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Tantrāloka (Tantraloka): Chapter 32 - stanzas 1 to 67 - Non-dual Shaivism of Kashmir
Mudrikāvidhiḥ
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 67) of the thirty-second chapter (called Mudrikāvidhiḥ).
This work was written by the great Master Abhinavagupta and is a compendium of Tantra in all its facets. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.
This treatise whose name is Tantrāloka is a complete encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.
Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!
Keeping the above in mind, now read Tantrāloka and experience Supreme Delight, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Stanzas 1 to 17
अथ श्रीतन्त्रालोके द्वात्रिंशमाह्निकम्।
Atha śrītantrāloke dvātriṁśamāhnikam|
Here begins (atha) the thirty-second (dvātriṁśam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथ कथये मुद्राणां गुर्वागमगीतमत्र विधिम्।
मुद्रा च प्रतिबिम्बात्मा श्रीमद्देव्याख्ययामले।
उक्ता बिम्बोदयश्रुत्या वाच्यद्वयविवेचनात्॥१॥
Atha kathaye mudrāṇāṁ gurvāgamagītamatra vidhim|
Mudrā ca pratibimbātmā śrīmaddevyākhyayāmale|
Uktā bimbodayaśrutyā vācyadvayavivecanāt||1||
Now (atha) I will speak --lit. I speak-- (kathaye) here (atra) about the procedure (vidhim) of the Mudrā-s (mudrāṇām), which --i.e. the procedure-- is praised in songs by Guru-s and revealed scriptures (guru-āgama-gītam).
Mudrā --lit. seal-- (mudrā ca) is said to be (uktā) in the venerable Devyāyāmala (śrīmat-devyākhyayāmale) something whose nature is a reflection (pratibimba-ātmā) due to the discernment of two predicates (vācya-dvaya-vivecanāt) when (the expression) "bimbodaya" is heard (bimba-udaya-śrutyā) --i.e. the samāsa or compound "bimbodaya" means both "emergence from the bimba or original object" (bimbādudayaḥ) and "emergence of the bimba or original object" (bimbasyodayaḥ); the bimba is, obviously, Śakti, who becomes Idam or This when the universe starts to be manifested by Śiva--||1||
बिम्बात्समुदयो यस्या इत्युक्ता प्रतिबिम्बता।
बिम्बस्य यस्या उदय इत्युक्ता तदुपायता॥२॥
Bimbātsamudayo yasyā ityuktā pratibimbatā|
Bimbasya yasyā udaya ityuktā tadupāyatā||2||
(1) "A rising (samudayaḥ) of which --i.e. of Mudrā-- (yasyāḥ) from the bimba or original object (bimbāt... iti)", (in this case, the state of Mudrā) is said to be (uktā) the condition of a reflection (pratibimbatā). (2) A rising (udayaḥ) of which --viz. Mudrā-- (yasyāḥ), i.e. of the bimba or original object (bimbasya... iti)", (in this case, the state of Mudrā) is said to be (uktā) the condition of being a means to that (tad-upāyatā)||2||
मुदं स्वरूपलाभाख्यं देहद्वारेण चात्मनाम्।
रात्यर्पयति यत्तेन मुद्रा शास्त्रेषु वर्णिता॥३॥
Mudaṁ svarūpalābhākhyaṁ dehadvāreṇa cātmanām|
Rātyarpayati yattena mudrā śāstreṣu varṇitā||3||
(According to this interpretation, the word Mudrā comes from "Mudam + rāti":) Since (yad) (she --i.e. the Mudrā--) grants (rāti) —viz. offers (arpayati)— the Joy (mudam) called the attainment of (one's own) essential nature (svarūpa-lābha-ākhyam) of the selves --I was expecting the accusative "ātmānam", but in the text Abhinavagupta wrote a genitive plural-- (ātmanām) by means of the body (deha-dvāreṇa), therefore (tena) she is described (varṇitā) as Mudrā (mudrā) in the scriptures (śāstreṣu)||3||
तत्र प्रधानभूता श्रीखेचरी देवतात्मिका।
निष्कलत्वेन विख्याता साकल्येन त्रिशूलिनी॥४॥
करङ्किणी क्रोधना च भैरवी लेलिहानिका।
महाप्रेता योगमुद्रा ज्वालिनी क्षोभिणी ध्रुवा॥५॥
इत्येवं बहुभेदेयं श्रीखेचर्येव गीयते।
अन्यास्तदङ्गभूतास्तु पद्माद्या मालिनीमते॥६॥
तासां बहुत्वामुख्यत्वयोगाभ्यां नेह वर्णनम्।
श्रीखेचरीसमाविष्टो यद्यत्स्थानं समाश्रयेत्॥७॥
देवीसन्निधये तत्स्यादलं किं डम्बरैर्वृथा।
काम्ये कर्मणि ताश्च स्युर्मुख्याः कस्यापि जातुचित्॥८॥
Tatra pradhānabhūtā śrīkhecarī devatātmikā|
Niṣkalatvena vikhyātā sākalyena triśūlinī||4||
Karaṅkiṇī krodhanā ca bhairavī lelihānikā|
Mahāpretā yogamudrā jvālinī kṣobhiṇī dhruvā||5||
Ityevaṁ bahubhedeyaṁ śrīkhecaryeva gīyate|
Anyāstadaṅgabhūtāstu padmādyā mālinīmate||6||
Tāsāṁ bahutvāmukhyatvayogābhyāṁ neha varṇanam|
Śrīkhecarīsamāviṣṭo yadyatsthānaṁ samāśrayet||7||
Devīsannidhaye tatsyādalaṁ kiṁ ḍambarairvṛthā|
Kāmye karmaṇi tāśca syurmukhyāḥ kasyāpi jātucit||8||
There (tatra), the venerable Khecarī (śrī-khecarī) is the main one (pradhāna-bhūtā). In her individed state (niṣkalatvena), she is known (vikhyātā) as the one whose nature is the deity (devatā-ātmikā). In her divided state (sākalyena), (Khecarī is all these Mudrā-s:) Triśūlinī (triśūlinī), Karaṅkiṇī (karaṅkiṇī), Krodhanā (krodhanā), Bhairavī (bhairavī), Lelihānikā (lelihānikā), Mahāpretā (mahāpretā), Yogamudrā (yogamudrā), Jvālinī (jvālinī), Kṣobhiṇī (kṣobhiṇī) and (ca) Dhruvā (dhruvā). This (iyam) venerable Khecarī (śrī-khecarī eva), having many varieties (bahu-bhedā), is called/praised in song (gīyate) so (iti evam).
(There are) other (Mudrā-s) (anyāḥ) that are subordinate to her --i.e. to Khecarī-- (tad-aṅgabhūtāḥ tu), (such as) Padmā, etc. (padmā-ādyāḥ), (which are mentioned) in the Mālinīmata (mālinīmate). Here (iha) there is no (na) description (varṇanam) of them (tāsām) since they are many and inferior --i.e. they are not the main ones-- (bahutva-amukhyatva-yogābhyām).
