Haṭha Pradīpikā 3.94*1
इडा भगवती गङ्गा पिङ्गला यमुना नदी |
इडापिङ्गलयोर्मध्ये बालरण्डा सरस्वती ||94*1||
Metre: Anuṣṭubh
Iḍā (iḍā | nom sg), the divine one (bhagavatī | nom sg f), is Gaṅgā (gaṅgā | nom sg); Piṅgalā (piṅgalā | nom sg) is Yamunā (yamunā | nom sg), the river (nadī | nom sg). Between (madhye | loc sg) Iḍā and Piṅgalā (iḍā-piṅgalayoḥ | gen loc du) stands Sarasvatī (sarasvatī | nom sg), the young widow (bāla-raṇḍā | nom sg).
Iḍā and Piṅgalā are compared to Gaṅgā and Yamunā; between them lies Sarasvatī, the central channel.
sarasvatī MBHDL2026 ] ca kuṇḍalī NS1882
Idâ is called goddess Ganges, Pingalâ goddess Yamunâ. In the middle of the Idâ and the Pingalâ is the infant widow, Kuṇḍalî.
Idâ ist die heilige Ganga, Yamunâ ist Pingalâ, und zwischen Idâ und Pingalâ sitzt die junge Wittwe Kundalî.
Haṭha Pradīpikā 3.95
पुच्छं प्रगृह्य भुजगीं सुप्तामुद्बोधयेदभीः |
निद्रां विहाय सा ऋज्वी ऊर्ध्वमुत्तिष्ठते हठात् ||95||
Metre: Anuṣṭubh
Fearlessly (abhīḥ | nom sg m), one should take hold (pragṛhya | abs) of the sleeping (suptām | acc sg f ppp) serpent (bhujagīm | acc sg) by the tail (puccham | acc sg) and awaken her (udbodhayet | 3p sg caus opt); having abandoned (vihāya | abs) sleep (nidrām | acc sg), she (sā | nom sg f) forcefully (haṭhāt) rises (uttiṣṭhate | 3p sg med pres) straight (ṛjvī | nom sg f) upward (ūrdhvam).
The yogi seizes the sleeping serpent by the tail and awakens her. Kuṇḍalinī leaves sleep behind and rises powerfully.
Brahmānanda explicitly declares the practical meaning of grasping the “tail” of the sleeping serpent to be a secret that must be learned from the mouth of the guru. He likewise refers the paridhāna method named in the following verse to a teacher. At these points, the Sanskrit Jyotsnā does not provide a concrete modern description of the movement.
pucchaṃ MBHDL2026 ] pucche NS1882
udbodhayed abhīḥ MBHDL2026 ] udbodhayec ca tām NS1882
udbodhayed abhīḥ MBHDL2026 ] udbodhayec ca tām NS1882
This sleeping she-serpent should be awakened by catching hold of her tail. By the force of Haṭha, the Śakti leaves her sleep, and starts upwards.
Die schlafende Bhujangi ergreife man beim Schwanz und wecke sie; wenn sie aufgewacht ist, so richtet sich die Şakti mit Gewalt auf.
Haṭha Pradīpikā 3.95*1
प्रविस्तृतास्यैव फणावती सा प्रातश्च सायं प्रहरार्धमात्रम् |
pravistṛtāsyaiva phaṇāvatī sā; prātaś ca sāyaṃ praharārdha-mātram | Analysis ▾ Analysis ▴
प्रपूर्य सूर्यात्परिधानयुक्त्या प्रगृह्य तिर्यक्परिचालनीया ||95*1||
prapūrya sūryāt paridhāna-yuktyā; pragṛhya tiryak paricālanīyā ||95*1|| Analysis ▾ Analysis ▴
Metre: Upajāti
She (sā | nom sg f), the hooded one (phaṇāvatī | nom sg f), has indeed (eva) a widely opened mouth (pravistṛta-āsyā | nom sg f). In the morning (prātas) and (ca) in the evening (sāyam), for the duration of half a Prahara (prahara-ardha-mātram | acc sg n), she is to be moved (paricālanīyā | nom sg f pfp) sideways (tiryak), after one has filled (prapūrya | abs) through the solar channel (sūryāt | abl sg) and taken hold of her (pragṛhya | abs) by the method of binding around (paridhāna-yuktyā | ins sg).
