DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.2369#0117
breathg. When prdna wliich is forced down by puraka unites
■with aphna wliich is raised up by mtdabatidha, they unite at the
navel and produce by launbhahaa peculiar kind of heat which
*ets the ktmdali into action. Jalandhara helps the process of
Iwmbhaka for other-wise the breath may force itself out and
lead to rupture of some blood-vessel or even the heart. When
•rerhaka is l»eiug <loue, the uddiyana helps a complete clearance
of the stomach and sending up of the aroused ktmdali—power.
I'mnhykma is followed by prattja.ha.ra, dh&rana, dhyana,
mmudhL These are described by Pataujali. Several works
on yoga, describe them differently to harmonise them with the
practice of hathayoga, and explain them as degrees ofkumbhaka
varying according to the length of its duration. All this
practice is pronounced as distinctly useless ( vide katha-pradi-
pikn eh. IV. 79 ) unless it leads torajayoga or nirrikalpa-sama-
dhi. Samadhi is defined as the merging of the mind in the soul.
When the kundali is awakened and the sus'umna, is free, there
arises the possibility of what is called ehakrablieda* When
the yogin becomes perfect in this practice sam&dhi becomes
easy. The highest samadhi however is that which follows
U]K>n paracairagya and which is never interrupted. The yogin
realises himself everywhere and is never disturbed by any
thing, not even the temptation of supreme occult powers.
There is yet another hint given in the hatha-pradipika on
the same subject. There is a laya-yoga also as there are the
Hatha- Iiaja- and we may add mantra-yogas. This laya-t/oga
consists in fixing the attention on some internal object and
becoming absorbed in it to the extent of forgetting oneself
completely. The best method to begin with is absorption in
• For particulars on this subject Vide my Raja-yoga, second
edition.
■with aphna wliich is raised up by mtdabatidha, they unite at the
navel and produce by launbhahaa peculiar kind of heat which
*ets the ktmdali into action. Jalandhara helps the process of
Iwmbhaka for other-wise the breath may force itself out and
lead to rupture of some blood-vessel or even the heart. When
•rerhaka is l»eiug <loue, the uddiyana helps a complete clearance
of the stomach and sending up of the aroused ktmdali—power.
I'mnhykma is followed by prattja.ha.ra, dh&rana, dhyana,
mmudhL These are described by Pataujali. Several works
on yoga, describe them differently to harmonise them with the
practice of hathayoga, and explain them as degrees ofkumbhaka
varying according to the length of its duration. All this
practice is pronounced as distinctly useless ( vide katha-pradi-
pikn eh. IV. 79 ) unless it leads torajayoga or nirrikalpa-sama-
dhi. Samadhi is defined as the merging of the mind in the soul.
When the kundali is awakened and the sus'umna, is free, there
arises the possibility of what is called ehakrablieda* When
the yogin becomes perfect in this practice sam&dhi becomes
easy. The highest samadhi however is that which follows
U]K>n paracairagya and which is never interrupted. The yogin
realises himself everywhere and is never disturbed by any
thing, not even the temptation of supreme occult powers.
There is yet another hint given in the hatha-pradipika on
the same subject. There is a laya-yoga also as there are the
Hatha- Iiaja- and we may add mantra-yogas. This laya-t/oga
consists in fixing the attention on some internal object and
becoming absorbed in it to the extent of forgetting oneself
completely. The best method to begin with is absorption in
• For particulars on this subject Vide my Raja-yoga, second
edition.