Haṭha Pradīpikā 2.73
रेच्य चापूर्य यः कार्यः स वै सहितकुम्भकः |
recya cāpūrya yaḥ kāryaḥ; sa vai sahita-kumbhakaḥ | Analysis ▾ Analysis ▴
यावत्केवलसिद्धिः स्यात् तावत्सहितमभ्यसेत् ||73||
Metre: Anuṣṭubh
The breath retention that is to be performed (yaḥ kāryaḥ | nom sg m pfp) after exhaling (recya | abs) and (ca) inhaling (āpūrya | abs) is indeed this (sa vai), the accompanied retention (sahita-kumbhakaḥ | nom sg). As long as (yāvat) perfection of Kevala (kevala-siddhiḥ | nom sg) has not arisen (syāt | 3p sg act opt), so long (tāvat) one should practise (abhyaset | 3p sg act opt) the accompanied retention (sahitam | acc sg m).
Retention that remains connected with exhalation and inhalation is called Sahita. It is practised until Kevala, independent retention, becomes possible.
Sahita is practised until Prāṇa has opened Suṣumṇā and particular inner sounds become audible there; Brahmānanda takes this as the sign that Kevala Kumbhaka has arisen. Ten or twenty Sahita rounds are then retained each day, while the main count up to 80 increasingly consists of Kevala Kumbhakas.
recya cāpūrya yaḥ kāryaḥ sa vai sahitakumbhakaḥ MBHDL2026 ] om. NS1882
yāvat kevalasiddhiḥ syāt tāvat sahitam abhyaset MBHDL2026 ] transp. NS1882 ante HP 2.74a
yāvat kevalasiddhiḥ syāt tāvat sahitam abhyaset MBHDL2026 ] transp. NS1882 ante HP 2.74a
Exercise in Sahita should be continued till success in Kevala is gained. This latter is simply confining the air with ease, without Rechaka and Pûraka.
As long as one does not get to Kevala Kumbhaka that consists in restraining the breath without Puraka and Rechaka, he should practise Sahita.
Man übe Sahita, bis Kevala geglückt ist, welcher darin besteht, dass man leicht den Athem hemmen kann, ohne Berücksichtigung von Recaka und Pûraka.
Haṭha Pradīpikā 2.74
रेचकं पूरकं मुक्त्वा सुखं यद्वायुधारणम् |
प्राणायामो ऽयमित्युक्तः स वै केवलकुम्भकः ||74||
Metre: Anuṣṭubh
Having relinquished (muktvā | abs) exhalation (recakaṃ | acc sg) and inhalation (pūrakaṃ | acc sg), the comfortable holding of the breath (sukhaṃ vāyu-dhāraṇam | nom sg) that [then arises] (yad | nom sg n) is called (uktaḥ | nom sg m ppp) this breath control (ayam prāṇāyāmaḥ | nom sg), thus (iti); it (saḥ | nom sg m) is indeed (vai) Kevala Kumbhaka (kevala-kumbhakaḥ | nom sg).
When the breath is held comfortably without deliberate inhalation or exhalation, the text speaks of Prāṇāyāma in its fullest sense: Kevala Kumbhaka.
For Brahmānanda, Kevala Kumbhaka is not an especially long, deliberate retention after inhalation or exhalation. It arises when Recaka and Pūraka fall away entirely and the breath becomes still without effort. This fundamentally distinguishes it from the two preparatory Sahita forms.
recakaṃ pūrakaṃ muktvā sukhaṃ yad vāyudhāraṇam prāṇāyāmo’yam ity uktaḥ sa vai kevalakumbhakaḥ MBHDL2026 ] transp. NS1882 post HP 2.73b
In the practice of Kevala Prâṇâyâma when it can be performed successfully without Rechaka and Pûraka, then it is called Kevala Kumbhaka.
This sort of Pranayama is called Kevala Kumbhaka. When this Kumbhaka has been mastered without any Rechaka or Puraka, there is nothing unattainable by him in the three worlds. He can restrain his breath as long as he likes through this Kumbhaka.
Dieser Kevalakumbhaka wird Prâņâyâma genannt, wenn Kumbhaka allein d. h. ohne Berücksichtigung des besonderen Recaka oder Pûraka, ausgeführt wird.
Haṭha Pradīpikā 2.75
केवले कुम्भके सिद्धे रेचपूरकवर्जिते |
न तस्य दुर्लभं किंचित् त्रिषु लोकेषु विद्यते ||75||
Metre: Anuṣṭubh
When unaccompanied retention (kevale kumbhake | loc absl sg) has been mastered (siddhe | loc absl sg m ppp), free from exhalation and inhalation (reca-pūraka-varjite | loc absl sg m ppp), then nothing (kiṃcit) difficult to attain (durlabham | nom sg n) in the three worlds (triṣu lokeṣu | loc pl) exists (vidyate | 3p sg med pres) for him (tasya | gen sg).
Once Kevala Kumbhaka succeeds, nothing is considered unattainable. In this way, the text describes the supreme efficacy of pure breath retention.
kevale kumbhake siddhe recapūrakavarjite na tasya durlabhaṃ kiṃcit triṣu lokeṣu vidyate MBHDL2026 ] transp. NS1882 post HP 2.74b
There is nothing in the three worlds which may be difficult to obtain for him who is able to keep the air confined according to pleasure, by means of Kevala Kumbhaka.