Kuṇḍalinī is imagined as hooded and wide-mouthed. Morning and evening, the yogi is to inhale through the solar channel, grasp her with a cloth, and move her sideways for an hour and a half.
pravistṛtāsyaiva MBHDL2026 ] avasthitā caiva NS1882
This she-serpent is situated in Mûlâdhâr. She should be caught and moved daily, morning and evening, for ½ a prahar (1½ hours), by filling with air through Pingalâ by the Paridhana method.
Nachdem Morgens und Abends die so verweilende Phaņâvatî (Kundali) sich einen halben Prahara (= 11/2 St.) lang aus Sûrya (Pingala) gesättigt hat, kann man sie durch Anwendung eines Kleidungsstücks ergreifen und beständig hin und her bewegen.
Haṭha Pradīpikā 3.95*2
वितस्तिप्रमितं दैर्घ्यं विस्तारं चतुरङ्गुलम् |
मृदुलं धवलं प्रोक्तं वेष्टनाम्बरलक्षणम् ||95*2||
Metre: Anuṣṭubh
In length (dairghyam | nom acc sg), the cloth is measured by a handspan (vitasti-pramitam | nom acc sg n), and in width (vistāram | acc sg), by four fingerbreadths (catur-aṅgulam | nom acc sg). It is described (proktam | nom acc sg n ppp) as soft (mṛdulam | nom acc sg n), white (dhavalam | nom acc sg n), and having the character of a wrapping cloth (veṣṭana-ambara-lakṣaṇam | nom acc sg).
The cloth used for the wrapping technique should be one handspan long, four fingers wide, soft, and white.
Brahmānanda locates the Kanda between the navel and sexual organ, approximately one span above the base region. He describes it as four fingerbreadths in size, soft, white, and resembling a rolled cloth or an egg. For a more precise location, he cites Gorakṣa and Yājñavalkya; the 72,000 Nāḍīs are said to arise from the Kanda.
vitastipramitaṃ dairghyaṃ MBHDL2026 ] ūrdhvaṃ vitastimātraṃ tu NS1882
The bulb is above the anus, a vitasti (12 angulas) long, and measures 4 angulas (3 inches) in extent and is soft and white, and appears as if a folded cloth.
Kanda ist eine Spanne oberhalb (nämlich des Mûlasthana), 4 angula (= 3 Zoll) im Durchmesser, weich, glänzend und durch ein gürtelartiges Kleidungsstück bezeichnet.
Haṭha Pradīpikā 3.96
वज्रासनस्थितो योगी चालयित्वा तु कुण्डलीम् |
कुर्यादनन्तरं भस्त्रीं कुण्डलीमाशु बोधयेत् ||96||
Metre: Anuṣṭubh
The yogi (yogī | nom sg) who is positioned in Vajrāsana (vajra-āsana-sthitaḥ | nom sg m ppp), having moved (cālayitvā | abs) Kuṇḍalinī (kuṇḍalīm | acc sg), should then (tu), immediately afterward (anantaram), perform (kuryāt | 3p sg act opt) Bhastrī (bhastrīm | acc sg) and quickly (āśu) awaken (bodhayet | 3p sg caus opt) Kuṇḍalinī (kuṇḍalīm | acc sg).
Kuṇḍalinī is moved while the yogi sits in Vajrāsana. Bhastrī follows immediately to awaken her quickly.
For Brahmānanda, the sequence is binding. In Vajrāsana, Kuṇḍalinī is first moved, immediately followed by Bhastrā, the bellows breath. He also explains the subsequent contraction of the “sun” as drawing in the navel region. Here Kumbhaka continues Śakticālana.
bhastrīṃ MBHDL2026 ] bhastrāṃ NS1882
The Yogî, sitting with Vajra-âsana and having moved Kuṇḍalî, should perform Bhastrikâ to awaken the Kuṇḍalî soon.
In dem Vajrâsana verweilend, „bewege" der Yogin die Kundali, darauf führe er den Bhastrâkumbhaka aus und wecke die Kundalî auf.
