MUDRA

As the chief of the snakes is the support of the earth with all the mountains and forests on it, so all the Tantras (Yoga practices) rest on the Kundalinî. When the sleeping Kundalinî awakens by favour of a Guru, then all the lotuses (in the six chakras or centres) and all the knots are pierced through. Susumnã (Sunya Padavi) becomes a main road for the passage of Prãna, and the mind then becomes free from all connections (with its objects of enjoyment) and Death is then evaded. Susumnã, Sunya, Padavi, Brahma-Randhra, Mahã-Patha, Smasãna, Sãmbhavî, Madhya-Mãrga, are names of one and the same thing. In order, therefore, to awaken this goddess, who is sleeping at the entrance of Brahma Dvãra (the great door), Mudrãs should be practised. Mahã Mudrã, Mahã Bandha, Mahã Vedha, Khecarî, Uddiyãna Bandha, Múla Bandha, Jãlandhara Bandha, Viparîta Karanî, Vajroli, and Sakti Cãlani. These are the ten Mudrãs which annihilate old age and death, They have been explained by Adi Nãtha (Siva) and give eight kinds of divine wealth. They are loved by all the Siddhas (perfected ones) and are hard to attain even by the Maruts. These Mudrãs should be kept secret by every means, as one keeps ones box of jewelry, and should on no account be told to anyone, just as husband and wife keep their dealings secret.[4]

Pressing the Yoni (perineum) with the heel of the left foot, and stretching forth the right foot, its toe should be firmly grasped by the hands. By stopping the throat (by Jãlandhara) the air is held upwards. Just as a snake struck with a stick becomes straight like a stick, in the same way, Sakti (Susumnã) becomes straight at once. Then the Kundalinî becomes as it were dead, leaving the support of both the Idã and the Pingalã (the left and right sympathetic nervous system). The air should be expelled then, slowly only and not violently. For this very reason the best of the wise men call it the Mahã Mudrã. This Mahã Mudrã has been propounded by great masters. Great evils and pains, like death, are destroyed by it, and for this reason wise men call it the Mahã Mudrã. Having practised with the left nostril, it should be practised with the right one; and when the number on both sides becomes equal, then the Mudrã should be discontinued. There is no food wholesome or injurious in this practice; for the practice of this Mudrã destroys the injurious effects of all the rasas (chemicals). Even the deadliest of poisons, if taken, acts like nectar. Consumption, leprosy, prolapsus ani, colic, and the diseases due to indigestionall these irregularities are removed by the practice of this Mahã Mudrã. This Mahã Mudrã has been described as the giver of great success (Siddhi) to men. It should be kept secret by every effort and not revealed to any and every one.[5]

A few supplementary remarks which were given to me by my teacher will be helpful. The technique is simple. Sit on the floor with both legs straight ahead, then place the heel of the left foot on the perineum. The next step is to grasp the great toe of the right foot and lean forward until the forehead rests on the knee of the extended leg. It is permissible to lock both hands around the ball of the foot instead of trying to keep a grip on the great toe. In the beginning I was permitted to grasp the ankle. While in this position, inhale and suspend as in all breathing exercises. The texts instructs the student to take in the breath through the left nostril; however, I was permitted to use both nostrils. During the suspension other mudrãs should be used to lock in the air and create internal pressure. This is done by using the chin-lock,[6]  

uddiyãna,[7]  

and contraction of the anal sphincters.[8] mula bandha

 Then the eyes should be closed and the mind focused on the space between the eyebrows. In this position the various inner lights are said to appear, which I shall discuss after I have described the physical techniques. After a suspension with the right leg extended, I was taught to reverse the legs and perform an equal number of suspensions with the left leg extended.

