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

importance of his revelations. Because even reproduces the Upanishads theories about
sleep and wakefulness. (For example Brhad. Up, IV, 4, 7; Chand Up, VIII, 6, etc..)
Mandukhya offers the first homologation system between states of consciousness,
mystical lyrics and, as Zimmer as see, leaning on a Cankara allusion to the four yuga.
The trend towards compliance with the different planes of reality is essential throughout
archaic and traditional spirituality: atesti-brada from Vedic times, is expanding the
Brahmana and Upanishad. But Mandukhya marks the triumph of a long tra-low synthesis,
namely the integration of various levels of referenda: Upanishads, yogi, "mystical"
cosmological.
Indeed, the first stanza proclaims Mandukhya eJ my-tery and the greatness of OM: w this
syllable is the All. Now. This Everything, which is Brahman, which is the Atman has
four parts (pada, "foot": "as the four feet of the cow," noted Sankara), on the other hand,
we can distinguish four elements in the mystical syllable: the letters A, U, M and the final
synthesis, the sound OM. This division quasi -
w antigiledad Referring to the meditation on the syllable OM, and notable in the Vedas,
see Deussen, Allgemeine Geschichte der Philosophie, II, 349; Hauer, W / Yoga-Praxis
der ange, 180-181.
Tripartite leads to a bold homologation: the four states of consciousness are related to the
four "quarters" of atman-brahmdn, the four elements of the OM and, if we consider the
commentary of Sankara, with the four yuga. "What is in a state of sail, having the
outward-oriented knowledge (...) is the first room, called Vaisvanara (" universal, which
is common to all men ") which is the sound Vaisvanara A (9). "What is in a state of
ensuefio, taking knowledge-oriented interior (...) is the second room, called taisaja (that
glitters": this represents the sound U (10). "When one is asleep, and not any desire longs,
and is not no suefio, is the deep suefio (susupta): What is in a state of deep suefio (...) is
the third room, called prajna (the one who knows ) "and prajna is the third sound, M (11).
It is considered as the fourth state which has no outward-oriented knowledge, or
knowledge oriented toward the interior, or both at once, or undifferentiated knowledge:
what is invisible, ineffable, elusive, indefinable, unnamable, whose essence is the
experience of self (ekatmapratyayasaram), which is more diversity alia, that is quiet
(Santam), cozy (sivam) without duality (advaitam) . It is the Self, who is the object of
knowledge "(7, trans. Em. Lesimple, slightly modified)." And the fourth estate (...) is the
syllable OM (12).
A passage from the Upanishad Amrtabindu (XI, 12) points out that it should be
understood as one and the same atman to all that is experienced while awake, playing or
just sleeping without dreams, but one gets the liberation that has transcended these three
dimensions of spirit, ie who has attained the state of Turiya. In other words, the whole
experience belongs to the atman, but freedom is won only through the transcendence of
experience (in the sense of know-bay experience, clear). The fourth state, Turiya,
corresponds to samadhi: the total situation of the spirit, without any specification, all that
in cosmological level, represents a complete cycle, invoking the four yuga as lucrative as
the timeless period of Reintegration primordial unity. The turiya samadhi, represents the
Spirit in their undifferentiated unity. We know that, for India, the unit is not feasible but
before or after the Creation, before or after the time. The total reintegration, or return to
is to the Indian spirit, the supreme goal of all being responsible. We shall find this image
copies in all levels of spirituality and in all cultural contexts.