Whatever (yad yad) place (sthānam) he who is fully absorbed in the venerable Khecarī (śrī-khecarī-samāviṣṭaḥ) resorts to for refuge (samāśrayet), that (tad) is (syāt) enough (alam) for the Goddess to be near (devī-sannidhaye). What (kim) is the point of (indulging in excessive) verbosity (ḍambaraiḥ) uselessly (vṛthā)? --As Jayaratha does not explain this, another feasible translation might be given: "He who is fully absorbed in the venerable Khecarī should resort to whatever place for refuge in order to be near the Goddess. That is enough. What is the point of (indulging in excessive) verbosity uselessly?"--.
(Nonetheless,) with reference to optional rituals (kāmye karmaṇi), they --i.e. such secondary Mudrā-s-- (tāḥ ca) might be (syuḥ) the main ones (mukhyāḥ) for someone (kasyāpi) perhaps (jātucid)||4-8||
तच्च नास्माभिरुदितं तत्किं तदुपयोगिना।
मुद्रा चतुर्विधा कायकरवाक्चित्तभेदतः॥९॥
तत्र पूर्णेन रूपेण खेचरीमेव वर्णये।
बद्ध्वा पद्मासनं योगी नाभावक्षेश्वरं क्षिपेत्॥१०॥
दण्डाकारं तु तं तावन्नयेद्यावत्कखत्रयम्।
निगृह्य तत्र तत्तूर्णं प्रेरयेत्खत्रयेण तु॥११॥
एतां बद्ध्वा खे गतिः स्यादिति श्रीपूर्वशासने।
ध्वनिज्योतिर्मरुद्युक्तं चित्तं विश्रम्य चोपरि॥१२॥
अनेनाभ्यासयोगेन शिवं भित्त्वा परं व्रजेत्।
जत्र्वधस्तात्करौ कृत्वा वामपादं च दक्षिणे॥१३॥
विदार्यास्यं कनिष्ठाभ्यां मध्यमाभ्यां तु नासिकाम्।
अनामे कुञ्चयेत्प्राज्ञो भ्रूभङ्गं तर्जनीद्वयम्॥१४॥
जिह्वां च चालयेन्मन्त्री हाहाकारं च कारयेत्।
त्रिशूलेन प्रयोगेण ब्रह्मरन्ध्रमुपस्थितः॥१५॥
पदं सन्त्यज्य तन्मात्रं सद्यस्त्यजति मेदिनीम्।
शून्याशून्यलये कृत्वा एकदण्डेऽनिलानलौ॥१६॥
शक्तित्रितयसम्बद्धेऽधिष्ठातृत्रिदैवते।
त्रिशूलं तद्विजानीयाद्येन व्योमोत्पतेद्बुधः॥१७॥
Tacca nāsmābhiruditaṁ tatkiṁ tadupayoginā|
Mudrā caturvidhā kāyakaravākcittabhedataḥ||9||
Tatra pūrṇena rūpeṇa khecarīmeva varṇaye|
Baddhvā padmāsanaṁ yogī nābhāvakṣeśvaraṁ kṣipet||10||
Daṇḍākāraṁ tu taṁ tāvannayedyāvatkakhatrayam|
Nigṛhya tatra tattūrṇaṁ prerayetkhatrayeṇa tu||11||
Etāṁ baddhvā khe gatiḥ syāditi śrīpūrvaśāsane|
Dhvanijyotirmarudyuktaṁ cittaṁ viśramya copari||12||
Anenābhyāsayogena śivaṁ bhittvā paraṁ vrajet|
Jatrvadhastātkarau kṛtvā vāmapādaṁ ca dakṣiṇe||13||
Vidāryāsyaṁ kaniṣṭhābhyāṁ madhyamābhyāṁ tu nāsikām|
Anāme kuñcayetprājño bhrūbhaṅgaṁ tarjanīdvayam||14||
Jihvāṁ ca cālayenmantrī hāhākāraṁ ca kārayet|
Triśūlena prayogeṇa brahmarandhramupasthitaḥ||15||
Padaṁ santyajya tanmātraṁ sadyastyajati medinīm|
Śūnyāśūnyalaye kṛtvā ekadaṇḍe'nilānalau||16||
Śaktitritayasambaddhe'dhiṣṭhātṛtridaivate|
Triśūlaṁ tadvijānīyādyena vyomotpatedbudhaḥ||17||
And (ca) that (tad) is not discussed (na... uditam) by me --lit. by us-- (asmābhiḥ) (here,) therefore (tad) why (kim) (to speak about things) that are useful for it (tad-upayoginā)?
Mudrā (mudrā) is fourfold (caturvidhā) according to the divisions of body, hands, speech and mind --i.e. according to what instruments you are using to perform a Mudrā-- (kāya-kara-vāk-citta-bhedataḥ). There (tatra), I will describe --lit. I describe-- (varṇaye) only (eva) Khecarī (khecarī) in a full manner (pūrṇena rūpeṇa).
In the venerable Mālinīvijayottaratantra (you find this) (śrī-pūrvaśāsane): "After assuming (baddhvā) lotus posture (padma-āsanam), the yogī (yogī) should throw (kṣipet) the lord of the senses --i.e. the mind-- (akṣa-īśvaram) into the navel (nābhau). In that time (tāvat), he should lead it --i.e. his mind--, whose form is that of a staff (daṇḍa-ākāram tu tam... nayet), up to (yāvat) the three ethers in the head (ka-kha-trayam). Having held (it) (nigṛhya) there (tatra), he should therefore quickly impel (it) (tad tūrṇam prerayet) along with the group of three ethers (kha-trayeṇa tu). After having assumed (baddhvā) her --viz. Khecarīmudrā-- (etām), there is (syāt) movement (gatiḥ) in the ether (khe... iti)".
After stopping (viśramya) the mind (cittam) —endowed with sound, light and wind (dhvani-jyotis-marut-yuktam)—, and (ca) after piercing (bhittvā) above (upari), he attains the Supreme Śiva (śivam... param vrajet) by means of this Yoga in (such a) practice (anena abhyāsa-yogena) --Sanskrit is far-fetched in this stanza--.
After placing (kṛtvā) both hands (karau) below the collar-bone (jatru-adhastāt), and (ca) the left foot (vāma-pādam) on the right (dakṣiṇe), having opened (vidārya) the mouth (āsyam) with both little fingers (kaniṣṭhābhyām), (and) the nose (nāsikām) with both middle fingers (madhyamābhyām tu), the wise person (prājñaḥ) should bend (kuñcayet) both ring-fingers (anāme). The one who recites the Mantra (mantrī) should contract the eyebrows and move (bhrūbhaṅgam... cālayet) both index fingers (tarjanī-dvayam) and (ca) the tongue (jihvām), and (ca) make the sound "Hāhā" (hāhā-kāram... kārayet). By the employment of the trident (triśūlena prayogeṇa), he arrives (upasthitaḥ) in Brahmarandhra --on top of the head, at twelve fingers from the space between the eyebrows-- (brahma-randhram). After fully abandoning (santyajya) the site (padam) situated (there) --according to Jayaratha "tanmātram" = "sthitam"-- (tad-mātram), he immediately leaves (sadyas tyajati) the ground (medinīm).
