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

ealms (in the Brahmaloka) and yogis in the process of siddhi, ie own-ers of "perfection"
Samprajnata obtained through samadhi. Indeed, says Vyasa, the four species of
Brahmaloka gods are by their very nature, a "spiritual situation" that correspond to the
four kinds of samadhi differentiated. By the very fact that these gods detuvie-rum in the
state of samadhi "supported" ( "to seed") are not released, have only an exceptional
condition, the same as that obtained yogis to become owners of the "perfec-tion."
This gloss of Vyasa is important shows that yogis are approved to the gods, in other
words, the path of yoga-by the "magic" and "religion" that involves "leads to a
mythological perfection, it will the characters in the Hindu pantheon. But as it pursues
only the Vedantic knowledge of the absolute Being (Brahman), the real yogi is not
tempted by the situation divine, that brilliant, so it's no less "tied" and strives to come to
the knowledge and the possession of self, that is, the final liberation represented by
asamprajnata samadhi.
Samadhi "UNSUPPORTED" AND FINAL RELEASE
Among the various degrees of samadhi Samprajnata oscillating tion is a continuous, not
only due to the instability of thought, but to link intimate, organic, between the rates of
samadhi with support. The Yogi passes from one to another, and his conscience is
exercised disciplined and purified, respectively, in different varieties of contemplation.
According to Vyasa (ad. YS, I, 2), at this stage the yogi still tell the difference between
his own conscience completely purified mind and the ego, that is, you see the difference
between citta reduced only to its mode of being light (sattva) and purusha. When this
difference disappears, the Yogi attains the asamprajnata samadhi, then all vrtti is
abolished, "burned" only impressions are unconscious (samskara, YS, I, 18, with the
commentary of Vyasa), and at a time until these impalpable samskara are consumed (YS,
I, 51): we then true stasis "without seed" (nirbijasamadhi).
Patanjali notes (Y. I, that there are two species of sama-dhi undifferentiated, or more
precisely that there are two paths, two ways of achieving it: the path tecnico (upaya) and
the nature trail (bhava). The first is Yogis, who conquered the samadhi by Yoga, the
second is that of the gods (videha, "disembodied") and a class of superhuman beings
called "absorbed" into the prakriti (prafcrttfaya). We find here too the Yogis approval of
the gods and supernatural beings that we have seen with regard to the various stages of
samadhi Samprajnata. In commenting on the Sutra of Patanjali, Vyasa and Misra
Vacaspati underline the superiority of enstasy obtained by yogis
through the technique as the "natural" that
enjoyed by the gods is temporary, but will last thousands of cos-mic cycles. We note also
the persistence with which proclaims the superiority of human Yoga addressing the
conditions of the gods, apparently privileged.
Vijnana Bhiksu sees things in a somewhat different (Yoga-sara-Samgraha, p. 18). For
him, the upaya pratyaya or method "artificial" (in the sense that it is "natural", which is a
construction) is to practice on Isvara samyama, or if there is no mystical v ica-cion on
himself Yo. Regarding the second ca-mino, or method "natural" (bhavapratyaya), some
yogis can. No enstasy obtain undifferentiated (and therefore the final liberation) through
its single desire, in other words, it is no longer a conquest made by technical means, is a