Haṭha Pradīpikā 3.97
भानोराकुञ्चनं कुर्यात् कुण्डलीं चालयेत्ततः |
मृत्युवक्त्रगतस्यापि तस्य मृत्युभयं कुतः ||97||
Metre: Anuṣṭubh
He should perform (kuryāt | 3p sg act opt) the contraction (ākuñcanam | acc sg) of the sun (bhānoḥ | gen sg) and thereafter (tataḥ) move (cālayet | 3p sg caus opt) Kuṇḍalinī (kuṇḍalīm | acc sg); whence (kutaḥ) could fear of death (mṛtyu-bhayam | nom sg) arise for him (tasya | gen sg m), even (api) when he has entered the jaws of death (mṛtyu-vaktra-gatasya | gen sg m ppp)?
Through contraction of the sun and movement of Kuṇḍalinī, even the nearness of death loses its terror.
Bhânu (Sûrya, near the navel) should be contracted (by contracting the navel) which will move the Kuṇḍalî. There is no fear for him who does so, even if he has entered the mouth of death.
Man drücke den Sûrya zusammen und „bewege " die Kundalî; wie sollte sich dann selbst Einer, der sich im Rachen des Todes befindet, noch vor dem Tode fürchten?
Haṭha Pradīpikā 3.97*1
नासादक्षिणमार्गवाहिपवनात्प्राणे ऽतिदीर्घीकृते चन्द्राम्भःपरिपूरितामृततनुः प्राग्घण्टिकायास्तथा |
nāsā-dakṣiṇa-mārga-vāhi-pavanāt, prāṇe 'ti-dīrghī-kṛte candrāmbhaḥ-paripūritāmṛta-tanuḥ, prāg ghaṇṭikāyās tathā | Analysis ▾ Analysis ▴
|
nāsā
|
of the nose | |
|
dakṣiṇa
|
right | |
|
mārga
|
path | |
|
vāhin
|
flowing | |
|
pavanāt
|
through the breath wind | |
|
prāṇe
|
in prāṇa | |
|
ati
|
greatly | |
|
dīrghī
|
lengthened | |
|
kṛte
|
made | |
|
candra
|
of the moon | |
|
ambhas
|
water, nectar | |
|
paripūrita
|
filled | |
|
amṛta
|
immortal | |
|
tanuḥ
|
having a body | |
|
prāk
|
already, previously | |
|
ghaṇṭikāyāḥ
|
of the uvula | |
|
tathā
|
in this way |
सिञ्चन्कालविशालवह्निवशगान्भ्रूरन्ध्रनाडीगणान् तत्कायं कुरुते पुनर्नवतरं जीर्णद्रुमस्कन्धवत् ||97*1||
siñcan kāla-viśāla-vahni-vaśagān, bhrū-randhra-nāḍī-gaṇān tat kāyaṃ kurute punar navataraṃ, jīrṇa-druma-skandha-vat ||97*1|| Analysis ▾ Analysis ▴
|
siñcan
|
sprinkling | |
|
kāla
|
of time | |
|
viśāla
|
great | |
|
vahni
|
fire | |
|
vaśagān
|
subject to | |
|
bhrū
|
of the eyebrow | |
|
randhra
|
of the opening | |
|
nāḍī
|
of the nāḍīs | |
|
gaṇān
|
the groups | |
|
tat
|
this | |
|
kāyam
|
body | |
|
kurute
|
makes | |
|
punar
|
again | |
|
navataram
|
entirely new | |
|
jīrṇa
|
old | |
|
druma
|
tree | |
|
skandha
|
trunk | |
|
vat
|
like |
Metre: Śārdūlavikrīḍita
When Prāṇa has been made excessively long (prāṇe’ti-dīrghī-kṛte | loc abs sg) as a result of the breath-wind flowing through the right nasal passage (nāsā-dakṣiṇa-mārga-vāhi-pavanāt | abl sg), the yogi, whose immortal body (paripūrita-amṛta-tanuḥ | nom sg m) has previously (prāk) been filled in this way (tathā) with lunar water from the uvula (candra-ambhaḥ, ghaṇṭikāyāḥ | gen sg), sprinkles (siñcan | nom sg m pca) the groups of Nāḍīs at the opening between the brows (bhrū-randhra-nāḍī-gaṇān | acc pl), which are subject to the immense fire of time (kāla-viśāla-vahni-vaśagān | acc pl m). Thus he makes (kurute | 3p sg med pres) that body (tat kāyam | acc sg) entirely new again (punar), more youthful (navataram | acc sg m), like the trunk of a withered tree (jīrṇa-druma-skandha-vat).
