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

Krisna hastens to uncover the deeper meaning of this activity: "If I were not always
active in-fatigue, the men would follow my example everywhere. The world would not
exist if I do my work, I would cause universal confusion and the end of creatures "(III,
23-24, trans. E. Senart).
Accordingly, Arjuna should mimic the behavior of Krishna: that is, first, continue the
action, not to contribute, by their passivity, the "universal confusion. But to act "as
Krishna," I need to understand both the essence of divinity and its modes of
manifestation. That is why Krishna is revealed: to know God, man knows at once the role
model. However, Krishna begins to reveal that Being and Non-Being and dwell in the
whole Creation "from the gods to minerals-down of the (VII, 4-6; IX, 4-5, etc.). . The
continuously creates the world through its prakrti (IX, 8) but this incessant activity does
not chained (IX, 9), is only the spectator of his own creation (IX, 10). It is this valuation,
seemingly paradoxical, the activity (of karma), which is the capital of Yoga lection
revealed by Krishna, in imitation of God who creates and sustains the world without
participating in, the man will learn to do the same. "It is not enough to refrain from the
action to liberate the act, the mere inaction does not lead to perfection" because
"everyone is doomed to action" For more than men restrain the activity of their senses,
"him whose soul is disturbed by the evocation of sensible objects "-that is most human
beings-not enough to uproot the world. Even if you abstain from, in the strict sense of the
word, all unconscious activity, caused by guna (III, 5) continuously chained to the world
and assimilated to karmic circuit.
Sentenced to action-for Ta action is superior to inaction "(III, 8)-a man must meet
prescribed acts, in other words the" duties ", acts which it is committed under its
particular situation. "Better to meet, albeit imperfectly, his own duty (svadharma), which
meet perfectly even, the corresponding duty to another condition" (para-dharma: III, 35).
These specific activities are conditioned by the guna ( XVII, 8, XVIII, 23). Krisna
repeated several times that the guna come from him, but not locking, "not that I would be
in them, they who are in my" (VII, 12; XIV, 5 concerning the structure of the guna). "I
created the division into four classes that distinguishes guna (...) and yet not ac-tuo,
irimutable am" (IV, 3). lection that emerges from this is: even accepting the "historico
situation" created by the guna (which must be accepted as it guna also the result of
Krishna) and acting according to the needs of this "situation", the man must refuse to
enhance their actions and in consequence, refuse to grant an absolute value to their own
condition. In other words, first you must deny any ontological reality "situation" human
(because only Krishna is saturated with Ser) and on the other hand, must take care to
enjoy the "fruits of their actions."
"ACTS AND SACRIFICE"
In this sense we can say that strives
to "save" all human acts, for "justification" for every action profane: because by the very
fact that he no longer enjoys its "fruits", the man transforms his acts in the sacrifice, ie we
transpersonal dynamism that contribute the maintenance of cosmic order. However, as
Krishna remembers, only acts whose immediate purpose is not chained sacrifice, "but do
not react because I apartoda Prajapati sacrifice for the
Cosmos could manifest itself and that humans can live and breed (III, 10). But Krishna
reveals that man can also cooperate in the perpetuation of God's work: not only by