Haṭha Pradīpikā 4.6
अन्तर् लक्ष्यं बहिर्दृष्टिर् निमेषोन्मेषवर्जिता |
एषा सा शाम्भवी मुद्रा सर्वतन्त्रेषु गोपिता ||6||
Metre: Anuṣṭubh
Within (antar) is the target (lakṣyam | nom acc sg), without (bahiḥ) is the gaze (dṛṣṭiḥ | nom sg), free from closing and opening [the eyes] (nimeṣa-unmeṣa-varjitā | nom sg f ppp): this (eṣā sā | nom sg f) is Śāmbhavī Mudrā (śāṃbhavī mudrā | nom sg), concealed (gopitā | nom sg f ppp) in all Tantras (sarva-tantreṣu | loc pl).
Śāmbhavī means that the focus remains within while the gaze rests outward without blinking. This Mudrā is said to be concealed in every Tantra.
According to Brahmānanda, the inner target of Śāmbhavī can be any chosen Cakra from the lower bodily center to Brahmarandhra. The outer gaze remains motionless because the mind is completely gathered in the inner target. Open eyes therefore do not mean that external objects continue to be perceived.
sarvatantreṣu MBHDL2026 ] vedaśāstreṣu NS1882
Aiming at Brahman inwardly, while keeping the sight directed to the external objects, without blinking the eyes, is called the Sâmbhavî Mudrâ, hidden in the Vedas and the Sâstras.
Man richte das Auge, dasselbe weder auf- noch zumachend, auf eine Stelle an der Oberfläche des Körpers, die dem entspricht, was im Innern wahrzunehmen ist (d. h. man fixire einen der mystischen Kreise). Dies ist die Şambhavî Mudrâ, die in den heiligen Schriften bewahrt wird (d. h. unter andern in den Yoga-Büchern: sâmkhyapatanjaladishu, Com.).
Haṭha Pradīpikā 4.7
अन्तर्लक्ष्यविलीनचित्तपवनो योगी यदा वर्तते दृष्ट्या निश्चलतारया बहिरधः पश्यन्नपश्यन्नपि |
antar-lakṣya-vilīna-citta-pavano, yogī yadā vartate dṛṣṭyā niścala-tārayā bahir adhaḥ, paśyann apaśyann api | Analysis ▾ Analysis ▴
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antar
|
inner | |
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lakṣya
|
in the focus | |
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vilīna
|
dissolved | |
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citta
|
mind | |
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pavanaḥ
|
breath, wind | |
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yogī
|
the yogin | |
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yadā
|
when | |
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vartate
|
remains, abides | |
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dṛṣṭyā
|
with gaze | |
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niścala
|
unmoving | |
|
tārayā
|
pupil | |
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bahis
|
outward | |
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adhas
|
downward | |
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paśyan
|
seeing | |
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apaśyan
|
not seeing | |
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api
|
though, even |
मुद्रेयं खलु खेचरी भवति सा युष्मत्प्रसादाद्गुरो शून्याशून्यविवर्जितं स्फुरति यत्तत्त्वं पदं शाम्भवम् ||7||
mudreyaṃ khalu khecarī bhavati sā, yuṣmat-prasādād guro śūnyāśūnya-vivarjitaṃ sphurati yat, tattvaṃ padaṃ śāmbhavam ||7|| Analysis ▾ Analysis ▴
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mudrā
|
mudrā | |
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iyam
|
this | |
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khalu
|
indeed | |
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khecarī
|
Khecarī | |
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bhavati
|
becomes, is | |
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sā
|
it | |
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yuṣmad
|
through your | |
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prasādāt
|
grace | |
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guro
|
O guru | |
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śūnya
|
empty | |
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aśūnya
|
nonempty | |
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vivarjitam
|
free from | |
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sphurati
|
shines forth | |
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yat
|
which | |
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tattvam
|
reality | |
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padam
|
state, abode | |
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śāmbhavam
|
belonging to Śambhu |
Metre: Śārdūlavikrīḍita
When (yadā) the yogi (yogī | nom sg), whose mind and breath have dissolved into the inner target (antar-lakṣya-vilīna-citta-pavanaḥ | nom sg), remains (vartate | 3p sg med pres) with motionless pupils (niścala-tārayā | ins sg), looking (paśyan | nom sg m pca) outward and downward (bahir adhaḥ), not seeing (apaśyan | nom sg m pca) and yet (api) seeing, then this Mudrā (mudrā iyam | nom sg) is indeed (khalu) Khecarī (khecarī | nom sg). Through your grace (yuṣmat-prasādāt | abl sg), O Guru (guro | voc sg), the Śāṃbhava state (padaṃ śāṃbhavam | nom acc sg n) shines forth (sphurati | 3p sg act pres) as that reality (yat tattvam | nom acc sg n) which is free from both void and non-void (śūnya-aśūnya-vivarjitam | nom acc sg n ppp).
