Haṭha Pradīpikā 3.103-3.107*2: Conclusion of the Mudrā Teaching

Brahmānanda develops the wordplay around Rājayoga on two levels. Yogically, “earth” stands for the stability of Āsana, “night” for motionless Kumbhaka, and “seal” for the Mudrās; without Rājayoga they do not reach their highest goal. In worldly terms, the earth without a king, the night without its “king,” the moon, and a royal seal without a king likewise do not shine. The verse thus explicitly binds Haṭha to mental concentration.

All procedures involving the breath, including Kumbhakas and Mudrās, are to be practised with the mind fully engaged. Brahmānanda understands the instruction strictly: during the direction of the breath, no mental movement may turn toward another object. Technical execution without undivided attention therefore does not fulfill the practice.

Brahmānanda identifies Rudrāṇī Mudrā with Śāmbhavī; alternatively, another higher Mudrā such as Unmanī may be intended. Its efficacy presupposes holding the mind in one-pointedness through Samādhi and overcoming lethargy. The commentary therefore reads the verse as a statement about how Rājayoga completes the Haṭha procedures.

For Brahmānanda, a true guru is one who transmits the Mudrās as instruction handed down through a lineage of teachers. He is described as teacher, lord, and visible Īśvara. His authority is grounded in this lineage.

According to Brahmānanda, following the word of the guru encompasses more than a single Mudrā. It includes instructions on Āsana, Kumbhaka, suitable food, conduct of life, and prescribed discipline. One who attentively and repeatedly carries out this teaching is said to attain, together with powers such as Aṇimā, the “deception of time,” meaning the overcoming of death.