{"id":340,"date":"2017-09-05T17:55:44","date_gmt":"2017-09-05T17:55:44","guid":{"rendered":"http:\/\/matsyendranatha.com\/?p=340"},"modified":"2017-09-06T14:22:59","modified_gmt":"2017-09-06T14:22:59","slug":"khecari-as-a-mudra-mantra-and-goddess","status":"publish","type":"post","link":"https:\/\/matsyendranatha.com\/?p=340","title":{"rendered":"Khecar\u012b as a mudr\u0101, mantra and a Goddess"},"content":{"rendered":"

There are many practices and elements of one or another practice under the name of khecar\u012b<\/em>–mudr\u0101<\/em>, for the reason that in India every spiritual path introduced something of its own. For example, in Gorakh-b\u0101n\u012b<\/em>, khecar\u012b-mudr\u0101<\/em> is one of eight mudr\u0101s<\/em>:<\/span><\/p>\n

\u092e\u0941\u0937<\/span> \u092e\u0927\u094d\u092f\u0947<\/span> \u0937\u0947\u091a\u0930\u0940<\/span> \u092e\u0941\u0926\u094d\u0930\u093e<\/span>, <\/span>\u0938\u094d\u0935\u093e\u0926<\/span> \u0935\u093f\u0938\u094d\u0935\u093e\u0926<\/span> \u0932\u0947<\/span> \u0909\u0924\u092a\u0928\u0940<\/span> |
\n<\/span>\u00a0<\/span>\u0938\u094d\u0935\u093e\u0926<\/span> \u0935\u093f\u0938\u094d\u0935\u093e\u0926<\/span> \u0938\u092e\u094b<\/span> \u0915\u0943\u0924\u094d\u0935\u093e<\/span>, <\/span>\u092e\u0941\u0926\u094d\u0930\u093e<\/span> \u0924\u094c<\/span> \u092d\u0908<\/span> ||<\/span><\/p>\n

mu\u1e63 madhye \u1e63ecar\u012b mudr\u0101, sv\u0101d visv\u0101d le utapan\u012b |
\n<\/span>sv\u0101d visv\u0101d samo k\u1e5btv\u0101, mudr\u0101 tau bha\u012b ||<\/span><\/p>\n

\u00ab<\/span>Khecar\u012b-mudr\u0101 is inside the mouth, where a feeling of pleasant and unpleasant taste appears. Khecar\u012b-mudr\u0101 is realised when a practitioner is in even attitude to pleasant and unpleasant tastes.\u00bb <\/span><\/em><\/p>\n

Some of these eight mudr\u0101s<\/em> are described in a similar way, as a form of regulation of sensory states.<\/span><\/p>\n

I<\/span>n Jogprad\u012bpik\u0101<\/em> by Jayatar\u0101ma, which is also written in dialect, khecar\u012b-mudr\u0101<\/em> is included in the category of several mudr\u0101s<\/em>, which resemble hand mudr\u0101s<\/em> of \u015ar\u012bvidy\u0101<\/em><\/span> by their names. There are such mudr\u0101s<\/em> as: <\/span>\u0938\u0930\u094d\u0935\u0938\u0902\u0915\u094d\u0937\u094b\u092d\u093f\u0923\u0940<\/span> \u092e\u0941\u0926\u094d\u0930\u093e<\/span> (sarvasa\u1e43k\u1e63obhi\u1e47\u012b mudr\u0101<\/em>), <\/span>\u0938\u0930\u094d\u0935\u0935\u093f\u0926\u094d\u0930\u093e\u0935\u093f\u0923\u0940<\/span> \u092e\u0941\u0926\u094d\u0930\u093e<\/span> (sarvavidr\u0101vi\u1e47\u012b mudr\u0101<\/em>)\u00a0etc. They are presented in the same sequence as in \u015ar\u012bvidy\u0101 Tantra<\/em>, with the difference that in Jogprad\u012bpik\u0101<\/em> those are not hand gestures, but internal yogic processes.<\/span> In \u015ar\u012bvidy\u0101<\/em>, these mudr\u0101s<\/em> are also associated with various Goddesses (Yoginis), who are worshiped with mantras<\/em> and also those gestures. Obviously, these elements of \u015ar\u012bvidy\u0101 Ttantra<\/em>, as well as the elements of other Tantric systems, have influenced yogic methods. Another text that I found in the Nath Chaungera Mandir in Nepal, is Gorakh-yog-ma\u00f1jar\u012b<\/em>, which also describes those mudr\u0101s<\/em>. The text is a combination of elements of Hatha-yoga-prad\u012bpik\u0101<\/em> and possibly Jogprad\u012bpik\u0101<\/em>.<\/span> In the yogic khecar\u012b-mudr\u0101<\/em> description, in the same manner <\/span>a<\/span>s in Jogprad\u012bpik\u0101<\/em>, can be found such approaches as <\/span>\u091a\u0932\u0928<\/span> calana<\/em> (a movement of the tongue for stretching of its base), <\/span>\u0926\u094b\u0939\u0928<\/span> dohana<\/em> (stretching), <\/span>\u091b\u0947\u0926\u0928<\/span> chedana<\/em> (cutting the base of the tongue). In the same text, the practices of khecar\u012b-mantra<\/em> are given with viniyoga<\/em>, a\u1e45ga<\/em>– and kara-ny\u0101sas<\/em>.<\/span><\/p>\n

