Draft W2.4 Mudra and Bandha

What are Mudra and Bandha? In what way are they used?

Refer to classical and modern texts. 2003 words Ginny Clother

A) Definition of Mudra and Bandha

The Hatha Yoga Pradipika (Muktibodhananda 1998) discusses Mudra as a physical

position that is adopted in order to affect the flow of energy and encourage a state of

mind. Mudra may be performed after asana and pranayama or during practise. The Hatha

Yoga Pradipika suggests some mudras may occur spontaneously. It advises that there is

confusion with regard to naming Mudra and Bandha, with some practises variously being

known as Mudras and/or Bandhas.

In this essay I am going to refer to Jalandhara, Uddiyana, Moola and Maha as Bandhas

and all other practises as Mudras. Jalandhara, Uddiyana and Moola may be thought of as

internal seals or locks and are traditionally considered to enhance prana (energy) flows

within the body. Engaging all three locks with external retention of the breath is known

as Maha Bandha which is usually performed in sitting prior to meditation (Saraswati

1996).

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Bandha is the Sanskrit for lock or seal according to Scott (2000). Iyengar (2001 p 365)

states ‘Bandha means bondage, joining together, fettering or catching hold of’. He argues

that without the use of Bandhas, prana can be lethal as energy can be dissipated or can

fail to be carried to the correct place. The imagery is of bandha helping to control and

direct the prana upwards through the energy channels (nadis). Apana vayu, the prana in

the lower abdomen is made to flow up rather than down in order to unite with prana vayu

in the chest region. Saraswati (1996) writes about reversing the flow of apana and prana

and uniting them with samana and causing an upward flow through sushumna nadi.

Mudra according to Saraswati (1996) are a way to deepen awareness and concentration,

from a simple hand gesture to the use of the whole body. The imagery is of connection of

the annamaya kosha (physical body), manoma/ya kosha (mental body) and pranamaya

kosha (pranic body) and it is thought that the use of Mudra can help lead to altered states

of consciousness. Futhermore it is thought that use of Mudras prevents dissipation of

prana.

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B) Summary of ways in which Mudra and Bandha are used

Mula or Moola bandha is the root lock and according to Coulter (2001) is used to seal in

energy (in a literary rather than scientific sense of the word). It involves contraction of

the anterior portion of the pelvic floor. Mula means ‘root, source, origin, or cause, basis

or foundation’ (Iyengar 2001 p 366). It is located in the perineal area between anus and

scrotum in men. There is debate about its exact location in women, with some sources

(e.g. Scott 2000) suggesting the location is at the cervix (neck of the womb). However the

perineal area between anus and vagina is supplied with contractile muscle under

conscious control but the cervix is composed largely of connective tissue with a small

proportion of smooth muscle under autonomic nervous system control, so the former is

an easier area for women to focus attention on muscular contraction than the traditional

designation.

Uddiyana bandha is the second lock, engaged with contraction of the abdominal muscles

on external retention of the breath in order to passively lift the diaphragm and lower the

ribs. Classically it requires use of both Mula bandha and Jalandara bandha. Uddiyana

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means flying up-‘the great bird prana is forced to fly up through sushumna nadi, the main

channel’ (Iyengar 2001 p 366).

Jalandhara is the third or chin lock-engaged by moving the head forwards with cervical

flexion bringing chin to the sternum. Jala means a net, a web, a lattice or a mesh.’

(Iyengar 2001 p 366). Jalandara bandha is often performed spontaneously dependent on

the body position and/or the dristi or gazing point being adopted e.g. if the dristi point

employed is the navel or in such asanas as Sarvangasana or Halasana, Jalandara is

automatically performed.

Saraswati (1996) gives three different definitions for Jalandhara. ‘Jalan’ or net and

‘dhara’ meaning stream, so that Jalandara is the lock to control the nadis of the neck.

Or ‘Jal’ meaning throat, ‘jalan’ water and ‘dhara’ vessel. Therefore meaning the lock

prevents the nectar from flowing down and thus preserves it from the digestive fire.

Finally ‘adhara’ or base, meaning the practise can lock the prana and redirect the flow to

sushumna nadi from the adharas. Adharas being sixteen specific sites in the body

associated with major and minor chakras.

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Mula and Uddiyana bandha correspond well with current western scientific

understanding of the use of pelvic floor and abdominal musculature and associated

myofascial links in support of the lumbar spine during activity. The research school of

the University of Queensland in particular physiotherapist Paul Hodges has explored the

utilisation of these muscles in treatment and prevention of low back pain and associated

urinary and faecal continence issues.

