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Fakir Raiders in Bengal (Calcutta, 1930). Note V / / I, 8: Late on Buddhism and "crypto-Buddhist" Mahopadhyaya Haraprasad Shastri was among the first to draw attention to low- Buddhism era; is a summary of his work and the bi-ECO-BIBLIOGRAFIAS of its work in the article that I dedicate Narendra Nath Law, Indian Historical Quarterly, IX, 1933 , p. 307-414 (principahnente p. 356-369). It highlights his works: Buddhism m Bengal since the Muhammadan Conquest (Journal Asiat. Soc Bengal, 1895, 1 "part, esp. P. 57 et seq.) And The Discovery of Living Buddhism in Bengal. Material substances (first impor-tant extracts Sunya-Purana) in the book of Nagendra Nath Vasu, The Modem Buddishm and Us followers in urine (Calcutta, 1911): Survival of Sunya and dharma (p. 45 et seq.) , worship of Dharma, P. 14, 21, 111, etc.. See also Maheswaran Neog, The Worship of Dharma in Assam (Journal Asiatic Society of Bengal, 1951, p. 219-224). You can monitor the survival of Buddhism popular in Bengal and Orissa province for the construction of catty V stupa that will continue to rise until recently: Vasu, P. 139 and rig.; Also Ramprasad Chanda, Bhanja Dynasty Ancient Capital ofMayurbhani and Theit Khiching (Mayurbhanj, 1929: reports of archaeological investigations 1922-1925). Decadent on Buddhism, Benoy Kumar Sarkar, The Folk-Element in Hindu Culture (London, 1917), p. 169, 181, P. C. Baggchi, Decline of Buddhism in India, and its causes (Sir Asutosh Moo-kerjee Silver Jubilee Volume, Calcutta, 1925, vol. III, p. 405-421). Sunya-Pura-na has been edited by N. N. Vasu (Parisat edition), a new edition was made by Charuchandra Banerjee, with important studies by M. Shahidullah, Chatteriee and Charuchandra Basant Kumar Banerjee. About the cult of Dharma, S. N. Dasgupta, Oscure Religious Cults, p. 297-358, 461-478. On the roots of Buddhism in crypto popular environments, S. C. Mitra, The Cult of the Tortoise-shaped deities of Midnapur and Bankura in Western Bengal, in the play Some curious cults of Bengal (Journal Anthropological Society, Bombay, vol. XI, n. 5), p. 446- 454. Late on Buddhism (fourteenth century) recorded by the travels of a priestly Indian dowry, Dhyana Chadra, in addition to other provinces of Bengal and Orissa (Madras, Punjab, Coromandel, etc..), Arthur Waley, New Light on Buddhism m Medieval India (Memoir is chinois et bouddhiques, I, 1932, p. 355-376). Noto VIII, 7: Yogini, Dakini, YoJba, Durga. On the influence of indigenous and exotic cults on Tantrism, see G. Tucci, Tracce lunare di cult in India (Rivista di Studi Orientali, XII, 19,291,930, p. 419-427), p. 423, n. 1 idem, Animadversiones lndicae, P. 156 et seq., P. C. Baggchi, On foreign element in the Tantra (IndianHistorical Quarterly, VII, 1931, p. 1-16, reprinted in Studies in the Tantra, p. 45-60); on possible Iranian influence on Buddhist iconography, A. Griinwedel, Alt- Kutsch, Religionsgeschichtliche Archaeologische und Forschungen aus Gemdlde an Temara-Hbhlen buddhistischen Jahrhunderte acht nach der ersten Geburt Christi (Preuss. Turfan-Exped., BeTlin, 1920), 1 * part, p. 54 et seq. On the cults of the vegetation in India, see the abundant material of J. J. Meyer, Trilogie altindischer Machte und Feste der Vegetation, 3 vol. (Zurich Leipzig, 1937) and Odette Viennot, Le culte de Tarbre dans Vlnde ancienne (Paris, 1954). About Durga, also Pratapachandra Ghosh, Durga Puja (Calcutta, 1841); E. A. Payne, The Sakta, An
introductory and comparative study (Cal-CUTA-Oxford, Religious Life of India Series), Sten Konow, Europe parallelogram your the Durga Pwa (Journal Asiat. Soc Bengal., 1925, p. 315-324 ); W. Koppers, Probleme der indischen Religionsgeschichte, passim. On the relationship between Tantrism and the female sorcery, S. N. Roy, The Witches of Orissa (Bombay JournalAn-throp. Soc, XIV, 1929, p. 185-200) and W. Koppers, cited, p. 783. About yaksa, yaksini, dakini: N. Peri, Hariti, the Mere-of-demons (Bull. Eccle Francaise Extr. Orient, XVII, 1917, No. 3, p. 1-102, esp. P. 38, 81-tantric cult, low magic, and so on. ), see also Jean Fillozat, Etude in-dienne Demonology. Kumaratantra him of Ravana, Paris, 1937, and our article: Notes on demonology, Zalmoxis, I, 1938, p. 197- 203, Ananda K. Coomaraswamy, yaks, I-II (Smithsonian Miscellaneous Collection, Washington, 1928, 1929); M. Li-Nossi, Les peintures de la collection TIBETAINES Loo (Melanges