the "freezing" of boddhicitta (in the contexts of this genre, appoints the
semen virile). And the bandha mudra Hathayoga are used by the body positions through
the quasi-they get to control the muscles and nerves in the genital region: now, as is clear
from the text, this control is in relation to the control of respiration. Semen is mastering
as respiration dominates, it can "stop", "freeze" in the same way that stops the respiration
during the kumbhaka. Keep in mind that the "freezing" of semen through pranayama is
always associated with a similar immobilization of states of consciousness (see p. 244).
Note VI, 5: Mantra and Dharani.
About manird in Vedism and Brahmanism, M. Winternitz Ceschitchte d. indischen
Literatur, I, 148, 236; in Buddhism, idem, II, 275; in Tantra, I, 481. The dharani in pre-
Buddhist era, idem, I, 94, 103; that term aparece.por first time in Buddhism and the