Mudra is generally translated as a gesture or attitude, but another description, which I tend to favour is ‘to draw forth pleasure’. ‘Mud’, can be translated as pleasure or delight, and ‘dravay’ where ‘dru’ is drawn from means ‘to draw forth’. So mudras can be mood enhancers, they can alter ones state of mind, attitude or perception of life, they are not something to be played around with.

One way I tend to view mudras is within a context of every day life. For example if we talk to someone with our shoulders down, a smile on our face our hands open and relaxed, we normally become happier and more open. However if we tense our fists or make an impolite gesture, then one will tends to feel aggressive. Our breathing would be challenged with the second option whereas with the first, we would tend to breathe easily and deeply.

Much the same applies with mudras except in a much more subtle and enlightening way. They are practised in order to build up the prana within our ethereal body and therefore awaken chakras and allow the kundalini to begin to travel easily up and down sushumna. This can bring about psychic powers, so the student should be well practised in asana and basic pranayama before attempting these further practises. It is always advised to have the support of a guru, to help guide you and make sure of your mental and physical stability whilst practising any advanced practices.

To have a deeper understanding of mudra we have to think about the way energy or prana, the body’s lifeforce, runs around the body. We tend to loose this life force like a leaky pipe looses water, when we mix with the wrong people, lack sleep, eat sugary foods, take caffeine, alcohol or drugs, overeat, oversleep, lack exercise etc.. We tend to gain energy when we eat good healthy food, mix with the right people, exercise, drink lots of water etc., however if we want to seal this energy in and stop the leaky pipe we can work with mudras. Now it is no good just sealing a leak whilst loosing loads of water as it will keep unplugging, however if we turn off the water supply, clean and prepare the pipe it will work far more efficiently.

That is what we are doing when preparing our bodies with the correct diet, asana, pranayama, appropriate cleansing techniques and lifestyle, before going on to these higher practices. When we are prepared, using these mudras will make our bodies far more energy efficient, and allow the prana to move easily throughout the chakras and nadis as they are the vital seal or plug in the leaky pipe.The Hathayogapradipika tells us “the yogi should carefully practice the various mudras to arouse the great goddess (kundalini) that sleeps, closing the mouth of sushumna (the doorway to the absolute)” (1), the Gheranda Samita advises us that the knowledge of mudras “leads to adeptship. It should be kept secret with great care, and should not be taught indiscriminately to everyone. This gives happiness to yogins, and is not easily attained by the maruts(gods of the air) even.”(2) So we can see from this information that mudras are serious business.

The Hathayogapradipika and the Gheranda Samita put mudras and bandhas in one basket, however there are differences. Bandha means lock, binding, fix, fasten fetter, obstruction or clot and much much more. Bandhas involve the contraction or squeezing of certain muscles. There are three bandhas, mulhabandha, which involves the contraction of the perineum or cervix, uddiyanabandha, which involves the contraction or flying up of the solar plexus or abdominal region, jalandharabandha, which involves the contraction of the throat, and mahabandha, which is the combination of all three. When one applies these locks physically, then it is said that there is an unlocking that happens on psychic level, which can like mudras lead to the unleashing of kundalini. Physically they can lower blood pressure, heart rate, harmonise the endocrine system, increase the production of Alpha brainwaves (responsible for relaxation), revitalize the digestive system decrease activity in the sympathetic nervous system, and harmonize the whole nervous system.

They increase our control over breathing and therefore increase our consciousness, through the use of bandha during pranayama we can increase kumbhaka, which leads eventually to enlightenment. They are considered so important in the Hathayogapradipika that it is written “these three bandhas that ward off death and old age, increase the gastric fire and confer the siddhis, such as anima, should be carefully kept secret.”(3). The Gheranda Samita, favours uddiyana bandha writing, “Of all the bandhas this is the best. The complete practice of this makes emancipation easy.”(4). It further goes on to say that a man that practises jalandhara bandha becomes an adept within six months. Of mulabandha it says, “The person who desires to cross the ocean of Samsara, let him go to a retired place, and practice in secrecy this mudra. By the practice of it, the Vayu (prana) is controlled undoubtedly; let one silently practise this without laziness, and with care.”(5). Lastly of maha bandha it is written “The Mahabandha is the Greatest Bandha; it destroys decay and death: by virtue of this Bandha a man accomplishes all his desires.”(6)

There are five groups of Mudras, each used in different ways.
Hasta Mudras; hand mudras
Mana Mudras; head mudras
Kaya Mudras; postural mudras
Bandha Mudras; lock mudras
Adhara Mudras; perineal mudras

The hand mudras are most commonly known, as they are hand positions used very often in conjuction with meditative poses. “They redirect the prana being emitted by the hands back into the body”(7)

The head mudras are often meditative techniques in their own right and include the eyes, ears, nose, tongue and lips.