After having made (kṛtvā) air and fire (anila-analau) (merge) into the single staff (eka-daṇḍe) —where void and absence of void got dissolved (śūnya-aśūnya-laye), where the triad of powers are tied (śakti-tritaya-sambaddhe), (and) where the three presiding deities reside (adhiṣṭhātṛ-tri-daivate)—, he should know (vijānīyāt) that (tad) as the trident (triśūlam), through which (yena) the wise person (budhaḥ) flies upward (utpatet), into the ether (vyoma)||9-17||
Stanzas 18 to 24
आकाशभावं सन्त्यज्य सत्तामात्रमुपस्थितः।
शूलं समरसं कृत्वा रसे रस इव स्थितः॥१८॥
एकदण्डं स विज्ञाय त्रिशूलं खचरं प्रिये।
बद्ध्वा तु खेचरीं मुद्रां ध्यात्वात्मानं च भैरवम्॥१९॥
खेचरीचक्रसञ्जुष्टं सद्यस्त्यजति मेदिनीम्।
त्यक्तांशको निराचारो निःशङ्को लोकवर्जितः॥२०॥
अवधूतो निराचारो नाहमस्मीति भावयन्।
मन्त्रैकनिष्ठः सम्पश्यन्देहस्थाः सर्वदेवताः॥२१॥
ह्लादोद्वेगास्मिताक्रुष्टनिद्रामैथुनमत्सरे।
रूपादौ वा कर्तृकर्मकरणेषु च सर्वशः॥२२॥
नाहमस्मीति मन्वान एकीभूतं विचिन्तयन्।
कर्णाक्षिमुखनासादिचक्रस्थं देवतागणम्॥२३॥
ग्रहीतारं सदा पश्यन्खेचर्या सिध्यति स्फुटम्।
विद्याशङ्की मलाशङ्की शास्त्रशङ्की न सिध्यति॥२४॥
Ākāśabhāvaṁ santyajya sattāmātramupasthitaḥ|
Śūlaṁ samarasaṁ kṛtvā rase rasa iva sthitaḥ||18||
Ekadaṇḍaṁ sa vijñāya triśūlaṁ khacaraṁ priye|
Baddhvā tu khecarīṁ mudrāṁ dhyātvātmānaṁ ca bhairavam||19||
Khecarīcakrasañjuṣṭaṁ sadyastyajati medinīm|
Tyaktāṁśako nirācāro niḥśaṅko lokavarjitaḥ||20||
Avadhūto nirācāro nāhamasmīti bhāvayan|
Mantraikaniṣṭhaḥ sampaśyandehasthāḥ sarvadevatāḥ||21||
Hlādodvegāsmitākruṣṭanidrāmaithunamatsare|
Rūpādau vā kartṛkarmakaraṇeṣu ca sarvaśaḥ||22||
Nāhamasmīti manvāna ekībhūtaṁ vicintayan|
Karṇākṣimukhanāsādicakrasthaṁ devatāgaṇam||23||
Grahītāraṁ sadā paśyankhecaryā sidhyati sphuṭam|
Vidyāśaṅkī malāśaṅkī śāstraśaṅkī na sidhyati||24||
(I am following the Jayaratha's interpretation, but I do not fully agree with him because I read something different in the first line:) After completely abandoning (santyajya) the state of space (ākāśa-bhāvam), (and even) the mere existence or being (sattā-mātram), he remains (there) (upasthitaḥ), i.e. he abides (sthitaḥ) like (iva) juice (rasaḥ) in juice (rase), after having made (kṛtvā) the trident (śūlam) uniform --lit. with the same taste-- (sama-rasam). Having realized (vijñāya) that the trident (triśūlam), like a single staff (eka-daṇḍam), moves in the ether (kha-caram), O beloved One (priye), he (saḥ) assumes --lit. after assuming-- (baddhvā tu) the Khecarīmudrā (khecarīm mudrām), meditates --lit. after meditating-- (dhyātvā) on the Self (ātmānam ca) as Bhairava (bhairavam) filled with the group of Khecarī-s (khecarī-cakra-sañjuṣṭam), (and) immediately (sadyas) leaves (tyajati) the ground (medinīm).
(Here Abhinavagupta repeats the term "nirācāraḥ" twice, which is confusing and forces me to give two different possible meanings; unfortunately, Jayaratha does not explain this repetition:) He who has abandoned the portions --i.e. he is partless-- (tyakta-aṁśakaḥ), who follows no rules of conduct (nis-ācāraḥ), who has no doubts (niḥśaṅkaḥ), who is devoid of the world (loka-varjitaḥ), who has shaken off from himself any worldly feeling and obligation (avadhūtaḥ), who is without any approved usages or customs (nis-ācāraḥ), who contemplates (bhāvayan) "I (aham) am (asmi) not (na... iti)", who is only devoted to the Mantra (mantra-eka-niṣṭhaḥ), who sees (sampaśyan) all the deities (sarva-devatāḥ) residing in the body (deha-sthāḥ), who considers that (manvānaḥ) "I (aham) am (asmi) not (na), in any way (sarvaśas), (either) in cheerfulness, anxiety, egotism, weeping, sleep, copulation and jealousy/envy (hlāda-udvega-asmitā-kruṣṭa-nidrā-maithuna-matsare), or (vā) in form, etc. (rūpa-ādau), or (ca) in doer, action and instrument (kartṛ-karma-karaṇeṣu... iti)". who thinks (vicintayan) that all (that) is one (thing) (ekī-bhūtam), who always sees (sadā paśyan) that the host of deities (devatā-gaṇam) residing in the cakra-s or wheels of ears, eyes, mouth, nose, etc. (karṇa-akṣi-mukha-nāsā-ādi-cakra-stham) is the perceiver/knower (grahītāram), clearly succeeds (sidhyati sphuṭam) through Khecarī --i.e. through Khecarīmudrā-- (khecaryā).
