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Vinyāsa Krama for the Catur Bandha in Mahā Mudrā for an advanced Āsana student……

This is an example of a Vinyāsa Krama for the Catur or four Bandha when staying in Mahāmudrā as a Haṭha Yoga technique for working with the important Haṭha trilogy of Prāṇa, Apāṇa and Agni.

Here I am choosing not to focus on the Pūrva Aṅga, the ascending or preparatory phase, nor on the Uttara Aṅga, the descending or compensatory phase of the Āsana used in the Vinyāsa Krama for the whole practice.

It also does not include the building in of additional techniques such as Prāṇāyāma, nor exploring the different roles Prāṇāyāma may have …

Mahā Mudrā, if practiced every day, prevents ill health……

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“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 Switzerland 1981.

108 Mudrā Practice Pointers – 9 – Whatever the effect Bahya Kumbhaka has……

Mudrā Pointer 9 – Whatever the effect Bahya Kumbhaka has……

Whatever the effect Bāhya Kumbhaka has, it is
extended by the use of Uḍḍīyāna and Mūla Bandha.
However the total length of the breath is reduced.
Bandha substantially reduces the lengths
of the Pūraka, the Recaka and the Kumbhaka.
Which and by how much depends on the individual.

Link to Series: 108 Mudrā Practice Pointers

108 Mudrā Practice Pointers – 6 – To experience the intention behind the Bandha the body must be prepared……

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Mudrā Pointer 6 – To experience the intention behind the Bandha……

To experience the intention behind
the Bandha, the body must be prepared.
For example if the pulse remains increased
after their use, it is an indicator that we are not ready.
If excessive tension is felt in the areas where they are used,
then an indicator that we are not ready for Bandha in Mahāmudrā.

Link to Series: 108 Mudrā Practice Pointers

According to the Gheraṇḍa Saṃhitā, Aśvinī Mudrā and Mūla Bandha are……

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According to such as the Gheraṇḍa Saṃhitā, Aśvinī Mudrā and Mūla Bandha
are seen as very different forms in terms of definition and application.
Regarding application, only Aśvinī Mudrā is focussed around
the repeated contraction of the anal sphincter muscles.

It also appears that there is a widespread confusion between
the use, definition and application of the two terms,
with Aśvinī Mudrā often being passed off as Mūla Bandha.

For example Mūla Bandha is described as something you always
take all the time whether sitting, talking, walking, or eating.
This would not be possible given T Krishnamacharya’s view …

Another simple posture for Bandha is Adho Mukha Śvanāsana……

“Another simple posture is Adho Mukha Śvan Āsana.
The next step is to try them in some sitting postures such as Mahā Mudrā.
These Bandha can also be done in the headstand.
It is easy to do Bandha in this position because the lifting,
Uḍḍīyana Bandha, and holding up, Mūla Bandha,
of Apāna to the flame is almost automatic
because now the Apāna is above the flame.
If we can do the three Bandha in these postures,
we are ready to introduce them in our Prāṇāyāma.”
– TKV Desikachar ‘The Concept, Preparation …

Examples of Vinyāsa Krama for Sitting Āsana within a Single Practice.


As Desikachar actually had very few long term students, many peoples views around such as his Āsana teaching, or views on Yoga in general are formed from experiencing him teaching within a group situation, either at a seminar, lecture or retreat.

Actually he really was not very comfortable teaching mixed public groups in these situations, and in relation to teaching practices, what practices he could present had to be very generalised and therefore contrary to the principles he taught according to what he learnt from his father.

On the other hand as a private student the Āsana practices I was …