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

encyclopedia of visnuista trend accentuated. One of the first portions added (which took
place, apparently, before the Christian era) is the Bhagavad Gita (in Book VI), the most
important of these additions is found in Book VII, Moksadhartna and is just in these
books where they are most frequent allusions to Yoga and Samkhya (see Note IV, 1).
Do not forget, however, that these new fragments, but rather late additions include
traditions very previous amount-ing to the date of interpolation. The exact chronology of
diver-sos layers of the Mahabharata is not only a desideratum still fairly chimerical, no
doubt. The changes in the text of the Mahabharata with the passage of time are visible in
their gen-eral lines, but very few Indiana are in agreement on the details. However, the
fragments didacticos and "sectarian" added to the poem are invaluable for reli-gious
history and philosophy of India. On the one hand, a number of beliefs, parallel to the
orthodox Brahmins and undeniable old, occur openly on the other hand, there is where
the first organized and successful impact of hindu teismo. It is in the Bhagavad-Gita we
find for the first time expressed identificaci6 "of Brahman of the Upanishads with
Vishnu-god who has now with his supremacy-and terrestrial avatar, Krishna. In
Moksadharma, as in the Bhagavad-Gita and other passages are also frequent allusions to
the Samkhya and Yoga, but as we shall see, these two disciplines are not going in their
classic-Loriz darsana sense.
These continual additions have hurt, obviously, the unity of the whole. Contradictions
abound. The Vedas, for example, there are often regarded as the supreme authority
(pramana), but also there are reads that "the Veda is engafioso" (XII, 329, 6). Bhishma's
words, inspired by Krishna, tia-nen "an authority equal to that of the Vedas" (XII, 54, 29-
30). The "Gratia" is placed above the sruti and the scholastic
(tarfai), as only she can clarify "the secret and mysterious communication of truth" (XII,
335, 5). But in general, the inference (anumāna) and scriptural revelation (Sruti) are
considered sufficient evidence of the validity of a truth (XII, 205.19, etc.).. Hopkins has
collected and classified-an immense material to illustrate the doctrines and beliefs that
speaks the Mahabharata-pecial into its parts "pseudo-epic." This mass composed and
articulate insufficiently explained by the diversity of authors which they belong often
opposing schools, each trying to impose their own religious conception bay not forget
that the redaction of certain books, especially Moksadharma, Hard-ing is perhaps
centuries. However, it is possible to detach the rich theological position of this part
pseudo-epic: first, it reaffirms the mo-there body theistic Upanishads nuanced
experiences and on the other hand, it accepts any solution that is not explicitly
soteriokSgica with -contrary to the scriptural tradition.
We have an edifying literature, not being home "popular", is intended to reach all
environments. Latest books related to the Mahabharata are, at bottom, text visnuita
propaganda, propaganda rather confusing, which uses everything that allows the
exaltation of Vishnu and Krishna. It is interesting to see that the yoga has contributed
extensively to sup-port this exaltation. But in the Moksadharma, Yoga cittavrttinirodha
not say ere qui, as in the commentary of Patanjali, serving simply to refer all discipline
practices, like the paddle-bra Samkhya means any metaphysical knowledge. The
differences that consistently opposed the classical Samkhya system (which was an
atheist) to the classical Yoga system (which was theistic) also erased to the point of
disappearing completely.