{"id":776,"date":"2020-05-14T13:11:26","date_gmt":"2020-05-14T13:11:26","guid":{"rendered":"https:\/\/matsyendranatha.com\/?p=776"},"modified":"2020-05-14T13:11:26","modified_gmt":"2020-05-14T13:11:26","slug":"mudra-in-practices-of-yoga-and-tantra","status":"publish","type":"post","link":"https:\/\/matsyendranatha.com\/?p=776","title":{"rendered":"Mudr\u0101 in practices of yoga and tantra"},"content":{"rendered":"

We know that there are different types of mudr\u0101s<\/em> in yoga<\/em>, as well as in the practices of\u00a0p\u016bj\u0101<\/em>. What is common between them and what is the difference?<\/p>\n

Let\u2019s start with the grammatical meaning of the term. \u092e\u0941\u0926\u094d\u0930\u093e \/ mudr\u0101<\/em> originates from the root \u092e\u0941\u0926\u094d \/ mud<\/em>, which could be of two classes. The first class \u091a\u0941\u0930\u093e\u0926\u093f\u0903 \/ cur\u0101di\u1e25<\/em> treats \u092e\u0941\u0926\u094d \/ mud<\/em> as \u0938\u0902\u0938\u0930\u094d\u0917 \/ sa\u1e43sarga<\/em>\u00a0\u2013 \u2018mixing, unification\u2019, which may in the sense coincide with the meaning of the terms \u2018yoga<\/em>\u2019 or \u2018bandha<\/em>\u2019 (binding, unification). Another class is \u092d\u094d\u0935\u093e\u0926\u093f\u0903 \/ bhv\u0101di\u1e25<\/em>, in which the root \u092e\u0941\u0926\u094d is interpreted as \u0939\u0930\u094d\u0937 \/ har\u1e63a<\/em>\u00a0\u2013 ‘joy’. That could shed light on the understanding of\u00a0mudr\u0101s<\/em> in general, in spite of all their differences.<\/p>\n

Then, what could be considered as\u00a0mudr\u0101s<\/em>? Firstly, there are yogic<\/em>\u00a0mudr\u0101s<\/em>, such as mah\u0101mudr\u0101<\/em>, mah\u0101bandha<\/em>, etc. Secondly, there are hand\u00a0mudr\u0101s<\/em>, which are mostly used in\u00a0p\u016bj\u0101s<\/em> in India. Thirdly, the\u00a0mudr\u0101s<\/em> as certain states of consciousness, for example,\u00a0khecar\u012b<\/em>–mudr\u0101<\/em>\u00a0as continuous awareness, not as curling of the tongue back into the mouth above the palate. Although some of these\u00a0mudr\u0101s<\/em> may have names similar to ones in ha\u1e6dha-yoga<\/em>, but\u00a0mudr\u0101<\/em> could be a state of consciousness, let\u2019s say, as\u00a0mah\u0101mudr\u0101<\/em> in Buddhism. Fourthly, various forms of the Goddesses are called\u00a0mudr\u0101s<\/em>. Fifthly, money with certain images, signatures on documents, certain signs that convey some important meaning are called\u00a0mudr\u0101s<\/em>. Sixthly, certain attributes are sometimes called\u00a0mudr\u0101s<\/em>. For instance, in the\u00a0<\/span>Vai\u1e63\u1e47ava\u00a0\u015ar\u012b<\/em>\u00a0\u00a0<\/span>Samprad\u0101ya<\/em>\u00a0such attributes, as a sacred thread (<\/span>yaj\u00f1opav\u012bta<\/em>), ashes (bhasma<\/em>), skull (kap\u0101la<\/em>) and others, are also called\u00a0mudr\u0101s<\/em>. Or, in the N\u0101tha Samprad\u0101ya<\/em>\u00a0\u2013 earrings, symbolising the archetype of\u00a0\u015aiva,<\/em> are also sometimes called\u00a0mudr\u0101s<\/em>. The attributes, which are hold by Deities are also sometimes called\u00a0mudr\u0101s<\/em>. Seventhly, in Ka\u015bm\u012br<\/em>\u00a0\u015aaivism<\/em>, Abhinavagupta<\/em> divides\u00a0mudr\u0101s<\/em> into three categories:<\/span>\u00a01)\u00a0<\/span>performed by the body (dehodbhava<\/em>) mentioned above, 2) states of consciousness (manobhava<\/em>), which were also mentioned above, 3) he also names mantras,\u00a0<\/em>as vaghava<\/em>–mudr\u0101<\/em>.<\/span><\/p>\n

