1. Mula-bandha (‘root lock’) involves contracting the perineum which lies between the anus and the genitals (corresponding to muladhara-cakra), although other accounts stipulate that it is the anal sphincter that is contracted, and others again that the heel is pressed against this area. Mula-bandha is said to promote sexual control (bramacharya), and to be effective in releasing Brahma-granthi.
2. Uddiyana-bandha (‘upward-going lock’) is performed by emptying the lungs and then drawing the abdomen back strongly towards the spine and up towards the thorax, with the intention of stimulating the ‘gastric fire’, uniting prana- and apana-vayus, and dissolving Visnu-granthi.
3. Jalandhara-bandha (‘throat lock’) involves drawing the chin in and pressing it down towards the jugular notch (between the collar bones), thereby preventing the passage of air through the throat as well as the flow of prana though ida- and pingala-nadis. It is also said to be a means of releasing Rudra-granthi.
4. Maha-bandha (‘great lock’). In some accounts maha-bandha involves holding jalandhara-, uddiyana- and mula-bandhas simultaneously during bahya-kunbhaka while sitting in padmasana or siddhasana. In other accounts it is performed by pressing the perineum with the left heel with the right foot sole-upwards on the left thigh while applying mula- and jalandhara-bandhas, all of which is then repeated with the legs reversed.
5. Maha-mudra (‘great seal’) is performed by pressing the left heel against the perineum and grasping the toes of the right outstretched leg while applying mula- and jalandhara-bandhas. This is then repeated with the legs reversed.
6. Nabho-mudra (‘sky seal’) is executed by turning the tongue upward against the palate. This can be done during any activity.
7. Maha-bedha-mudra (‘great penetrator’). Bedha (sometimes vedha) here refers to the ‘piercing’ of the cakras and granthis within susumna-nadi, which is said to occur when this mudra is perfected. It involves holding maha-bandha while placing the hands flat on the ground on either side of the buttocks so that the body can be lifted off the ground and then dropped repeatedly to stimulate muladhara-cakra.
8. Khecari-mudra (‘space-walking seal’) involves fixing the gaze on the spot between and just above the eyebrows (ajna-cakra) while the tongue is turned back and into the passage above and behind the soft palate. This combined act is said to prevent the ‘nectar of imortality’ (amrita) from being consumed in the ‘gastric fire’ or lost in ejaculation, leading to health, longevity and a host of paranormal powers (siddhis). The tongue position obstructs the passage of air into the lungs, and so this mudra can only be successfully performed by those who have mastered kevala-kumbhaka, and those who have lengthened the tongue enough to allow it to reach behind the soft palate.
9. Viparita-karani-mudra (‘inverted action seal’). This mudra is also designed to retain amrita, though in this case by inverting the body so that the soft-palate lies below the abdominal region. Details as to how this mudra is to be performed varies between texts: the Hatha-Yoga-Pradipika (3.77-79) states that it should be learned from one’s guru; Brahmananda (Jyotsna: 3.81) interprets it as a version of the shoulderstand (sarvangasana); the Gheranda-Samhita (3.33-35) as something resembling the headstand (sirsasana); while the Siva-Samhita (4.45-47) describes something like the shoulderstand but with the legs moved ‘round and round’.
10. Yoni-mudra (‘womb seal’) is performed by sitting in siddhasana and closing the eyes, ears, nostrils, and the mouth with the fingers while retaining the breath and focusing attention on the cakras. It is also called shan-mukhi-mudra.
11. Vajroli-mudra (‘thunderbolt seal’). According to some accounts this mudra is performed by raising oneself off the ground while winding the legs around the neck. However other texts describe a more controversial practice that involves the voluntary prevention of ejaculation at the moment of orgasm, before drawing the unexpressed seminal fluid up into the bladder. Alternatively, the seminal fluid can be ejaculated and mixed with the fluids of the sexual partner before being drawn back into the urethra. Another version entails the more straightforward practice of contracting the urethra sphincter muscle as if holding back an intense urge to urinate. A more symbolic version of this mudra is also suggested in the Hatha-Yoga-Pradipika (4.14): ‘When the mind (citta) has reached a state of equanimity and prana moves through susumna, then there is … Vajroli … ,’ which implies that this mudra involves specific inner states of awareness rather than, or in addition to, the physical versions.
12. Sambhavi-mudra (‘Sambhu’s [Siva’s] seal’) involves gazing at the spot between and just above the eyebrows (ajna-cakra) while inwardly contemplating the Self.
13. Ashvini-mudra (‘dawn-horse seal’) is performed by repeatedly contracting the anal sphincter muscle.
14. Pasini-mudra (‘bird-catcher seal’) is executed by crossing the legs behind the neck though without raising the body off the ground as in one version of vajroli mudra.
15. Kaki-mudra (‘crow seal’) is performed by slowly inhaling through the mouth which is formed into a crow’s beak much as it is in sitali-kumbhaka.

Dharana and Dhyana

As with the tantric tradition, these practices tend to rely on refining awareness through visualisation, mantra repetition, or the subtle audition of the ‘inner sounds’ (nada). The Gheranda-Samhita (6.1-22) describes three kinds of dhyana: sthula- (‘gross’), jyotir- (‘light’) and suksma- (‘subtle’) dhyana. The first entails the visualisation of a ‘gross’ (sthula) form such as one’s guru, a favoured deity, or a cakra as one object amongst others in the phenomenal world. The second involves focusing on the ‘inner light’ (jyotis or tejas) of the ‘living self’ (jivatman) by attending to its presence either in muladhara-cakra, or as the luminous expression of the pranava (the mantra ‘om’ or ‘aum’) in ajna-cakra. The third is said to be a ‘great mystery’ (6.20), though what is made explicit is that one should perform sambhavi-mudra as kundalini awakens and ascends in order to perceive the suksma-sarira (subtle body).

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