The postural poses are often mistaken for asana, but involve much more such as a combination of breathing techniques and concentration techniques. So for example you may be working through the chakras simultaneously.

The bandhas as already mentioned keep the prana retained in the body, preparing for the awakening of kundalini.

And lastly the perineal mudras redirect the apana forces to the brain.
Let us now look at the use of one mudra from each section:

Jnana Mudra:
This is a hand position, sitting in a comfortable meditative pose, fold the index finger so it touches the inside root of the thumb, relax the other fingers and have the hand palm down.
Jnana mudra is performed to attain inner knowledge

Kaki Mudra:

This is a head mudra. Sit in a comfortable meditative posture. The hands are in jnana or chin mudra.
Close the eyes and when you open them perform nasikagra dristi, (this is with the eyes focused on the tip of the nose. Try not to blink, and purse the lips as though forming a beak, the tongue is relaxed.
Breathe in slowly through the lips, close the mouth and exhale through the nose.

This mudra is associated with a free long life. It lowers high blood pressure and helps with stress related disorders. It stimulates the digestive processes. This is not for the depressive, or people suffering from low blood pressure and chronic constipation.

Manduki Mudra:

Sit in Bhadrasana with the toes pointing out (can be inwards if uncomfortable). The buttocks should rest on the floor so that there is contact with the perineum thus stimulating mulhabandha. If this is not possible place a folded blanket between the legs.
Place the hands on the knees, keep the spine and the head erect, close the eyes and relax, when one feels relaxed open the eyes and perform nasikagra drishti.When the eyes become tired close them until you feel ready to resume the drishti again. Practice for 5 mins

This awakens mulhadhara chakra. Perfection of this practice leads directly to meditation, it should not be practised by glaucoma sufferes or diabetics or people who have just had cataract surgery or other eye operations(this also applies to the above practice)

Maha Vedha Mudra:

Sitting in padmasana, relax the body and close the eyes. Place the hands either side of the thighs, palms down, or you can make fists with the palms down. The arms are straight and relaxed .Retain the breath and perform jalandhara bandha,(head bent forward so that the chin presses the neck and focusing on visshudhi)

Keep the awareness on mulhadhara chakra and gently beat the buttocks on the floor three times. Rest the buttocks on the floor, and release jalandharabandha, exhaling deeply. When your breathing returns to normal you can repeat again.

This is very powerful practice, it awakens psychic faculties and dormant kundalini residing in mulhadhara chakra. It regulates the pituitary gland, hormonal secretions and reduces symptoms of old age. It is used in conjuction with maha mudra and maha bandha. Be careful not to damage the coccyx when performing this, and it should be avoided by those suffering from pelvic complaints.

Ashwini Mudra:

Sit in a comfortable meditative pose. Become aware of the natural rhythm of the breath.
Take the awareness to the anus, and then contract the anal sphincter muscles for a few seconds without straining. Relax and repeat again, holding for as long as possible, gradually the contractions become more rapid.

This strengthens the anal sphincter muscles, alleviating problems such as piles, constipation or prolapse of the uterus or rectum.it is often used in conjuction with an inverted posture. This redirects the downward flow of pranic energy, upwards for spiritual purposes.
So these are some uses for mudras and bandhas, they should always be carried out with caution and diligence, so that we do indeed live a long healthy life.

References:

Swami Visnu –devananda, Hathayogapradipika, (1987), Om Lotus Publications, ISBN 0-931546/02/8, page 105
Sris Chandra Vasu, The Gheranda Samita, (1976), The Theosophical Publishing House, ISBN 7229 5066 7, page 45
Swami Vishnu-devanda, Hathayogapradipika, (1987), Om Lotus Publications, ISBN 0-931546/02/8, page 116
Sris Chandra Vasu, The Gheranda Samita, (1976), The Theosophical Publishing House, ISBN 7229 5066 7, page 48
Sris Chandra Vasu, The Gheranda Samita, (1976), The Theosophical Publishing House, ISBN 7229 page 50
(6) Sris Chandra Vasu, The Gheranda Samita, (1976), The Theosophical Publishing House, ISBN 7229, page 51

Swami Satyanada Saraswati, Asana Pranayama Mudra Bandha, (1999), The Bihar School of Yoga, ISBN 81-86336-14-1, page 425

Bibliography:
Swami Buddhananda, Moola Bandha the Master Key, (1998), The Bihar School OF Yoga, ISBN 81-85787-32-8

Sris Chandra Vasu,The Gheranda Samita, (1976), The Theosophical Publishing House, ISBN 7229 5066 7

Swami Satyananda Saraswati, Asan Pranayama Mudra Bandha, (1999), Bihar School Of Yoga, ISBN 81-86336-14-1

Swami Vishnu-devanada, Hathayogapradipika, (1987), Om Lotus Publications, ISBN 0-931546/02/8


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