\u0950<\/span> \u0905\u0938\u094d\u092f<\/span> \u0936\u094d\u0930\u0940<\/span> \u0916\u0947\u091a\u0930\u0940\u092e\u0928\u094d\u0924\u094d\u0930\u0938\u094d\u092f<\/span> \u0915\u092a\u093f\u0932<\/span> \u090b\u0937\u093f\u0903<\/span> \u0938\u093f\u0926\u094d\u0927\u093f\u0928\u093e\u0925\u094b<\/span> \u0926\u0947\u0935\u0924\u093e<\/span> \u0916\u0947\u091a\u0930\u0940\u092e\u0941\u0926\u094d\u0930\u093e\u092a\u094d\u0930\u0938\u093e\u0926\u0947<\/span> \u0938\u093f\u0926\u094d\u0927\u092f\u0930\u094d\u0925\u0947<\/span> \u091c\u093e\u092a\u0947<\/span> \u0935\u093f\u0928\u093f\u092f\u094b\u0917\u0903<\/span>\u00a0<\/span><\/p>\n

o\u1e43 asya \u015br\u012b khecar\u012bmantrasya kapila \u1e5b\u1e63i\u1e25 siddhin\u0101tho devat\u0101 khecar\u012bmudr\u0101pras\u0101de siddhayarthe j\u0101pe viniyoga\u1e25\u00a0<\/span><\/p>\n

With the declaration of content and the purpose of a s\u0101dhana<\/em>, in the form of success in chanting the mantra<\/em>, \u1e5bishi<\/em>, Devat\u0101<\/em>.<\/span><\/p>\n

\u0917\u0902<\/span> \u0939\u0943\u0926\u092f\u093e\u092f<\/span> \u0928\u092e\u0903<\/span>| <\/span>\u0938\u0902<\/span> \u0936\u093f\u0930\u0938\u0947<\/span> \u0938\u094d\u0935\u093e\u0939\u093e<\/span> | <\/span>\u0928\u0902<\/span>\u00a0<\/span>\u0936\u093f\u0916\u093e\u092f\u0948<\/span> \u0935\u0937\u091f\u094d<\/span> | <\/span>\u092e\u0902<\/span> \u0915\u0935\u091a\u093e\u092f<\/span> \u0939\u0941\u0902<\/span> | <\/span>\u092b\u0902<\/span>\u00a0<\/span>\u0928\u0947\u0924\u094d\u0930\u0924\u094d\u0930\u092f\u093e\u092f<\/span> \u0935\u094c\u0937\u091f\u094d<\/span>\u00a0| <\/span>\u0932\u0902<\/span> \u0938\u0903<\/span> \u0905\u0938\u094d\u0924\u094d\u0930\u093e\u092f<\/span> \u092b\u091f\u094d<\/span>|\u00a0<\/span><\/p>\n

ga\u1e43 h\u1e5bday\u0101ya nama\u1e25| sa\u1e43 \u015birase sv\u0101h\u0101 | na\u1e43 \u015bikh\u0101yai va\u1e63a\u1e6d | ma\u1e43 kavac\u0101ya hu\u1e43 | pha\u1e43 netratray\u0101ya vau\u1e63a\u1e6d | la\u1e43 sa\u1e25 astr\u0101ya pha\u1e6d|\u00a0<\/span><\/p>\n