Press the left heel to the perineum and place the right foot on the left thigh. Fill in the air, keeping the chin firm against the chest, and, having pressed the air, the mind should be fixed on the middle of the eyebrows or in the susumnã (the spine). Having kept it confined so long as possible, it should be expelled slowly. Having practised on the left side, it should be practised again on the right side. Some are of opinion that the closing of the throat is not necessary here, and that keeping the tongue pressed against the roots of the two upper central teeth makes a good Bandha (stop). This stops the upward motion of all the Nãdis. Verily this Mahã Bandha is the giver of great Siddhis. This Mahã Bandha is the most skilful means for cutting away the snare of death. It brings about the conjunction of the Triveni (Idã, Pingalã and Susumnã) and carries the mind to Kedãra (the space between the eyebrows, which is the seat of Siva).[9]

As beauty and loveliness do not avail a woman without a husband, so the Mahã Mudrã and the Mahã Bandha are useless without the Mahã Vedha [The Great Piercing]. Sitting with the Mahã Bandha, the Yogi should fill in the air and keep his mind collected. The movements of the Vãyus (Prãna and Apãna) should be stopped by closing the throat. Resting both the hands equally on the ground, he should raise himself a little and strike his buttocks against the ground gently. The air, leaving both the passages (Idã and Pingalã), starts into the middle one. The union of the Idã and the Pingalã and Agni is effected, in order to bring about immortality. When the air becomes as it were dead (by leaving its course through the Idã and Pingalã) (i.e. when it has been kept confined), then it should be expelled. The practise of this Mahã Vedha, the giver of great Siddhi, destroys old age, grey hair, and shaking of the body, and, therefore, it is practised by the best masters. These three are the great secrets. They are the destroyers of old age and death, increase the appetite, confer the accomplishments of Anima, etc. They should be practised eight times every day, once every three hours. They increase collection of good actions and lessen the evil ones. People, instructed well, should begin their practice, little by little, first.[10]

Compare Siva Samhitã, iv, 23-30: "0 goddess of the three worlds! when the Yogi, while performing the Mahãbandha, causes the union of the Prãna and Apãna Vãyus and filling in the viscera with air drives it slowly towards the nates, it is called Mahãvedha. The best of the Yogis having, through the help of the Vãyu, pierced with this perforator the knot which is in the path of Susumnã, should then pierce the knot of Brahmã. He who practises this Mahãvedha with great secrecy, obtains Vãyu-siddhi (success over the wind). It destroys decay and death. The gods residing in the chakras tremble owing to the gentle influx and efflux of air in Prãnãyãma; the great goddess, Kundali Mahã Mãyã, is also absorbed in the mount Kailãsa. The Mahãmudrã and Mahãbandha become fruitless if they are not followed by Mahãvedha; therefore, the Yogi should practise all these three successively with great care. He who practises these three daily four times with great care, undoubtedly conquers death within six months. Only the, siddha knows the importance of these three and no one else; knowing these, the practitioner obtains all success. This should be kept in great secrecy by the practitioner desirous of obtaining power; otherwise it is certain that the coveted powers can never be obtained through the practice of Mudrãs."

I was taught that instead of sitting in the posture described for mahã-bandha, I was to use padmãsana, then inhale, suspend, and do the chin-lock. While holding my breath I was to contract the anus and navel as though trying to bring them together. Next I was to lift my body from the floor and gently drop it in order to give it a slight jar. I was cautioned never to be severe when the air was locked within, for there is always danger of driving it into channels where it might prove harmful. This warning I heeded, and I cannot report any ill consequences. When the breath can no longer be held, relax the contraction of the anal sphincters and the abdominal muscles, but maintain the dim, lock, while letting the air out very slowly. The effectiveness of these mudrãs cannot be seen until one has developed his prã1~ãyäma, and even then it is necessary to practise them for some time before their purpose can be experienced. However, it is maintained by some teachers that a few of them can be used for building up the health of the body. I have always practised them in conjunction with prãnãyãma and cannot report on their individual advantages. They are intended to produce certain mental conditions, which will be discussed later.