Ist Einer durch den Kevalakumbhaka fähig geworden, nach Belieben den Athem anzuhalten, so gibt es für ihn nichts schwer Erreichbares in den drei Welten.
Haṭha Pradīpikā 2.76
शक्तः केवलकुम्भेन यथेष्टं वायुधारणम् |
राजयोगपदं चैव लभते नात्र संशयः ||76||
Metre: Anuṣṭubh
One who is capable (śaktaḥ | nom sg m), through Kevala Kumbhaka (kevala-kumbhena | ins sg), of holding the breath (vāyu-dhāraṇam | acc sg) at will (yatheṣṭam), also indeed (caiva) attains (labhate | 3p sg med pres) the state of Rājayoga (rāja-yoga-padam | acc sg); here (atra) there is no (na) doubt (saṃśayaḥ | nom sg).
One who masters Kevala Kumbhaka can retain the breath at will and reaches the state of Rājayoga. The text states explicitly that there is no doubt about this.
śaktaḥ kevalakumbhena yatheṣṭaṃ vāyudhāraṇam rājayogapadaṃ caiva labhate nātra saṃśayaḥ MBHDL2026 ] transp. NS1882 post HP 2.75b
He obtains the position of Râja Yoga undoubtedly. Kuṇḍalinî awakens by Kumbhaka, and by its awakening, Suṣumnâ becomes free from impurities.
He obtains the stage of Raja-yoga. Through this Kumbhaka, the Kundalini is roused, and when it is so-roused the Sushumna is free of all obstacles, and he has attained perfection in Hatha-yoga.
Er gelangt sicher zum Ziel des Râjayoga. Durch den Kumbhaka wird die Kundali geweckt, und in Folge des Erwachens der Kundalî wird die Sushumna von Hindernissen befreit und Hathayoga mit Erfolg gekrönt.
Haṭha Pradīpikā 2.77
हठं विना राजयोगो राजयोगं विना हठः |
न सिध्यति ततो युग्मम् आ निष्पत्तेः समभ्यसेत् ||77||
Metre: Anuṣṭubh
Rājayoga (rāja-yogaḥ | nom sg) does not succeed (na sidhyati | 3p sg act pres) without Haṭha (haṭhaṃ vinā | acc sg), and Haṭha (haṭhaḥ | nom sg) [does not succeed] without Rājayoga (rāja-yogaṃ vinā | acc sg); therefore (tataḥ), one should practise (samabhyaset | 3p sg act opt) both together (yugmam | acc sg) until completion (ā niṣpatteḥ | abl sg).
Haṭha and Rājayoga belong together. Breath, body, and inner absorption should be practised together until perfection is reached.
For Brahmānanda, Haṭha and Rājayoga are mutually related as means and support for the goal. By Rājayoga practice, he means not only an abstract final state, but also the procedures described in the fourth chapter, such as Unmanī and Śāmbhavī, as well as various Vedāntic systems of Samādhi. The two paths are therefore continued together until the consummation of Rājayoga.
No success in Râja Yoga without Haṭha Yoga, and no success in Haṭha Yoga without Râja Yoga. One should, therefore, practise both of these well, till complete success is gained.
One cannot obtain perfection in Rajayoga without Hatha-yoga and vice versa. So he should practise both till he attains perfection in Raja-yoga.
Ohne Hathayoga gelingt der Rajayoga nicht, ohne Râjayoga gelingt der Hathayoga nicht, daher soll man bis zum Ende Beide üben.
Haṭha Pradīpikā 2.78
कुम्भितप्राणरेचान्ते कुर्याच्चित्तं निराश्रयम् |
एवम् अभ्यासयोगेन राजयोगपदं व्रजेत् ||78||
Metre: Anuṣṭubh
At the end of exhaling the retained Prāṇa (kumbhita-prāṇa-reca-ante | loc sg), one should make (kuryāt | 3p sg act opt) the mind (cittam | acc sg) supportless (nirāśrayam | acc sg n); through practice in this way (evam abhyāsa-yogena | ins sg), one should reach (vrajet | 3p sg act opt) the state of Rājayoga (rāja-yoga-padam | acc sg).
At the end of the exhalation following retention, let the mind rest without external support. This very practice leads into the state of Rājayoga.
Brahmānanda places making the mind “unsupported” after concentration upon an object. First, in Samprajñāta Samādhi, there is a mental form of Brahman; through the highest detachment, even this is subsequently brought to extinction. Rājayoga here therefore means transcending even the subtlest object of meditation.
kumbhitaprāṇarecānte MBHDL2026 ] kumbhakaprāṇarodhānte NS1882
On the completion of Kumbhaka, the mind should be given rest. By practising in this way one is raised to the position of (succeeds in getting) Râja Yoga.
At the end of Kumbhaka he should draw off his mind from any and every object whatever. By thus practising regularly he attains the stage of Raja-yoga.
Hat man das Athemhemmen vermittelst des Kumbhaka vollbracht, so mache man den Geist (von der Sinnenwelt) unabhängig (nirâşraya). Durch eine solche Uebungsmethode erreicht man das Ziel des Râjayoga.
Continue with AYI Free
Illustrations: AI-generated.
Please log in to write a message. Go to login
No messages yet.