Then recommendations are given to perform kara-ny\u0101sa<\/em> by adding the following bijas<\/em>:<\/span> \u0939\u094d\u0930\u0902<\/span> \u0939\u094d\u0930\u0940\u0902<\/span> \u0939\u094d\u0930\u0942\u0902<\/span> \u0939\u094d\u0930\u0948\u0902<\/span> \u0939\u094d\u0930\u094c\u0902<\/span> \u0939\u094d\u0930\u0903<\/span> hra\u1e43 hr\u012b\u1e43 hr\u016b\u1e43 hrai\u1e43 hrau\u1e43 hra\u1e25 <\/span>to each element of the <\/span>kara-ny\u0101sa<\/span><\/em>.<\/span><\/p>\n

Similar recommendations are given in<\/span> Yogaku\u1e47\u1e0dalyupani\u1e63a\u1e0d<\/span><\/em>:<\/span><\/p>\n

\u092a\u0942\u0930\u094d\u0935\u0902<\/span> \u092c\u0940\u091c\u092f\u0941\u0924\u093e<\/span> \u0935\u093f\u0926\u094d\u092f\u093e<\/span> \u0939\u094d\u092f\u093e\u0916\u094d\u092f\u093e\u0924\u093e<\/span> \u092f\u093e\u0924\u093f<\/span> \u0926\u0941\u0930\u094d\u0932\u092d\u093e\u092e\u094d<\/span> \u0965<\/span> \u0969\u096d<\/span> \u0965<\/span>
\n<\/span>\u0924\u0938\u094d\u092f\u093e\u0903<\/span> \u0937\u0921\u0919\u094d\u0917\u0902<\/span> \u0915\u0941\u0930\u094d\u0935\u0940\u0924<\/span> \u0924\u092f\u093e<\/span> \u0937\u091f\u094d\u0938\u094d\u0935\u0930\u092d\u093f\u0928\u094d\u0928\u092f\u093e<\/span> \u0964<\/span>
\n<\/span>\u0915\u0941\u0930\u094d\u092f\u093e\u0926\u0947\u0935\u0902<\/span> \u0915\u0930\u0928\u094d\u092f\u093e\u0938\u0902<\/span> \u0938\u0930\u094d\u0935\u0938\u093f\u0926\u094d\u0927\u094d\u092f\u093e\u0926\u093f\u0939\u0947\u0924\u0935\u0947<\/span> \u0965<\/span> \u0969\u096e<\/span> \u0965<\/span>\u00a0<\/span><\/p>\n

p\u016brva\u1e43 b\u012bjayut\u0101 vidy\u0101 hy\u0101khy\u0101t\u0101 y\u0101ti durlabh\u0101m <\/span>\u0965
\n<\/span>tasy\u0101\u1e25 \u1e63a\u1e0da\u1e45ga\u1e43 kurv\u012bta tay\u0101 \u1e63a\u1e6dsvarabhinnay\u0101 <\/span>\u0964<\/span>
\n<\/span>kury\u0101deva\u1e43 karany\u0101sa\u1e43 sarvasiddhy\u0101dihetave <\/span>\u0965<\/span> 38 <\/span>\u0965<\/span>\u00a0<\/span><\/p>\n

\u00ab<\/span>This is a special knowledge, described earlier, with the bija which is difficult to implement. It is necessary to perform \u1e63ada\u1e45ga (ny\u0101sa) with an addition of six “sv\u0101ras” of vowels (previously mentioned as<\/span> \u0939\u094d\u0930\u0902<\/span> \u0939\u094d\u0930\u0940\u0902<\/span> \u0939\u094d\u0930\u0942\u0902<\/span> \u0939\u094d\u0930\u0948\u0902<\/span> \u0939\u094d\u0930\u094c\u0902<\/span> \u0939\u094d\u0930\u0903<\/span> hra\u1e43 hr\u012b\u1e43 hr\u016b\u1e43 hrai\u1e43 hrau\u1e43 hra\u1e25<\/span>. <\/span>To achieve perfection, one must perform kara-ny\u0101sa.\u00bb <\/span><\/em><\/p>\n