The Khecarî Mudrã [roaming through space, flyinga supernatural power of Yogis] is accomplished by thrusting the tongue into the gullet, by turning it over itself and keeping the eyesight in the middle of the eyebrows. To accomplish this, the tongue is lengthened by cutting the fraenum linguae, moving, and pulling it. When it can touch the space between the eyebrows, then Khecarî can be accomplished. Taking a sharp, smooth, and clean instrument, of the shape of a cactus leaf, the fraenum of the tongue should be cut a little (as much as a hairs thickness), at a time. Then rock salt and yellow myrobalan (both powdered) should be rubbed in. On the 7th day, it should again be cut a hairs breadth. One should go on doing thus, regularly for six months. At the end of six months the fraenum of the tongue will be completely cut. Turning the tongue upwards, it is fixed on the three ways (esophagus, windpipe and palate). Thus it makes the Khecarî Mudrã, and is called the Vyoma [Sky] Chakra. The Yogi who sits for a minute turning his tongue upwards is saved from poisons, diseases, death, old age, etc. He who knows the Khecarî Mudrã is not afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning. He who knows Khecarî Mudrã is not troubled by diseases, is not stained with karmas, and is not snared by time.[11]

The Siddhas have named this Mudrã Khecarî from the fact that the mind and the tongue reach Akãsa [Ether] by its practice. If the hole behind the soft palate be stopped with Khecarî by turning the tongue upwards, then bindu (semen) cannot leave its place even if a woman were embraced. If the Yogi drinks Somarasa [vital fluid] by sitting with the tongue turned backwards and mind concentrated, there is no doubt he conquers death within is days. If the Yogi, whose body is full of Somarasa [vital fluid] were bitten by Taksaka (snake), its poison cannot permeate his body. As fire is inseparably connected with the wood and light is connected with the wick and oil, so does the soul not leave the body full of nectar exuding from the Soma [Lunar centre of vital fluid, located in the head]. Those who eat the flesh of the cow and drink the immortal liquor daily, are regarded by me men of noble family. Others are but a disgrace to their families. The word go (cow) means tongue; eating it is thrusting it in the gullet, which destroys great sins. Immortal liquor is the nectar exuding from the moon (Chandra situated on the left side of the space between the eyebrows). It is produced by the fire which is generated by thrusting the tongue. If the tongue can touch with its end the hole from which falls the rasa [vital fluid] which is saltish, bitter, sour, milky and similar to ghee and honey, one can drive away disease, can destroy old age, can evade an attack of arms, can become thrice immortal and can attract fairies. He who drinks the clear stream of liquor of the moon (soma) falling from the brain to the sixteen petalled lotus (in the heart), obtained by means of Prãna, by applying the tongue to the hole of the pendant in the palate, and by meditating on the great power (Kundalinî), becomes free from disease and tender in body, like the stalk of a lotus, and the Yogi lives a very long life. On top of the Meru (spinal column), concealed in a hole, is the Somarasa (nectar of Chandra), the wise, whose intellect is not overpowered by Raja and Tama gunas, but in whom Sattva guna is predominant, say there is the (universal spirit) ãtmã in it. It is the source of the down-going Idã, Pingalã and Susumnã Nãdis, which are the Gangã, the Yamunã and the Sarasvati. From that Chandra is shed the essence which, leaving the body, causes death in men. It should, therefore, be stopped from shedding.[12]  

This (Khecarî Mudrã) is a very good instrument for this purpose. There is no other means of achieving this end. This hole is the generator of knowledge and is the source of the five streams (Idã, Pingalã, etc.). In that colourless vacuum, Khecarî Mudrã should be established. There is only one seed germinating the whole universe from it; and there is only one Mudrã, called Khecarî. There is only one deva (god) without any ones support, and there is one condition called Manonmani.[13]

