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

y the prakrti, since all come from the primordial substance). But Isvara can speed in
some men, the release process, helps us to arrive soon to samadhi. This God, mentioned
by
8 As we will see, meditation yogi played one of the most important roles in Buddhist
techniques.
Patanjali, is rather a God of the yogis. It can only come to the aid of a Yogi, is a man who
has already elected to Yoga. Moreover, the role of Isvara is quite modest. You can, for
example, make the yogi who takes it as its concentration to obtain the samadhi.
According to Patanjali (YS II, 45) that divine assistance is not the result of a "desire" or a
"feeling"-because God can not have no desires or emotions-but that of a "sim-Patia
metaphysics" between Isvara and purusha, sympathy explained by the correspondence of
their structures. Isvara is a free purusa from eternity, never reached by the klesa. (Y. S., I,
24). Vyasa, the mind is co-text, notes that the difference between "liberal spirit rado e
Isvara lies in this: the first is found in other times, in relation (even illusory) with
psychomental experience. while Isvara was always free. God is not attracting nor by
rituals, nor by devotion, not by faith in his "grace" but its "essence" works instinctively,
so to speak, with the self that seeks to free by Yoga.
It is rather a metaphysical order sympathy, which joins two related entities. It might be
said that this sympathy that Isvara shows with respect to certain yogis, those men who
seek liberation through yogic techniques, has exhausted the capacity that God possessed
to inquire about the fate of humans. That is why Patanjali and Vyasa not reach accurately
explain the intervention of God in Nature. You realize that I go into the dialectics Isvara
Samkhya-Yoga somewhat irregularly. Indeed, the Samkhya states (and Yoga endorses
this assertion) that the substance (prakriti) is working for their "instincts" to teleological
"in the liberation of man. Thus, the role God plays in the acquisition of this freedom is
devoid of importance, the cosmic substance release will take care of the numerous "I"
(purusha) prisoners in networks illusory existence.
Patanjali, although introduced in the dialectics of the "sote riologica Samkhya doctrine
this new element is Isvara perfectly useless, does not recognize the importance they give
their com-ments late, however. What matters first in the Yoga-Sutra, is the technique in
other words, will, self-control and concentration of the yogi. ^ For that, however, felt the
need to introduce Patanjali there to Isvara? Because Isvara corresponded to an
experimental order of reality: Isvara can indeed induce samadhi, a condition that the yogi
practices Isvarapranidhana, ie the worship of Isvara (YS II, 45). When pro-put together
and classify all yogic techniques valued by "classical tradition, Patanjali could not do a
whole series neglect experiences that only the concentration in Isvara had made possible.
In other words: at the Yoga tradition of pub-wholly magical, that is only appealing to the
will and personal strength of the ascetic, there is another tradition, "mystic", in which the
final stages of yoga were practiced by least facilitated through a devotion-even very
convoluted, very "intellectual" - towards God. Moreover, as presented through Patanjali
and Vyasa, Isvara is devoid of God's greatness and all-powerful creator-rous, and pathos
inherent in the dynamic and severe God of the mystical variety. Isvara is not, in short, but
a yogi archetype: a Ma-croyogui, very probably, a mold of some sects yogis. Indeed,
Patanjali notes that Isvara is the guru of the Elders of time immemorial: it adds, Isvara is
not bound by Time (YS I, 26).
Remember now, however, a significant detail which perfectly capture-fied only later: in a