Khecar\u012b-mantra<\/em> is described in Ha\u1e6dha-tattva-kaumud\u012b<\/em> (Ch.18) in same way as in Yogaku\u1e47\u1e0dalyupani\u1e63a\u1e0d<\/em>, and viniyoga<\/em>, ny\u0101sa<\/em> with the dhy\u0101na<\/em> are also given. Five lakhs (500 thousand times) of mantra<\/em> is recommended to recite for its realisation. The bija-mantra <\/em><\/span>\u0939\u094d\u0930\u0940\u0902<\/span> hr\u012b\u1e43 is described as the main khecar\u012b-bija<\/em> in the following way:<\/span><\/p>\n

\u0916\u0947\u091a\u0930\u093e\u0935\u0938\u0925\u0902<\/span>\u00a0<\/span>\u0935\u0939\u094d\u0928\u093f\u092e\u092e\u094d\u092c\u0941\u092e\u0923\u094d\u0921\u0932\u092d\u0942\u0937\u093f\u0924\u092e\u094d<\/span>
\n<\/span>\u0935\u094d\u092f\u093e\u0916\u094d\u092f\u093e\u0924\u0902<\/span> \u0916\u0947\u091a\u0930\u0940\u092c\u0940\u091c\u0902<\/span> \u0924\u0947\u0928<\/span> \u092f\u094b\u0917\u0903<\/span> \u092a\u094d\u0930\u0938\u093f\u0927\u094d\u092f\u0924\u093f<\/span> \u0964<\/span><\/p>\n

khecar\u0101vasatha\u1e43 vahnimambuma\u1e47\u1e0dalabh\u016b\u1e63itam
\n<\/span>vy\u0101khy\u0101ta\u1e43 khecar\u012bb\u012bja\u1e43 tena yoga\u1e25 prasidhyati <\/span>\u0964<\/span><\/p>\n

\u00ab<\/span>Khecar\u012b<\/span> means <\/span>\u0939<\/span> ha (i.e. the element of space), <\/span>\u0930<\/span> ra or \u2018repha\u2019 is the state of fire, so <\/span>\u0908<\/span>–<\/span>\u0915\u093e\u0930<\/span> \u012b-k\u0101ra is adorned with the space of the moon (i.e. bindu or anusv<\/span>\u0101<\/span>ra). This way khechar<\/span>\u012b<\/span>-bija <\/span>\u0939\u094d\u0930\u0940\u0902<\/span> hr\u012b\u1e43, which grants perfection in yoga, is formed\u00bb.<\/span><\/em><\/p>\n

In addition, several more mantras<\/em> are given. For example, to remove obstacles and please Deities, the following mantra<\/em> is mentioned:<\/span><\/p>\n

\u0939\u094d\u0930\u0940\u0902<\/span> \u0916\u0947\u091a\u0930\u094d\u092f\u0948<\/span> \u0928\u092e\u0903<\/span>\u00a0hr\u012b\u1e43 khecaryai nama\u1e25\u00a0<\/span><\/p>\n

The melana-mantra<\/em> in Yogaku\u1e47\u1e0dalyupani\u1e63a\u1e0d<\/em> is the same as in Khechar\u012b<\/em><\/span>\u00a0V<\/em>idy\u0101<\/em> of \u0100din\u0101tha:<\/span><\/p>\n

\u0939\u094d\u0930\u0940\u0902<\/span> \u092d\u0902<\/span> \u0938\u0902<\/span> \u092a\u0902<\/span> \u092b\u0902<\/span> \u0938\u0902<\/span> \u0915\u094d\u0937\u0902<\/span>\u00a0hr\u012b\u1e43 bha\u1e43 sa\u1e43 pa\u1e43 pha\u1e43 sa\u1e43 k\u1e63a\u1e43<\/span><\/p>\n

