Part 2 - Practice of Mudra (spiritual gestures)

The Sanskrit word mudra is translated as "movement" or "attitude". Mudra can be defined as spiritual, emotional, devotional and beautiful gestures and character. Mudra is also used as a "shortcut" or "bypass" symbol. A mudra can involve the whole body in a combination of asana, pranayama, and bandha visualization techniques. . Yogatattva Up., sl.25,107 165

Khecari mudra 65 The word khecari comes from two Sanskrit roots 'khe' meaning 'machine' and 'carya' meaning one that moves. Khecari mudra is associated with amrita, the nectar or elixir of life hidden by the bindu, located at the back of the fontanelle and collected at the visuddhi cakra. Perfection of this practice allows the yogi to trap the amrita that descends into visuddhi, over coming hunger and thirst, and rejuvenating the entire body. When the tongue enters the back of the skull, then there is a mudra of vision in the eyelids called khecari. He who knows mudra, khecari does not have disease, or death, or sleep, or hunger, or weakness, or death. Karma disease does not affect the person who does this mudra, nor does the end of time affect him. Since the citta enters the kha (akas) and since the tongue has entered the kha mudra (mouth cavity), the mudra is called khecari and worships the siddha. Bhucari mudra Both as a pre-meditation exercise and a stand-alone meditation technique, bhucar mudra can be used. It is a technique from a class that uses gazing at objects outside the body to achieve dhra, or the relaxed state of concentration associated with meditation.66 Mahavedha mudra Mah is the Sanskrit equivalent of "great", and vedha is the equivalent of "piercing". Mahavedha mudra's function is to channel the prana accumulated through mahamudra and mahabandha.67 65 .Yogatattva Up.,sl.118-127 66 67 . Ibid-sl.48 7.Ibid-.,26,117 wh 166

Vajroli and Sahajoli mudra The word "Vajrol" is derived from the Sanskrit roots "vajra" (thunderbolt, lighting, or "mighty one") and "sahajoli" (spontaneous," "sahaj," and "oli" (to cast up, on, or "fly up"). Vajroli is thus the force that moves upward with the force of lightning, and sahajoli is the psychic attitude of spontaneous arousal.' 68 1. There are twenty-five Mudras whereby the Yogins attain success, They are as follows: Maha-mudra, Nabho-mudra, Uddiyana, Jalandhara, Mulabandha, Maha-bandha, Maha-vedha, Khecari, 2. Viparitakarani, Yoni, Vajroli, Sakticalani, Tadagi, Manduki, Sambhavi, Pancadharanas, 3. Asvini, Pasin, Kaki, Matangini and Bhujangini. 4. Mahesvara, while addressing his wife, praised the benefits of Mudras with these words: O Devi! I have told you the Mudras; their knowledge (power) leads to goodness. 5. This information must be kept strictly confidential and not disclosed without reason. This gives Yogins happiness that is difficult to obtain even from the Maruts (air gods). The word Mudra means "sign", also "mystery" and "secret". It is a natural and internal development of the previous step, Asana. Mudra depends largely on the power of breath (Prana) and thought control. Mudra is the inner part of Asana. Internal control leads to complete liberation of the complex system. The practice of various Mudras leads to the eventual awakening of the mighty goddess of wisdom (Kunndalini) who remains unreservedly in the mystical resting place of the Yogin. Mudras confer, among other, the so-called eight siddhis; these are: Animan, the 68 Ibid-.,27,128 167

power to assume a minute (infinitesimal) form; Mahiman, the ability to assume a virtually all extensive form; Gariman, the power to become heavy; Laghiman, the power to become extremely light; Prapti, the power to reach the most distant objects; Prakamya, the power to obtain what is desired; Isatva, the power to transform anything at will; and Vasitva, the power to rule, to control anything. These great powers (Maha-siddhis) indicate a certain level of attainment, or fulfilment by the Yogin, in so far as this world of manifestation is concerned. If the Yogin is not careful, they can become powerful temptations along path of Yoga. When properly understood and mastered, Mudras represent the meeting point of all Yogic disciplines and bear seal of Liberation. The Mudras form part of an integral whole a most complex Mudrasystem and fit within each other, so to speak, in the most harmonious manner. It makes nonsense, therefore, to consider and practise them separately. They are all secret, for they all refer to extremely subtle inner processes. They most certainly indicate very subtle inner disciplines and experiences and have absolutely nothing to do with the so often recommended techniques such as 'swallowing of the tongue', 'concentration on the tip of the nose', 'holding the breath', 'reversing the sex-current', and so many other false Hatha-yoga practices which have brought the Sacred Science into disrepute; which have, indeed, almost destroyed it. 1. MAHA-MUDRA (Great) Press carefully the left heel against the anus; stretch the right leg and catch hold of the toes with both hands. Contract the throat and fix the gaze in the centre between the eye-brows. The wise call this Maha-mudra. The practice of Maha-Mudra cures consumption, constipation, enlagement of the spleen, indigestion and fever all disease in fact. 168