I would not hesitate to teach versions of Mula and Uddiyana bandhas and incorporate

them in to asanas. I would use Mula Bandha and the ‘soft uddy’ as promoted by Scott

(2000) i.e. engagement of the anterior pelvic floor and Transversus Abdominis

musculature.

Cautions and precautions to use include avoiding use of full Uddiyana Bandha with

students who have issues which would make them vulnerable when employing external

breath retention. Therefore anyone with high blood pressure, hernias (hiatus or inguinal),

duodenal or gastric ulcers, or during pregnancy or menstruation would be advised against

this practise.

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There is anecdotal reporting (Fox 2010) of strongly developed Moola bandha

musculature adversely affecting vaginal delivery during childbirth but I am not aware of

scientific corroboration at this stage.

Jalandhara Bandha is contraindicated for anyone with neck or upper back issues e.g.

cervical spondylosis, osteoporosis of the thoracic spine, adverse neural dynamics or high

blood pressure or heart disease (due to the risk of emboli/ arterial dissection/Cerebro

Vascular Incident or stroke / compression of carotid sinus affecting heart rate). Claims

that the practise can improve heart rate and thyroid function are not to my knowledge

validated.

Iyengar (2001) states that improper use of Uddiyana bandha will cause involuntary

discharge of semen and loss of vitality. He continues that improper use of Mula bandha

will lead to loss of virility or an over-dependence on worldly pleasures rather than a

correct sublimation of these urges to higher and nobler pursuits. Both these admonitions

are directed presumably at his male students. He advises that to avoid these outcomes

there is the necessity of learning these practises from an experienced teacher. I am not

sure that these warnings have enough of a physiological or anatomical basis that I would

be overly concerned to hear that a male student had been experimenting with these

practises.

Desikachar (1995 p 73) discusses the importance of bandha to assist in cleansing of the

body by ‘raising the rubbish to the flame’. He writes that flow of pranayama is important

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in order to reduce waste matter in the body, by directing Agni or the fire of life to any

blockages in the energy flow. This ties in with the use of prana as metaphor.

Saraswati (1996) warns incorrect performance of Mula can cause hyperacitivty but

correctly performed can ease constipation, haemorrhoids, anal fissures, prostatitis and

chronic pelvic infections in addition to asthma, bronchitis, arthritis, depression and sexual

disorders including frustration or guilt. I am not aware of any serious scientific

foundations to these claims. He writes that Uddiyana Bandha can cure constipation,

indigestion, worms and diabetes (as long as not chronic). Again these claims cannot be

taken as scientifically valid.

Saraswati (1996) claims performance of Maha bandha affects the pineal gland and

therefore the entire endocrine system thereby checking the degenerative and ageing

processes. Once more I do not endorse this claim but include it for completeness and as

an illustration that although literature should be read and digested with an open mind

sceptical enquiry does not go amiss for some of the more interesting claims that are

made.

Saraswati (1996) talks about five groups of Mudra which are; hand, head, postural, mudra

combined with bandha and perineal mudras.

1 Hand mudras; Hasta.

For example Jnana (tip of index finger to root of thumb palm down),

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Chin (as jnana but palm up),

Yoni (thumbs and index fingers together other three fingers interlinked),

Bhairava (palms up right hand resting on left),

Hridaya (tips of index fingers to root of thumb, tip of middle and ring finger to thumb,

little finger straight, palms up)

2 Head mudras; Mana.

For example Shambhavi (gaze at eyebrow centre),

Khechari (tongue resting with lower surface on upper palate),

Kaki (inhaling through pursed lips),

Bhujangini (drawing air through mouth to stomach and air expulsion by belching),

Bhoochari (right hand palm down thumb to upper lip, gaze at little finger and

maintenance of gaze after removal of hand),

Akashi (combined use khechari, shambhavi and ujjayi breathing),

Shanmukhi (close ears with thumbs, eyes with index fingers, nostrils with middle fingers,

mouth with ring and little fingers above and below lips),

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Unmani (take awareness from bindu in back of head descending through chakras).