Someone who is doubting about Vidyā (vidyā-āśaṅkī), who is doubting about mala-s or impurities (mala-āśaṅkī), who is doubting about the scriptures (śāstra-śaṅkī), does not succeed (na sidhyati)||18-24||
Stanzas 25 to 31
शिवो रविः शिवो वह्निः पक्तृत्वात्स पुरोहितः।
तत्रस्था देवताः सर्वा द्योतयन्त्योऽखिलं जगत्॥२५॥
Śivo raviḥ śivo vahniḥ paktṛtvātsa purohitaḥ|
Tatrasthā devatāḥ sarvā dyotayantyo'khilaṁ jagat||25||
Śiva (śivaḥ) (is) the sun (raviḥ), Śiva (śivaḥ) is fire (vahniḥ) since He cooks (paktṛtvāt), (and Śiva is) the priest (purohitaḥ). All (sarvāḥ) the deities (devatāḥ) reside in Him (tatra-sthāḥ) illuminating (dyotayantyaḥ) the whole (akhilam) universe (jagat)||25||
कनिष्ठाभ्यां विदार्यास्यं तर्जनीभ्यां भ्रुवौ तथा।
अनामे मध्यमे वक्त्रे जिह्वया तालुकं स्पृशेत्॥२६॥
एषा करङ्किणी देवी ज्वालिनीं शृणु साम्प्रतम्।
हनुर्ललाटगौ हस्तौ प्रसार्याङ्गुलितः स्फुटौ॥२७॥
चालयेद्वायुवेगेन कृत्वान्तर्भ्रुकुटीं बुधः।
विदार्यास्यं सजिह्वं च हाहाकारं तु कारयेत्॥२८॥
एषा ज्वालिन्यग्निचक्रे तया चाष्टोत्तरं शतम्।
जपेद्यदि ततः सिद्ध्येत्त्रैलोक्यं सचराचरम्॥२९॥
Kaniṣṭhābhyāṁ vidāryāsyaṁ tarjanībhyāṁ bhruvau tathā|
Anāme madhyame vaktre jihvayā tālukaṁ spṛśet||26||
Eṣā karaṅkiṇī devī jvālinīṁ śṛṇu sāmpratam|
Hanurlalāṭagau hastau prasāryāṅgulitaḥ sphuṭau||27||
Cālayedvāyuvegena kṛtvāntarbhrukuṭīṁ budhaḥ|
Vidāryāsyaṁ sajihvaṁ ca hāhākāraṁ tu kārayet||28||
Eṣā jvālinyagnicakre tayā cāṣṭottaraṁ śatam|
Japedyadi tataḥ siddhyettrailokyaṁ sacarācaram||29||
Having opened (vidārya) the mouth (āsyam) with both little fingers (kaniṣṭhābhyām), (and) so also (tathā) the eyebrows (bhruvau) with both index fingers (tarjanībhyām), (and having placed) both ring and middle fingers (anāme madhyame) in the mouth (vaktre), he should touch (spṛśet) the palate (tālukam) with the tongue (jihvayā). This (eṣā) (is) the Goddess (devī) Karaṅkiṇī (karaṅkiṇī). Listen (śṛṇu) now (sāmpratam) the Jvālinīmudrā (jvālinīm). (I am translating literally now, and the word "hanu" could look stray, but Jayaratha will explain all this in his commentary:) The jaw (hanuḥ), both hands (hastau) are on the forehead (lalāṭa-gau), after stretching (them) out (prasārya) from the fingers (aṅgulitas), (and) having placed (kṛtvā) the curved eyebrows within (them) (antar-bhru-kuṭīm), the wise person (budhaḥ) should cause both open (hands) to move (sphuṭau... cālayet) with the impulse of the vital air (vāyu-vegena). After having opened (vidārya) the mouth (āsyam) with the tongue (sa-jihvam), he should make (kārayet) the sound "Hāhā" (hāhā-kāram tu). This (eṣā) (is) the Jvālinīmudrā (jvālinī). And (ca) if (yadi), within the wheel of fire (agni-cakre), he repeats (japet) (the Mantra) with her --i.e. with the Jvālinīmudrā-- (tayā) one hundred and eight (times) (aṣṭa-uttaram śatam), then (tatas) he attains mastery (siddhyet) over the three worlds (trailokyam) which comprehend everything moving and motionless (sa-cara-acaram)||26-29||
परदेहेषु चात्मानं परं चात्मशरीरतः।
पश्येच्चरन्तं हानादाद्गमागमपदस्थितम्॥३०॥
नवच्छिद्रगतं चैकं नदन्तं व्यापकं ध्रुवम्।
अनया हि खचारी श्रीयोगसञ्चार उच्यते॥३१॥
Paradeheṣu cātmānaṁ paraṁ cātmaśarīrataḥ|
Paśyeccarantaṁ hānādādgamāgamapadasthitam||30||
Navacchidragataṁ caikaṁ nadantaṁ vyāpakaṁ dhruvam|
Anayā hi khacārī śrīyogasañcāra ucyate||31||
Through the sound "Hā" (hā-nādāt), he sees (paśyet) the Self (ātmānam) moving (carantam) in the bodies of others (para-deheṣu ca) and (ca) from another's body into his own body --I am strictly translating according to Jayaratha's interpretation: "paradehādvā svadehe"-- (param... ātma-śarīratas). Remaining in the state of coming and going (gama-āgama-pada-sthitam), he abides in the nine holes (nava-chidra-gatam) and (ca) firmly pervades (vyāpakam) the one who resounds --Abhinavagupta refers to the vital energy, I guess-- (ekam nadantam). It is said (ucyate) in the venerable Yogasañcāra (śrī-yogasañcāre) (that) by means of this (Mudrā) (anayā hi), (he becomes) someone who moves in the ether --here, Abhinavagupta avoided the "aluk" khecārī-- (kha-cārī)||30-31||
Stanzas 32 to 41
कुलकुण्डलिकां बुद्ध्वाणोरन्तरवेदिनीम्।
वामो योऽयं जगत्यस्मिंस्तस्य संहरणोद्यताम्॥३२॥
स्वस्थाने निर्वृतिं लब्ध्वा ज्ञानामृतरसात्मकम्।
व्रजेत्कन्दपदं मध्ये रावं कृत्वा ह्यरावकम्॥३३॥
यावज्जीवं चतुष्कोणं पिण्डाधारं च कामिकम्।
तत्र तां बोधयित्वा तु गतिं बुद्ध्वा क्रमागताम्॥३४॥
चक्रोभयनिबद्धां तु शाखाप्रान्तावलम्बिनीम्।
मूलस्थानाद्यथा योगी तमोग्रन्थिं विदारयेत्॥३५॥
वज्राख्यां ज्ञानजेनैव तथा शाखोभयान्ततः।
कोणमध्यविनिष्क्रान्तं लिङ्गमूलं विभेदयेत्॥३६॥
तत्र सङ्घट्टितं चक्रयुग्ममैक्येन भासते।
वैपरीत्यात्तु निक्षिप्य द्विधाभावं व्रजत्यतः॥३७॥
ऊर्वाद्यङ्गुष्ठकालाग्निपर्यन्ते सा विनिक्षिपेत्।
गमागमनसञ्चारे चरेत्सा लिङ्गलिङ्गिनी॥३८॥
तत्र तत्पदसंयोगादुन्मीलनविधायिनी।
यो जानाति स सिध्येत्तु रसादानविसर्गयोः॥३९॥
ससङ्गममिदं स्थानमूर्मिण्युन्मीलनं परम्।
एष क्रमस्ततोऽन्योऽपि व्युत्क्रमः खेचरी परा॥४०॥
योन्याधारेति विख्याता शूलमूलेति शब्द्यते।
वर्णास्तत्र लयं यान्ति ह्यवर्णे वर्णरूपिणि॥४१॥
Kulakuṇḍalikāṁ buddhvāṇorantaravedinīm|
Vāmo yo'yaṁ jagatyasmiṁstasya saṁharaṇodyatām||32||
Svasthāne nirvṛtiṁ labdhvā jñānāmṛtarasātmakam|
Vrajetkandapadaṁ madhye rāvaṁ kṛtvā hyarāvakam||33||
Yāvajjīvaṁ catuṣkoṇaṁ piṇḍādhāraṁ ca kāmikam|
Tatra tāṁ bodhayitvā tu gatiṁ buddhvā kramāgatām||34||
Cakrobhayanibaddhāṁ tu śākhāprāntāvalambinīm|
Mūlasthānādyathā yogī tamogranthiṁ vidārayet||35||
Vajrākhyāṁ jñānajenaiva tathā śākhobhayāntataḥ|
Koṇamadhyaviniṣkrāntaṁ liṅgamūlaṁ vibhedayet||36||
Tatra saṅghaṭṭitaṁ cakrayugmamaikyena bhāsate|
Vaiparītyāttu nikṣipya dvidhābhāvaṁ vrajatyataḥ||37||