This Mudra, when properly performed, provides not only physical benefits of various kinds, but it also brings into balance IdaPingala System (see Fifth Lesson on Pranayama). It should be practised not only on the left but on the right side also. Like all Mudras, it is to be understood esoterically. The Mudra becomes really effective only when its subtle aspect is tapped or mastered. 2. NABHO-MUDRA (Heaven seal) Wherever a Yogin may find himself, whatever he may do, let him ever keep his tongue turned upwards and always restrain his breath. This is the Nabho-mudra, the destroyer of diseases of the Yogins. The correct position of the tongue (with the root-not the tipagainst the soft palate) ensures the automatic and perfect control of the breathing mechanism by the diaphragm, the only natural way of ensuring an ongoing complete breath. With diaphragmatic control secured, in time mastery of the Breath becomes an easy thing, relatively speaking. In its more subtle aspect, this Mudra symbolizes an attitude of constant aspiration to the highest, the flame (tongue) reaching up towards the heavenly vault. It also represents an intimation of the King of Mudras, the Khecari-mudra, and the precursor of true Samadhi. 3. UDDIVANA-BANDHA (Flying up control) Equally tighten the abdomen above and below the navel in the direction of the back. The Great Bird (Breath) is compelled to fly upward by this practice. This Uddiyana -bandha is the lion that slays the elephant of death. 169

Uddiyana is the best Bandha out of all, and the person who practices it will unavoidably achieve Mukti (Liberation). The expression 'Great Bird' refers to the flight upwards of Prana or Kundalini-Sakti along the subtle Susumna mechanism 'situated' in the central tube of the spinal cord. 4. JALANDHARA-BANDHA (Nectar-supply control) Contract the throat and rest the chin on the chest. By this Jalandhara-bandha the sixteen Adharas are sealed. This great Mudra annihilates death. Success in the practice of Jalandhara-bandha confers Siddhis on the Yogins. He who practises for six months becomes a Siddha (Adept) without doubt. The term 'Adharas' (substratum, supporting basis) refers to certain vital centres, the geography of which, in terms of physical anatomy, being as follows: The toes, the ankles, the knees, the thighs, the perineum, the genitals, the navel, the heart, the neck, the throat, the tongue, the nose, the centre of the eyebrows, the forehead, the head and the Brahmarandhra or upper opening of the Susumna-nadi in the skull. It goes without saying that one requires more than just to contract one's throat and rest the chin on the chest to reap the benefits of this Mudra. It is the complete mastery of a 'vital centre', sometimes called middle cakra (Visuddha) that is here meant, and nothing less. 5. MULA-BANDHA (Root control) Then, press the heel of the left foot against the perineum and contract the rectum, carefully pressing the navel against the spine. The right heel is carefully placed on the root of the genitals. This annihilator of decay is called Mula- 170

bandha. He who aspires to cross the Ocean of Samsara (Death and Re-birth), let him practise this Mudra in a secluded place, in secret. By such practice, truly is mastery of Prana achieved. So should one practise this, silently, diligently and with care? Like all Mudras, this particular Bandha is of deep spiritual significance; hence we read: "That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mula-bandha) which should always be adopted since it is fit for Raja-yogins.' 9969 6. MAHA-BANDHA (Great control) By pressing gently with the right foot, the left heel of the left foot should be used to close the anus. Gently move the heel (to activate the muscles of the rectum) and slowly contract the perineum while holding the Jalandhara-bandha breath-restraint position. This is called Mahabandha. The greatest Bandha is Mahabandha because it destroys decay and death. A man can achieve all of his desires by virtue of this Bandha. This Mudra is simply the combination of the two preceding ones, a further step in the mastery of the complex Mudra-system. No doubt a very important one, hence the name Maha-bandha or Great Control. 7. MAHA-VEDHA (Great awakening) Like beauty, beauty and youth of women is not something without Men, Mula-bandha and Maha-bandha also lack Mahathe Vedas. After attaining the Maha-bandha posture, hold your breath with Uddyana-kumbhaka. This is called Maha-vedha, the giver of success to the 69 .Aparoksanubhuti, verse-114 171