3 Postural mudras Kaya.

For example Prana (raising and lowering hands in co-ordination with inhalation and

exhalation),

Vipareeta karani (inverted posture with ujjayi and concentration on chakras),

Yoga (sitting bending forwards with exhalation and concentration on chakras),

Pashinee (halasana with knees to ears and arms around back of legs),

Manduki (sitting in bhadrasana with nasikagra drishti),

Tadagi (breathing in long sitting holding the big toes)

4 Mudra with Bandha

For example Maha (one leg straight other bent sitting on heel in perineum, hands to big

toe, shambhavi and moola),

Maha bheda (Jalandara, uddiyana, moola bandhas sitting in utthan padasana)

Maha vedha (sitting in padmasana, jalandhara bandha, beat buttocks on floor)

5 Adhara perineal mudras to sublimate sexual energy

For example Ashwini (contract anal sphincter),

Vajroli/sahajoli contraction bladder sphincter (vajroli for men, sahjoli for women)

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C) Reference to Mudra and Bandha in classical texts

Saraswati (1996) writes that each Bandha is associated with a granthi or psychic knot that

impedes the flow of prana and therefore interferes with the awakening of the chakras and

the rising of kundalini. Mula bandha is associated with Brahma granthi, Uddiyana bandha

with Vishnu granthi and Jalandhara bandha with Rudra granthi.

Brahma granthi is the first knot and Saraswati (1996) states it is related to the first two

chakras, Mooladhara and Swadisthana and links to the survival instinct and procreation,

knowledge, awareness and desire. When this knot is loosened prana is no longer bound

by the personality and its desires and instincts and habits.

The second knot, Vishnu granthi relates to the next two chakras, Manipura and Anahata.

The first of these concerns the Annamaya kosha or physical body with regard to digestion

and metabolism. Anahata governs the Manomaya kosha the mental body and Pranamaya

kosha the energy body. On release of this knot energy is said to be drawn from the

universe not just the human body.

Rudra granthi is related to Vishuddhi and Ajna chakras which are associated with the

Vijnanamaya kosha or intuitive body. When this knot releases the individual ego is

transcended and enlightenment is gained.

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The Hatha Yoga Pradipika (Muktibhodananda 1998 p289) states that ‘perfection of

mudras and bandhas results in attainment of siddhis (perfections)’ but that these should

not be desired for their own sake nor should any divine powers bestowed be practised.

‘These must remain secret just like precious stones’ (Muktibhodananda p290).

In conclusion I would argue that there are strong physiological reasons for including a

soft uddy and Mula bandha in asana practise. Some mudra are useful and helpful for

focusing and concentration e.g. Jnana, Chin, Khechari particularly in sitting postures and

during pranayama.

However there are many unsubstantiated claims made for the benefit of bandha and

mudra practise. For example from the Hatha Yoga Pradipika (Muktibhodananda 1998 p

296 and 307

‘Anything can be consumed, even the deadliest of poisons is digested like nectar’ and

‘Wrinkles, grey hair and the trembling of old age are evaded….the symptoms of old age

are either annihilated or reduced’

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Fear of death and aging are an integral part of our human condition and unfortunately it

appears not even the most advanced yogis are immune to these afflictions.

D) Bibliography and Referencing

Coulter HD (2001) Anatomy of Hatha Yoga. Motilal Banarsidass Publishers

Desikachar TKV (1995) The Heart of Yoga. Inner Traditions International

Fox P (2010) Bandha Handout

Iyengar BKS (2001) Light on Yoga. Thorsons

Muktibhodananda S (1998) Hatha Yoga Pradipika. Yoga Publications Trust

Saraswati SS (1996) Asana, Pranayama, Mudra, Bandha. Yoga Publications Trust

Scott J (2000) Ashtanga Yoga. Three Rivers Press

Picture Credits in order of appearance

1http://soulcurrymagazine.com/sc/wp-content/uploads/swaryoga2top.jpg

2 http://img.webme.com/pic/e/esoterik-koeln/nadis1.jpg

3 http://farm5.static.flickr.com/4038/4529456325_02b0fe9501_0.jpg

4 http:// www.catodharmayoga.it/Portals/o/Bandha/JalandharaBandha.jpg

5 http://www.asana.fi/images/uddiyana.jpg

6 http://www.yogmsharanam.om/yoga/Jnana%20And%20chin%20mudras.jpg

7 http://4.bp.blogspot.com/60DAYBp2k3g/SonTUGskgvI/AAAAAAAABOQ/fiN-

99embV8/s200/siete+puertas.jpg

8 http://www.dedroidify.com/images/chakra.jpg

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