Ūrvādyaṅguṣṭhakālāgniparyante sā vinikṣipet|
Gamāgamanasañcāre caretsā liṅgaliṅginī||38||
Tatra tatpadasaṁyogādunmīlanavidhāyinī|
Yo jānāti sa sidhyettu rasādānavisargayoḥ||39||
Sasaṅgamamidaṁ sthānamūrmiṇyunmīlanaṁ param|
Eṣa kramastato'nyo'pi vyutkramaḥ khecarī parā||40||
Yonyādhāreti vikhyātā śūlamūleti śabdyate|
Varṇāstatra layaṁ yānti hyavarṇe varṇarūpiṇi||41||
After awakening (buddhvā) Kulakuṇḍalikā (kula-kuṇḍalikām) —who is unconscious within (antar-avedinīm) the atom --i.e. the limited being-- (aṇoḥ), (and) who is intent on withdrawing (saṁharaṇa-udyatām) that (ayam... tasya) which (yaḥ) is left/contrary (vāmaḥ) in this universe (jagati asmin)—, (and) after attaining (labdhvā) complete satisfaction and repose (nirvṛtim) in her own place (sva-sthāne), She should move (vrajet) to the abode of the Kanda (kanda-padam) consisting of the nectarean juice of Knowledge (jñāna-amṛta-rasa-ātmakam). After making (kṛtvā) the soundless (arāvakam) sound (rāvam) in the middle (madhye), (She keeps moving) up to (yāvat) the living being (jīvam) that is desirous/in love (kāmikam) in the quadrangular support of the body (catuṣkoṇam piṇḍa-ādhāram). After having aroused (bodhayitvā tu) Her (tām) there (tatra), (and) after becoming aware (buddhvā) of (Her) movement (gatim) —i.e. how (yathā) She, fastened to both cakra-s or wheels (cakra-ubhaya-nibaddhām tu) (and) supporting the ends of the branches (śākhā-prānta-avalambinīm), has progressively come (krama-āgatām) from the place of the root (mūla-sthānāt)—, the yogī (yogī) should cause the knot of darkness to burst asunder (tamas-granthim vidārayet), (and) by means (of the momentum) born from Knoweledge --according to Jayaratha, this means "māhātmyena" or "due to the magnanimity or majesty"-- (jñāna-jena eva), (he should also open the middle channel) called Vajra (since is difficult to penetrate) --I am fully following Jayaratha's interpretation on this-- (vajra-ākhyām). (Next,) from the end of both branches (śākhā-ubhaya-antatas), he should so penetrate --lit. he should so divide or cause to split-- (tathā... vibhedayet) the root of the liṅga (liṅga-mūlam) which has come forth from the center of the triangle (koṇa-madhya-viniṣkrāntam). Assembled (saṅghaṭṭitan) there (tatra), the pair of cakra-s or wheels (cakra-yugamam) shine (bhāsate) in unity (aikyena). After throwing (nikṣipya) in reverse (vaiparītyāt tu), it moves/attains (vrajati) a twofold condition (dvidhā-bhāvam). After this (atas), She --i.e. Kuṇḍalinī-- (sā) should throw (Herself) (vinikṣipet) from the thighs down to the fire of time in the big toe (ūru-ādi-aṅguṣṭha-kālā-agni-paryante). She (sā), who is marked with the liṅga-s or signs (liṅga-liṅginī), should move (caret) during the traveling of the incoming and coming (vital breath) (gama-āgamana-sañcāre). There (tatra), through the union of those (two) conditions (of the vital breath) (tad-pada-saṁyogāt), She causes/performs/grants Unmīlana --lit. opening of the eyes, i.e. a spiritual Opening-- (unmīlana-vidhāyinī). He (sa) who (yaḥ) knows (jānāti) this (idam) Supreme (param) Place (sthānam) —viz. the unfolding of Her who is like a Wave (ūrmiṇī-unmīlanam) together with the union (of both conditions of the vital breath) (sa-saṅgamam)— succeeds (sidhyet) regarding the reception and emission of the sap (rasa-ādāna-visargayoḥ). This (eṣaḥ) (is) the succession (kramaḥ). After that (tatas), (there is) also (api) another (anyaḥ) (way which is) out of succession (vyutkramaḥ). The Highest (parā) Khecarī (khecarī), (formerly) known as (vikhyātā) "the Support of the Yoni" (yoni-ādhārā iti), is (now) called (śabdyate) "the Root of the Trident" (śūlamūlā iti). The letters (varṇāḥ) get dissolved (layam yānti hi) there (tatra), i.e. in That which is (all) the letters (but) is devoid of letters (avarṇe varṇa-rūpiṇi)||32-41||
Stanzas 42 to 53
नादिफान्तं समुच्चार्य कौलेशं देहसन्निभम्।
आक्रम्य प्रथमं चक्रं खे यन्त्रे पादपीडितम्॥४२॥
नादं वै शक्तिसद्गर्भं सद्गर्भात्कौलिनीपदम्।
बीजपञ्चकचारेण शूलभेदक्रमेण तु॥४३॥
हृच्छूलग्रन्थिभेदैश्चिद्रुद्रशक्तिं प्रबोधयेत्।
वायुचक्रान्तनिलयं बिन्द्वाख्यं नाभिमण्डलम्॥४४॥
आगच्छेल्लम्बिकास्थानं सूत्रद्वादशनिर्गतम्।
चन्द्रचक्रविलोमेन प्रविशेद्भूतपञ्जरे॥४५॥
भूयस्तु कुरुते लीलां मायापञ्जरवर्तिनीम्।
पुनः सृष्टिः संहृतिश्च खेचर्या क्रियते बुधैः॥४६॥
श्रीमद्वीरावलीयोग एष स्यात्खेचरीविधिः।
चुम्बाकारेण वक्त्रेण यत्तत्त्वं श्रूयते परम्॥४७॥
ग्रसमानमिदं विश्वं चन्द्रार्कपुटसम्पुटे।
तेनैव स्यात्खगामीति श्रीमत्कामिक उच्यते॥४८॥
Nādiphāntaṁ samuccārya kauleśaṁ dehasannibham|
Ākramya prathamaṁ cakraṁ khe yantre pādapīḍitam||42||
Nādaṁ vai śaktisadgarbhaṁ sadgarbhātkaulinīpadam|
Bījapañcakacāreṇa śūlabhedakrameṇa tu||43||
Hṛcchūlagranthibhedaiścidrudraśaktiṁ prabodhayet|
Vāyucakrāntanilayaṁ bindvākhyaṁ nābhimaṇḍalam||44||
Āgacchellambikāsthānaṁ sūtradvādaśanirgatam|
Candracakravilomena praviśedbhūtapañjare||45||
Bhūyastu kurute līlāṁ māyāpañjaravartinīm|
Punaḥ sṛṣṭiḥ saṁhṛtiśca khecaryā kriyate budhaiḥ||46||
Śrīmadvīrāvalīyoga eṣa syātkhecarīvidhiḥ|
Cumbākāreṇa vaktreṇa yattattvaṁ śrūyate param||47||
Grasamānamidaṁ viśvaṁ candrārkapuṭasampuṭe|
Tenaiva syātkhagāmīti śrīmatkāmika ucyate||48||
