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

should be "completed" the 16 stanzas (sukta) held the Rig Veda hymn X, 90
(Purusasukta): the first verse in his hand left, second on the right hand, and so on in the
feet, knees, caderas.el navel, heart, throat region, the two arms, mouth, eyes and the skull.
Now if we consider that the Purusasukta explains the creation of the universe with the
sacrifice of the Giant primordial14 (Purusa) the "projection ritual" (Nyasa) of its verses in
different parts of the body will result in the simultaneous identification with the universe
and the gods (who, too, pa-pray it emerged from the slaughter). The Nyasa obtained at
the Tantris-mo unexpected prestige, which confirms once more the sense of the great
synthesis tardias Hindu: Vedic material will be integrated and enhanced cultural contexts
increasingly alienated from the primordial tradition. The Rgvidhana justify everything
from the ordinary magic of love to the Bhakti Yoga and through references to the Vedic
scriptures. The subsequent texts and did not experience the need to justify the higher
author-ity orthodox great Vedic gods, will be partly forgotten. The Purusasukta like sukta
of Vishnu, says Rgvidhana (III, 35, 1), leading to heaven, "and this is the highest yoga
meditation. We do not know the exact feoh this assertion, but in that time yogi technique
was fully integrated with the orthodoxy.
Ascetics and contemplated, "GOOD" and "bad"
We will not address the history of the ascetic orders and mystical sects of India is far
from our subject. But it is important to note, starting from a given text, which direction
they take the ascetics, yogis and ecstatic. The most complete information at our disposal
are several centuries later in the bu-ism, a fact that must be taken into account provided.
But we have seen that the ascetics and mystics were already numerous since the time
rgve certainty. Certain types of ammunition, and yogis of tapasvin but regis-tered only in
very late texts, probably dating to the early history hindu.
The Vaikhanasasmartasutra, 16 whose date can be fixed in
Myth 14 Indo-curopeo, but also recorded in other ethnic groups, and the most archaic.
Edition of 18 W. Caland (Library indicates, Calcutta, 1927); traduction
English for the same.
sixth century AD, but it contains much more ancient materials, presents a long list of
"orders" ascetic are the vari-ous categories ermitafios who retire to the woods with or
without their wives. We distinguish (VII *, 6) four classes of ascetics with women: l9)
Audumbara, living on fruits, roots or wild plants, practicing asceticism, but with the fire
ritual sramandka; 29) Vairinca, even those who practice rites (Agnihotra sramanaka,
vaisvadeva) but are "completely ab-sort Narayana (theists, have chosen the path of
hhakti; 29) Valakhilya, distinguished by his hair and robes des-logs or bark trees; 49)
Fenapo, who are ecstatic (un-mattaka), sleep on the floor, live on "what falls to the
ground" and called candrayana practice penance (meals are governed by the phases of the
moon); " Narayana fix their thinking and only aspire to liberation. " The ermitafios
without wives can be of many kinds: no name, but are called by names derived from his
ascetic practices (those living as doves, those who eat only what the sun dry, etc.., VIII,
8). They resemble the modern fakirs of India, which shows the extraordinary power of
these conservation practices. Another category is that of the ascetics who strive to obtain
the release implying that other ermitafios not seek the "liberation" but perhaps
immortality, joy, or yogic powers (except Fenapo, who also moksameva prarthayate ,