W2.4 Mudras and Bandhas Assignment

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

Refer to classical and modern texts.

Lucy Sainsbury

January 2011

Introduction

Mudra and Bandha have been an integral part of yoga practise for thousands of years and were detailed in the very first texts written on hatha yoga. Despite the evolution that we have seen in hatha yoga over the centuries, they are still very relevant in modern yoga practise and are taught widely in a variety of classes across the world today.

In the Hatha Yoga Pradipika, Mudras and Bandhas are talked about as being interchangeable. For example, in Verses 6 & 7, Chapter 2, the HYP states: “Maha Mudra, maha bandha, maha bedha, khechari, uddiyana, moola bandha and jalandhara bandha. Vipareeta karani mudra, vajroli and shakti chalana, verily, these are ten mudras which destroy old age and death.”

Swami Muktibodhananda’s commentary goes on to explain that when hatha yoga was extracted from what were considered at the time to be ‘tantric practises’, some of the practises were redefined. The result was that mudras and bandhas were separated out and given succinct and separate definitions. “Now jalandhara, uddiyana and moola are defined as bandhas, but their combination becomes a mudra.” (page 287, Hatha Yoga Pradipika)

Indeed, there is today a clear distinction between the two practises with mudras being described as ‘bodily positions / gestures that portray an intention or emotion’ and bandhas being ‘internal locks’. It is with these definitions in mind that I will base this assignment.

I will start by discussing mudras and their place in the practice of yoga today. I will then go on to talk about bandhas, how to incorporate them into asana work as well as their link to the pranic body. I will finish by discussing if / how I intend to introduce mudra and bandha into my classes.

Mudras

As mentioned previously, a ‘mudra’ is a ‘bodily position’ or ‘gesture’. However, there is much more to mudra than this. I particularly like this definition from the commentary of Muktibodhananda’s HYP (page 286): ‘Mudra is a specific body position which channelizes the energy produced by asana and pranayama into the various centres, and arouses particular states of mind.”

There are a number of mudras that involve the whole body, but perhaps hasta mudras (hand gestures) are the mudras that are most commonly used in yoga classes today. I will therefore start by discussing the different hasta mudras.

Hasta Mudras

Hasta mudras (hand gestures that portray an intention or emotion) are used all the time, by everyone, in every day life. They are part of our body language and people use their hands to express ideas or emotions without really thinking about it.

Hand gestures can also be culturally specific. For example, different nationalities use their hands in different ways to express themselves. The Italians are a good example of a group of people who use their hands a lot when speaking to convey thoughts and ideas.

An Italian Couple arguing!

Ref: www.illustrationssouce.com

Politicians also use their hands a great deal when expressing ideas. My yoga teacher, Wendy Teasdill, talks about the ‘Tony Blair Mudra’, which is where the fingertips from each hand are joined (see image below). It is said to connect

both parts of the brain and is therefore particularly helpful in helping us to remember things. We do this mudra in Wendy’s pregnancy class to help pregnant women who feel that they are becoming very forgetful!

The ‘Tony Blair Mudra’

Source: www. infiniteunknown.net

Hasta mudras are also an important part of Indian dance and can help to tell the story of the dance. They are also used widely by Buddhists to invoke particular qualities of the Buddha. Hasta mudras can also affect the subtle energy points in the body and therefore help to direct the flow of prana.

I will now name and discuss the main hasta mudras – however it is important to note that how to do these mudras and their names can vary from text to text.

Namaste / Anjali Mudra / Namaskara MudraOtherwise known as the ‘prayer position’, this mudra signifies balance between the two sides of the body.

Jnana / Gyana Mudra The name of this mudra is derived from the word gyana or jnana meaning true knowledge. The Jnana Mudra is considered to be the main hasta mudra of meditation. While promoting calmness and knowledge, it is said to suggest the ability to discriminate between truth and unreality.

Jnana Mudra

Ref: swaminarayangadi.com

Chin MudraThis mudra is often confused with Jnana Mudra. It is, in fact, the same as Jnana but the hands are held palms down. The hands can then be placed on the thigh or near the top of the thigh. It is said to promote abdominal breathing.