Pressing Yoni (Perineum) with the heel, contract up the anus. By drawing the Apãna thus, Múla Bandha is made. The Apãna, naturally inclining downward, is made to go up by force. This Múla Bandha is spoken of by Yogis as done by contracting the anus. Pressing the heel well against the anus, draw up the air by force, again and again till it (air) goes up. Prãna and Apãna, Nãda and Bindu, uniting into one this way, gives success in Yoga undoubtedly. By the unification of Prãna, and Apãna, urine and excrements decrease. Even an old man becomes young by constantly practising this Múla Bandha. Going up the Apãna enters the zone of fire, i.e. the stomach. The flame of fire struck by air is thereby lengthened. These, fire and Apãna go to the naturally hot Prãna, which then highly flares up the bodily fire. The Kundalinî, which has been sleeping all this time, is heated by this fire and awakens well. It hisses and becomes straight like a serpent struck with a stick. It enters the Brahma Nãdi just as a serpent enters its hole. Therefore, the Yogi should always practise this Múla Bandha.[16]

Compare Siva Samhitã, iv, 41-4: "Pressing well the anus with the heel, forcibly draw upwards the Apãna Vãyu slowly by practice. This is described as the Mûlabandha -the destroyer of decay and death. If, in the course of the practice of this Mudrã, the Yogi can unite the Apãna with the Prãna Vãyu, then it becomes of course the Yoni-Mudrã. He who has accomplished Yoni-Mudrã, what can not be accomplished in this world. Sitting in the Padmãsana posture, free from idleness, the Yogi leaving the ground, moves through the air, by virtue of this Mudrã. If the wise Yogi is desirous of crossing the ocean of the world, let him practise this Bandha in secret, in a retired place."

This mudrã is one of the principal restraints in the practice of prãnãyãma. According to my instructions the important feature is the contraction of the anal sphincter while the abdominal viscera are held in as far as possible. I was taught to use the practice in any posture when I wanted to lock the air within and create internal pressure. I did not have to assume the siddhãsana posture, with the heel pressing the perineum. From this it can be seen that whenever the text advises múla bandha, it means that one is to draw in the abdomen and contract the anus. In order to do this with sufficient force to effect results, one is required to practise uddiyãna bandha and avinî mudrã which, respectively, develop the muscles of the abdomen and the anus. I perfected these practices during the preliminary stages; so this technique caused me no trouble.

Contract the throat and press the chin firmly against the chest. This is called Jãlandhara Bandha, which destroys old age and death. It stops the opening (hole) of the group of the Nãdis, through which the juice from the sky (from the Soma or Chandra in the brain) falls down. It is, therefore, called the Jãlandhara Bandhathe destroyer of a host of diseases of the throat. In Jãlandhara Bandha, by a perfect contraction of the throat, the nectar does not fall into the fire (the Súrya situated in the navel), and the air is not disturbed. The two N~ç1is should be stopped firmly by contracting the throat. This is called the middle circuit or centre (Madhya Chakra) and it stops the 16 ãdhãras (i.e. vital parts)[18]

 By drawing up the mulasthãna (anus), Uc1cliy~na Bandha should be performed. The flow of the air should be directed to the Susumnã, by closing the Idã and the Pingalã. The Prãna becomes calm and latent by this means, and thus there is no death, old age disease, etc. These three Bandhas[19]  

are the best of all and have been practised by the masters. Of all the means of success in the Hatha Yoga, they are known to the Yogis as the chief ones. The whole of the nectar, which exudes from the Soma (Chandra) possessing divine qualities, is devoured by the Súrya; and, owing to this the body becomes old. To remedy this, the opening of the Súrya is avoided by excellent means. It is to be learnt best by instructions from a guru; but not by even a million discussions.[20]

Compare Siva Samhitã, iv, 38-40 "Having contracted the muscles of the throat press the chin on the breast. This is said to be the Jãlandhara-Mudrã. Even gods reckon it as inestimable. The fire in the region of the navel (i.e. the gastric juice) drinks the nectar which exudes out of the thousand-petalled lotus. (In order to prevent the nectar to be thus consumed), he should practice this Bandha. Through this Bandha the wise Yogi himself drinks the nectar, and, obtaining immortality, enjoys the three worlds. This Jãlandhara-Bandha is the giver of success to the practitioner; the Yogi desirous of success should practise it daily."