Yogins. A yogin who practices Maha-bandha and Mula-bandha and Mahavedha daily is the best of those who practice Yoga. Such a Yogin does not fear death or old age. The best among Yogins will keep this Veda carefully. The mastery of the Breath by Uddana-kumbhaka (Uddiyanabandha) is the element required for the great awakening. The idea is to drive the Prana (Vital element) into the lower opening of the Susumna-nadi. The instruction 'restrain the breath' should not be taken too literally. For clear elucidation of true Kumbhaka, one should refer to the subsequent lessons. 8. KHECARI-MUDRA (of the heavenly flight) Remove the lower muscles, moving the tongue constantly; brush it with fresh butter and remove it with metal tweezers. By such regular practice, the tongue is lengthened and when it reaches the space between the eyes, Khecari is attained. Turn the tongue back and up to touch the lips; when it reaches the opening of the nasal cavity in the brain cavity and the eyes are directed towards the space between the eyelids, Khecari emerges. The word 'Khe' being the derivative of 'Kha' means here: sky, sky, air, akasa; and 'cari' has the meaning of 'wander', 'wander', 'loiter', etc. Sometimes the siddhi of the Mudra played is also understood literally and many commentators say that it allows the Yogin to 'fly in the sky', like a sort of competent Peter Pan to become one of the 'denizens of the air', when Khecari really means is the conquest of that subtle, inner space (by the Kundalini Fire) the external counterpart of which is the cranial cavity (between Ajna and Sahasrara). In the words of the Hatha-yogapradipika: "When the prana which is in the left and right nadis flows 172

70 through the middle(Susumna) in that state, the Khecari- mudra becomes perfect." 9970 Khecari-mudra helps those fully vitalized and regenerated consciousness to remain steadfastly focused on the Ajna-cakra, the father of emptiness, and the pursuit of the collective power of Akasa. From this subtle and complex, Sarasvati, the eternal and ephemeral, the mother of the Vedas and the inspiration of the Yogins, is mentioned in this Hindu classic of the Vedanta book, Yoga-vasistha. "Of the three forms of Akasa, namely Cidakasa (spiritual Akasa), Cittakasa (mental Akasa) and Bhutakasa (elemental Akasa), Cittakasa is the central state in which the mind perceives itself when it moves from one object to another. Go to the other and elementary of things Akasa. When the forces of sankalpas in us will be destroyed, then the light of Cit, which is calm and impure and manifests as the universe, will shine in us. If one believes in the non-reality of what is seen, then through this Jnana, he will attain Cidakasa at once. Mayest thou attain through my grace that Cidakasa."71 He who has mastered Khecari-mudra soon becomes convinced of the unreality of the visible universe; such knowledge (Jnana) opens the gates to the spiritual realms (Cidakasa). But, how do mostcom mentators understand and interpret this sublime Khecarimudra? Quite literally, by learning to swallow one's tongue until it finally reaches the inner cavity, the space between the eye-brows! The cases of false Hatha-yogins who, mastering Khecari has from time to time allowed themselves to be buried alive only to emerge sound and well after a certain period of time, is well . Hathayoga pradipika-IV-43 71 . Laghu-yoga- vasistha.p-68, Adyar ed. 173

documented. The famous case of Haridasa springs to mind as a feat of extraordinary endurance. Once he succeeded to spend 40 days buried underground (without food, water or air) after which time he was found to be alive and well. Years later repeating some similar feat, something must have gone wrong, for he did not survive the experiment. It is a matter of conjecture whether his body ever became 'Deva-like' (radiant) or whether he at last had become complete master of the Akasa. It seems most certain that he was met by death. Such behavior prevents depression, hunger, thirst and fatigue. No sickness, no old age, no death. Shining body (Deva form). The body is not burned with fire, or dry air, or stagnant water, nor is it bitten by snakes. He is beautiful; Samadhi is easily achieved and the tongue, through contact with the cavity in the skull, receives various juices (nectar). Through the daily production of various drinks, we experience new feelings and happiness; first comes a salty taste, then alkaline, then bitter and finally astringent. We enjoy butter, then ghee, milk, then flour, then whey, then honey, grape juice, finally, the taste of nectar arises. Although it is perfectly true that concentration upon the sensory organs (in this case the organ of taste, the tongue) does produce certain experiences of the nature described in verses 31 and 32, the real esoteric interpretation points in the direction of something much more sublime and subtle; the references to the various flavours in increasing range of delicacy and sweetness indicate several definite stages in Blissful Samadhi-the highest reaches of Yoga-until the accomplished Yogin tastes the heavenly nectar itself. That is why the text claims 'Samadhi is easily achieved' by such steady practice. 174

