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/fiN99embV8/s200/siete+puertas.jpg
8 http://www.dedroidify.com/images/chakra.jpg
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