The extended flow of breath through the right nasal passage and the nectar of the moon renew the body. The channels seized by time and decay are nourished, and the body becomes fresh again like a withered tree trunk returning to life.
nāsādakṣiṇamārgavāhipavanāt prāṇe’tidīrghīkṛte candrāmbhaḥparipūritāmṛtatanuḥ prāg ghaṇṭikāyās tathā siñcan kālaviśālavahnivaśagān bhrūrandhranāḍīgaṇān tat kāyaṃ kurute punar navataraṃ jīrṇadrumaskandhavat MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 3.97*2
कुण्डलीं चालयित्वा तु कुर्याद्भस्त्रीं विशेषतः |
एवमभ्यसतो नित्यं यमिनः शङ्कते यमः ||97*2||
Metre: Anuṣṭubh
Having moved (cālayitvā | abs) Kuṇḍalinī (kuṇḍalīṃ | acc sg), one should then (tu), especially (viśeṣataḥ), perform (kuryāt | 3p sg act opt) Bhastrī (bhastrīṃ | acc sg); Yama (yamaḥ | nom sg) fears (śaṅkate | 3p sg med pres) the self-controlled practitioner (yaminaḥ | gen sg) who practises (abhyasataḥ | gen sg m pca) regularly (nityam) in this way (evam).
After moving Kuṇḍalinī, Bhastrī in particular should be practised. Regular practice is said to render even death powerless.
kuṇḍalīṃ cālayitvā tu kuryād bhastrīṃ viśeṣataḥ evam abhyasato nityaṃ yaminaḥ śaṅkate yamaḥ MBHDL2026 ] transp. NS1882 post HP 3.101*1
kuryād bhastrīṃ MBHDL2026 ] bhastrāṃ kuryād NS1882
abhyasato MBHDL2026 ] abhyasyato NS1882
yaminaḥ śaṅkate yamaḥ MBHDL2026 ] yamino yamabhīḥ kutaḥ NS1882
kuryād bhastrīṃ MBHDL2026 ] bhastrāṃ kuryād NS1882
abhyasato MBHDL2026 ] abhyasyato NS1882
yaminaḥ śaṅkate yamaḥ MBHDL2026 ] yamino yamabhīḥ kutaḥ NS1882
After moving the Kuṇḍalî, plenty of Bhastrâ should be performed. By such practice, he has no fear from the god of death.
Wenn ein Yogin die Kundalî bewegt, und den Bhastrâkumbhaka besonders übt, woher sollte dem so Uebenden Todesfurcht kommen.
Haṭha Pradīpikā 3.97*3
तदाभ्यसेत्सूर्यभेदम् उज्जायीं चापि शीतलीम् |
एवमभ्यासयुक्तस्य शमनो यमिनः कुतः ||97*3||
Metre: Anuṣṭubh
Then (tadā) one should practise (abhyaset | 3p sg act opt) Sūryabheda (sūrya-bhedam | acc sg), Ujjāyī (ujjāyīm | acc sg), and also (cāpi) Śītalī (śītalīm | acc sg); whence (kutaḥ) could the god of death (śamanaḥ | nom sg) come for the self-controlled practitioner (yaminaḥ | gen sg) who in this way (evam) is joined with practice (abhyāsa-yuktasya | gen sg m)?
One who practises in this way and incorporates techniques such as Sūryabheda, Ujjāyī, and Śītalī overcomes the power of death.
tadābhyaset sūryabhedam ujjāyīṃ cāpi śītalīm evam abhyāsayuktasya śamano yaminaḥ kutaḥ MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 3.98
मुहूर्तद्वयपर्यन्तं निर्भयं चालनादसौ |
ऊर्ध्वमाकृष्यते किंचित् सुषुम्णा कुण्डलीगता ||98||
Metre: Anuṣṭubh
Through fearless movement (nirbhayam cālanāt | abl sg) for as long as two Muhūrtas (muhūrta-dvaya-paryantam | acc sg), this (asau | nom sg f) Suṣumṇā situated within Kuṇḍalī (suṣumṇā kuṇḍalī-gatā | nom sg f) is drawn (ākṛṣyate | 3p sg pas pres) somewhat (kiṃcit) upward (ūrdhvam).