However, there are many sources where mantras<\/em> or bijas<\/em>, khechar\u012b k\u016b\u1e6d\u0101k\u1e63aras<\/em> are very different.<\/span><\/p>\n

In Gorakh-yog-ma\u00f1jar\u012b<\/em> there is a mantra<\/em>:<\/span><\/p>\n

\u0950<\/span> \u0939\u094d\u0930\u0940\u0902<\/span> \u0917\u0902<\/span> \u0938\u0903<\/span> \u0928\u092e\u0903<\/span> \u00a0o\u1e41 hr\u012b\u1e41 ga\u1e41 sa\u1e25 nama\u1e25<\/span><\/p>\n

In Yogac\u016b\u1e0d\u0101ma\u1e47yupani\u1e63a\u1e0d<\/em>, khechar\u012b<\/em>\u00a0 <\/span>is mentioned in connection with the \u201cSo-Ham<\/em>\u201d mantra<\/em>:<\/span><\/p>\n

\u091c\u093e\u0917\u094d\u0930\u0928\u094d\u0928\u0947\u0924\u094d\u0930\u0926\u094d\u0935\u092f\u094b\u0930\u094d\u092e\u0927\u094d\u092f\u0947<\/span> \u0939\u0902\u0938<\/span> \u090f\u0935<\/span> \u092a\u094d\u0930\u0915\u093e\u0936\u0924\u0947<\/span> \u0964
\n<\/span>\u0938\u0915\u093e\u0930\u0903<\/span> \u0916\u0947\u091a\u0930\u0940<\/span> \u092a\u094d\u0930\u094b\u0915\u094d\u0924\u0938\u094d\u0924\u094d\u0935\u0902\u092a\u0926\u0902<\/span> \u091a\u0947\u0924\u093f<\/span> \u0928\u093f\u0936\u094d\u091a\u093f\u0924\u092e\u094d<\/span> \u0965<\/span> \u096e\u0968\u0965
\n<\/span>\u0939\u0915\u093e\u0930\u0903<\/span> \u092a\u0930\u092e\u0947\u0936\u0903<\/span> \u0938\u094d\u092f\u093e\u0924\u094d\u0924\u0924\u094d\u092a\u0926\u0902<\/span> \u091a\u0947\u0924\u093f<\/span> \u0928\u093f\u0936\u094d\u091a\u093f\u0924\u092e\u094d<\/span> \u0964
\n<\/span>\u0938\u0915\u093e\u0930\u094b<\/span> \u0927\u094d\u092f\u093e\u092f\u0924\u0947<\/span> \u091c\u0928\u094d\u0924\u0941\u0930\u094d\u0939\u0915\u093e\u0930\u094b<\/span> \u0939\u093f<\/span> \u092d\u0935\u0947\u0926\u094d\u0927\u0943\u0935\u092e\u094d<\/span> \u0965<\/span> \u096e\u0969\u0965<\/span><\/p>\n

j\u0101grannetradvayormadhye ha\u1e43sa eva prak\u0101\u015bate <\/span>\u0964
\n<\/span>sak\u0101ra\u1e25 khecar\u012b proktastva\u1e43pada\u1e43 ceti ni\u015bcitam <\/span>\u0965<\/span> 82<\/span>\u0965
\n<\/span>hak\u0101ra\u1e25 parame\u015ba\u1e25 sy\u0101ttatpada\u1e43 ceti ni\u015bcitam <\/span>\u0964
\n<\/span>sak\u0101ro dhy\u0101yate janturhak\u0101ro hi bhaveddh\u1e5bvam <\/span>\u0965<\/span> 83<\/span>\u0965<\/span><\/p>\n

\u00abIn the awakened state the so-ham shines in the centre of the eyebrow. The produced sound \u201cSa\u201d is known as khechar\u012b, it symbolises the state of tvam (the individual Self). The pronounced sound \u201cHa\u201d means the Supreme Lord, it symbolises tat (That). Who contemplates himself as “Sa” becomes definitely identified with “Ha”(That, i.e. Absolute).\u00bb<\/span><\/em><\/p>\n