Linossier, 1932, vol. I, p. 1-97, esp. P. 53 et seq.) Jitendra Nath Banerjee, Some Folk Goddesses of Ancient and Mediaeval India (Indian Historical Quarterly, XIV, 1938, p. 101 -- 109); M. Lalou and J. Przyluski, Yaksa Gandhatva et, dans le-ta Mahasamayasuttan (Harvard Journal of Asiatic Studies, III, 1938, p. 40-46), Joseph Masson, La religion dans le poptdaire Pali Canon (Louvain, 1942), p. 126-131, Charles Autran, L'Epopée Hindou (Paris, 1946), p. 170-190. The plea "women and the Tree": J. Ph. Vogel, The Woman dnd Tree or salahhanjika in Indian Literature and Art (Acta Orientalia, VII, 1929, p. 201231); on yaksa protectors stupa, Ramaprasad Chanda, Mediaeval Sculpture in Eastern India (Journal Depart. Letters, Universitv VNL III Calcutta, 1920. p. 225-246) p. 236. About the Catty: V. R. Ramchandra Dikshitar. UNON /,. My HM. U, Catty (Ind. Hist. Quart. XIV, 1938, p. 440-451), in southern India: K. R. Subramanian, Buddhist Remains in Andhra (Madras, 1932), p. 24 ff., N. Ramanayya Venkata, An Essay on the Origin of the South Indian Temple (Madras, 1930), p. 53 et seq.; In Tibet: Giuseppe Tucci, Mc'odRten and Ts to Ts' to Indian ed nel Tibet occidentale (Indus-Tibet l, Rome, 1932). p. 25 et seq. About yaksini in yaks and Jaina iconography, see J. Burges, Digambara Jaina Iconography (Indian Antiquary, December 1903, p. 459-464), p. 464. About pitha. see Dines Chandra Sirkar, The Sakta pitha (Journal of the Royal Asiatic Society of Bengal, XIV, No 1, 1948, p. 1-108). Note VIII, 8: The contribution Dravidian Formerly the transformation of Indo-Aryan is explained by the influence of the Drava, see, for example, R. Caldwell, A Comparative Grammar of the Dravidian or South-Indian Family of Languages (3rd ed., London, 1913); Sten Konow, Linguistic Survey of India, vol. IV, p. 278 et seq.; S. K. Chatterji, The Origin and Development of the Bengali Language (Calcutta, 1926), I, p. 174 et seq. Caldwell argued in particular that the flexion of the Sanskrit and the appearance of brain-tplicaban e. through the Dravida, but the trend toward longer existed cerebrality in Indo-Aryan, Jules Bloch et Dravidian Sanskrit (Bull. Soc Linguistique Paris, XXV, 1924. p. 1-24, trans, into English in Baggchi PC, Pre- Aryan and pre-Dravidian in India, Calcutta, 1929, p. 35-59); id .. Some Problems of Indus-Aryan Philology (Bull. London School Oriental Studies, V, 1930, p. 719-756), p. 730-744, idem, L'Indo-Aryene, modems du Veda aux temps (Paris, 1934), p. 321-331. The phenomenon of the brain was also known by the Munda languages, J. Bloch, Some
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Mircea Eliade YOGA IMMORTALITY AND
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established in Europe and America.
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and human suffering, though in gene
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the heart of the thinking in-given:
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access to a mode not profane and ha
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precise moment that the last I've f
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(Bhamati, ed. Jivanandn -Vidyasagar
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etween ego and intelligence: is a y
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procession") under review. Other te
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psychic experience as a simple proc
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action that part of the illusion (i
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to be is-clavizado, I want the rele
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solution of the Samkhya rejects the
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groups, species and varieties of "s
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ditions is consistent both heredity
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latencies constitutes both his "sui
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deprived of sexual acts, but to bur
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and Fix your gaze on the tip of the
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them to make some inspirations to r
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influence of Tantric Yoga: Certain
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the sin which had swallowed above .
