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

point of view, moreover, this "ENSTAT experience" is not univalent, its forms are
numerous. Let us try, proceeding in stages, to see it re-fiere samadhi. This word is used in
principle in its acceptance epistemological: Samadhi is that state of contemplation in
which thought immediately internalizes the object's shape without the aid of the
imagination (svarupa) in its essential aspect and as if "it were emptied himself
"(arthamatranirbhasam svarupacunyamiva, YS, III, 3). Commenting on this text,
Vacaspati Misra cites a passage from Visnu Purana (VI, 7, 90) which says that the yogi
that I miss the "imagination", and does not consider the act and the object of meditation
as different from one another . There is a real match between the knowledge of the
subject and the object of knowledge: This item is no longer presented to consciousness in
ways that delimit and define it as a phenomenon, but "as if emptied of self." Illusion and
imagination (Kalpana) are so definitely abolished by the sama-dhi. Or as expressed
Vijnana Bhiksu (Yoga-sara-samgrana, p. 44) leads to samadhi "when released dyana
separate notions of meditation, the object of meditation and meditative subject, and
remains only in the form of order thought ", ie an-when there is nothing more out of this
new ontological dimension represented by the transformation of the" object "(the Mundo)
in" knowledge-possession ". Vijnana Bhiksu adds that there is a clear difference
between dhyana and samadhi: meditation can be interrupted, ' "if the senses come into
contact with attractive ob-jects, while a state of samadhi is invulnerable, com-pletely
closed to stimuli .
We must not consider this state yogi, however, as a simple hypnotic trance. The
"psychology" hindu knows hypnosis, and attributes it to a state of casual and temporary
concentration (viksipta). Some texts of the Mahabharata reveals the popular Hindu
conception concerning the hypnotic trance: According to this concept, that trance is not
only an automatic barrier at the "river of conscience" and not a yogi ekagrata. The fact
that yogis not confused with trance hypnosis yogis are clearly highlighted in a passage
from the Mahabharata (XIII, 40, 46, 47, 50-51, 41, 13, 18). Devascarman, which should
set out on pilgrimage in fulfillment of a vow, asks his disciple, Vipul, to protect his wife,
Ruci, the enchantment of Indra. Vipul then looks into his eyes and Ruci becomes
unconscious of the influence of magnetic my-ated (uvcsa raksane Yukta abudhyata na ca
sa tam, 40, 59). Once the operating fixed gaze, his spirit enters the body and this is Ruci
"petrified like a painting." Upon entering the room Indra, Ruci would get up and do their
duty of hostess, but "having been immobilized and subjugated" by Vipul "was unable to
make a move. Indra spoke: "Calls by Ananga, God of Love, I've come for your love, | oh,
you, (female) happy smile!" Ruci, who wanted to answer, "He was unable to get up and
talk" because Vipul "had sub-yugado their senses through yoga chains (babandha
yogabandhaic ca tasyah sarvendriyani sah) and he could not move (Nirvikar: unchanged ,
41, 3-12). The hypnotic process is summarized as follows: "uniting (samyojya) rays from
the eyes of the rays to the eyes of her, get into your body, such as wind ef penetrates
through the air" (40, 56-57) .10 For oti or side Kallat Bhatta in his treatise Spanda Karika,
describes the differences between the hypnotic trance and sonambulo type, and viksipta
status samadhi.11 is but a shutdown of mental flow emotional or volitional origin, we
must not confuse this barrier with the samadhi, which is obtained exclusively through the
ekagrata, or after the plurality of mental states (sarvartha) has been suppressed. (Y. S., Ill,
11).