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 \u2018mudr\u0101<\/em>\u2019 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 \u1e5bta<\/em>\u00a0from the Vedas<\/em> or the later one \u2013 dharma<\/em>. When you peer into the essence of phenomena, through that you can come to the awareness from an ultimate source.<\/p>\n

So, what do all these\u00a0mudr\u0101s<\/em> have in common, despite all the differences? All of them contain a certain, highly significant archetype. Even if we practise, for instance, such\u00a0mudr\u0101s<\/em> as mah\u0101mudr\u0101<\/em>\u00a0from\u00a0ha\u1e6dha-yoga<\/em> or\u00a0vipar\u012btakara\u1e47\u012b<\/em>, these are not just body poses. Of course, nowadays, most\u00a0ha\u1e6dha-yoga<\/em> 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<\/em> techniques, then the\u00a0mudr\u0101s<\/em> 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,\u00a0j\u0101nu-\u015b\u012br\u1e63\u0101sana<\/em>\u00a0ceases to be just a body pose, when you realise that one leg represents the solar channel and the other \u2013 the lunar one, etc.<\/p>\n

Probably, you know that sometimes we can understand each other without words, on the level of gestures or\u00a0glance. Why is that so? Because, all these levels transmit the meaning and precisely that element of \u2018meaning\u2019, especially when it comes to the ultimate meaning, makes them all\u00a0mudr\u0101s<\/em>. So, the speech that has become logos, which tries to convey a very high meaning, becomes both a mantra<\/em> and a\u00a0mudr\u0101<\/em>. A n\u0101th<\/em>, who wears\u00a0ku\u1e47\u1e0dalas<\/em>\u00a0(attributes of\u00a0\u015aiva<\/em>), wears them realising himself as\u00a0\u015aiva<\/em> and he never takes them off, since they are forever, eternal, just like\u00a0\u015aiva<\/em> himself. Ku\u1e47\u1e0dalas<\/em> 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\u00a0mudr\u0101<\/em> is something that affects you very deeply, you can attain sam\u0101dh\u012b<\/em> and sam\u0101dh\u012b<\/em> itself could also be a\u00a0mudr\u0101<\/em>. If it is a level of essentiality, the differences are conditional there. A\u00a0mudr\u0101<\/em> 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<\/em>. But, this bandha<\/em> 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\u00a0mudr\u0101<\/em>. Hand\u00a0mudr\u0101s<\/em>, 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<\/em>, and you engage with it and get into its higher meaning, then it becomes\u00a0mudr\u0101<\/em> too. If\u00a0mudr\u0101s<\/em> activate a connection with the Divine in you, that connection gives you perfections, therefore it is believed that\u00a0mudr\u0101s<\/em> grant siddhis<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

We know that there are different types of mudr\u0101s in yoga, as well as in the practices of\u00a0p\u016bj\u0101. What is common between them and what is the difference? Let\u2019s start with the grammatical meaning of the term. \u092e\u0941\u0926\u094d\u0930\u093e \/ mudr\u0101 … 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":[167,97,83],"tags":[211,210,209,208,207,127,36],"class_list":["post-776","post","type-post","status-publish","format-standard","hentry","category-mudra","category-tantra","category-yoga","tag-bandha","tag-haha-yoga","tag-khecari-mudra","tag-mahabandha","tag-mahamudra","tag-mudra","tag-tantra"],"_links":{"self":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/776","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=776"}],"version-history":[{"count":1,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/776\/revisions"}],"predecessor-version":[{"id":777,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/776\/revisions\/777"}],"wp:attachment":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=776"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=776"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=776"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}