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

"he who knows well (and evam veda) is repeated too often. Over time, the "science" of
sacrifice and liturgical techniques loses its value, and a new science, the knowledge of
Brahma comes to replace it.
i The symbolism Gynecologists and Obstetricians of the initiation is prolonged in the
images of philosophical learning: Socrates claimed the mission of the midwife in effect,
assisting at the birth of the "new man", helps the delivery of "one who knows."
£ 1 road is so open to rsi Upanishads and, later, the Samkhya teachers, for whom the real
science is sufficient to obtain the liberation. Because 'the sacrifices are comparable to the
canoes' rowing in the ocean and the constant danger of being swamped "as the Munddka
Upanishad (I, 2,1).
"Interiorizing RITUAL"
Soon, the sacrifice was assimilated into the lids. The gods were ob-immortality not only
through sacrifice, but also through asceticism. The Rig Veda (X, 167.1) states that forced
Indra the sky thanks to tapas, and this idea is pushed too far by the Brahmins: "The gods
have conquered their divine rank with the austerity" (Br. Taitt. Ill 12,3, 1, etc.).. Because
the caps is also the "sacrifice". If in a Vedic sacrifice offered to the gods, soma, melted
butter and the sacred fire, the ascetic practices are offered a "sacrifice interior" in the
physiological functions that substitute for the libations and ritual objects. The respiration
is often identified with an "unbroken libaci6n" Vaikhanasasmarta sutra, n, 18, speaks of
pranagnihotra, ie the "daily sacrifice of respiraci6ri" 8 The conception of this "inner
sacrifice" is fertile, and allow for the ascetics and rnisti-ing, even the most independent,
staying within the Brahmanism, and later, of Hinduism.
Here is a text that pranayama Brahmins is approved to one of the most famous varieties
of Vedic sacrifice, the Agnihotra (fire oblation that every home ought duefio-namente
everyday practice of mafiana before dawn and after dusk ): I call "internal Agnihotra.
Mentra speaks, the man should not res-Piraro, and offers his respiration to the word. Here
are two offerings continuous and immortal in suefio and waking, the man offered without
interrupci6n. The other offerings have a purpose and
8 we find the same text in assimilation and physiological functions of the organs to the
various fire ritual objects necessary for the sacrifice. "The luminous Atman is the
officiant, the intellect is the wife, the lotus of the heart is the vedi, the body hair is the
grass dharban; Garhapatya prana is, the apana is Ahavaniya; the vyana is Daksinagni; the
udana Sabhya is fire, the fire tamafia is Avasathya; are the five fires (of sacrifice). The
sense organs are the sacrificial vessels, objects of the senses, taste, and so on., the
substantia sacrificers. " partake of the nature of the act (karma). The ancients, who knew
the true sacrifice offered no Agnihotra (kausi-taki-Brahmana Upanishad, 11, 5).
We find the same concept, more discreetly, in the Chandogya Up, V, 19-24: the true
sacrifice is the offering of the respiration, "which offers the Agnihotra without knowing
this (sa ya idam avidvan) is like that (...) that make the offering on the ashes "(V, 24, 1).
This form of sacrifice is usually called by the name of "sacrificiomental. We'd call it
rather "interiorizaci6n ritual" as it implies, apart from the oration of mind, a deep
assimilation of the physiological functions of cosmic life. This approval of the organs and
physiological functions gicas regions and cosmic rhythms is a pan-Indian made.
Footprints found in the Vedas, but in truth it is only in the so-centrism which came to
acquire the consistency of a system (and this, in large part is due to the contribution of
experimental techniques yogis).