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

which are echoed in the interpolations of the Mahabharata. No ne-CESID to make here a
detailed analysis of the Bhagavad-Gita (see Note IV, 4). In summary, Krishna reveals to
Arjuna "yoga imperece-cal" (yogatnavyayam) and its revelations concerning: 1) the
struc-ture of the Universe, 2 °) the terms of Being, 3 °) paths to
• Certain passages speak of samadhi, but from a non-yogi "arre-glare, tidy," "means"
apanitasya samadhim cintaya, • think of a fix for this evil (XIII, 96, 12, Hopkins , p. 337).
followed to obtain the final liberation. But Krishna does not forget to add that this
"ancient yoga (puratanahyogah, IV, 3) which constitutes the" ultimate mystery "is not an
innovation: it has already teaching vivasvate, who then revealed it to Mommy, and manii
forwarded to lksvaku (IV, I). "It is through this tradition that knew the kings-rsi, but, over
time, that yoga disappeared from the earth" (IV, 2). Each time the order (dharma) falters,
Krishna is manifiestael it (IV, 7), ie, reveals, in appropriate form to the "historic moment"
respectively, the science that is beyond the reach of time. In other words, if, as we shall
see the Bhagavad-Gita is presented historically as a spiritual synthesis, only listed as
"new" before our eyes conditioned by time and by history. This is important for
interpreta-tion in western hindu spirituality, for if tene-mos right to reconstruct the
history of doctrines and tech-niques Indian, we must not forget that from the standpoint
of India, the historical context of a "revelation" only has a limited scope, the
"appearance" or "disappearance" of a soteriolo-logical formula in terms of history can not
teach us anything about the "origin". According to the Indian tradition, so solidly
reaffirms by Krishna, the various "historic moment" which are both time s of becoming
an c6smico-ere not doctrine, but only give rise to appropriate formula of non-temporal
message. In the case of the Bhagavad-Gita, its "innovations" are explained by the
historical moment that I needed just one new spiritual synthesis and more extensive.
Referring to the point that interests us here-the sense that the poem gives the techniques
yogis-remember only that the main problem of the Bhagavad-Gita is whether the action
can, it also led to the acquisition of salvation, or if mystical meditation is the only way to
achieve: it is, in other words, the conflict of "action" (karma) and "contemplation"
(sama). Krishna tries to resolve this dilemma (which, since the days immediately
following the Vedas do not stop haunt the Hindu spiritualism) showing that the two
opposing methods are equally valid, because every individual can choose the method that
your current karmic situation allows prac icar: either because of the "action", either on the
knowledge and mystical contemplation. Krishna is here that brings in the Toga "a yoga
was not yet the darsana of Patanjali Yoga but neither" magic "they refer to other texts of
the Mahabharata.
Krishna EXAMPLE
We could say that the essence of the doctrine revealed by na resides in this formula
succinctly: jcomprendeme and imitame! Because everything that announces on its own
Being and its "behavior" in the cosmos and in history, should serve as a model for
Arjuna, this is the historical meaning of life while you get to understand the liberation
Krishna and it does. Moreover, the same Krishna stresses the exemplary and so-istry!
6gico divine Model: Everything that the Chief does, imitate such men, the rule that the
notes, is followed by the world "(III , 21). And he adds, referring to himself: "In the three
worlds, there is nothing that I have to do (...) and yet per-manezco in action" (III, 23).