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34
According to Siva Samhita (V: 110), the Adar of
Prana-Vayu is in the Anahata Chakra. When a yogi crosses
all the Chakra with the help of Manas and functioning Vayu
sakti, his laya in Gyana-sakti takes place (III:80-82).
Pranayama is recognized as one of the 'limbs' of
all the (Astanga) forms of yoga. But whereas it is used in
Mantra, Laya and Raja-yoga, as an auxilliary, the Hatha-
yogi as such regards this regulation of yoga of breath as
the chief means of productive of that result (Moksa) which
is the common and of all schools of yoga. This school,
proceeding on the basis that the vritti or modifications
of the mind always follow Prana (yoga kundalini upanisad
Ch.I) and on the sufficiency of that fact, held that by the
aid of the union of na and Tha in the Susumna, and the
leading of the combined Pranas therein to the Brahma-
randhra, Samadhi is attained (J.W.-Serpent power p.229).
The air which is breathed through the mouth and
nostrils is material air (thula-vayu). The breathing is
a manifestation of a vitalizing force called Prana-vayu.
(Suksma-vayu or subtle air) is controlled, the process
concerned with this is called Pranayama (JW-Serpent Power
p.243).
It will be observed that all the methods previously
and subsequently described practically subserve one object,
of making the Prana enter Susumna and then become Laya in
the Sahasrara after Prana-Devata-kundalini has pierced the