9. VIPARITAKARANI-MUDRA (Reversal seal) The Moon resides in the root of the palate, while the Sun is located in the root of the navel. Man is subject to death as the Sun consumes the nectar. Bring the Moon down and the Sun up. All Tantras keep this secret as Vpartakara (Reversal Control). With the hands tightly clasped together and the legs raised, place the head on the ground and remain motionless. This is known as 'Reversal control'. Practise this Mudra constantly and you will destroy old age and death. You will become an Adept in all the worlds and will not perish even at Pralaya (world dissolution). This Mudra is also known as Sirsasana (Head stand). It is said to be held secret in all the Tantras because the process is an extremely subtle and mysterious one. It refers to a reversal of inner magnetic polarity. The word 'Moon' stands for the Pineal-Pituitary System where the 'nectar' is being constantly produced. The word 'Sun' refers to the Solar Plexus region, the root of the navel or abdom inal brain (Manipura-cakra). It is said that the 'Sun' is always consuming the 'nectar' which descends from the 'Moon'. This Mudra, by means of the reversal of inner polarity, activates the Susumna mechanism whereby Kundalini-sakti also known as the slumbering Serpent Goddess, now awakens fully and blazes a trail of Consciousness and Bliss in her ascent along the mysterious Susumna passage, deeply embedded within the Rod of Meru, in search of her consort Parama-siva, towards the nuptial chamber of the Thousand-petalled Lotus (Sahasrara). A radiant, imperishable 'body' is the product of such a lofty union 'to be spiritually minded is life'. Hence the claim, 'you will not perish even at 72 Kundalini Upanisad- verse 49 . 175 72

Pralaya'. The delicate nature of this process or transformation is made somewhat more explicit by the description of Yoni-mudra that follows. 10. YONI-MUDRA (Womb) Sitting in Siddhasana, the sage closes the ears with the index finger, the eyes with the index finger, the nose with the middle finger and the mouth with the ring and little finger. He draws the Prana-vayu from the Kaki-mudra and joins it with the Apana-vayu by meditating on the six chakras in their order and repeating the Hum Hamsa mantra. After awakening the sleeping serpent god Kundalini. He led Shakti and Jiva towards the shining lotus. His union with Shakti, as he seeks the highest union with Shiva and Supreme bliss. Let him meditate on the union of Siva and Sakti in this world and himself filled with spiritual joy, let him realize: "I am Brahman" (the Supreme Being). This Yoni-mudra is the greatest secret, difficult to obtain even for Devas. One who attains perfection in this practice establishes himself in Samadhi. One who practices this Mudra regularly does not pollute it by killing a Brahmana, killing a foetus, drinking alcohol or polluting the bed of a Preceptor (Guru). All mortal and animal sins are completely destroyed by the practice of Yoni-mudra. So do it if you want freedom. The description of this Yoni-mudra succinctly represents what is sometimes called variously Laya-yoga, Cakra -bheda, Kundalini-yoga, and clearly refers to the delicate conquest of the Cakras. By means of such 176

Unio Mystica, the body becomes a worthy vehicle for the expression of that Cosmic Fire which purifies and liberates the consciousness of the Yogin in an apotheosis of light. He who is born of such holy union has become forever karmaless; he is truly born again; he is a new creature. Hence the apparently exaggerated and contradictory (ridiculous being perhaps a better word) statements made inverses 43 and 44. 11. VAJROLI-MUDRA (Adamantine) Place both palms on the ground; raise the legs upwards, the head in the air. This awakens the Sakti and prolongs life. The wise call it Vajroli. This practice is the best of all practices. It gives Liberation to the Yogins. By such auspicious practice the Yogins attain to Siddhis. Bindu-siddhi (retention of seed) is easily by virtue of this practice. On the attainment of such Siddhi, what else can he not attain in this world? Though engrossed in various pleasures, if he practises this Mudra, all Siddhis will come to him. This would seem to be a variation (a preparation Perhaps) of the Viparitakarani described earlier. Its main objective also being to awaken the Sakti from her slumber. The concept of Bindu- siddhi ought to be esoterically understood and not as it is often the case in sexual terms. 12. SAKTICALANI (Raising the Sakti) The great Goddess Kundalini, also known as the energy of the self (tama-sakti), sleeps in the Muladhara in the shape of a snake that has been wound around it three and a half times. The Jiva (soul) is like an animal while she is in the body, and Wisdom does not manifest despite the fact that one may practice ten million forms of yoga. 177

The text makes it quite clear that before any true spiritual awakening there must be first awakening of the Great Goddess Kundalini. The Christian tradition refers to such awakening as the descent of the Holy Ghost. And, although the nature of the awakening may take different forms, the liberating spiritual energy must always be present along the path of Yoga. Kundalini can move, according to Hindu tradition, in five different fashions: (a) like an ant, crawling almost imperceptibly, (b) like a frog, bouncing unexpectedly, (c) like a snake, hissing and following a serpentine motion, (d) like a bird, following a direct or erratic flight, and (e) like a monkey, now holding to one branch, then to another. All depending on the chosen path of the Kundalini-Sakti. As by a key a door may be opened, so may one, by awakening the Kundalini by Hatha-yoga, unlock the door of Brahman? The expression 'awakening the Kundalini by Hatha-yoga' refers to the intelligent merging of Ha (Positive, Sun, Apana, Individual Soul) and Tha (Negative, Moon, Prana, Siva), or the mergin of Ha (Siva) and Tha (Sakti) for the mystic union registers at different levels. It should not be understood-as it is often the case- as Hatha- (forceful) yoga, i.e. by means of swalling the 'tongue', 'holding the breath' reversing the sex current', and so many other misguided practices, for, as wisely remarked in the yoga-vasistha, 'Does not Hathayoga generate dire pain ?73 It is because the word 'Hatha' (spelled as a single word) means, 'force, violence, obstinacy, blow, stroke, forced meditation, etc.", that this fine Yoga has degenerated into all superstitious practices, totally spurious to the true nature of Hathayoga. 73 .Laghu-yoga-vasistha,p.268, Adyar ed. 178

