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『하타요가쁘라디삐까』(HathayogapradIpika)에서 쁘라나야마(pranayama)의 의미와 실천법=The Methods and the Classifications of PrāNāyāma in HaThayogapradīpika |
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| 著者 |
박영길 (著)=Park, Young-Gil (au.)
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| 掲載誌 |
인도철학=印度哲學=Korean Journal of Indian Philosophy
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| 巻号 | n.25 |
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| 出版年月日 | 2008 |
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| ページ | 5 - 36 |
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| 出版者 | 印度哲學會 |
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| 出版サイト |
http://krindology.com/
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| 出版地 | Korea [韓國] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 韓文=Korean |
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| ノート | 저자정보: 금강대학교 울너필사본 연구원 |
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| キーワード | 하타요가=haTha yoga; 쁘라나야마= prANAyAma; 지식; 반드하= bandha; 8종의 꿈브하까=sahita kumbhaka; kumbhaka |
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| 抄録 | 『하타요가쁘라디삐까』(Hp)에 따르면 쁘라나야마는 날숨→들숨→지식(레짜까→뿌라까→꿈브하까)을 반복하는 일련의 행위가 아니라 ‘숨을 멈추는 것’을 의미하고 그 종류는 레짜까 쁘라나야마, 뿌라까 쁘라나야마 그리고 꿈브하까 쁘라나야마라는 세 종류이다. 이 중에서 레짜까 쁘라나야마는 날숨 후의 멈춤을 의미하고 뿌라까 쁘라나야마는 들숨 후의 멈춤 그리고 꿈브하까 쁘라나야마는 들숨과 날숨을 떠난 상태에서의 멈춤 즉, ‘들숨 후 멈춤’(=뿌라까 쁘라나야마)에서 멈춤이 지속되는 것이다. 레짜까 쁘라나야마와 뿌라까 쁘라나야마는 사히타 꿈브하까로 불리는 실천적인 수행법이고 그것에 의해 도달된 경지가 께왈라 꿈브하까이다. 께왈라 꿈브하까는 사히타 꿈브하까, 더 정확히는 뿌라까 쁘라나야마(들숨 후의 멈춤)에서 멈춤이 시작되는 시점에서 멈춤이 지속되는 것으로 파악된다. Hp의 수행법은 뿌라까 쁘라나야마(=꿈브하까, 사히따 꿈브하까)로서 모두 8종류인데, 8종의 쁘라나야마는 ‘들숨 후 그 숨을 참는 것’만으로 완성되는 것이 아니라 3종의 반드하와 병행해서 이루어진다. 다시 말해서 8종의 꿈브하까는 “들숨 후 그 숨을 참은 상태에서 3종의 반드하를 병행”해야만 온전한 꿈브하까라 할 수 있다.
The main focus of this article is divided two parts firstly, it is to classify the meaning and kind of the prANAyAma mentioned in HaThayogapradIpika, secondly, to study the actual method of practice of prANAyAma. According to HaThayogapradIpika, breathing elements consists of recaka, pūraka and kumbhaka. The meaning of recaka is exhalation and pUraka means inhalation and kumbhaka is the restraint of breathing or retainment after inhalation. Considering that the meaning of prANAyAma is the restraint of breathing, then we can define recakaprANAyAma as the restraint after exhalation and pUrakaprANAyAma as the restraint after inhalation. Among these two prANAyAmas, the actual method of practice is only pUrakaprANAyAma. And it is perfectly clear that this pUrakaprANAyAma is explained the same as kumbhaka(the retainment after inhalation) in HaThayogapradIpika. According to HaThayogapradIpika, kumbhaka is also divided into two kinds; namely sahita kumbhaka and kevala kumbhaka. Sahita kumbha is entirely the same as pUrakaprANAyAma and kevala kumbhaka is exactly the same as kumbhaka prANAyAma which is a state being continually sustained PUrakaprANAyAma (=sahita- kumbhaka). The actual methods of practice explained by HaThayogapradIpika may be eight kinds. It is certain that these eight are confined by sahitakumbhaka. According to JyotsnA sahita kumbhaka of eight kinds are totally the same as pUrakaprANAyAma. In conclusion it may be said that according to HaThayogapradIpika, it is generally agreed that pUrakaprANAyAma has to be practiced in conbination with three kinds of bandhas; namely jAlandhara bandha, mUla bandha, uDDIyAna bandha. and In this case, the actual method of sahita kumbhaka is following. At the end of inhalation(pUraka), the jAlandhama bandha and mUla bandha should be practised. Furthermore at the end of retainment(Kumbhaka), uDDIyAna bandha should be practised. From this point of view, eight kinds of sahitakumbhaka, namely sUrayabhedana, ujjAyI and so on are basically likewise, but the main reason for the difference is on the base of the methods of inhalation. |
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| 目次 | I 머리말. 5
II 쁘라나야마의 의미. 9
III 쁘라나야마와 꿈브하까. 14
IV 사히따 꿈브하까의 실천법. 21
V 맺음말.31 |
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| ISSN | 12263230 (P) |
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| ヒット数 | 132 |
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| 作成日 | 2023.09.29 |
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| 更新日期 | 2023.09.29 |
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