In <\/span>Kubjik\u0101 Tantra<\/span><\/em>\u00a0khechar<\/em><\/span>\u012b<\/span><\/em>-bija<\/em> is called <\/span>\u0916\u094d\u092b\u094d\u0930\u0947\u0902<\/span> khphre\u1e43<\/em>, in <\/span>T<\/span>antr\u0101loka<\/span><\/em>\u00a0Abhinavagupta associated this bija<\/em> with dissolution in the macrocosm, the practices of Bhairava-mudr\u0101<\/em> (the unity of outer and inner spaces), etc. There is an instruction given for each element of that bija<\/em> in\u00a0<\/span>T<\/span>antr\u0101loka<\/span><\/em>. The Yogi in a state of total renunciation must immerse himself into the space of ‘Kha’, reaching full bloom <\/span>\u092a\u0941\u0932\u094d\u0932<\/span> pulla (‘Pha’ symbol). Individuality will be dissolved in the fire of ‘Ra’ of the triangle (yoni<\/em>), symbolised by the “E”-phoneme (<\/span>\u090f<\/span>), letting a yogi reside in the great reality of bindu<\/em> “M”.<\/span><\/p>\n

In <\/span>Mah\u0101k\u0101la-sa\u1e43hit\u0101<\/span><\/em>\u00a0there are many khechar<\/em><\/span>\u012b<\/span><\/em>-mantras<\/em>, such as <\/span>\u0916\u094d\u0930\u094c\u0902<\/span> khrau\u1e43<\/em> and others. We can consider khechar<\/em><\/span>\u012b<\/span><\/em> as the Goddess, where ‘mudr\u0101<\/em>‘ is the term of the feminine gender and means <\/span>\u2018<\/span>a Goddess\u2019, in this sense it can be Ku\u1e47\u1e0dalin\u012b<\/em>\u00a0 <\/span>itself, ascending into the space above the head, identical to\u00a0<\/span>\u015a<\/em>iva<\/em>. In that case she is also\u00a0a Goddess\u00a0\u015a<\/em>ambhavi<\/em> (\u015a<\/em>ambhavi-mudr\u0101<\/em>), i.e. directed to\u00a0\u015a<\/em>ambhu<\/em> –\u00a0\u015a<\/em>iva’s<\/em> name meaning someone who is manifested as the pacification ‘\u015a<\/em>am’<\/em>. In that context, khechar\u012b-mudr\u0101<\/em> is the internal process of\u00a0\u015a<\/em>iva-\u015aakti<\/em> merging. The mudr\u0101<\/em> can also mean ‘joy’<\/em>\u00a0(\u0101nanda<\/em>) of\u00a0the Goddess and\u00a0\u015a<\/em>iva<\/em>\u00a0union. In Kashmir\u00a0\u015aaivism<\/em>, khechar\u012b<\/em> is a union (mudr\u0101<\/em>) of the space of our consciousness \u2018Kha<\/em>\u2019 with carana<\/em> (something that moves within this consciousness or changes, i.e.\u00a0\u015a<\/em>akti<\/em>). In the texts of K\u015a<\/em>\u00a0<\/span>\u0916\u0947\u091a\u0930\u0940<\/span> khecar\u012b<\/em> is described among four special mudr\u0101s<\/em>, such as <\/span>\u0915\u0930\u0919\u094d\u0915\u093f\u0923\u0940<\/span> (kara\u1e45ki\u1e47\u012b<\/em>), <\/span>\u0915\u094d\u0930\u094b\u0927\u093f\u0928\u0940<\/span> (krodhin\u012b<\/em>), <\/span>\u092d\u0948\u0930\u0935\u0940<\/span> (bhairav\u012b<\/em>), <\/span>\u0932\u0947\u0932\u093f\u0939\u093e\u0928\u093e<\/span> (lelih\u0101n\u0101<\/em>). Their meditative practices are described in <\/span>Vij\u00f1\u0101na Bhairava Tantra<\/span><\/em>\u00a0and other texts. The experiences of those mudr\u0101s<\/em> are related to the five centres of the body: kanda<\/em> (a place where Ku\u1e47\u1e0dalin\u012b<\/em> is in a contracted state), n\u0101bhi<\/em> (abdominal area), h\u1e5bdaya<\/em> (heart), ka\u1e47\u1e6dha<\/em> (throat) and khechar\u012b<\/em> is comprehended in the bhrumadhya<\/em> (a point between the eyebrows). It corresponds to the Ha\u1e6dha-yoga<\/em> texts, because khechar\u012b<\/em> is mainly associated with the space of the head or above it. Those mudr\u0101s<\/em>, as well as others are described in detail in \u0101hnika<\/em> 34 of <\/span>Tantr\u0101loka<\/span><\/em>, devoted to mudr\u0101s<\/em>. But all the\u00a0mudr\u0101s<\/em>\u00a0are considered as manifestations of khechar\u012b<\/em>, and this also fits with how khechar\u012b<\/em> is presented in the Yogic texts. In truth, many of Yogic texts, especially some particular parts of them, I personally associate with Tantric processes, which are expounded in Tantras. Here is an example, the part of Yogaku\u1e47\u1e0dalyupani\u1e63ad<\/em>:<\/span><\/p>\n