The expression 'door of brahman' refers here to Muladhara the lowest Cakra. Wearing a loin-cloth let him practise Sakticalani in a secret room. The garment shall be one meter in length and four fingers (3 inches) in width, white, soft and of good design. It must be combined with the Kati-sutra (the string worn around the kidney). Covering the body with ashes and, sitting in Siddhasana; draw Prana-vayu with two noses, forcefully connect him with Apana. Gradually the intestines are joined by Asvini-mudra, until the strong Vayu enters the Susumna and manifests its presence. By the same hand holding the breath (Vayu) during Kumbhaka, the snake Kunndalini, feeling a sense of endurance wakes up and flies away to Brahmarandhra. Without Shakticalani, Yoni-mudra will still fail. One should first do Sakticalani, then Yoni-mudra. The expressions 'restraining the breath' and 'forcibly joining Prana with Apana', ought not to be taken literally. The true meaning will emerge only with the understanding of this whole treatise. The reference to the fact that Sakticalani should always precede Yoni-mudra (Laya-yoga) prom pts two obvious questions: (1) If that is so, why hasn't the author placed this verse in its proper place, following a natural and logical sequence? Even a cursory look at the text on Mudras must have revealed by now that the author seems to have chosen to present these Yoga teachings entirely at random (everything seems to have been 'thrown in together rather carelessly). This is true of this whole Hatha-yoga treatise, as shall be explained later. (2) Is this apparent (obvious) confusion accidental or intentional? It is impossible to give any definite answer to either of these questions. However, it may be reasonable to assume that the writer's intention might have been to protect the Sacred Sacred Science from profame and unworthy eyes. In so doing, he 179

may have done, In fact, more harm than good. I have now thoroughly explained the "sakticalani" to you, Chandakapali; keep it carefully hidden and practice it every day. This magical Mudra defeats aging and death. All Yogins should therefore practice it if they want to reach perfection. The Yogin who consistently practices this is capable of becoming an adept; he achieves vigraha-siddhi (the capacity to assume any desired form) and cures all of his ailments. 13. TANAGI-MUDRA (Tank) Create a hollow tank-like appearance in your abdomen. This is Tadagi-mudras, the destroyer of old age and death. 14. MANDUKI-MUDRA (the frog) The tongue's root should be moved towards the palate as the mouth is closed to gradually taste the nectar. Manduki-mudra is the name for this. He who steadily practises Manduki-mudra knows no wrinkles, nor old age; he retains perpetual youth; his hair never grows gray. This is a kind of preliminary to Khecari-mudra and ought-like all Mudras to be understood esoterically. In saying this, one is not trying to deny certain physical benefits undoubtedly derived from the exoteric practice of the exercise. 15. SAMBHAVI-MUDRA (Sambhu's) 64. Fix your attention between your brows to see the Self-existent. This is an "Sambhavi" that is kept a secret in all Tantras. 180

There are times when people fail to distinguish between this Mudra and Trataka 74. Fix your gaze between your brows, and you will see the Self-existent. Such an easy method. How can it ever be kept secret? It is written that "He who knows the Sambhavi, is Brahman." Can such result be achieved by a simple technique? What is the real Sambhavimudra, so praise-worthy? He who is master of Sambhavi appears to look into space-devoid of winking-whilst seeing nought; the gaze appears fixed, suspended in mid-space, void, whilst consciousness beholds the Self-existent; the eyes half opened, directed outwards, the awareness firmly established 'simultaneously' in the Heart and Head (Mind) via the 'citta-vaha-nadi', hence the word 'Sambhavi'. To try to grasp Sambhavi by its external signs is to attempt to put the ocean in an empty bottle. That is why it is said to be held secret in all the Tantras. The Vedas, the Stratos, and the Puranas are comparable to public women, but this "mahabheda" needs to be protected like a devout young lady. Knowing this mahabheda makes one similar to the dintha (Lord of the World); this individual is Nryaa, the Creator, and is Brahm. He who understands the "mahabheda" is a Brahman, declared Maheshvara nobody else. 16. THE FIVE DHARANA-MUDRAS (Concentration seals) After explaining the "sambhavi-mudra," let's talk about the Five Dhras. What in this world cannot be done using these? One can travel to and return to Svargaloka using this human frame. As quickly as the mind can move, one can move through the air. With one's consciousness firmly fixed on the Self-existent, the thumb-sized Purua of the Upanisads, forever present in the human Heart, one 74 . Mudra Vijnana- I-54 181

is enabled to proceed safely to the mastery of the five Tattvas (elements, subtle forces Nature). These are known as Prthivi (Earth), Ambhas or Ap (Water), Agni or Tejas (Fire), Vayu (Air) and Akasa (Ether). Mastery is achieved by means of five meditations. In the words of the Siva-sutra, "By the withdrawal of consciousness from he nadi or channels along whichvital forces flow in a vehicle, is attained mastery over the bhutas (elements) and the capacity to isolate and separate them from one another.' 17. PRTHIVI-DHARANA-MUDRA (Earth) 9975 Prthivi-tattva is yellow and has the letter (bija) Lam as its secret symbol or seed; its form is four-sided and Brahma is the presiding deity. Through Kumbhaka, fix the Prana and Citta there for a period of five ghatikas (two hours). Through this concentration (Adho-dharana), one attains the mastery of the worldly element. This creates stability. One who does this Dharana regularly becomes the conqueror of Death. Admittedly, he walks the earth. Success in this concentration confers mastery over the Muladhara-cakra which rules the Earth Tattva, with the consequent acquisition of Siddhis. 18. AMBHASI-DHARANA-MUDRA (Water) The beautiful water of the Tattva is white as the moon, or the conch, or the Kundalini flower; its shape is circular like the moon and has the letter (bija) Vam as an ambrosial seed, Visnu rules. While doing Kumbhaka, fix the Prana and Citta there for five ghatika. He is Ambhasi-dharana, the destroyer of all evil and sorrow. Ambhasi is a great Mudra and one who knows it is an expert Yogin. He will never meet death, even in the deepest and most fearful waters. It is a great 75 .Siva-sutra,III,6 182

thing that the Mudra is well hidden. By disclosing it, one loses all chances of success-verily I tell the truth. All ills and sorrows can be directly attributed to the misdirection of the creative energy in man. Hence the reference to "the destroyer of all ills and sorrows". Success in this concentration confers mastery over the Svadhisthana-cakra which rules the Water-tattva, the sphere of the emotions. Walking on the waters and other precious Siddhis becom e readily achieved. 19. AGNEYI-DHARANA-MUDRA (Fire) The Fire-tattva is located in the navel; flaming red like the Indra-gopa insect, it has a triangular shape, the letter (bja) Ram as its seed, and Rudra, the giver of success, is its ruler. The Pra and Citta must be anchored there for duration of five ghaiks. The horrible fear of death is banished by this Fire-Dhra. Should the practitioner be thrown into a blazing fire, this Mudra would keep him alive, without fear of death. Success in this concentration confers mastery over the Manipura-cakra which rules the Fire-tattva. Walking on fire and other Siddhis becomes readily achieved. A vivid description of this kind of Siddhi is to be found in the Book of Daniel, III, 21-25, where we read ". In the midst of the fire, I observe four men who are unharmed and free, and the fourth of them has the appearance of the Son of God. 20. VAYAVI-DHARANA-MUDRA (Air) The Air-tattva is black as unguent for the eyes. It is full of Sattva quality; the letter (bija) Yam is its seed and Isvara its presiding deity. The Prana along with the Citta should be fixed in this Tattva for five ghatikas. This is the Vayavi-dharana which enables the practitioner 183

to move through the Air. This great Mudra conquers old age and death. Its practitioner need not fear death from any aerial accidents. It enables one to travel through the air. This Mudra should not be taught to the unworthy devoid of devotion. By so doing, all chances of success are se lost. O Canda! This is verily the truth. Success in this concentration confers mastery over the Anahata cakra which rules the Air-tattva. Travel through the Air (Kha) is to be understood here not as levitation, telekinesis, etc., but as the complex process of dematerialization and rematerialization. Hence the reference to 'devotion to Isvara', the presiding deity and ruler of this system of manifestation, as a vital prerequisite. 21. AKASI-DHARANA (Ether) The purest seawater can be seen in the color of the Ether-tattva. It is headed by Sadiva, and its seed (bija) letter is Ha. Fix the Prana and the Citta there for five ghatikas. The gates of Moksa are opened by this ether-dharna. The true Yogin is the one who is aware of this Dharna. He escapes both aging and death, and he doesn't pass away during Pralaya. Success in this concentration confers mastery over the Visuddha-cakra, which rules the Ether-tattva. Sooner or later, this entire world process, this universe, will come to an end. The Yogin who is permanently established in the Ether has 'unlocked the gates of Liberation'; he has become 'karmaless', for, as it is written in Light on the Path, that little classic of the osophical literature, "He who desires to be karmaless must look to the air for home; and after that to the ether."76 The Yogin is now free, by the proper combination of the five 76 Light on path(Little essay on 'Karma'), p. 100, M. Collins 184

cosmic elements, to master the world of phenom ena. Hence the reference, 'He does not perish during Pralaya.' However, that this mastery of the elements is not the ultimate end of Yoga is made absolutely clear by the following passage from the Siva-sutra: "In these lower siddhis or accom plishments there is still obscuration by moha or delusion of mind, caused by attachment which prevents com plete freedom or Liberation from the world of manifestation." 22. ASVINI-MUDRA (of the horse rider) Contract and expand the anal aperture several times. The (Kundalini) sakti's awakener, Asvini-mudra, is this. This Asvini is an excellent Mudra. It cures every disease of the rectum, gives life and vitality, and delays early death. This Mudra differs from Jala-vasti and Suska-vasti (I, 46-49) in the fact that here both the concentration and the Prana are vitally present and involved in the process. The regenerative agent is the Mystic Fire (Kundalini-sakti) and not water. 23. PASINI-MUDRA (of the bird-catcher) Both legs should be thrown over the neck and toward the back, and they should be kept firmly together like they are being strangled. This Pasinimudra is what arouses the Akti. Strength and success are bestowed by this great Mudra. Those who practice it with the intention of becoming perfect should practice it consistently. 77 .Siva sutra, III,6 185

This Mudra resembles a certain posture, 'Halasana' (the plough); the main difference being that both the Prana and the Citta are vitally involved. Kundalini is sometimes referred to as 'The Great Bird', hence the allusion to the bird-catcher. It consists of a beautiful preparation for awakening Kundalini-sakti. 24. KAKI-MUDRA (Raven) Keep your mouth open and slowly take a breath. It is the Kakimudra which overcomes all diseases. This great Mudra is kept secret in all the Tantras. Thanks to him, people are free from diseases like cough. This mudra is similar to Vatasara-dhauti, the destroyer of all diseases. So what's his secret? The secret is to understand this Mudra properly. This does not refer to the intake of air, but to the absorption, accumulation and distribution of Prana throughout the body. By its very nature, it must be a secret. 25. MATANGINI-MUDRA (Elephant) Standing in water up to the neck, take in water through both nostrils and expel it from the mouth. And expel it from the nostrils with water from the mouth. This should be done repeatedly, which is called the Elephant-Mudra, which destroys aging and death. This Mudra must be done properly in a secluded place, without human witnesses. In doing so, we become as strong as elephants. Wherever he is, the Yogin finds comfort and continuous happiness. So this Mudra should be performed with great diligence. This looks, in appearance, very similar to Vyut-karma and Sat-krama, the purificatory practices by means of water described in the First Lesson (I-58- 186

60). It has, however, a more esoteric sense to be discovered by the arduous and intelligent practitioner. 26. BHUJANGINI-MUDRA (Serpent seal) Extruding the mouth a little forward, drink the air with the gullet. This is the Serpent-Mudra, destroyer of old age and death. This Mudra quickly cures all abdominal diseases, especially indigestion, dyspepsia, etc. This Mudra also resembles Vatasara-dhauti, destroyer of all diseases. It shares its secret with its predecessor, the Kaki-mudra, and together from a set of advanced and subtle purificatory practies. The overt references to physical benefits are obviously a blind. AND THE BENEFITS OF MUDRAS O Canda! So have I explained to you the lesson about Mudras? They are very useful to all Adepts who destroy aging and death. This should not be revealed in an unreasonable way: not to someone who is not worthy, or to someone who does not have true devotion. It must be carefully kept in secret. It is difficult to obtain, even for Devas. These Mudras should be revealed only to a sincere, honest and peaceful person, devoted to his Guru and from a good family. They give happiness and freedom. These mudras destroy all kinds of diseases and increase the belly fire of the active person. To him, death does not come, whether it is old age or something similar; he need not be afraid of fire, water or wind. Cough, Asthma, Enlarged Spleen, Leprosy and Phlegm of twenty kinds are successfully cured by the practice of these Mudras. O Canda! What else can I tell you? In the brief, nothing in this world has likened the mud to give success. The Mudra-system, when properly understood, is intended to cover the whole Yoga range. It deals superbly with Mantra, 187

Hatha, Laya, Kundalini, Kriya, Nada, Bhakti, and Raja-yoga. Nothing is left out. To the pure-he who has eyes to see and ears to hear-it represents a perfect whole where its various parts (Mudras) form a fluidic sequence of subtle experiences, constantly proceeding from the 'gross' to the 'subtle'. These Mudras, thrown in together in apparently careless disorder, stand as symbols of different orders of experience, where something always represents something else. They, together, form an integral system of cosmic proportions (a mighty Symbol), where all its various elements fit in perfect harmony, serving to give expression to the true purpose and goal of Yoga. It is, therefore, a mistake to think that one may readily isolate certain parts (techniques) in order to suit oneself. In doing this, one destroys the Mudras; in doing this, one destroys Yoga. Yoga has to be taken 'whole'. This is also most true of the Mudra-system. This view becomes extremely justifiable and clear the moment we proceed to introduce some kind of order into the puzzling disarray of Mudras as given in the text. In examining the Mudras in their proper sequential order, they suddenly become less secret. First, "whatever he may do, the Yogin should keep his tongue (flame) turned upwards"; wherever he should happen to be should always practise (1) Nabho-mudras. Apart from the undoubted physical benefits conferred by this Mudra, the aim is most of all, to constantly remember 'whence one has fallen'; it represents constant aspiration to the Highest, to the Divine. (2) Bhujangini-mudra, (3) Matamgini-mudra and (4) Kaki-mudra would seem to belong here and constitute advanced and subtle purificatory practices. (5) Pasini-mudra serves not only as a magnificent Asana, it also prepares the awakening of the Kundalini-Sakti. (6) Vajroli (Handstand) and (7) Viparita karani (Headstand) follow next, and, apart from the considerable physical benefits 188

they confer, they also form a 'living and dynamic' symbol of the return home, a gathering of psycho spiritual energies (Reversal seal) for the inner journey. (8) Tadagi-mudra, followed by (9) Maha-mudra, serve to activate the Susumna mechanism, with the help of the two 'witnesses', Ida and Pingala (see Lesson Five on Pranayama); they serve as preparation for (10) Asvinimudra, naturally followed by (11) Uddiyana-bandha, (12) Mula-bandha, (13) Jalandhara-bandha, (14) Maha-bandha and (15) Maha-vedha, which, together, form a perfect interlocking system paving the way for the raising of the great Goddess Kundalini (16) Sakticalani. Then follows (17) Yoni-mudra, for, "without Sakticalani, the Yoni-mudra (Womb) remains fruitless..." (III,57). Success in Yonimudra (the greatest secret'every Mudra always is the greatest secret!) paves the way to perfect concentration and mastery of the subtle elements (Tattvas); united to Sakti, the Yogin now proceeds to the conquest of the five Dharana-mudras, (18) Parthivi, (19) Ambhasi, (20) Agneyi, (21) Vayavi and (22) Akasimudra. Figuratively speaking, the Yogin has travelled from Muladhara (lowest cakra) to Visuddha (middle cakra) and is about to enter the Royal Path, the path of Raja-yoga, in pursuit of the mastery of Manas-tattva (Cittakasa). (23) Manduki-mudra, apart from 'interlocking' the upper (pituitary-Pineal) system, symbolizes the presence of the steady flame (tongue) of Liberation (like candlelight in a windless place). (24) Sambhavi-mudra, so praiseworthy, is none other than concentration on the Ajna-cakra; without winking, seeing nought, the Yogin contemplates the self-effulgent, peacefully absorbed. (25) Khecari- mudra symbolizes the final stages of this Yoga, the union of Ha (Individual Soul) with Tha (Siva); the self to the SELF united. From Ajna to Sahasrara, along the most secret path, the wandering flame blazes a blissful trail, bringing to fulfilment a perfect unio mystica in the realms of pure Cidakasa (pure spiritual space), In the words of the Yoga-vasistha. 189

I praise this Cidatman who is in that center where Prana and Apana merge into themselves. I meditate on this Cidatman who is in Akasa right before the root of my nose, when Prana and Apana die. Thus I reached the Supreme Realm, worshiped by the Devas, because of my incomparable vision. The apotheosis of such happiness and knowledge reaches 'the ground.' Then there is no disease, no old age, and no death. That 'body' shines (as Deva) for eternal life. For God created man to be immortal, and made him to be an image of His own eternity.78 The Mudras, when understood aright, are revealed as a mighty symbol of cosmic proportions. The very symbol of Yoga. Paradoxically, the Mudras may bring Liberation to the wise but bondage to the fool. For Yoga is the most amazing garden of paradoxes. Without the key to its proper understanding, it is bound to become not a garden, but a veritably impassable jungle to the impure seeker after truth. Ahamkara The ego itself is just the primary ignorance (avidya). The ego is the only source of all our life experience; they are what they are because of ego. Egoism is the enemy of peace, wisdom and devotion. By egoness are loses his understanding. We should control it, when man rejects the egoism he feels cuerblish (divyananda).79 Jiva In our lower mind we consider atma as two-jivatma and paramatma. But in reality jivatma is nothing but an image of paramatma 78 wisdom of Solomon (Apocrypha)II, 23 . 79 .Ibid-10 190

such through the medium of mind. Hence both are describe as inseparable ever as in the sun's image from the sun. 80 A jiva is figuratively companed to seed of Brahman tree is potential Brahman. From each off which again Brahman is manifested in full. purnamadah purnmidam purnat purnamudcyate/ 81 purnsya purnamadaya purnmevavasisyate //³¹