Adhi MudraWith this mudra, the thumb is placed in the palm with all four fingers folded over it. It is said to promote clavicular and upper chest breathing.

Chin Maya MudraThis is similar to chin and jnana mudra, but the three extended fingers are folded into the palm. It is said to promote intercostal breathing.

Brahma MudraThis mudra is the same as the adhi mudra (see above), but the knuckles are placed against each other at the base of the rib cage (wrists facing upwards). It is said to promote the full yogic breath.

Prithvi MudraThe thumb and ring finger are placed together and it is referred to as the mudra of the earth.

Vayu MudraThe thumb and index finger are touching and it is referred to as the mudra of the air or of prana (energy within the body).

Yoni MudraWith this mudra, the fingertips are used to seal the eyes, ears, lips and nose and is said to promote pratyahara. However, my yoga teacher has a different version for Yoni Mudra which is with the 3rd, 4th and 5th fingers interlaced and the index things and thumbs together.

The other main mudras that involve the whole body are as follows:

Maha Mudra – The Great Attitude This mudra is performed while in Janu Sirsasana. The straight leg is pulled back and there is a stretch created between the heel and the perineum. The big toe of the outstretched leg is held. The head is then tilted back while performing kechari mudra and shambhavi mudra (see below for details on these mudras). At the same time, the moola bandha is engaged and the breath is retained.

This mudra is said to awaken the ajna (third eye chakra), vishuddhi and moola bandhas.

Shambhavi MudraThis mudra involves gazing between the centre of one’s eyebrows, either with eyes open (to give the appearance of being cross eyed), or with the eyes closed, to create an inner focus on the ajna chakra (the third eye).

Maha Vedha MudraWhile sitting in lotus position, adopt the maha bandha and hold the breath in. Then put the hands to the floor and use the strength of the hands and the arms to lift the buttocks off the ground. Then ‘beat’ the buttocks to the ground three to seven times. When you have finished, slowly release and exhale and repeat for up to five rounds. It is said that this mudra forces prana into the sushumna nadi.

Khechari MudraThis mudra is performed by rolling the tongue back and placing the underside tip at the top of the throat at the back of the mouth. It is said that this mudra cures death and disease.

Another version is to ‘milk’ the tongue with gee, cut away the membrane and take the tongue up the nasal cavity towards the brain. This is definitely not something that I would either practise myself, or do in my class!

Vipareeta Karani Mudra

This mudra is the same as a half shoulder stand. A variation is bending one leg and resting the knee on the ajna chakra. This mudra is said to preserve the nectar of life by preventing it from falling down into the fire of agni.

There are three other mudras, Vajroli Mudra (involving controlling the release of semen in men), Sahajoli Mudra (involving rubbing the body with ashes of burnt cow manure mixed with water, following sex) and the Amaroli Mudra (involving drinking the midstream of your own urine). It is worth noting that these mudras are far less common and not something that I have would practise.

Physical Benefits of Mudras There are a number of claims in the HYP of mudras being responsible for doing incredible things. For example, on page 294, the HYP states: “Maha mudra removes the worst afflictions (the five kleshas) and the cause of death.”

While I would not agree with this statement or any other statement with similar claims, mudras can be beneficial in the practise of yoga for a few physiological reasons. For example, people who suffer from arthritis might find using mudras therapeutic for their condition. Mudras, such as the adhi mudra and brahma mudra can also be beneficial when used in conjunction with breathing exercises and can help the yogi to focus on breathing into different parts of the lungs.

Which Mudras will I teach?As far as mudras are concerned, I have not yet introduced them to my teaching, but having carried out the research for this assignment and now that I have a greater understanding of why mudras are important, I plan to introduce a few hasta mudras in the near future.

I will therefore start with either chin mudra or jnana mudra as a way to aid meditation. I will also use hasta mudras to compliment breathing work, for example, brahma mudra and adhi mudra. I will also introduce Yoni Mudra (see version below) while teaching alternate nostril breathing.

