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

dharma" (Mono, I, 98); "wise men are those who hold all the worlds" (Mahabharata, XIII,
151, 3; Gonda, text ci-tion, p . 52).
The brahman brahman is identified because it knows the structure and origin of the
universe, because he knows the word that expresses all that, as Vac, the Logos, you can
transform anyone into brahman (Rig-Veda, X, 125, 5 ). As phrased in the Brhad-yaka
Upanishad.lll, 8.10, who knows the imperishable (aksa-ram, ie Brahman) that is
Brahman. In sum, one sees Brahman fly-by knowing the Being, the ultimate reality, and
the possession of this knowledge is translated by the appropriation of juerzu par
excellence, the sacred force. The classical Upanishad systematically in formulating the
identity atman (the self) - brahman (- skambha, Dhruv, aksara) showed the way to
emancipate-se of the rituals and works. It is at this point that you are with Upanishads rsi
ascetics and yogis; partieroD of other premises and responding to other vocations (less
specula-rying, more technical and "mystical"), these latter acknowledged, they, too, that
true knowledge of the mysteries is translated by the possession of a boundless spiritual
strength, but rather inclined to push this knowledge of self through techniques semicontemplative,
semi-physiological. Identify the cosmos to your body, leading to certain
approvals edge micro-and macrocosmic attested in the Rig-Veda, the cosmic winds will
be "dominated" two "as a function of respiratory rate, the sfccmb / ia-cosmic pillar
column will be found vertebral; the "Center of the World"-trate festers in a period (the
"heart") or an axis (across the cakra) inside your body. In the late text begins to ob-serve
a dual movement of osmosis: the yogis take advantage of the aura of the ancient
Upanishads and adorn their writings with the epi-teto of "Upanishads", the Upanishads
rsi used in the recent prove-cho although great fame of yogis, than they can achieve both
liberation and domination of the world-do magic. That's why a quick review of the
elements pre-yogis Upanishad present for them can only be instructive to help us glimpse
the progress of the acceptance of Yoga by Brahma himself, as well as the prodigious
polymorphism of the first. Because, lest we forget, is the rich and eventually extrana
morphology of Yoga "baroque" which we deal on.
IMMORTALITY AND RELEASE
The term yoga in its technical sense, is the first time in the Taittiriya Upanishad, II, 4
(atma yoga) and Katha Up, II, 12 (adhyatmayoga), VI, II (the text next to more classic
sense) etc.. but notice the presence of yoga practice in the oldest Upanishads. Thus, a
passage from the Chandogya Up, VIII, 15 (atmani sarvendriyani sampratistha "focusing
on whether your senses to-two") to infer the practice of pratyahara; equally, often found
in the Brhadaranyaka pranayatna Up (for example, I, 5, 23).
Knowledge in the Upanishads, brings the liberation of Death "jConduceme death to
immortality!" (Br. Up, I, 3, 28): "Those who possess knowledge are made immortal"
(Katha Up, VI, 9; VI, 18, vimrtyu, "released from death"). The practice yoga, as used by
the Upanishads, pursues the same objective. And it is significant that in Katha Up, is just
mind-Yama, the king of the dead, which reveals both the supreme knowledge and Yoga.
The same affabulation this Upanishad (inspired by another part in an episode of the
Taittiriya Brahmana) is original and mysterious young Brahman reaches Naciketas Infiernos
and Yama to obtain the satisfaction of his three votes, requests information on the
fate of man after death. The decline and the last three days in Hell are start-cal issues well
known: it is thought, of course, in shamanic initiations and the Mysteries of antiquity.