\u0924\u0938\u094d\u092e\u093e\u0924\u094d\u0938\u0930\u094d\u0935\u092a\u094d\u0930\u092f\u0924\u094d\u0928\u0947\u0928<\/span> \u0917\u094b\u092a\u0928\u0940\u092f\u0902<\/span> \u0935\u093f\u091c\u093e\u0928\u0924\u093e<\/span> \u0964<\/span> \u092f\u0924\u094d\u0930\u093e\u0938\u094d\u0924\u0947<\/span> \u091a<\/span> \u0917\u0941\u0930\u0941\u0930\u094d\u092c\u094d\u0930\u0939\u094d\u092e\u0928\u094d\u0926\u093f\u0935\u094d\u092f\u092f\u094b\u0917\u092a\u094d\u0930\u0926\u093e\u092f\u0915\u0903<\/span> \u0965<\/span> \u0967\u096a\u0965
\n<\/span>\u0924\u0924\u094d\u0930<\/span> \u0917\u0924\u094d\u0935\u093e<\/span> \u091a<\/span> \u0924\u0947\u0928\u094b\u0915\u094d\u0924\u0935\u093f\u0926\u094d\u092f\u093e\u0902<\/span> \u0938\u0902\u0917\u0943\u0939\u094d\u092f<\/span> \u0916\u0947\u091a\u0930\u0940\u092e\u094d<\/span> \u0964<\/span> \u0924\u0947\u0928\u094b\u0915\u094d\u0924\u0903<\/span> \u0938\u092e\u094d\u092f\u0917\u092d\u094d\u092f\u093e\u0938\u0902<\/span> \u0915\u0941\u0930\u094d\u092f\u093e\u0926\u093e\u0926\u093e\u0935\u0924\u0928\u094d\u0926\u094d\u0930\u093f\u0924\u0903<\/span> \u0965<\/span> \u0967\u096b\u0965
\n<\/span>\u0905\u0928\u092f\u093e<\/span> \u0935\u093f\u0926\u094d\u092f\u092f\u093e<\/span> \u092f\u094b\u0917\u0940<\/span> \u0916\u0947\u091a\u0930\u0940\u0938\u093f\u0926\u094d\u0927\u093f\u092d\u093e\u0917\u094d\u092d\u0935\u0947\u0924\u094d<\/span> \u0964<\/span> \u0916\u0947\u091a\u0930\u094d\u092f\u093e<\/span> \u0916\u0947\u091a\u0930\u0940\u0902<\/span> \u092f\u0941\u091e\u094d\u091c\u0928\u094d\u0916\u0947\u091a\u0930\u0940\u092c\u0940\u091c\u092a\u0942\u0930\u092f\u093e<\/span> \u0965<\/span> \u0967\u096c\u0965
\n<\/span>\u0916\u0947\u091a\u0930\u093e\u0927\u093f\u092a\u0924\u093f\u0930\u094d\u092d\u0942\u0924\u094d\u0935\u093e<\/span> \u0916\u0947\u091a\u0930\u0947\u0937\u0941<\/span> \u0938\u0926\u093e<\/span> \u0935\u0938\u0947\u0924\u094d<\/span>\u00a0|<\/span><\/p>\n

