mudrāDevanāgarī: मुद्रा Translation: seal Similar words:bandha Related concepts:haṭha, kuṇḍalinī, āsana, mahā, uḍḍīyāna, mūla, aśvinī, jālandhara, sarvāṅgāsana, mahāmudrā, viparīta, karaṇī, śīrṣāsana, prāṇāyāma
Appears inHaṭha Yoga Pradīpikā:
Chapter 3: 14
Click here for complete Saṃskṛta Index
Q: What must form an essential part of a person’s daily practice?
A: A minimum of ten minutes in Antaḥ Trāṭakam, Ṣat Mukhī Mudrā or Mahāmudrā is essential.
– Śrī Krishnamacharya – The Pūrnācārya – published by the KYM in 1997
“Another thing that he made very simple, and practical, is the use of Mahāmudrā.
This is a very well known posture now,
but when you start looking at the texts, nothing is clear there.
He has incorporated the Āsana part, the breathing part, and the Mudrā part,
and, he feels, Mahāmudrā, if practiced every day, prevents ill health.”
– TKV Desikachar from lectures on ‘The Yoga of T Krishnamacharya’,
given at Zinal, Switzerland 1981.
“I had one student who could do all the Āsana and was shocked to discover that she was unable to stay in Mahāmudrā for eight breaths! She was so flexible that she took her body for granted.
Mahāmudrā requires more than suppleness of the body.
We must be able to stay and breathe in this posture.”
– TKV Desikachar Religiousness in Yoga Chapter Four Page 45
“Mahāmudrā – the great gesture, is a seated asymmetrical posture combining forward flexion of the trunk with straightening of the back. At the forefront of the boundary between the main types of Āsana and Prāṇāyāma, this Mudrā is the central pillar of his teaching of technique.”
Claude Marachel was a long serving and senior student of TKV Desikachar over 33 years from 1969-2002. This is an extract from Claude talking about what Desikachar told him about his father, Krishnamacharya.
“The longer term measure of our Prāṇāyāma potential is determined by our skilful efforts with all four components of the breath in Āsana.
For example can we maintain 220.127.116.11. in Parśva Uttānāsana or 18.104.22.168 in Mahāmudrā?
These days though, it seems that there is not much place for or interest in the use of Kumbhaka and breathing practices, if used at all, appear to be mainly Cikitsā or about recovery, or at best Rakṣaṇa or constitutional, rather than Śikṣaṇa and developmental.”
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