(I am fully following the Jayaratha's interpretation of this obscure set of stanzas:) Having uttered (samuccāryam) the sound (nādam vai) —which is the true embryo of (the middle) Śakti --Jayaratha wrote "garbhīkṛtamadhyaśakti nādiphāntarūpaṁ sarvamantrāraṇisvabhāvaṁ nādaṁ"-- (śakti-sat-garbham)— (whose form is the Mālinī arrangement of the Sanskrit alphabet) starting with "na" and ending in "pha" --i.e. na ṛ ṝ ḷ ḹ tha ca dha ī ṇa u ū ba ka kha ga gha ṅa i a va bha ya ḍa ḍha ṭha jha ña ja ra ṭa pa cha la ā sa aḥ ha ṣa kṣa ma śa aṁ ta e ai o au da pha-- (na-ādi-pha-antam), (and) after grabbing hold of (ākramya) the Lord of Kula (kaula-īśam), who is like the body (deha-sannibham), (the yogī should) squeeze the first cakra or wheel with his foot --Jayaratha wrote "prathamaṁ cakraṁ pādenāṁśena pīḍitaṁ vidhāya"-- (prathamam cakram... pāda-pīḍitam) in the yantra or machine of the ether --Jayaratha wrote "khe janmākāśarūpe marmaṇi", i.e. "in the marma or vulnerable point which is the space of the birth", Jayaratha is referring to the genitals here-- (khe yantre). (Then, as a result,) the State of Kaulinī --according to Jayaratha, Kaulinī, lit. the Goddess of Kula, is Kulakuṇḍalinī, viz. he wrote "kaulinyāḥ kulakuṇḍalinyāḥ padaṁ"-- (kaulinī-padam) (will emerge) from the true embryo (sat-garbhāt). By moving through the group of five seeds (bīja-pañcaka-cāreṇa), by gradually piercing through the trident (śūla-bheda-krameṇa tu) —together with the different knots of the heart's trident (hṛd-śūla-granthi-bhedaiḥ)—, Consciousness (cit) should awaken (prabodhayet) the Power of Rudra (rudra-śaktim). (Firstly, the yogī) should come (āgacchet) to the circle of the navel (nābhi-maṇḍalam) —which is the abode in the vicinity of the cakra or wheel of the wind --Jayaratha explained this phrase like this: "pavanādhārātmano vāyucakrasyānte sannikarṣe vartamānaṁ nābhimaṇḍalam"-- (vāyu-cakra-anta-nilayam)—. (Next, he should come) to the place of the lambikā or uvula/soft palate (lambikā-sthānam), (and above that) to (the support known as the Lotus of Vidyā that is in the space between the eyebrows, and is also) called Bindu, (the support of Nectar) --Jayaratha described this: "tadūrdhvasthitaṁ sudhādhāraṁ bindvākhyaṁ bhrūmadhyavartinaṁ vidyākamalasañjñitamādhāraṁ"-- (bindu-ākhyam) —which has come forth from the twelve threads --"thread" would indicate here "nāḍī" or subtle channel, but Jayaratha explains this as the "the twelve knots", pay attention: "nāḍīnāṁ tātshyādgranthīnāṁ dvādaśakānnirgataṁ" = "which has come forth from the twelve knots since the subtle channels are contained therein"-- (sūtra-dvādaśa-nirgatam). (After that,) in reverse from the cakra or wheel of the moon (candra-cakra-vilomena), he should penetrate (praviśet) into the cage of gross elements --viz. into the body-- (bhūta-pañjare); (then,) he plays again the game (bhūyas tu kurute līlā) occurring in the Māyā's cage (māyā-pañjara-vartinīm). (And next) again (punar), manifestation --i.e. emission-- (sṛṣṭiḥ) and (ca) withdrawal (saṁhṛtiḥ) are carried out --expecting "kriyete"-- (kriyate) by the wise people (budhaiḥ) through the Khecarī (Goddess) (khecaryā). This (eṣaḥ) is (syāt) the procedure of Khecarī (khecarī-vidhiḥ) (being taught) in the Yoga (chapter) of the venerable Vīrāvalī (śrīmat-vīrāvalī-yoge).
It is said (ucyate) in the venerable Kāmika (śrīmat-kāmike) that (iti) by means of the mouth with the form of a kiss (cumba-ākāreṇa vaktreṇa), this (idam) universe (viśvam) is being devoured --Jayaratha explains this: "yadidaṁ pramāṇaprameyātmakaṁ viśvaṁ svātmasātkurvāṅam" = "this universe que consists of means of acquiring knowledge and knowable is being made one with its own Self"-- (grāsamanam). (On this account,) the Supreme (param) Principle (tattvam) (whose sole nature is the Knower) is heard --i.e. is made directly perceivable-- (śrūyate) in the concavity of the capsule of moon and sun --viz. in the concavity or central abode of the pair of prāṇa and apāna-- (candra-arka-puṭa-sampuṭe) --I strictly followed Jayaratha: "ata eva paraṁ pramātrekarūpaṁ tattvaṁ candrārkapuṭasya prāṇāpānayugmasya saṁpuṭe madhyadhāmni śrūyate sākṣātkriyate"--. (The yogī) becomes (syāt) someone who moves in the ether --i.e. in the space of Consciousness-- (kha-gāmī) by only that (tena eva) --Jayaratha explained it: "tata evāsya khacāritvaṁ syāditi vākyārthaḥ||48||" = "on that account, there is the state of moving in the ether for him; this is the meaning of the statement"--||42-48||
भवान्मुक्त्वा द्रावयन्ति पाशान्मुद्रा हि शक्तयः।
मुख्यासां खेचरी सा च त्रिधोच्चारेण वाचिकी॥४९॥
त्रिशिरोमुद्गरो देवि कायिकी परिपठ्यते।
नासां नेत्रद्वयं चापि हृत्स्तनद्वयमेव च॥५०॥
वृषणद्वयलिङ्गं च प्राप्य कायं गता त्वियम्।
भवस्थानाभवस्थानमुच्चारेणावधारयेत्॥५१॥
मानसीयमितस्त्वन्याः पद्माद्या अष्ट मुद्रिकाः।
मातृव्यूहकुले ताः स्युरस्यास्तु परिवारगाः॥५२॥
शरीरं तु समस्तं यत्कूटाक्षरसमाकृति।
एषा मुद्रा महामुद्रा भैरवस्येति गह्वरे॥५३॥
Bhavānmuktvā drāvayanti pāśānmudrā hi śaktayaḥ|
Mukhyāsāṁ khecarī sā ca tridhoccāreṇa vācikī||49||
Triśiromudgaro devi kāyikī paripaṭhyate|
Nāsāṁ netradvayaṁ cāpi hṛtstanadvayameva ca||50||
Vṛṣaṇadvayaliṅgaṁ ca prāpya kāyaṁ gatā tviyam|
Bhavasthānābhavasthānamuccāreṇāvadhārayet||51||
Mānasīyamitastvanyāḥ padmādyā aṣṭa mudrikāḥ|
Mātṛvyūhakule tāḥ syurasyāstu parivāragāḥ||52||
Śarīraṁ tu samastaṁ yatkūṭākṣarasamākṛti|
Eṣā mudrā mahāmudrā bhairavasyeti gahvare||53||
After liberating (muktvā) from Bhava or Saṁsāra --viz. Transmigration full of suffering-- (bhavāt), the Mudrā-s (mudrāḥ hi) (or) Powers (śaktayaḥ) melt (drāvayanti) the bonds (pāśān). Among these (Mudrā-s) (āsām), Khecarī (khecarī) is the main one (mukhyā), and (ca) she (sā) is threefold (tridhā). (Her) vocalic aspect (vācikī) (takes place) by means of utterance (uccāreṇa). O Goddess (devi), (her) bodily aspect (kāyikī) is known as (paripaṭhyate) the hammer with three heads (tri-śiras-mudgaraḥ).
