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

"The soul serene and fearless, steadfast in its promise to-server in the path of chastity
(hrahmacari), strong intellect and thinking about me constantly, practicing yoga should
considerjindome the supreme goal. So, with my soul continuously engaged in meditation
and subdued to the intellect, the yogi finds peace that dwells within my limits and whose
end is nirvana "(VI, 14-15) .7 The
7 E. S6marl translates so that last verse: "... the yogi conquers the re-sediment, the
supreme peace that has its aeisnto in me" (santim ntrvanaparamam matsamstham
adhigacchati). Translation We have chosen a more free, but, we believe, closer to the
spirit of the text.
mystical devotion (bhakti) which seek to Krishna, this paper gives infinitely greater than
the Is-ara that played in the Yoga-Sutra. In the Gita, Krishna is the only objective, the one
who justifies the practice and meditation yogis, is that the "focus" the yogi, is by its gratia
(and in the Gita the concept of co-Gratia starts by already form, heralding the
development will have on the leafy visnmta literature), the Yogi gets the nirvana, which
is neither Late Buddhist nirvana or samadhi of the Yoga-Sutra, but a state of perfect
union between the soul and mysticism his God.
A true Yogi (vigatakalmasah, "freed from the corruption" of good and bad) easily reaches
the infinite bliss (sukham atyan-tam) caused by contact with Brahman (brahmasamsparsam,
VI, 28). The invocation of Brahman in a text where the apology is not to be
wondered Krishna. In the Bhagavad-Gita, Krishna is pure Spirit, the "Great Brahman" is
only his "womb (yoni, XIV, 3)." I am cl Father, who provides the seed "(XIV, 4). Krisna
is "The livelihoods of Brahman, and the same role with respect to desempefia
Immortality, the Imperishable, the order" perfect happiness and fear (XIV, 27). But even
in this context the Brahma is in place in the condition "feminine" nature of prakriti is
spiritual. The muni is attained through Yoga (V, 6). "infinitabeatitud" resulting from a
union with Brahma allows the yogi to see "the soul" (atman) in all beings and all beings
in the Atman (VI, 29). And in the next stanza, the mystical bond between the yogi and the
God is grounded in the identification of the atman Krishna beings: "One who sees me
everywhere and sees everything in Me, to that I would not ever abandonment, and never
leaves me. One who having fi-jado in unity, love me, I who dwell in all beings, that yogi
lives in Me, whatever their way of life "(VI, 30-31). In Isa-Upanishad (Cap . VI), we find
the same item in the stanza above (Gita, VI, 30), demonstrating that the Upanishads have
been theistic currents were bequeathed to the Gita, where he developed in magnificent
form. Krishna, god staff and the true source of mystical experiences (bhakti) is there
identified with the Brahman of the metaphysical, purely theoretical, of the oldest
Upanishads.
But the highest praise lavished there are not separated by the yogi complete) of the pains
and hopes of this world
do, but one who sees the pain and joy of others as their own selves "(VI, 32). This is a
leitmotif of the Indian mystic and par-ticularly of Buddhist mysticism. The sympathy of
the author of the Bhagavad-Gita turns entirely on which such practices Yoga. If he fails
in this life, reborn in a family of skilled yogis and get perfect in another life he could not
carry out this (VI, 41). Krishna reveals to Arjuna that the mere fact-ber has tested the path
of yoga raises man above has been limited to the rites prescribed by the Vedas (VI, 44).
Finally, Krishna does not forget to mention that among the roads that lead to salvation,