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

deprived of sexual acts, but to burn the same carnal temptation. The instinct is not
permanent underground necer diffuse into the subconscious, or be "exalted" as the
mystics, but simply destroyed, "uprooting" of consciousness and the senses.
Parallel to these restraints, the yogi should practice niyama, or a series of "disciplines"
and psychic body. "The cleanliness, serenity (samtosa) asceticism (tapa1s), studying yoga
and metaphysics effort to make God.1 (Isvara) reason for one's actions are the
disciplines" (Yoga-Sutra, II, 32 ). Neatness (willow) means inner purification organs:
thus, food waste and toxins are quickly eliminated (this is accomplished through a series
of "purges" artificiality, which insists on the Hathayoga, ie Yoga that focuses almost
exclusively on the physiology and the "subtle physiology. Vyasa notes that" sauce "also
implies the removal of impurities of the mind." The absence of desire to amplify the newants
of existence, " This is the definition of serenity (sam-cough). "The tapas
(asceticism) is to support anti-rials situations, such as the desire to eat and drink, heat and
cold, the stand and the sitting: the absence of words (kastha mauna) and the absence of
mime that would reveal feelings or thoughts (akara mauna; Vasaspati Misra points out
that "the absence of facial directions, through which" looks after the intimate secrets of
the spirit, is the self-control, so that thought is not made at random and anyone "). The
study is the knowledge of science relating to the
1 As noted S. N. Dasgupta (Yoga as Philosophy and Religion, p.. 87 and ff.), Only latesuch
as commentary and Vacaspati Bhiksu Vijn-na-believe that Isvara away the barriers
created by the prakrti, barri-ers that are powerful obstacles in the path of the yogi.
liberation of existence (moksha), the repetition of the syllable OM, 2 etcetera. "(Vyasa,
ad Yoga-Sutra, II, 32.)
Clearly, even during these exercises (which are rather of moral and devoid of structure in
short yogi) difficulties arise is produced mainly by the subconscious. On the disorder is
caused by doubt the most dangerous obstacle in the feel tired of the concentration. To
overcome it, Patanjali recommends "The implementation of contrary thinking" to (avoid
or out) the disorder because the doubt, the introduction of opposites "(II, 33:
vitarkabadhane pratipaksabhavanam. Vitarka Some translators interpret as" guilty
thoughts and translate thus: "in order to evi-tar the dislocation caused by the guilty
thoughts." Realm-te, vitarka means "doubt, uncertainty, and Patanjali evi-dentemente
refers to the" temptation through the doubt, "they know and com-beat all treaties ascetic).
In his commentary, Vyasa suggests some useful thoughts for the moment of doubt.
In the next sutra (II, 34) Patanjali explains the nature of these "doubts" or "vices" (see
Note II, 1, on the obstacles to concentration yogi). Already it is interesting to note that the
yogi fight against any of these "obstacles" has ma-logical character. Any temptation is to
overcome a force of the yo-gui appropriates. Such forces are obviously moral is magical
forces. Giving up a temptation not mean so-regret "purified" in the negative sense of the
word, is also making a real gain, positive, and the yogi extends his power that way about
what he had begun to resign. But even there comes to dominate not only the things that
he had resigned, but also a magical force infinitely more precious than the objects
themselves. For example, who does the saying-tioning asteya (not steal) "is closer to the
all the gems" (YS, II, 37). We shall return to discuss this "po-der magic" (siddhi) that the
yogi acquires through its discipline. This prompted, indeed, to give even this "magic
power"
2 The mystic syllable Om embodies the mystical essence of the entire cosmos.