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

goes alia of death, there is another path" (III, 8) immortality ( HI, 10; III, 13), the Spirit is
the owner of immortality (III, 15), which is known triumphs over death (IV, 15, 17, 20),
gods and poets who have co - nocido the essence of Brahman hidden in the Vedas and
Upanishads have been
The predominance of "motive" of immortality "encourages us to believe that
Svetaavatara Up was written in a" mystical ", or rather was restored in such an
environment, because the text has suffered nu-merous additions, over the centuries. The
term "liberation" is not so often alii. But there are passages that speak of joy radiating
"eternal happiness" obtained by those who know a mother Siva (VIJ 12), expression that
among so many others (IV, 11, 12, etcetera) betrays a secret content of mystical
experience ver - dader. The Brahman is identified with Shiva, whose name is also Hara
(I, 10), Rudra (III, 2) and Bhagavat (III, 11). We oc-takee of the composite structure of
nuance "sectarian" (sivaita) of this Upanishad (see Note III, 5). But it was necessary to
emphasize its mystical-experimental (IV, 20) to better explain the importance it attaches
to the yogic practices (II, 8-13). When it comes to traditions or "trade secrets" themselves
of certain "experimented" recluses, the author himself (or one of its "Edit-res") leaves
him understand. Then he tells us (VI, 21): Tor ru power of austerity and by God's gratia
(devaprasadat) indeed revealed Svetasvatara wise as well as necessary, to Brahman who
have crossed the ashram, the purification tada supreme accepted by the assembly of the
rsi (trans. L. Silburn).
Thus the yogi technique is integrated with the tradition Upanishads: technique that
presents quite analogous to that of the Yoga-Sutra. Here are the essential passages:
"Given the strong body upright in the three parts (chest, neck, head, Bhagavad Gita, VI,
13), into the heart by the senses and thought, a sa-bio, with the boat of Brahman traverse
all rivers threaten-ing (II, 8). Having compressed the respiration in the body, regular
movement lando, you ought to breathe through the nostrils with reduced breath (Bh. Gita,
V, 27 ) as a vehicle NICU do with bad horses, the wise must repress their thoughts
without distraction. (9) that yoga is practiced in a smooth and pure (Bh. Gita, VI, 11), no
pebbles, no fire, or sand, pleasant to intemal sense of sounds, water, etc.., not dislike the
look, sheltered by a depression in the ground. (10) The fog, smoke, sun, fire, wind,
Phosphorescent insects, lightning, crystal,
vuefto famortales (V, 6); immortality through Siva only (VI, 15, 17); "the ultimate bridge
to immortality" (amrtasaparam setum, VI, 19).
moon are the preliminary elements that produce, in Yoga, the manifestation of Brahman.
(11) Where the quality of Yoga quintuple was produced rising from the earth, water, fire,
wind and space, since there is neither disease nor old age nor death for one who has
obtained a body made with the fire of Yoga. (12) Lightness, health, lack of desire, fair
complexion, excellent voice, pleasant smell, decreased excreta, that is, they say, the first
effect of Yoga "(13: trad. L. Silburn).
We have acknowledged in passing the most important anga of the Yoga-Sutra: The asana,
the pratyahara, pranayama. The aci s-cal phenomena and light that mark the stages of
yogic meditation, and for which the Upanishads further emphasis will confirm the
technical, experimental, of the secret tradition transmitted by the Svetasvatara. Another
Upanishad the same group, the Mandukh-ya, provides critical details concerning the four
states of consciousness and its relations with the mystic syllable OM. The extreme
brevity of this Upanishad (s61o has twelve stanzas) is am-broadly de-fined offset by the