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of the fetus in the womb. "On retur
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you get the "meditation yogi," the
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dialectic of liberation where their
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The hypnotic trance is certainly me
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achieved by the concentration and m
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fellows, because from the moment th
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ealms (in the Brahmaloka) and yogis
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asamprajnata by devotion to God (YS
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us, 10 that a number of yogic and t
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and beliefs "popular." In such a wa
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10; Vratya, P. 291. For the five rh
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sacrifice with the techniques of ec
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The texts quoted above refer, undou
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dharma" (Mono, I, 98); "wise men ar
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goes alia of death, there is anothe
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Yoga in MAJTRl UPANISAD We consider
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co-razon, neck and head. Each of th
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description ii Furthermore, tantric
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among the "powers" (III, 9, 1). The
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VIII, 7, fin). This category ermita
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In the texts are quite often lists
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encyclopedia of visnuista trend acc
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in the transformation of the Epic i
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which are echoed in the interpolati
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sacrifice themselves (which constit
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the best and most recommended is th
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salt-varemos us dying for this secu
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ditaci6n: fully assimilate the "tru
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eyond the region of the infinity of
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language are the passions, namely t
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ecomes one, and so on. (■ •.) T
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valuable," which know ',' re-cord w
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yoga techniques. According to the r
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Ajivika, as well as the whole of In
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le. The translator, Woodward mentio
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concentrates, and in a way represen
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distinct names of deities-ing my pe
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Carya), this being the best-duca (a
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girls, and those cosmogo-chain theo
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gnostico revaluing depth liturgy ar
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condition for further experiments.
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The mandala takes the same symbolis
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the exemplary gesture of the Buddha
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"conscience" (or in some cases tran
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Bernard, Hatha Yoga, p. 15 ff.) . T
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VI, 8). But just read the texts car
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"Smiling like a garland of lightnin
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elation with the element Fire, the
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The awakening of the kundalini caus
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Briggs, op. Cit. 302) as well as th
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activity of these two subtle veins.
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( soman), especially vama-Devy (mel
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tantric) is well known. The more de
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and his mouth gathers this lection
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Prcdipika, III, 88, etc.).. In thes
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and temporal experience of yogui.48
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are other quite different from thos
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* According reinheid Miiller and vo
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place sanio. As in the other treati
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... The white hair turn black, fall
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than being made in the laboratory,
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is L. Massignon, Al HaUaj, MartuTmy
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know because the paper des-empefiad
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festivities "of station" and the or
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The number 84 does not correspond t
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Matsyendranatha AND THE MYTH OF THE
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the clouds-hill (or that the Naga d
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mahajnana (the secrets of Yoga) tha
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Yoga and Shamanism We noticed sever
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as called three times without re-CI
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initiation, it reveals certain expe
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The Brahmanic sacrificer ascends to
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are" warm " to such an extent that
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limited to shamanic domain. Add sin
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obtain spiritual and physical effec
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also with magic and especially with
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571, note. 81 A. Griinwedel, Der We
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57-95). caused and encouraged by th
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hosted by its inhabitants, where th
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Page 209 and 210: Note I, 2: Patanjali and texts delY
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Page 221 and 222: continuity of sacred places). Durin
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Page 227 and 228: p. 211-251). The Anugita (Mahabhara
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Page 231 and 232: Philosophy, p. 297-318; A. L. Basha
Page 233 and 234: Eastern Conference , p. 134 ff., id
Page 235 and 236: consort Tara (JournalRoya! Asiatic
Page 237 and 238: Lalttavistara Saddha-branch-pundari
Page 239 and 240: G. W. Briggs, Gorakhnath and the Ka
Page 241 and 242: Moreover, since the Sutralamkara (X
Page 243 and 244: my country terioso North-called Sve
Page 245 and 246: Forke, The World Conception of the
Page 247 and 248: 213), idem, Tribes and Castes of th
Page 249 and 250: V. Raman Sastri, The Doctrinal Cult
Page 251: water. "He refuses to eiplicar as h
Page 255 and 256: Charles Autran, L'Epopée hin-doue
Page 257 and 258: "tiger-goat", recorded game in Oris
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