After reaching (prāpya) the nose (nāsām), the couple of eyes (netra-dvayam), the heart (hṛd), the pair of breasts (stana-dvayam eva), the two testicles and the penis (ca api... cavṛṣaṇa-dvaya-liṅgam ca), this (Mudrā) (iyam) has gone (gatā tu) to the body (kāyam) --i.e. she is now in all the body--. He should accurately determine (avadhārayet) the place of Bhava or Saṁsāra and the place where there is no Bhava or Saṁsāra (bhava-sthāna-abhava-sthānam) through an elevating movement --another translation might be "through utterance", but Jayaratha points out the first translation as the right now: "ūrdhvaṁ cāreṇa gamanena" = "through an upward motion"-- (uccāreṇa). (This would be) the mental aspect (of the Khecarīmudrā) (mānasīyam). From here (itas tu), (there are) other (anyāḥ) eight Mudrā-s (mudrikāḥ) (such as) Padmamudrā, etc. (padma-ādyāḥ). Those (Mudrā-s) (tāḥ) are (syuḥ) residing in her retinue (asyāḥ tu parivāra-gāḥ) in the family of the multitude of Mothers (mātṛ-vyūha-kule). The entire (samastam) body (śarīram... yad) has a form similar to the letter Kūṭa --the Kūṭabīja is the letter Kṣa-- (kūṭa-akṣara-sama-ākṛti). In the Gahvara (gahvare), (it is proclaimed) that (iti) this (eṣā) Mudrā (mudrā) (is) the Great Mudrā (mahā-mudrā) of Bhairava (bhairavasya)||49-53||
Stanzas 54 to 62
सूपविष्टः पद्मके तु हस्ताग्राङ्गुलिरश्मिभिः।
पराङ्मुखैर्झटित्युद्यद्रश्मिभिः पृष्ठसंस्थितैः॥५४॥
अन्तःस्थितिः खेचरीयं सङ्कोचाख्या शशाङ्किनी।
तस्मादेव समुत्तम्य बाहू चैवावकुञ्चितौ॥५५॥
सम्यग्व्योमसु संस्थानाद्व्योमाख्या खेचरी मता।
मुष्टिद्वितयसङ्घट्टाद्धृदि सा हृदयाह्वया॥५६॥
शान्ताख्या सा हस्तयुग्ममूर्ध्वाधः स्थितमुद्गतम्।
समदृष्ट्यावलोक्यं च बहिर्योजितपाणिकम्॥५७॥
एषैव शक्तिमुद्रा चेदधोधावितपाणिका।
दशानामङ्गुलीनां तु मुष्टिबन्धादनन्तरम्॥५८॥
द्राक्क्षेपात्खेचरी देवी पञ्चकुण्डलिनी मता।
संहारमुद्रा चैषैव यद्यूर्ध्वं क्षिप्यते किल॥५९॥
उत्क्रामणी झगित्येव पशूनां पाशकर्तरी।
श्वभ्रे सुदूरे झटिति स्वात्मानं पातयन्निव॥६०॥
साहसानुप्रवेशेन कुञ्चितं हस्तयुग्मकम्।
अधोवीक्षणशीलं च सम्यग्दृष्टिसमन्वितम्॥६१॥
वीरभैरवसञ्ज्ञेयं खेचरी बोधवर्धिनी।
अष्टधेत्थं वर्णिता श्रीभर्गाष्टकशिखाकुले॥६२॥
Sūpaviṣṭaḥ padmake tu hastāgrāṅguliraśmibhiḥ|
Parāṅmukhairjhaṭityudyadraśmibhiḥ pṛṣṭhasaṁsthitaiḥ||54||
Antaḥsthitiḥ khecarīyaṁ saṅkocākhyā śaśāṅkinī|
Tasmādeva samuttamya bāhū caivāvakuñcitau||55||
Samyagvyomasu saṁsthānādvyomākhyā khecarī matā|
Muṣṭidvitayasaṅghaṭṭāddhṛdi sā hṛdayāhvayā||56||
Śāntākhyā sā hastayugmamūrdhvādhaḥ sthitamudgatam|
Samadṛṣṭyāvalokyaṁ ca bahiryojitapāṇikam||57||
Eṣaiva śaktimudrā cedadhodhāvitapāṇikā|
Daśānāmaṅgulīnāṁ tu muṣṭibandhādanantaram||58||
Drākkṣepātkhecarī devī pañcakuṇḍalinī matā|
Saṁhāramudrā caiṣaiva yadyūrdhvaṁ kṣipyate kila||59||
Utkrāmaṇī jhagityeva paśūnāṁ pāśakartarī|
Śvabhre sudūre jhaṭiti svātmānaṁ pātayanniva||60||
Sāhasānupraveśena kuñcitaṁ hastayugmakam|
Adhovīkṣaṇaśīlaṁ ca samyagdṛṣṭisamanvitam||61||
Vīrabhairavasañjñeyaṁ khecarī bodhavardhinī|
Aṣṭadhetthaṁ varṇitā śrībhargāṣṭakaśikhākule||62||
(Now eight variants of Khecarī according to the venerable Bhargāṣṭakaśikhākula:) (1) Well seated (su-paviṣṭaḥ) in the lotus posture (padmake tu), (the yogī has an experience of) the inner condition (antar-sthitiḥ) --now I will translate "what I read in this confusing passage"; and Jayaratha will have an interpretation of his own, of course-- with the rays situated in the back of the fingers of the first portion of the hands, which --viz. such rays-- rise instantly turned away (hasta-agra-aṅguli-raśmibhiḥ parāṅmukhaiḥ jhaṭiti udyat-raśmibhiḥ pṛṣṭha-saṁsthitaiḥ). This (iyam) Khecarī (khecarī) (is) Śaśāṅkinī (śaśāṅkinī) called Saṅkocā --i.e. the One who is Contraction-- (saṅkocā-ākhyā). (2) Therefore (tasmāt eva), after stretching both bent arms upward (samuttamya bāhū ca eva avakuñcitau), due to an abiding (saṁsthānāt) in the ethers (vyomasu) completely (samyak), (this kind of) Khecarīmudrā (khecarī) is regarded as (matā) the One whose name is Vyomā --i.e. the Mudrā of the Ether-- (vyomā-ākhyā). (3) She (sā) whose name is Hṛdayā --viz. the Mudrā of the Heart-- (hṛdayā-āhvayā) (is performed) by joining the two clenched hands (muṣṭi-dvitaya-saṅghaṭṭāt) in the heart (hṛdi). (4) (Another kind of Khecarīmudrā in this, again, obscure passage with far-fetched Sanskrit:) She (sā) is called Śāntā --i.e. the Peaceful Mudrā-- (śāntā-ākhyā), (and this is the way to perform her) — The two hands (hasta-yugmam) remain (sthitam) one above the other --lit. up and down-- (ūrdhva-adhas), (and) these hands