Yoni Mudra

Ref: www.hathayoga.co.za

At present, I do not intend to introduce the mudras that use the whole body, with the exception of maha vedha mudra which I would possibly consider to introduce when I have a bit more experience of teaching yoga.

Bandhas

Bandha is a Sanskrit work meaning ‘lock’ or ‘bind’. There are three main Bandhas: the Moola Bandha, the Uddiyana Bandha and the Jalandhara Bandha. The Mala Bandha is a combination of all three Bandhas with all three being engaged simultaneously.

The Moola Bandha

In physical terms, the moola bandha is made up of the muscles of the perineum and the pelvic diaphragm. The pelvic floor is made up of two triangles (the urogential triangle and the anal triangle). In between these two triangles, the central tendon of the perineum and the superficial transverse perineal muscle meet. (Coulter, page 187)

The Moola Bandha is “a gentle contraction of these muscles of the pelvic diaphragm and the muscles of the urogenital triangle” and is said to seal energy within the body (Coulter, page 184).

This bandha, because of its location is said to awaken the mooladhara chakra, or the root chakra. Swami Buddhananda (page 27), maintains that “the moola bandha is a pranic technique more than a physical one.”

Yogis today, however, would argue that this is not necessarily the case and that there are a number of great physical benefits of engaging the moola bandha during yoga practise.

For instance, John Scott (page 21) says “moola bandha is responsible for the root energy necessary for a firm foundation … moola bandha is also the safety lock for protecting the body.”

The Uddiyana Bandha

The HYP describes the Uddiyana Bandha as ‘the rising or flying bandha, because through its practise, the great bird (shakti) flies upward with ease.” (Verses 55 and 56, Chapter 3). It goes on to describe how to perform the bandha in simple terms as an action of pulling in the abdomen.

However, in modern texts the practise is described in more detail. For example, Coulter describes the practise as being a two stage process involving pulling in the abdomen on an exhale and then creating a vacuum in the chest by doing a false inhalation.

The Uddiyana Bandha also contracts the upper abdominals located approximately two inches below the Manipura, or Solar Plexus Chakra (Long, page 221 - They Key Muscles of Yoga).

The Uddiyana Bandha

Ref: Yoga Journal

In physiological terms, the Uddiyana Bandha is the only bandha which stretches the diaphragm and therefore provides it with a good exercise and

consequently helps with breathing. It also sets the foundation for asana practise and works on the inner core.

However, it is important to make a distinction between the Uddiyana Bandha and the action of drawing in the lower abdomen as a yogi might do during asanas, for example, the Downward Dog pose. John Scott refers to this gentle ‘sucking in’ of the abdominals to enhance such postures as a ‘soft uddie’.

The Uddiyana Bandha is the starting point for kriya practises such as Nauli, which focuses on isolating the rectus abodominus and pumping it in a left to right motion which acts as a cleansing technique.

I also personally found that uddiyana bandha, after having a baby, was amazingly effective in getting my abdominal muscles back into shape and removing the ‘saggy’ skin left by the bump!

The Jalandhara Bandha

The Jalandhara Bandha is performed by tilting the head forwards and drawing the chin towards the sternum. The action of contracting Jalandhara Bandha focuses the mind on the Throat Chakra (the fifth Chakra, or Vishudhi Chakra. (Long, page 221 - The Key Muscles of Yoga).

The Jalandhara Bandha is usually performed in conjunction with other asanas, such as shoulder stand, plough (halasana) and setu bandha sarvangasana (bridge).

The Jalandhara Bandha

Ref: Yoga Journal

Using Bandhas in asana work

So we have learnt how by using bandhas, we contract certain muscle groups to create an energy ‘lock’ in the body.

However, since the Moola Bandha deals specifically with muscles inside the body, some practitioners of yoga, especially students who are new to yoga, can find it hard to locate.