When Kuṇḍalinī is moved fearlessly for two Muhūrtas, the Suṣumṇā situated within her is drawn slightly upward.
suṣumṇā kuṇḍalīgatā MBHDL2026 ] suṣumṇāyāṃ samudgatā NS1882
By moving this, for two muhûrtas, it is drawn up a little by entering the Suṣumnâ (spinal column).
Durch das Hinundherbewegen gelangt Jene auf die Dauer von zwei muhûrta (= 11/2 St.) ohne Gefahr in die Sushumna und wird etwas aufwärts gezogen.
Haṭha Pradīpikā 3.99
तेन कुण्डलिनी तस्याः सुषुम्णायाः समुद्धृता |
जहाति तस्मात्प्राणो ऽयं सुषुम्णां व्रजति स्वतः ||99||
Metre: Anuṣṭubh
By this (tena | ins sg n), Kuṇḍalinī (kuṇḍalinī | nom sg), drawn out (samuddhṛtā | nom sg f ppp) from that Suṣumṇā (tasyāḥ suṣumṇāyāḥ | abl gen sg), leaves it (jahāti | 3p sg act pres). Therefore (tasmāt | abl sg), this (ayam | nom sg m) Prāṇa (prāṇaḥ | nom sg) enters (vrajati | 3p sg act pres) Suṣumṇā (suṣumṇām | acc sg) by itself (svataḥ).
When Kuṇḍalinī is drawn out of her seat, the path opens and Prāṇa enters Suṣumṇā by itself.
suṣumṇāyāḥ samuddhṛtā MBHDL2026 ] suṣumṇāyā mukhaṃ dhruvam NS1882
By this Kuṇḍalinî leaves the entrance of the Suṣumnâ at once, and the Prâṇa enters it of itself.
Dadurch verlässt die Kundali sicher die Mündung der Sushumnâ, und der Athem geht von selbst in die Sushumna.
Haṭha Pradīpikā 3.100
तस्मात्संचालयेन्नित्यं शब्दगर्भामरुन्धतीम् |
तस्याः संचालनेनैव योगी रोगैः प्रमुच्यते ||100||
Metre: Anuṣṭubh
Therefore (tasmāt | abl sg), one should regularly (nityam) move (saṃcālayet | 3p sg caus opt) Arundhatī (arundhatīm | acc sg), who contains sound (śabda-garbhām | acc sg f). By her (tasyāḥ | gen sg f) movement (saṃcālanena | ins sg) alone (eva), the yogi (yogī | nom sg) is freed (pramucyate | 3p sg pas pres) from diseases (rogaiḥ | abl pl).
Arundhatī, the sound-bearing Kuṇḍalinī, is to be moved regularly. Through this, the yogi becomes free from disease.
śabdagarbhām MBHDL2026 ] sukhasuptām NS1882
Therefore, this comfortably sleeping Arundhatî should always be moved; for by so doing the Yogî gets rid of diseases.
Darum „bewege" man immer die ruhig schlummernde Arundhatî, denn durch das Bewegen derselben wird der Yogin von Krankheiten befreit.
Haṭha Pradīpikā 3.101
येन संचालिता शक्तिः स योगी सिद्धिभाजनम् |
किमत्र बहुनोक्तेन कालं जयति लीलया ||101||
Metre: Anuṣṭubh
The yogi (sa yogī | nom sg) by whom (yena | ins sg m) Śakti (śaktiḥ | nom sg) has been moved (saṃcālitā | nom sg f ppp) is a vessel of accomplishment (siddhi-bhājanam | nom sg). What (kim | nom acc sg n) more is to be said here (atra) with much that has already been stated (bahunā uktena | ins sg n)? He overcomes (jayati | 3p sg act pres) death (kālam | acc sg) playfully (līlayā | ins sg).
One who has moved Śakti is ready for Siddhi. In short, such a practitioner overcomes death as if in play.
The Yogî, who has been able to move the Śakti deserves success. It is useless to say more, suffice it to say that he conquers death playfully.
Der Yogin, durch den die Şakti bewegt wird, wird der acht Zauberkräfte theilhaft werden. Wozu sollte ich noch mehr sagen? den Tod besiegt er spielend.