The importance of jãlandhara cannot be over-emphasized. It is popularly known as the chin lock and is required whenever one needs to seal the breath within the body during suspension. When I complained of tingling and buzzing sounds in my head toward the end of a suspension, I was advised to pay closer attention to this practice. By securely locking the chin into the jugular notch I was able to prevent these sounds and thereby to continue my breath suspension without this disagreeable experience, caused by the air in trying to find its way out. My only comment in addition to what the text has said about jãlandhara is that I was taught always to simulate the act of swallowing a couple of times before using it.

Kutilãngi (crooked-bodied), Kundalinî, Bhujangi (a she-serpent) Sakti, Isvari, Kundali, Arundhati, all these words are synonymous. As a door is opened with a key, so the Yogi opens the door of mukti by opening Kundalinî by means of Hatha Yoga. The Paramesvari (Kundalinî) sleeps, covering with her mouth the hole of the passage by which one can go to the seat of Brahman which is free from pains. Kundali Sakti sleeps on the bulb, for the purpose of giving moksa to Yogis and bondage to the ignorant. He who knows it, knows Yoga. Kundali is of a coiled shape, and has been described to be like a serpent. He who has moved that Sakti is no doubt Mukta (released from bondage).

Yongster Tapasvini (a she-ascetic), lying between the Gangã and the Yamunã (Idã and Pingalã) should be caught hold of by force, to get the highest position. Idã is called goddess Gangã, Pingalã goddess Yamunã. In the middle of the Idã and the Pingalã is the young widow Kundali. This sleeping she-serpent should be awakened by catching hold of her tail. By the force of Hatha the Sakti leaves her sleep and starts upwards. This she-serpent is situated in Mulãdhãra. She should be caught and moved daily, morning and evening, for half a prahara (1.5 hours), by filling with air through Pingalã by the Paridhãna method. The bulb is above the anus, a vitasti (twelve angulas) long, and measures four angulas (3 inches) in extent and is soft and white, and appears as if a folded cloth. Keeping the feet in Vajra-ãsana (Padma-ãsana) hold them firmly with the hands. The position of the bulb will then be near the ankle joint, where it should be pressed.

The Yogi, sitting with Vajra-ãsana and having moved Kundali, should perform Bhastrikã to awaken Kundali soon. Bhãnu (Súrya, near the navel) should be contracted (by contracting the navel), which will move the Kundali. There is no fear for him who does so, even if he has entered the mouth of death. By moving this for two muhurtas, it is drawn up a little by entering the Susumnã (spinal column). By this Kundalinî leaves the entrance of the Susumnã at once, and the Prãna enters it of itself. Therefore, this comfortably sleeping Arundhati should always be moved; for by so doing the Yogi gets rid of diseases.

The Yogi observing Brachmacharya (continence) and always eating sparingly, gets success within forty days by practice with the Kundalinî. After moving the Kundali, plenty of Bhastrã should be performed. By such practice, he has no fear from the god of death. There is no other way, but the practice of the Kundali, for washing away the impurities of the 72,000 Nãdis. This middle Nãdi becomes straight by steady practice of postures, Prãnãyãma and Mudrãs of Yogis. Those whose sleep has decreased by practice and mind has become calm by samãdhi, get beneficial accomplishments by Sambhavi and other Mudrãs. Without Raja Yoga, this earth, the night, and the Mudrãs, be they howsoever wonderful, do not appear beautiful. All the practices relating to the air should be performed with concentrated mind. A wise man should not allow his mind to wander away. These are the ten Mudrãs, as explained by Adinãtha (Siva). Everyone of them is the giver of great accomplishments to the practiser. He is really the Guru and to be considered as Isvara in human form who teaches the Mudrãs as handed down from guru to guru. Engaging in practice, by putting faith in his words, one gets the Siddhis of Animã, etc.,[23]  

as also evades death.[24]