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Mudra and Bandha

Definition

Mudras and Bandhas are physical actions that directly affect pranic energy within the body. They are an intrinsic part of Hatha Yoga which is all about expanding consciousness through physical practice in order to achieve enlightenment. In this philosophy, enlightenment is considered to be an absolute physiological possibility rather than a religious concept.

The word ‘mudra’ literally means, ‘to seal’. Mudras involve the special placement of parts of the body to stimulate a specific energetic circuit. Mudras are often mainly associated with hand positions although the Indian dance form Kathakali illustrates that mudras can be applied to the whole body. In fact, those concerning the body are called. ‘kaya’, mudras for the feet are known as, ‘pada’, the hands, ‘hasta’, the eyes, ‘chaksu’ and the mind, ‘mana’.

Bandhas are sometimes thought of as separate practices but are in fact specialised forms of mudra which translate as ‘locks’. These involve contractions of muscles along the Gastro-Intestinal tract which restricts the flow of prana in the vayus. The Hatha Yoga Pradipika states that, “bandha is a technique through which the opposite poles of energy or shakti are bound together. Through contraction of muscles and organs in the physical body, the shakti is accumulated into a particular centre”.

So, bandhas concentrate prana in certain locations within the body to create specific physical and psychological effects.

Effects of Mudras

There are many mudras but all help to harmonise and rejuvenate the body by directing and distributing prana. Another translation of mudra is the ‘giver of joy’ and the root syllable ‘mud’ means to delight or protect.

• Vaparita Karani Mudra (half shoulder stand)– has a cleansing effect upon the lungs, bladder and intestines by improving circulation

• Yoga Mudra (sitting pose, hands interlinked behind, folding forwards) – massages the internal organs, stretches spine, revitalises body and quietens the mind

• Chin Mudra (index finger touches root of thumb) – encourages concentration and memory by releasing mental tension

Effects of Bandhas

The practice of bandhas during pranayama has many physiological effects. In particular, they balance the functioning of the endocrine system in the following ways:

• Jalandara Bandha – directly affects the pineal, pituitary, thyroid, parathyroid and thymus glands

• Uddiyana Bandha – directly affects the adrenal glands and pancreas

• Mula Bandha – directly affects the perineum/cervix/gonads (thought to be vestigial endocrine glands)

In addition, all bandhas have an indirect effect upon the pineal and pituitary glands. All these create a ‘knock-on’ effect within the biorhythms of the human organism. Generally, bandhas produce a calming effect which lowers blood pressure, heart rate and alpha brainwave frequencies. When all three Bandhas are used together the practice is known as Mahabandha. The Gheranda Samita states that , “the Mahabandha is the Greatest Bandha; it destroys decay and death: by virtue of this Bandha a man accomplishes all his desires.”

Uses

Mudras and Bandhas have an accelerating effect upon a practitioners potential for Samadhi when used with kriya , asana, pranayama , pratyahara, dharana and dhyana.

Mudras can harmonise and rejuvenate the functions of the body, also evoking particular emotional and mental responses. They can enable the practitioner to develop control over their involuntary responses and help them to direct their senses, so harnessing their powers of concentration. After regular practice, the practitioner increases their awareness of prana and can develop ‘siddhis’ or psychic experiences.

Bandhas further direct and concentrate pranic energy by locking it into certain areas of the body. They serve to increase pranic pressure in a similar way to a pressure cooker. This increases heat at the manipura chakra or solar plexus and can create a chain reaction causing prana and apana to unite.

When this happens, kundalini is awakened and prana enters the sushumna nadi, travels upwards whilst opening the chakras and piecing the granthis . This can result in an experience of self-realisation although this process can repeat itself many times before enlightenment is achieved.

When kundalini rises to pierce the final granthi at the ajna chakra an everlasting change in the consciousness of the practitioner occurs.

The Hatha Yoga Pradipka mentions uddiyana bandha as being particularly useful for this purpose. “Uddiyana bandha changes the course of the downward moving apana vayu and unites it with prana vayu and samana vayu in the navel centre. When the two opposite energies of apana and prana meet in the navel region, there is an explosion of potential force which travels upward through sushumna nadi. Powered by udana vayu, it is taken up to the higher centres”.

In conclusion, mudra – incorporating bandha – “is recognized as an external instrument with the capacity to prepare the mind for meditation. Mudra is like a key which opens aspects of our mind for us to view. Mudras generate cues of the supreme reality, taking the practitioner nearer to the final truth, representing the nearest 'figure' of this truth as a mirror would represent reality. In this way the mudra can be seen as a science of connection between the infinite and the finite.” (source iyogaclub.com)

Bibliography
Article: Yoga Magazine, Mudras and States of Awareness - Swami Suryapremananda Saraswati
Muktibodhananda S., (1993), Hatha Yoga Pradipika, Bihar School of Yoga
Sris Chandra Vasu, (1976), The Gheranda Samita, The Theosophical Publishing House
Swami Satyananda Saraswati, (1999), Asana Pranayama Mudra Bandha, Bihar School Of Yoga
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Written by Justine Aldersey-Williams 09/05/2008

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