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

salt-varemos us dying for this secular life and being reborn in a transhuman life,
impossible to define and describe.
2 Samghabhadra, quoted by L, de la Vallee-POUSIN, Nirvana (Paris, 1925), p. 73-74.
Visuddhimagga, P. 507: "Can not say that something exists just because na fools perceive
not."
For this rawSn is that the symbolism of death, the renaissance and the initiation persist cn
Buddhist texts. The monk must be staffed by "a new body," "reborn" as in other initiations,
after "dead." The Buddha himself proclaimed: "I mos-trated my disciples the
means by which they can create, pair-ing of this body (made up of four elements) other
intellectual substantia body (rupim manoyam), complete with limbs with powers and
transcendental (abhinin-Driya). It's just like when a man pulls an arrow from a CAFI, or a
sword from its sheath, or a dead snake skin. The man is aware that the arrow and the
coffee growing are two different things, and that the snake and its old skin are also
different things, and so on. (Majjhima-Nikaya \ I, 17). initiatory symbolism is clear: the
image of the snake and its spoils belong to flow more ancient symbols of mystical death
and resurrection: it is also found in the literature Brahmana (Brahmana Jaiminiya, II, 134,
etc.). Ananda Coomaraswamy has shown that the Buddhist ordination was a prolongation
of the Vedic initiation (diksa) and fell within the scheme of initiation: the monk left his
name and became "son of Buddha" (sakyaputto), since there was "born among the saints"
(ariya), as I said when discussing whether Kassapa same: "Hijonatural the Blessed One,
born of his mouth, born of dhatnma, shaped by the dhamma, and so on."
(SamyutaNikaya, U, 221). "The importance of the guru as teacher is not a minor initiation
into Buddhism than in any other Indian soteriology
The Buddha taught the way and means to die with respect to the human condition,
slavery and suffering - to be reborn into freedom, and the unconditioned bliss of Nirvana.
But hesitated to speak of that unconditioned, not to betray-ing. If you ever had attacked
the Brahmins and paribba-jaka, was precisely because it ran too about the inexpressible
and pretended to define the self (Atman). To the Buddha, "arguing that the atman exists
as real and permanent, is a false view" (Vasubandhu, quoted by L. de la Vallee-Poussin,
p. 107, n. 2). But read what it says about the release,
8 See Ananda K. Coomaraswamy, Some Pali words (Harvard Journal of Asiatic Studies,
IV. 1939, p. 116-190) in P. 144 et seq.
"Nirvana", see that this is similar in all respects to the "liberated in life", the non-
Buddhist fivanmukta. This "from this life, severed (nicchata)," Nirvana "(nibbuti) sensing
whether the happiness and spends his time with the soul identified with Brahman"
(AnguttaraNikaya, II, 206). L. de la Vallee - Poussin, who played this text reminds us of
the Bhagavad-Gita, V, 24: "He who can not find happiness, joy, and light if only within,
the yogi attains Brahman found Nirvana is Brahman (brahma-nirvanam). "We see here
that continuously sense the Buddha Indian ascetic-mystical tradition, believes in a
liberation in life> but refuses to define". "If the Buddha did not want to talk about
released, not because the saint, still alive, does not actually exist, but because nothing
precise can be said about the Released "(L. de la Vallee - Poussin, p. 112). All you can
speak on e \ fivanmukta (or" nirvana "according to Buddhist terminology) is not of this
world." The Tathagata can no longer be named as a subject, sen-sations, ideas, volitions,
knowledge, and this release from these de-nominations, is deep, immeasurable,
unfathomable as a vast ocean. Not true: it is not, is and is not, nor is or is not