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

sacrifice themselves (which constitute the cul-to Vedic), but through all his actions,
whatever their nature. For one who "is devoted to works of sacrifice, all activity is
dissolved into nothingness" (IV, 23). It is assumed that the activity is not "strings", and
not creating new karmic cores. It is in this sense that the various ascetics and yogis
"sacrifice" their physiological and psychological activities, they emerge from these activities,
gives them a transpersonal value and in doing so "have all the true notion of
sacrifice, by slaughtering , cleared his spots "(IV, 25-30).
This transmutation of secular ritual activities is made possible thanks to Yoga. Krishna
reveals to Arjuna that "man of action" may be saved, in other words, escape the
consequences of their participation in the life of the world, while continuing his accidn.
The "man of action", ie that ro can be removed from civilian life to achieve their
salvation through knowledge or mystic devotion. The only thing that must be met is this:
you must give up their acts and restdtados of these, in other words, "deprived of the fruits
of their actions" (phahrtrsnavairagya) act in an impersonal way, without passion, without
desire, as if were a procuration, instead. If acts under this rule, strictly, his actions are no
longer generating new karmic potential, or to tie him to the circuit and karmic.
"Regardless of the result of the action, always happy, free from any bond, to tie this in
fact does not act ... (IV, 20).
The great originality of the Bhagavad-Gita lies in having INSIS-ed on this "Yoga of
Action" that is made "renouncing the fruits of their own actions" (phalatrsnavairagya).
This is the main reason for his success, unprecedented in the India. Because from that
mo-ment, men can have hope of salvation, thanks to phalatrsnavairagya, although for
various reasons, from being obli-gado to retain shared social life, having a family,
preoccupations, perform duties, and even do immoral things (like Arjuna, to be killed
during the war to their opponents). Acting placid, automatically, without being moved by
the "desire of
fruit "is to obtain a self-control and serenity that no doubt only the Yoga can confer. As
Krishna says:" Ac-was being carried out without restrictions, remains faithful to Yoga.
"Esia interpretation of the Yoga-technique in the which makes us see a tool that enables
us to extricate ourselves from the world, still living and acting in the-is characteristic of
the great effort of synthesis of the author of the Bhagavad-Gita, who wanted to reconcile
all vocations (ascetic, mystic, active) as he had already reconciled the Vedantic monism
to pluralism Samkhya, but at the same time highlights the extreme flexibility of Yoga,
thus proving once more that can adapt to all religious experiences and to satisfy all needs.
YOGA TECHNIQUE the Bhagavad-gita
. The rest of this "Yoga" accessible to everyone and that is the renunciation of "the fruits
of acts", the Bhagavad-Gita explained in brief as a technique itself Yogi, reserve for
municipal vada ( VI, 11). Although morphologically (postures of the body, fixing the tip
of the nose, etc.). This technique is ana-loga to that described by Patanjali, meditation is
that Krishna speaks differently from the Yoga-Sutra. First, pranayama is not mentioned in
that context. The Gita IV, 29 V, 27, refers to pranayama, but more than an exercise yogi,
it is a meditation of substitution, a "ritual internalized" as those who are to be found in the
epoch of the Brahmana and the Upanishad. Second, in yogic meditation Citation does not
reach its peak only when the Yogi concentrates on Krishna.