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INTRODUCTION
There are thus two main lines of yoga, namely Dhyana or Bhavanayoga and kundali yoga. The Jains favour Rajayoga-Bhāvanāyoga*. In Dhyana yoga Samadhi is attained through detachment from the world and meditation leading to cessation of all the mental activities or the uprising of pure Consciousness unhindered by the limitations of the mind. This meditation is sometimes aided by auxiliary processes of Mantra or Hatha yoga (other than the rousing of Kundalî shakti). The degree to which this unveiling of consciousness is effected depends upon the meditative powers (Jnana Shakti) of the Sadhaka, and the extent of his detachment from the world. In it there is no rousing and union of kundalî shakti with the accompany. ing bliss and acquisition of special powers (Siddhi). In both Yogas bodily consciousness is lost but there being no union of the central bodily power with the supreme consciousness the Dhyanayogi does not possess the particular kind of enjoyment (Bhukti). There is a difference between the Bhukti of the Divyayogi and the Vīrasādhaka, the latter has only a reflection of the bliss on the physical plane-a welling up of the true Bliss through the deadening coverings and trammels of matter. The so called Mukti of the Vira-sādhaka is only figurative. It is the Divya-yogi who has both Bhukti and Mukti.
TANTRAS
WESTERN WRITER'S IGNORANCE.
There has been much mis-understanding created by Western writers about Tantra. To them it was a jumble of black magic and erotic mysticism cemented together by a ritual which is meaningless mummery. Sir John Woodroffe says:
"A large number of these writers who talk in this strain have never had a Tantra in their hands and such Orientalists as have read some portions of these
* प्राणायामक्रम प्रौढिस्त्र रूढयैव दर्शिता ।
क्षपकस्य यतः श्रेण्यारोहे भावो हि कारणम् ||५९|| गुणस्थानक्रमारोह:
