Tag Archives: mudrā

Aṣṭa mudrā (the Eight Mudras)

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This part is an appendix to the Gorakhbani, a text published by the Gorakshanath Mandir, Gorakhpur. The mudras, especially the five of them in the head area, are described in many Nathā texts, their practices are interpreted there in different ways. The ideal option is when the Guru in a live presentation transfers them to his disciple. For example, khecarī here is associated with taste, someone understands this as control of taste, but others understand taste as Śakti and lack of taste as Śiva, their union is khecarī-mudrā. The same applies to other mudrās, because they all require oral transmission, where the Guru (who is, of course, an experienced practitioner and has achieved high success in the practice of “siddhi“) can convey the essence to a worthy student.

अष्ट मुद्रा स्वामीजी अष्ट मुद्रा बोलिए घट भीतरी, ते कौंण कौंण ।
Tell me, Swamiji, what are the eight mudrās inside the body?

अवधू यंद्री मध्ये मूलनी मुद्रा, काम त्रिष्णा ले उतपनी काम । काम त्रिष्णा समो कृतवा, मुद्रा तो भई मूलनी ।।
O avadhu, in the middle of the perineum is the mulanī-mudrā associated with sex (kāma) and greed (tṛṣṇā). The control of kāma and tṛṣṇā is mūlanī-mudrā.

नाभी मधे जलश्री मुद्रा, काल क्रोध ले उतपनी । काल क्रोध समो कृतवा, मुद्रा तौ भई जलश्री॥
There is jalśrī-mudrā in the umbilical centre, time and anger rise there (Kālabhairava or Kālāgnirudra symbol). The control of time and anger is jalśrī-mudrā.

हुदा मधे षिरनी  मुद्रा, ग्यांन दीप ले उतपनी। ग्यांन दीप समो कृतवा, मुद्रा तो भई पोरनी॥
There is ṣirnī  (or kṣīriṇī) in the centre of the heart, there is the perception of the rising light of wisdom. When one’s knowledge shines there, then this wisdom is realised.

मुष मध्ये षेचरी  मुद्रा, स्वाद विस्वाद ले उतपनी। स्वाद विस्वाद समोकृतवा, मुद्रा तो भई षेचरी ।।
In the centre of the mouth is khecarī-mudrā, the manifestation of taste and its absence is perceived there. If there is harmony there between taste and absence (also between pleasant and unpleasant taste), it is khecarī-mudrā.

नासिका मध्ये भूचरी मुद्रा, गंध विगंध ले उतपनी। गन्ध विगन्ध समो कृतवा, मुद्रा तौ भई भूचरी ।।
In the centre of the nose is bhūcarī-mudrā, there we get odour or lack thereof (also pleasant and unpleasant smells). If there is odour control or lack thereof (also pleasant and unpleasant smells), it is bhūcarī-mudrā.

चषि मध्ये चाचरी मुद्रा, दिष्टि विदिष्टि ले उतपनी । दिष्टि विदिष्ट समो कृतवा, मुद्रा तौ भई चाचरी।।
At the centre of the eye is cācārī-mudrā, the perception of what is visible and invisible rises there. If there is harmony and control of the visible and invisible, that is cācārī-mudrā.

करण मध्ये अगोचरी मुद्रा, सबद कुसवद ले उतपनी। सवद कुसबद समो कृतवा, मुद्रा तौ भई अगोचरी।।
There is agocarī-mudrā in the centre of the ears, pleasant and unpleasant speech is manifested there. If there is evenness with regard to pleasant and unpleasant speech, it is agocarī-mudrā.

ब्रहमंड असथांनि उनमनी मुद्रा, परम जोति लै उतपनी। परम जोति समो कुतचा, मुद्रा तो भई उनमनी ।।
In the universe there is unmanī-mudrā (the symbol of the unfolding mind), the Supreme light is manifested there. If this supreme light (consciousness) is evenly distributed everywhere, then it is unmanī-mudrā.

यती अष्ट मुद्रा का जाणै भेव । सौ आपै  करता भेवे ।। इती अष्ट मुद्रा कर्थत श्री  गोरषनाथ  जती संपूर्ण समापत सिवाय ।
One who knows these various mudrās has a higher nature. Thus ends the complete explanation of the eight mudrās by Gorakṣanāth.

Mudrā in practices of yoga and tantra

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We know that there are different types of mudrās in yoga, as well as in the practices of pūjā. What is common between them and what is the difference?

Let’s start with the grammatical meaning of the term. मुद्रा / mudrā originates from the root मुद् / mud, which could be of two classes. The first class चुरादिः / curādiḥ treats मुद् / mud as संसर्ग / saṃsarga – ‘mixing, unification’, which may in the sense coincide with the meaning of the terms ‘yoga’ or ‘bandha’ (binding, unification). Another class is भ्वादिः / bhvādiḥ, in which the root मुद् is interpreted as हर्ष / harṣa – ‘joy’. That could shed light on the understanding of mudrās in general, in spite of all their differences.

Then, what could be considered as mudrās? Firstly, there are yogic mudrās, such as mahāmudrā, mahābandha, etc. Secondly, there are hand mudrās, which are mostly used in pūjās in India. Thirdly, the mudrās as certain states of consciousness, for example, khecarī–mudrā as continuous awareness, not as curling of the tongue back into the mouth above the palate. Although some of these mudrās may have names similar to ones in haṭha-yoga, but mudrā could be a state of consciousness, let’s say, as mahāmudrā in Buddhism. Fourthly, various forms of the Goddesses are called mudrās. Fifthly, money with certain images, signatures on documents, certain signs that convey some important meaning are called mudrās. Sixthly, certain attributes are sometimes called mudrās. For instance, in the Vaiṣṇava Śrī  Sampradāya such attributes, as a sacred thread (yajñopavīta), ashes (bhasma), skull (kapāla) and others, are also called mudrās. Or, in the Nātha Sampradāya – earrings, symbolising the archetype of Śiva, are also sometimes called mudrās. The attributes, which are hold by Deities are also sometimes called mudrās. Seventhly, in Kaśmīr Śaivism, Abhinavagupta divides mudrās into three categories: 1) performed by the body (dehodbhava) mentioned above, 2) states of consciousness (manobhava), which were also mentioned above, 3) he also names mantras, as vaghava–mudrā.

For further clarification, I would like to give one more example, this time from a Western tradition. Some Greek philosophers, Aristotle, Plato for instance, had such a view regarding the genesis that there is the supreme consciousness or spirit, and there is an inert and lifeless matter. So, when the supreme consciousness comes into contact with that matter, then forms reflecting the paramount plan of the Creator arise. I think, it considers the meaning of the term ‘mudrā’ in a right way. Each created form is a transmitter and a reflection of the supreme consciousness, therefore everything in the world is arranged, everything interacts with everything and everything is in its place. That very well reflects a concept such as ṛta from the Vedas or the later one – dharma. When you peer into the essence of phenomena, through that you can come to the awareness from an ultimate source.

So, what do all these mudrās have in common, despite all the differences? All of them contain a certain, highly significant archetype. Even if we practise, for instance, such mudrās as mahāmudrā from haṭha-yoga or viparītakaraṇī, these are not just body poses. Of course, nowadays, most haṭha-yoga practitioners utilise these practices without any attempt to go deeper into their essence. But, if you take a look at the descriptions of all yoga techniques, then the mudrās are described in a poetic, colorful language there, and very few people understand that we can meditate on the very description of these methods. Thus, jānu-śīrṣāsana ceases to be just a body pose, when you realise that one leg represents the solar channel and the other – the lunar one, etc.

Probably, you know that sometimes we can understand each other without words, on the level of gestures or glance. Why is that so? Because, all these levels transmit the meaning and precisely that element of ‘meaning’, especially when it comes to the ultimate meaning, makes them all mudrās. So, the speech that has become logos, which tries to convey a very high meaning, becomes both a mantra and a mudrā. A nāth, who wears kuṇḍalas (attributes of Śiva), wears them realising himself as Śiva and he never takes them off, since they are forever, eternal, just like Śiva himself. Kuṇḍalas are a symbol of your meditation, or of something that is beyond sleep, wakefulness, and generally any worldly change. Although of course, not everyone knows that meaning, even among those who receive and wear them. Unfortunately, that is not explained to everyone who receives them. And if there is something high and meaningful, you never remain indifferent, and if that is really so, then you cannot be insincere. A mudrā is something that affects you very deeply, you can attain samādhī and samādhī itself could also be a mudrā. If it is a level of essentiality, the differences are conditional there. A mudrā instantly makes you both attentive and responsible. For example, you signed an agreement that you will be going to work at a certain time, put a signature there. It connects you with something, because there is also bandhana. But, this bandha does not have a negative meaning, because the other meaning of the root and the term as a whole is something that gives joy. If there is a high meaning and the joy associated with it, then it becomes a practice of mudrā. Hand mudrās, with which you resonate with deities, thereby creating a subtle and deep channel of communication, work on the same principle. That is the use of the essential meaning displayed in a sign, in this case, performed by various positions of hands. If there is a mantra, and you engage with it and get into its higher meaning, then it becomes mudrā too. If mudrās activate a connection with the Divine in you, that connection gives you perfections, therefore it is believed that mudrās grant siddhis.

Symbolism of yoni-mudra in yoga

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There is a practice in yoga in which jñānendriyas are overlapped with the fingers of both hands, it is called yoni-mudrā. A yogi enters into pratyāhāra and immerses into  himself through this practice. The term ‘yoni‘ comes from the root yu, which may indicate several qualities. The first one from the adādiḥ class, means miśraṇa (join together), and the second from the kryādiḥ class, meaning bandhana (binding). That is something that connects male and female fluids, that holds and carries the fetus. The term ‘mudrā‘ also has a similar meaning, from the root mud, which happens in two classes: the first is curādiḥ class, meaning saṃsarga (mixing, combining) and the second is the bhvādiḥ class, meaning harṣa (rejoicing). This is what connects the two polarities: consciousness (meaning) and the object that displays it, as well as something that gives joy. Thus, any practice that connects you with the essence and brings joy can be considered as mudrā, it can be a mantra, a dhyāna, even āsana and prāṇāyāma, being directed to your essential predestination.

In India there is such a famous place of the Goddess as Kāmākhyā-pīṭha, where the Goddess is revered in the form of a female genital organ (yoni). All her images in the form of ten Mahāvidiyās, including the central place – the Kāmākhyā temple, have sanctuaries that are on the surface of the earth and below them, in the form of caves, that are underground. Underground is the bosom of the Mother Goddess, the bosom is considered as the essence of any Goddess, in many yantras she is presented in the form of a bindu and a triangle in the center. If you go into the main temple of Kāmākhyā, going down the stairs, you will plunge into the darkness with only the dim light of the lamps. Merging into the darkness, you are going through the experience of death, as if leaving the sanctuary, you are kind of returning to life, already updated. All the essential elements of these tantric symbols, in the form of veneration of yoni (yoni-pūjā) are also reflected in yoga practice. You are immersed in yourself during that practice, you recognise the nature of the Mother Goddess in your body in the form of Kuṇḍalinī-śakti. Also, being renewed, you will know the true self as ātman. The Mātṛkābheda-tantra says “janmasthānaṃ mahāyantraṃ” that the female reproductive organ is the Great Yantra, although the term janmasthāna can also be associated with the phallic symbol. In fact, yoni and liṅgam both are a manifestation of the bindu, also of one triangle, but only they change to male or female symbols when turned over. This is what the Bhagavad Gītā says about yoni:

सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः।
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ।।14.4।।

sarvayoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ। 
tāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā ।।14.4।।

O Kaunteya, in whatever (yāḥ) yoni (sarvayoniṣu) entities (mūrtayaḥ) do not appear (sambhavanti), the yoni for them is the Great Brahman (tāsāṃ brahma mahat yoniḥ), while I am the Father (pitā) giving (pradaḥ) seed (bīja).

This śloka from the Gītā identifies the yoni with the Supreme Brahman. From the foregoing, it can be summarised that yogic mudra is a tantric symbol, it gives knowledge of birth and death (frees from rebirth, i.e. grants mukti), leads to the merging of the soul with the God (Brahman).

Elements of yoga in Tantras

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Despite the fact that some traditions criticise methods of other sampradāya, sometimes it happens, however, that they themselves utilise them. For example, Abhinavagupta and others criticised Patañjali’s methods. Even though you can often come across the usage of methods of yoga in Kaśmir Śaivism and other tantric traditions, they are actually considered there as an integral part of tantra. In the same way as tantra, they are supporting elements on the path of yoga. I can cite a simple example of such quotations from the description of several techniques from Vijñāna Bhairava Tantra (VBT), which were commented by Śivopadhyaya. In one part, he explains a method from VBT quoting Patañjali, and in another he quotes Viveka-mārtaṇḍa of Gorakśanāth.

सर्वस्रोतोनिबन्धेन प्राणशक्त्योर्ध्वया शनैः |
पिपीलस्पर्शवेलायाम् प्रथते परमं सुखम् || ६७ ||

sarvasrotonibandhena prāṇaśaktyordhvayā śanaiḥ |
pipīlasparśavelāyām prathate paramaṁ sukham || 67 ||

By blocking all channels (jñānendriyas), the force of prāṇa slowly goes upwards. Then there is a sensation like the motion of an ant, and it comes the highest state of euphoria.

First of all, it is clear that it is a description of yoni-mudrā (or ṣaṇmukhi-mudrā). Also, there is an interesting description of kuṇḍalinī movement, which is characterised as pipīlikā-calana (like the motion of an ant) in Nātha texts. That could often be found in Nātha texts in the description of Śakti uprising, in addition to some other motions like vihaṅgama (bird), sarpa (snake) etc. Furthermore, Śivopadhyaya, in his comments to this technique quotes Patañjali, where he defines prāṇāyāma.

