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

Brahmanism, consisting of lawyers and metaphysical Vedan-destinations. Both sides
maintained a "middle position" with regard to the ascetic and contemplative techniques of
Yoga, which he judged as excessive, contrary to the Vedantic ideal. Manu writes: "If both
sub-yuga their organs as their conscience, can reach its objective without torment your
body with Yoga" (Smrti, II, 98) .1 In the same vein, Sankara Yoga reminds us that " leads
to the possession of extraordinary powers, but "the supreme beatitude can not be reached
by Yoga" 2 The true ve-Dantin choose purely metaphysical knowledge.
1 Ganganath Jha, Manu-Smrti, The Laws of Manu with the bhasya of Medhatithi, vol. I,
part. II. P. 363, Calcutta, 1921, translates yogatha, according to Me-dhatithi, per by
careful means, but commentators Narayana and Nandana, followed by Biihler (Sacred
Books of the East, vol. 43, p. 48) give yogatha
meaning "through yoga practice.
* Review of Vedanta-Sutra, trans. Thibault, vol. 5, p. 223, 298. Ra-manuja, meanwhile,
not denying that it can "forcibly yogi knowledge" know "everything that happens in the
three worlds" and without reaching the "direct intuition" ds Brahman, says that the
"concentration mistica" the spirit
But the reactions of this genre are sporadic. If, indeed, 'a Vedantic tradition continues to
see in Yoga practices one-half mind to enter into possession of magic powers, or, at best,
a purification in order to true salvation, towards which can only drive the metaphysical
knowledge is a fact that most of the legal-treaty resembles teol6gicos recovered before
and sometimes exalt practices. Martha VASIS Dharma Sastra, for example, says: "Not
even through the daily recitation of the Vedas, even through sacrifitios, the twice-born
can achieve that condition which is obtained through the practice of Yoga" (XXV, 7) .
The magic and purify-ing in this practice is incomparable: "If the retained without fatigue
three times its breath following the rule of Yoga, the sins committed in a day and a night
will suddenly de-rriba" (XXVI, 1). Another treaty teol6gico-Legal, Visnu-smrti, confirms
the amazing value of this technique: "Whoever meditates meditator gets everything, so
great is the mysterious power of meditation. It is true that in the following points-is
significantly precisidn the Yogi should be designed to final liberation, and not at all enjoy
the "powers" to acquire a tra-ves of meditation. Also the yogi must put aside thoughts of
his mieato all that is perishable, and think only about what im-perishable. But, unless the
purusha, nothing is imperishable. By joining the (thanks to a continuous meditation) the
yogi obtains final liberation "(XCII, 11-14). The Yoga-Sutra does not advise otherwise.
Yoga in MAHABHARATA
Only parties' intent latest addition to the Mahabharata, we can speak of a "hinduizaci6n"
total yogis practices, then, in this epic, which has been considerable success in nonpriestly
environments, yoga has an important place. Re-cently, have made clear traces of
Vedic mythology recognizable in the main characters, Pahdava (Wikander, Dumézil).
But the top-heroic epic and thus terminated probably between vn and vt-century BC
must be supported by the bhakti (Sacred Books of the East, vol. 48, 340, 273 and 284).
Mahabharata suffered numerous interpolations. It is assumed that, especially during the
first two centuries of the Christian era, a great number of texts mystical-theological,
philosophical and legal were introduced in the poem, either as complete set (eg, books
XII, XIII ) because of loose episodes. These elements dfversos thus forming a veritable