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1.Sarva Samkshobini Mudra
Ambika-sakti is the principle cause for evolution.
It is said that parameswari motivated parameswara to take up the task of universal creation.
(‘Parameswari sristyonmukhena ksobhayatiti kshobhini’-Vishnu Purana).
The mudra-devi is perused as pervading the trilokyamohana enclosure (the deluder of three realms) of Sri Cakra.
Dram is the seed letter with which this mudra is identified.
Ambika is identified as the triad of vama-jyesta-roudri. While vama is the creative aspect, jyesta strives to sustain the universe that is created.
Drim is the bija mantra of this mudra, which pervades the sarva-asaparipuraka (fulfiller of all hopes) enclosure of Sri Cakra.
This mudra is presented by pointing, the pointing (tarjani) and middle (madhyama) fingers of both hands and holding the remaining fingers closely together as shown in the above photographs.
3. Sarva-Akarsini mudra:
This denotes the active Brahman principle (kameswara) diversifying into duality. The principle of caitya (transformed state of Vimarsa) is suggested by this mudra.
Klim is the bija mantra of this mudra, which pervades the sarva-samkshobana(agitator of all) enclosure of Sri Cakra
This is also known as sarva-avesakari. It represents the eminent effulgence within (daharakasa) of the seeker experiencing siva-sakti unison and equanimity.
Blum is the bija mantra of this mudra extending the sarva- soubhagyadayaka (provider of all prosperity) enclosure of Sri Cakra.
This mudra is presented by joining and holding the fingers of both the hands together as shown in the above photographs.
5.Sarva- unmadini mudra:
Sarva-ardhasadhaka (accomplisher of all objectives) enclosure of Sri-Cakra is the abode of this mudra sakti. As explained in mahanarayanopanishad this mudra sakti occupies the daharakasa (space of the heart) of the seeker as a tongue of Fire, as slender as the awn of a paddy grain (nivara-suka), blessing him with brahma caitanya.
Sah is the bija of this mudra-sakti dominated by jyestha sakti principle.
This mudra is presented by joining and holding thumb (angustha), pointing finger (tarjani), middle finger (madhyama) and the little fingers (kanishtika) of both hands facing up and pointing the ring fingers (amamika) together as shown in the above photographs.
Krom is the bija mantra of this mudra extending the whole of sarva-raksakara (protector of all) enclosure of Sri Cakra.
This mudra sakti dawns on the seeker the incomparable effulgence of vamasakti (vamat vama; the emitor of cosmos).
This mudra is presented by joining and holding thumb (angustha), pointing finger (tarjani), middle finger (madhyama) and the little fingers (kanishtika) of both hands facing up and bending the ring fingers (amamika) upwards together as shown in the above photographs.
Indecisive seeker may derelict in his nitya and naimittika duties. By this mudra the seeker acknowledges the eminent aspect of jnana-sakti and dissolves all doubts impeding his spiritual persuasion
Hasakhapharem is the bija mantra of this mudra and sarva-rogahara(remover of all diseases) enclosure of Sri Cakra is embellished by this mudra sakti.
This mudra is presented by entwining right hand over the left hand and holding the hands sky ward and presenting sarva yoni mudra as shown in the above photographs.
8. Sarva-bija mudra:
This mudra –sakti pervades and extends the inner most trikona (sarva-siddhiprada-bestower of all attainments) enclosure of Sri Cakra.
Hasoum is the bija mantra of this mudra sakti. This facilitates an enquiry in the mind of the seeker for realizing the primordial satya-brahman principle. With this mudra-sakti the seeker successfully realizes the contaminated perception of the pseudo reality of maya principle.
This mudra is presented by joining and holding the fingers tips of both hands in a circle as shown in the above photographs.
Sarva-anandamaya (filled with all Bliss) enclosure of Sri Cakra is the abode of this mudra-sakti. This is also known by the name kama kala. Kama suggests the proactive Brahman principle (sabala brahma) which is as slender as the (iksana) with a resolve to expand; kala implies the infinite empirical universe unfolded from kameswara.
Prakasa-vimarsa aspects of siva-sakti fill this enclosure.
Aim is the bija mantra of this mudra sakti that is saving the seeker from the consequential deficiencies arising out of the errors of omission and commission in his approach for self-realization.
This mudra is presented by joining and holding folding both the little fingers (kanishtika) upwards, holding the ring finger of the right hand on that of the left hand and hold them with the pointing fingers(tarjani), joining the middle fingers (madhyama) and joining the thumbs (angusta) and little fingers (kanishtika) pointing downwards as shown in the above photographs.
10. Sarva- trikhanda mudra:
Trikhanda suggests the three parts of Srividya mantra, signifying the principles of the Sun, the Moon and the Fire. The mudra also is an invitation for the rays of light of the all pervading principle of vimarsa-sakti (avarana-sakti) of the celestial mother (cidrupi) that manifests as brahma-visnu-rudra-isvara- sadasiva performing five celestial duties of srishti-sthiti-samhara-tirodhana-anugraha.
Sarva-anandamaya enclosure, the central point of Sri Cakra (Kendra bindu) is to be perceived as the smallest circle with immeasurable diameter, the essential property of a circle is in terms of forming 360 degrees at the centre, thus making this enclosure as the perfect symbolic abode for the supreme- Empress (srimaharajni) in SriCakra.
Hasraim-hrisklim-hasrouh is the bija triad of this mudra that pervades the sarva-anandamaya enclosure of Sri Cakra a compressed circle (bindu) connoting the nirguna para Brahman principle.
This mudra is presented by joining and holding both the hands as in sarva yoni mudra, but the little fingers (kanishtika) are to pointing downward and the thumbs(angusth) pointing upward as shown in the above photographs.
Akanda mandalakaram visvam vyaya vyavasthitam
Trailokya manditam yena mandalam tat sadasivam
This is the invocation prayer for the mudra connoting the non-dual concept of the presented universe and the perceiving self. Mandala is the geometric expression which enables the seeker to reorganize his individual constitution (pindanda) to cosmic evolution (brahmanda).
Visva is a compacted potential extension of basic details in all directions from the centre and can be visualised as a mandala. This mandala makes an effective model of transformation, projection; concentration and integration Vis-a Vis the individual perceiving it, thus denying the subject –object duality (aham-idam). In such detail of contiguity, visva is construed as the objectification of Consciousness and jiva as the subjectification of the same Consciousness, which is sada-siva.