Ray Long (Long, page 31 – The Key Poses of Yoga) suggests that by using a method known as ‘recruitment’, we can awaken the muscles that we find hard to locate. He says that recruitment can be performed in virtually any yoga pose by contracting a muscle group that is easy to access and combining it with contracting the muscles of the moola bandha.

For example, in Utkatasana (chair pose), if you were to press the hands together at the same time as contracting the moola bandha, it will become easier to contract the muscles of the pelvic floor.

Bandhas and Prana Theory

As well as the benefits mentioned above, the three bandhas have important functions in terms of directing the flow of prana (energy) within the body.

Swami Satyananda (page 324) says: “They (bandhas) help to release the granthis (psychic knots) – the Brahma granthi, Vishnu granthi and Shiva granthi

– which prevent free flow of prana along the sushumna nadi. In this way spiritual power is released.” (page 324)

The moola bandha is said to seal the downward flow of prana (apana) and prevents it from escaping from the body. With the uddiyana bandha, apana is drawn upwards and meets the upward flowing prana so it goes on to form prana and therefore heat within the body. The jalandhara bandha is also said to redirect the flow of prana.

Areas for caution in bandhas

While there are no real areas for caution when performing mudras, there are a few to note when teaching / performing bandhas.

BYS Iyengar holds the view that bandhas play a vital role in controlling the flow of prana that is produced during the practise of pranayama. In his book, Light on Yoga, Iyengar compares prana to free flowing electricity: He states:

“When electricity is generated it is necessary to have transformers, conductors, fuses, switches and insulated wires to carry the power to its destination, as without these electricity would be lethal. When prana is made to flow in the yogi’s body by the practice of pranayama, it is equally necessary for him to employ bandhas to prevent the dissipation of energy and to carry it to the right quarters without damage elsewhere. Without bandhas, prana is lethal.” (Iyengar, page 365)

While I would not necessarily agree Iyengar’s view on the necessity of bandha in controlling the flow of prana, there are a few areas for caution to be aware of when teaching bandha in yoga.

For example, the uddiyana bandha should not be carried out during any stage of pregnancy. It is also contraindicated during menstruation.

There are also claims from Swami Budhananda that the practice of moola bandha by pregnant women will aid a ‘painless delivery’. However, Lucy Scott

maintains that too much practise of moola bandha before and during pregnancy can lead to caesarean section. This is something that Dr Ruth Gilmore backs up by looking at anecdotal evidence.

Using Mudra and Bandha in my classes

My approach to teaching yoga has so far been centred around Anatomy and Physiology and aside from teaching basic breathing and occasional pranayama as well as relaxation, my focus is very much on asana work.

So far I have not used mudras and bandhas at all in my classes. This was for a variety of reasons. Firstly, my class is beginner level with most of the students not having practised yoga before. This has made me focus more on introducing the class to the basics of hatha yoga.

What’s more, I did not feel that I had enough knowledge to introduce mudras and bandhas. Finally, I felt slightly sceptical about them altogether and wasn’t convinced that mudras and bandhas really contributed to my experience of practising yoga.

However, since starting the course and especially studying mudra and bandha for this assignment my attitude has changed greatly. I now feel that there is very good reason to introduce bandhas (especially the moola banda which I see as being really important in asana work) as well as certain mudras as mentioned previously in this assignment. I therefore look forward to introducing my class to mudras and bandhas shortly.

[3,000 words]

Bibliography

Buddhananda, Swami (1996) Moola Bandha: Master Key, Bihar School of Yoga

Coulter, David (2001) The Anatomy of Hatha Yoga, Body and Breath Inc

Iyengar, BKS (2001) Light on Yoga, Thorsons

Long, Ray (2008) The Key Poses of Yoga, Bandha Yoga

Long, Ray (2006) The Key Muscles of Yoga, Bandha Yoga

Muktibodhananda, Swami (1998) Hatha Yoga Pradipika, Yoga Publications Trust

Satyananda Saraswati, Swami (1996) Asana Pranayama Mudra Bandha, Yoga Publications Trust

Scott, John (2000) Ashtanga Yoga, Gaia Books