.बाह्याभ्यन्तरस्तम्भवृित्तः देशकालसङ्ख्यािभः पिरदृष्टो दीघर्सूक्ष्मः॥५०॥

bāhyābhyantarastambhavṛttirdeśakālasaṅkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ ॥ 50॥

The fluctuations of prāṇa could be outward and inward (exhales and inhales), it could also come to a standstill (of breathing). It should be observed, that this process would be elongating, subtle, happens according to time, place and quantity.

Also, Śivopadhyaya cites sutra 49, where Patañjali defines prāṇāyāma as a cessation (vicchedaḥ) of inhales and exhales (śvāsapraśvāsa). Although the term ‘viccheda’ could indeed be translated like that, I would define it in other way. It could also mean ‘cutting off’, like something that is no longer needed ‘comes off’. If the goal of prāṇāyāma is calming of consciousness and prāṇa (with which it’s connected), than it is exactly ‘cutting off’ prāṇa–vṛtti and citta–vṛtti. But, it is actually happening in a natural way with the involvement in the process of proper contemplation. Consciousness, being agitated by the sensual experience is unable to calm down, it is fragmented. Only when the practise enables an involvement in higher orientations and higher dimension, it subsides and everything in excess ‘comes off’, ‘cuts off’ by itself. It happens as at the level of sensual perception, as well as of prāṇa and mind.

Equally interesting explanation of the quotation from the Viveka-mārtaṇḍa, also the Bhagavadgītā appears in the description of a technique from VBT in the other part of the text:

मध्यजिह्वे स्फारितास्ये मध्ये निक्षिप्य चेतनाम् |
होच्चारं मनसा कुर्वंस् ततः शान्ते प्रलीयते || ८१ ||

madhyajihve sphāritāsye madhye nikṣipya cetanām |
hoccāraṁ manasā kurvaṁs tataḥ śānte pralīyate || 81 ||

With the middle of the tongue (it is the tip, if you look at it from the particular angle), pointed in the centre of something that is widely open (the head area – ‘ākāśa’), you should mentally recite the uprising sound ‘ha’, dissolving your mind in calm.

Śivopadhyaya quotes this śloka:

कपालकुहरे जिह्वा प्रविष्टा विपरीतगा|भ्रुवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी ॥

kapālakuhare jihvā praviṣṭā viparītagā|bhruvorantargatā dṛṣṭirmudrā bhavati khecarī ॥

When the tongue points backwards and enters the cavity of skull, and the look is directed between the eyebrows – it is khecarī-mudrā.

Śivopadhyaya points out that it is from the Viveka-mārtaṇḍa (68), although you can come across it in many texts – it seems that many authors have copied it from Gorakśanāth. You can see it in the Dhyānabindu Upaniṣad, the Yogacūḍāmaṇi Upaniṣad, in the Haṭha Yoga Pradīpikā, the Gheraṇḍa Saṁhitā etc. It’s quite obvious that Śivopadhyaya implies khecarī-mudrā, which is known in haṭha–yoga in particular, in spite of the fact that in Kaśmir Śaivism it is also known as the practise performed inside consciousness. It is clear, that in India, some masters could claim that practises from different traditions cannot be mixed, but other gurus boldly mixes them and see their interconnection. I incline towards the latter approach. It is interesting that Śivopadhyaya quotes śloka from the Bhagavadgītā while commenting this śloka from VBT:

स्पशार्न्कृत्वा बिहबार्ह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचािरणौ ।।५.२७।।

sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ।
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ।। 5.27।।

Leaving with external (world) the tangency (of consciousness), concentrating the look between the eyebrows, a yogin balances prāṇa and apāna.

This technique is known in haṭha–yoga as bhrūmadhya–dṛṣṭi or śāmbhavī-mudrā. It is for a reason, that it is often associated with sādhana of khecarī–mudrā. However, in Kaśmir Śaivism, this practise means the way to achieve pratimilana–samādhi, or bhairavī–mudrā (the union of internal and external spaces), that is often acquired through the practise of maithuna in kaula ritual. Then in accord with the Tantrāloka and the Mahārtha Mañjarī (the text which is connected with Gorakśanāth according to nāthas), the sound ‘ha’, which is made during mahākśobha (orgasm) – is the sound of anāhata, which dissolves (laya) the mind. However, it is more likely that in this practise it is implied ‘the internal coition’ of Kuṇḍalinī Śakti, upraised to Śiva in sahasrāra cakra, where Śakti was released in the space above the crown of the head.

All these methods, actually, could become the one unified process for those who don’t stuck in modern yoga, where everything is being ‘divided’,everyone ‘comes up with something new’ because of the obsession with markets and trade concepts.