हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

68 HAṬHAYOGAPRADĪPIKĀ 36. [The ŚĀMBHAVĪ-MUDRĀ is described]: Con- centration on the internal object [in any Cakra from the Mūlādhāra to the Brahmarandhra], while the external sight is devoid of winking, this is that Śāmbhavī- mudrā preserved in the Veda-s and Śāstra-s. 37. When the Yogin remains with mind and breath absorbed in the internal object, when his pupils are motionless, when, though his eyes perceive without, he sees not [i.e. does not grasp the objects], it is indeed the Śāmbhavī-mudrā. When it is obtained by the favour of the Guru, that state which is of Śambhu, which is other than the void and the not-void, that Reality manifests itself [to the Yogin]. The attention should be directed to the Anāhata-cakra and the object of internal contemplation is Iśvara with attributes, or Brahman, which is the real object of the two sentences, ‘ That Thou art ’ and ‘ I am Brahman ’. It is not the void, because in the contemplation of the internal object, there is the nature of sat (being). It is other than the not-void, because even this object ceases to be afterwards. 38. The Śāmbhavī and the Khecarī Mudrā-s, though differing in the position [of the eyes] and place [to which the attention of the mind is directed, both] bring about the bliss of absorption of the mind in the void, which is [the Ātman] of the nature of Bliss- consciousness. It is called void, because it is not affected by Time, Place or Matter. It is void of things like itself and also of things different from itself. The positions of the two Mudrā-s are said to be different, because in the Śāmbhavī-mudrā the eyes are directed