When mind and breath have dissolved into the inner focus and the unmoving gaze rests outward without clinging to anything, the Śāmbhava state beyond void and non-void appears through the grace of the guru.
As the inner target, Brahmānanda names either a formed Īśvara in the lotus of the heart or Brahman as designated by the great statements of the Upaniṣads. Although the eyes face outward, the mind grasps no external things. For him, the reality recognized through the guru's grace is neither mere nothingness nor a limited entity; this formulation protects the emptiness of the experience from a nihilistic interpretation.
khecarī MBHDL2026 ] śāmbhavī NS1882
When the Yogî remains inwardly attentive to the Brahman, keeping the mind and the Prâṇa absorbed, and the sight steady, as if seeing everything while in reality seeing nothing outside, below, or above, verily then it is called the Sâmbhavî Mudrâ, which is learnt by the favour of a guru. Whatever, wonderful, Śûnya or Aśûnya, is perceived is to be regarded as the manifestation of that great Śambhû (Śiva).
Wenn der Yogin Bewusstsein und Athem auf das innerlich Wahrnehmbare konzentrirt hat und mit gesenktem Kopf (adhas = adhahşirah, Com.) und unbeweglichem Augapfel die Stelle ausserhalb des Körpers betrachtet und doch nicht betrachtet (denn in Wirklichkeit ist ja seine ganze Aufmerksamkeit auf das innerlich Wahrnehmbare gerichtet), so entsteht diese Mudrâ Şâmbhavî, die bloss durch die Gunst des Lehrers zu erlangen ist, und es entspringt jene höchste, seligmachende Wirklichkeit, deren Kennzeichen die Erlösung (sûnyâşûnyam) ist.
Haṭha Pradīpikā 4.8
श्रीशाम्भव्याश्च खेचर्या अवस्थायामभेदता ||8||
Metre: Anuṣṭubh
In the state (avasthāyām | loc sg) of venerable Śāmbhavī (śrī-śāmbhavyāḥ | gen sg) and (ca) Khecarī (khecaryāḥ | gen sg), there is non-difference (abhedatā | nom sg).
In their essential state, Śāmbhavī and Khecarī are not different.
Śāmbhavī directs the outer gaze straight ahead and the inner target toward the heart, whereas Khecarī directs both gaze and inner target toward the space between the eyebrows. Despite this methodological difference, according to Brahmānanda both lead to the same self as consciousness and bliss, beyond time, place, object, and distinction.
avasthāyām abhedatā MBHDL2026 ] avasthādhāmabhedataḥ NS1882
om. MBHDL2026 ] add. bhavec cittalayānandaḥ śūnye citsukharūpiṇi NS1882 post avasthādhāmabhedataḥ
om. MBHDL2026 ] add. bhavec cittalayānandaḥ śūnye citsukharūpiṇi NS1882 post avasthādhāmabhedataḥ
The two states, the Sâmbhavî and the Khecharî, are different because of their seats (being the heart and the space between the eyebrows respectively); but both cause happiness, for the mind becomes absorbed in the Chita-sukha-Rupa-âtmana which is void.
In Folge dieser Unterscheidung von Wesen und Ort von Şâmbhavî und Khecarî entsteht durch die Vernichtung des Bewusstseins Wonne in dem Leeren, dessen Kennzeichen eben diese Geisteswonne ist.
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