are externally joined (bahis yojita-pāṇikam). The raised (hand) (udgatam) is to be looked at (avalokyam ca) by the one whose view is equable/impartial --i.e. by the yogī-- (sama-dṛṣṭyā). (5) This very (Mudrā) (eṣā eva) (is) the Mudrā of Śakti (śakti-mudrā) if (ced) the hand has been moved downward (adhas-dhāvita-pāṇikā). (6) By quickly projecting (drāk kṣepāt) the ten fingers (daśānām aṅgulīnām tu) immediately after (anantaram) closing the hands (muṣṭi-bandhāt), the Goddess (devī) Khecarī (khecarī) is regarded as (matā) (the Mudrā of) the Five Kuṇḍalinī-s (pañca-kuṇḍalinī). (7) This very (Mudrā) (eṣā eva) (is) the Mudrā of Withdrawal (saṁhāra-mudrā ca) if (yadi) (the group of fingers) is certainly projected (kṣipyate kila) upward (ūrdhvam). (Then Khecarī) goes up (utkrāmaṇī) (and) instantly (jhagiti eva) cuts the bonds (pāśa-kartarī) of the paśu-s or limited beings in bondage (paśūnām). (8) With a natural disposition to look downward (adhas-vīkṣaṇa-śīlam ca) (and) endowed with a right viewpoint (samyak-dṛṣṭi-samanvitam), with both hands (hasta-yugmakam) bent (kuñcitam), as if (iva) throwing (pātayan) himself (sva-ātmānam) at once (jhaṭiti) into a very remote chasm (śvabhre su-dūre) by means of an overhasty entrance into (Consciousness) (sāhasa-anupraveśena). This (iyam) Khecarī (khecarī) called Vīrabhairava (vīra-bhairava-sañjñā) increases consciousness (bodha-vardhinī). (Therefore,) the eightfold (Khecarī) (aṣṭadhā) has thus been described (ittham varṇitā) in the venerable Bhargāṣṭakaśikhākula (śrī-bhargāṣṭakaśikhākule)||54-62||
Stanzas 63 to 67
एवं नानाविधान्भेदानाश्रित्यैकैव या स्थिता।
श्रीखेचरी तयाविष्टः परं बीजं प्रपद्यते॥६३॥
Evaṁ nānāvidhānbhedānāśrityaikaiva yā sthitā|
Śrīkhecarī tayāviṣṭaḥ paraṁ bījaṁ prapadyate||63||
He who is thus penetrated (evam... āviṣṭaḥ) by the venerable Khecarī (śrī-khecarī), who (yā) remains (sthitā) as only one (ekā eva) after assuming (āśritya) multiple alterations (nānāvidhān bhedān), attains (prapadyate) the Supreme (param) Seed (bījam)||63||
एकं सृष्टिमयं बीजं यद्वीर्यं सर्वमन्त्रगम्।
एका मुद्रा खेचरी च मुद्रौघः प्राणितो यया॥६४॥
तदेवं खेचरीचक्ररूढौ यद्रूपमुल्लसेत्।
तदेव मुद्रा मन्तव्या शेषः स्याद्देहविक्रिया॥६५॥
Ekaṁ sṛṣṭimayaṁ bījaṁ yadvīryaṁ sarvamantragam|
Ekā mudrā khecarī ca mudraughaḥ prāṇito yayā||64||
Tadevaṁ khecarīcakrarūḍhau yadrūpamullaset|
Tadeva mudrā mantavyā śeṣaḥ syāddehavikriyā||65||
One (ekam) (is) the Seed (bījam) consisting of manifestation/emission (sṛṣṭi-mayam) which --i.e. the Seed-- (yad) (is) the virility (vīryam) residing in all the Mantra-s (sarva-mantra-gam), and (ca) one (ekā) (is) the Khecarīmudrā (mudrā khecarī) by whom (yayā) the multitude of Mudrā-s (mudrā-oghaḥ) is animated/kept alive (prāṇitaḥ).
The form (tad... rūpam) which (yad) thus (evam) shines forth (ullaset) during the establishment in the cakra or wheel of Khecarī (khecarī-cakra-rūḍhau), that very thing (tad eva) is to be regarded as (mantavyā) the Mudrā (mudrā). The rest (śeṣaḥ) is (syāt) a modification in the body (deha-vikriyā)||64-65||
यागादौ तन्मध्ये तदवसितौ ज्ञानयोगपरिमर्शे।
विघ्नप्रशमे पाशच्छेदे मुद्राविधेः समयः॥६६॥
बोधावेशः सन्निधिरैक्येन विसर्जनं स्वरूपगतिः।
शङ्कादलनं चक्रोदयदीप्तिरिति क्रमात्कृत्यम्॥६७॥
Yāgādau tanmadhye tadavasitau jñānayogaparimarśe|
Vighnapraśame pāśacchede mudrāvidheḥ samayaḥ||66||
Bodhāveśaḥ sannidhiraikyena visarjanaṁ svarūpagatiḥ|
Śaṅkādalanaṁ cakrodayadīptiriti kramātkṛtyam||67||
The proper time (samayaḥ) for the procedure of Mudrā (mudrā-vidheḥ) (is) at the beginning, middle and conclusion of a sacrifice (yāga-ādau tad-madhye tad-avasitau), during the reflection on Knowledge and Yoga (jñāna-yoga-parimarśe), during the cessation of obstacles (vighna-praśame), (and) during the cutting of the bonds (pāśa-chede).
The purpose (of the Mudrā-s) (kṛtyam), in regular order (kramāt): "Penetration into Consciousness (bodha-āveśaḥ), presence (of the deity) (sannidhiḥ) together with unity (regarding it) (aikyena), dismissal (of the deity) (visarjanam), movement toward the essential nature (svarūpa-gatiḥ), destruction of doubts (śaṅkā-dalanam), (and) splendor of the rising of cakra-s (cakra-udaya-dīptiḥ iti)"||66-67||
इति मुद्राविधिः प्रोक्तः सुगूढो यः फलप्रदः।
Iti mudrāvidhiḥ proktaḥ sugūḍho yaḥ phalapradaḥ|
The procedure of the Mudrā-s (mudrā-vidhiḥ) has thus been enunciated (iti... proktaḥ), which (yaḥ) bears fruits (phala-pradaḥ) when kept very secret (sugūḍhaḥ)|
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