Haṭha Pradīpikā 3.101*1
ब्रह्मचर्यव्रतस्यैव नित्यं हितमिताशिनः |
मण्डलाद्दृश्यते सिद्धिः कुण्डल्यभ्यासयोगिनः ||101*1||
Metre: Anuṣṭubh
For the yogi (yoginaḥ | gen sg) whose vow is Brahmacarya (brahmacarya-vratasya | gen sg), who always (nityam) eats what is wholesome and moderate (hita-mita-āśinaḥ | gen sg m), and who is devoted to the practice of Kuṇḍalinī (kuṇḍalī-abhyāsa-yoginaḥ | gen sg), success (siddhiḥ | nom sg) becomes visible (dṛśyate | 3p sg pas pres) after forty days (maṇḍalāt | abl sg).
One who has taken a vow of Brahmacarya, always eats wholesome food in moderation, and practises Kuṇḍalinī sees success after forty days.
Brahmānanda defines the Siddhi promised after one Maṇḍala, here forty days, as success in Prāṇāyāma. The prerequisites are Brahmacarya, which he explains as control of the sexual organ together with the other senses, and a digestible, moderate diet that leaves one quarter of the stomach free. The stated period is thus subject to clear ethical and dietary conditions.
brahmacaryavratasyaiva MBHDL2026 ] brahmacaryaratasyaiva NS1882
The Yogî observing Brahmacharya (continence) and always eating sparingly gets success within 40 days by practice with the Kuṇḍalinî.
Bei einem Yogin, der sich mit dem Bewegen der Kundalî abgibt, sich der Enthaltsamkeit befleissigt, passende Nahrung immer mässig geniesst, wird nach einem Mandala (= 40 Tagen) Erfolg (im Pranayama) sichtbar.
Haṭha Pradīpikā 3.102
अभ्यासनिःसृतां चान्द्रीं विभूत्या सह मिश्रयेत् |
तद्धारणं तूत्तमाङ्गे दिव्यदृष्टिप्रदायकम् ||102||
Metre: Anuṣṭubh
One should mix (miśrayet | 3p sg caus opt) the lunar fluid (cāndrīm | acc sg) produced through practice (abhyāsa-niḥsṛtām | acc sg f ppp) together (saha) with ash (vibhūtyā | ins sg). Wearing it (tad-dhāraṇam | nom sg), however (tu), on the head (uttama-aṅge | loc sg), bestows divine sight (divya-dṛṣṭi-pradāyakam | nom sg n).
The lunar fluid produced through practice is mixed with ash. Worn on the head, it is said to bestow divine sight.
abhyāsaniḥsṛtāṃ cāndrīṃ vibhūtyā saha miśrayet taddhāraṇaṃ tūttamāṅge divyadṛṣṭipradāyakam MBHDL2026 ] transp. NS1882 post HP 3.91, ante HP 3.91*1
The bindu discharged in the practice of Vajrolî should be mixed with ashes, and the rubbing it on the best parts of the body gives divine sight.
Die durch die Uebung herausgetretene Cândrî (Soma) vermische man mit Kuhdüngerasche und lege die Mischung auf den oberen Theil des Körpers; so wird man helläugig.
Haṭha Pradīpikā 3.102*1
द्विसप्ततिसहस्राणां नाडीनां मलशोधने |
कुतः प्रक्षालनोपायः कुण्डल्यभ्यसनादृते ||102*1||
Metre: Anuṣṭubh
For the cleansing of impurity (mala-śodhane | loc sg) from the seventy-two thousand (dvi-saptati-sahasrāṇām | gen pl) Nāḍīs (nāḍīnām | gen pl), whence (kutaḥ) could there be a means of washing (prakṣālana-upāyaḥ | nom sg) apart from (ṛte) the practice of Kuṇḍalī (kuṇḍalī-abhyasanāt | abl sg)?
Here, the purification of the 72,000 Nāḍīs is explicitly accomplished through Kuṇḍalī practice; without it, there is no corresponding means.
dvisaptatisahasrāṇāṃ MBHDL2026 ] dvāsaptatisahasrāṇāṃ NS1882
There is no other way, but the practice of the Kuṇḍalî, for washing away the impurities of 72,000 Nâdîs.
Woher sollte beim Reinigen der 72000 Nâdi das Reinigungsmittel kommen, wenn nicht von der Kundalî-Uebung?
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