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

nuanced as manifested by
Tunico element is much larger than in the previous cases, but is still thinking who defines
the emotional coloration that is modified by it ", A. Bloom), 4 ') heart center (located in"
the upper heart, a little below the left nipple, "according to the Greek Fathers," a little
arribr "according Theophane Reclus him and others." It is the perfect physical attentional
"Bloom Antoine L'Hesychasme, Yoga chretien ?, pa-gina 185 and ff.).
Noto VI, 10: On "LenguajeMencionar
Haraprasad Shastri, in his book Win or Donate Bouddha (Calcutta, 1916), sandhya-Bhasa
explained as follows: All works of Sa-hajayana are written in sandhya-Bhasa, this is a
Bhasa (language) of light and of darkness ( "alo-a-Dhari"), half light, half dark, certain
bits are understandable, others are not at all in other pakbras in such dis-course on the
dharma, which are so high, it also becomes to mention other things. "According
Vidushekar Shastri (Sandhabhasa, Ind. Hist Quart, 1928, IV, 287-296)," the word
sandhaya of Buddhists is the same as the term abhisandhaya Brahmanical texts. The
Chinese original sources per-miten conclude that Sandha-abhiprayika Břasy means
going-American, or "tntencionoT language. This same interpretation of the term is held
by P. C. Baggchi, The Sandhabhasa and Sandhavacana (Ind. Hist. Quart., 1930, VI, 384-
484, article reprinted in Studies m the Tantras, 27-33), which provides new testimomos of
Chinese origins, mainly from chapter 13 of Hevajatantra devoted to Sandha-Bhasa. Many
a poet and mystic texts written in "intentional language" have been grouped by S.
Dasgupta in an appendix of their Religious Cults obscure book (p. 477: Enigmatic
language of the Old and Mediaeval poet).
On Doha, see N. Shahidullah, Les Chants et Kanha mystiques Doha-Kosa (Paris, 1928);
B. Bhattacharyya, The Date of the Buddha Gan or Doha (Behar Jorn. Orissa Research
Society, XIV, 1928, p. 341-357); S. Dasgupta, op cit, p. 61, 93, 423, and passim; P. C.
Baggchi, Materials for a critical edition of the old Bengali Caryapadas. A comparative
study of the text and the tibetan traslation, Part I (Calcutta University Press, 1938, reprint
from the Journal of Department of Letters, Vol XXX); also Anah Basu,
Tattvasvabhavardstogitikudoha (hid Hist. Quart., 1924, p. 676 ff.); C. Ben-dall,
Subhasita-Samgraha (Museon, new series, IV-V, Leuven, 1905), p. 71.
Note VI, 11: "For losjmismos acts ..."
The Prajnopayaviniscayasiddhi (1, 15) Anangavajra, the In-drabhuti teacher repeats the
same maxim. In this treaty, as in Indrabhuti Jnanasiddhi of the maithuna is strongly
recommended (ed. B. Bhatta-caryya, Two VajrayanaWorks, Gaekwad Orient. Series,
Baroda, 1929, p. 20-29, 33-35, etc. .). The mudra (ritual spouse) must be submitted to the
guru and the ritual can take place only through an initiation by the guru assured.
Moreover maithuna with the mudra of consecrated bread that circumstance, the yogi can
enjoy muieres many as you want, sip drinks alcol61icas, steal and even rrmtnr, without
thereby committing a "sin." Indrabhuti, moreover, determines the end of the M> n