tasm\u0101tsarvaprayatnena gopan\u012bya\u1e43 vij\u0101nat\u0101 <\/span>\u0964
\n<\/span>yatr\u0101ste ca gururbrahmandivyayogaprad\u0101yaka\u1e25 <\/span>\u0965<\/span> 14<\/span>\u0965
\n<\/span>tatra gatv\u0101 ca tenoktavidy\u0101\u1e43 sa\u1e43g\u1e5bhya khecar\u012bm <\/span>\u0964
\n<\/span>tenokta\u1e25 samyagabhy\u0101sa\u1e43 kury\u0101d\u0101d\u0101vatandrita\u1e25 <\/span>\u0965<\/span> 15<\/span>\u0965
\n<\/span>anay\u0101 vidyay\u0101 yog\u012b khecar\u012bsiddhibh\u0101gbhavet <\/span>\u0964
\n<\/span>khecary\u0101 khecar\u012b\u1e43 yu\u00f1jankhecar\u012bb\u012bjap\u016bray\u0101 <\/span>\u0965<\/span> 16<\/span>\u0965
\n<\/span>khecar\u0101dhipatirbh\u016btv\u0101 khecare\u1e63u sad\u0101 vaset\u00a0|<\/span><\/p>\n

\u00ab<\/span>The practitioner must consider a transmission of that practice from a Guru as a connection with Acyuta (Vi\u1e63\u1e47u), it is necessary to perceive the Guru, transmitting that secret knowledge, as \u015aiva himself. Having received that knowledge, it cannot be shared with anyone. Oh Brahman, it’s required to come to the place where that Guru teaches divine yoga and receive khechar<\/span>\u012b<\/span>-vidy\u0101 from him. After that one can practice very keenly, and khechar<\/span>\u012b<\/span> will give him siddhi. “Connecting” <\/span>\u092f\u0941\u091e\u094d\u091c\u093e\u0928<\/span> yu\u00f1j\u0101na with khechar<\/span>\u012b<\/span>, through khechar<\/span>\u012b<\/span> and khechar<\/span>\u012b<\/span>-bija, a yogi becomes a lord of the khecar\u0101s and resides in the space all the time (unconditioned).\u00bb<\/span><\/em><\/p>\n

This part reminds me of gaining of \u015baktip\u0101ta<\/em> and transmission of a s\u0101dhana<\/em>, described in Tantr\u0101loka<\/em>, where \u015baktip\u0101ta<\/em> is firstly transmitted from a Guru and the knowledge of how to practice. Then a s\u0101dhaka<\/em> receives \u015baktip\u0101ta<\/em> from a Goddess “Duti”, connecting with her, and that second \u015baktip\u0101ta<\/em> is considered stronger (<\/span>\u0924\u0940\u0935\u094d\u0930<\/span> \u0936\u0915\u094d\u0924\u093f\u092a\u093e\u0924<\/span> t\u012bvra \u015baktip\u0101ta<\/em>) then the first (<\/span>\u092e\u0928\u094d\u0926<\/span> \u0936\u0915\u094d\u0924\u093f\u092a\u093e\u0924<\/span> manda \u015baktip\u0101ta<\/em>), it gives the highest realisation. Although of course, one cannot be realised without the other, but\u00a0there is nothing higher then\u00a0\u015baktip\u0101ta<\/em> from the Goddess itself.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

There are many practices and elements of one or another practice under the name of khecar\u012b–mudr\u0101, for the reason that in India every spiritual path introduced something of its own. For example, in Gorakh-b\u0101n\u012b, khecar\u012b-mudr\u0101 is one of eight mudr\u0101s: … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4,19],"tags":[24],"class_list":["post-340","post","type-post","status-publish","format-standard","hentry","category-texts","category-yogic-practice","tag-khechari"],"_links":{"self":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/340","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=340"}],"version-history":[{"count":6,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/340\/revisions"}],"predecessor-version":[{"id":350,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/340\/revisions\/350"}],"wp:attachment":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=340"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=340"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=340"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}