The Theory and Technical Practice of the Triple Restraint of the Breath as Taught in Rishi Culture Yoga

April 20, 2004

By Yogamaharishi Dr. Swami Gitananda Giri Maharaj

Most important but neglected techniques of the entire Hatha and Raja Yoga system are the Bandhas associated with the Pranayama Kriyas and Prakriyas where the restraint of breath is a part of the technique or process. This fault is particularly glaring where Yoga has been taught as a mundane process of body activity and breathing exercises with no reference to Rishi Culture Yoga or in fact to anything that would qualify as Yoga in light of ancient teachings.

Even scientific researchers of Yoga must be careful to see that they do not research the lack of Yoga... especially if this lack. is in the researcher rather than in the Yoga. Scientific investigators must be men of Yoga if they are to research the phenomenon of Yoga. At present, the field has been taken over by ‘arm-chair Yogis’ and the material spewed out is dubious, to say the least.

In Hatha Yoga, Uddiyana Bandha is done while semi-standing in a modified squat. There, the emphasis is on neuro-muscular actions alone, rather than upon the total effects of the Bandha, and particularly the effects of the Uddiyana Bandha in relationship to the other two Bandhas in the Bandha Trayam. If the three Bandhas are attempted in any other posture than the Vajra Asana, then the effects are minimised. Using the contemplative poses like Siddha Asana, Ardha-Padma Asana or Padma Asana modifies the excellent peripheral blood flow observed in the tests done while done using Vajra Asana alone. Few candidates are observed to be able to hold a sufficiently erect spine in any crossed-leg sitting position to gain much value from the Bandha Trayam. There is an exception to this for those who are highly proficient in

the art of Hatha Yoga. In the highest of all Yoga practices, a practice which is part of the Oil Mudras, or Shat Mudras, the Amaroli Mudra is done from a complicated crossed-leg sitting position, the Shakti Chalana Asana and Shakta Chalani Asana.

A second point often raised is whether it is possible to do the Bandha Trayam while the breath is held ‘in’ on restraint. Jalandhara Bandha at the throat and Mula Bandha at the anal sphincters can be accomplished, but it is not possible to do the high abdominal Uddiyana Bandha except on the held ‘out’ restraint of the breath. It may be possible to do a modified or semi - controlled Uddiyana Bandha while the breath is held in, but it must be observed that the total effect of the Bandha Trayam can only be observed with the held out breath restraint.

The Bandha Trayam, the Triple Breath Restraint, is a complicated Prakriya, a Yoga Pranayama process directing various energy flows upwards along the spinal nerve channels of Ida, Pingala and Sushumna Nadi. When done correctly the Bandhas represent the powerful Pranic restraints, which force the aroused Kundalini Shakti to pierce through the Tri-Granthis, the Triple Psychic Knots, which protect the ignorant Yogi from arousing the Shakti without proper knowledge and control, unleashing a powerful negative force which is represented by the Goddess Kali.

The aroused creative energy, the Kundalini, should move up through the open Sushumna Nadi, the Canalis Centralis of the hollow spinal cord. In the Pranamaya Kosha, the Vital Body, three barriers called Granthis or knots impede the movement of the Shakti as it moves in the two lower bodies. The first barrier is the Brahma Granthi in the pelvic area. The second is Vishnu Granthi in the abdominal area. The third is Mahadeva Granthi at the throat. Collectively, they are termed the Tri-Granthis, the Triple Knots. These Granthis actually protect the ignorant Yogi from danger. They must be pierced only when he has matured in his Yoga practice and

been given a specific Mantra to loosen up the constriction imposed by the Granthis, and with the specific practice of the Bandha Trayam. If these knots are pierced by any other method, then emotional indulgence, insanity and ultimately violent death ensues. The appropriate Mantras used for the piercing of the Tri Granthis must be received from a Yoga Master steeped in the Mantric and Tantric principles and practice. A common form of such a Mantra would be : OM AIM KLIM STRIM OM.

A Schematic explanation of the effect on the body of breathing with and without the use of Bandhas. The contraction of the intercostal muscles aided by the contraction of the sterno-cleidomastoid and scalene muscles especially after adopting Jalandhara Bandha, raises the ribs and makes them flair out laterally and so increases the transverse and the antero-posterior diameter of the thorax. It also affects the position of the thorax. It also affects the position of the two domes of the diaphragm. Uddiyana Bandha and the Mula Bandha sustain the action of the Jalandhara Bandha. The position of the ribs, sternum and diaphragm are shown in the diagram above, with and without the use of the Bandhas and at the normal resting position. Considerable difference is to be noted with the use of the Bandha Trayam.

The Bandha Trayam is not just a simple use of three restraints or the Rishi developing this Kriya and Mudra would have entitled the process Tribandha Prana Kriya. Bandha Trayam is a Kriya when used in the Hatha Yoga concept. It becomes a Prakriya when used in Pranayama Yoga. It becomes a powerful neuromuscular Mudra when used in the higher practices of Yoga, such as in the Oli Mudras and in the preliminaries to the practices of the Kundalini-arousing Laya Yoga Kriyas.

The three parts of the Bandha Trayam must be carefully practised one independent of the other until full mastery is attained and then coupled together so that Jalandhara Bandha and Mula Bandha are used on the held-in breath, the Kumbhaka, while all three Bandhas are applied after the expulsion of the breath, and while the breath is in Shunyaka, a vacuum state, which is also known as Bhaya Kumbhaka. In some advanced Pranayamas, like Ujjayi and Surya Bhedana the breath is actually moved through the locks.

The technique for each of the Bandhas must be carefully observed whatever the breath ratio. The technique for Jalandhara Bandha is: The restraint at the jugular notch is accomplished by taking in a slow deep inspiration of breath. At the peak of the breath, push the chin forward in the gesture Mayur Mudra, like a peacock. Then, drop the point of the chin into the jugular notch of the chest. This Bandha allows Shakti to safely pierce through the Mahadeva Granthi.

The technique for Mula Bandha is as follows: The restraint at the root base of the alimentary canal is accomplished. After the breath is held in or out in a Kumbhaka the rectal muscles are tensed so that the sphincters of the anus are tightened in an exaggerated manner. Lean (not bend) forward slightly in Shakti Mudra to allow the energy to pierce the Brahma Granthi just above the anus.

The technique for Uddiyana Bandha is as follows: The Flying Up Restraint is done only after a Rechaka or expelled breath. While the breath is held out, pull the abdominal organs back towards the spine. Then, lift upwards so that the abdominal organs are sucked up by the vacuum into the rib cage. Various other Kriyas and Mudras like Nauli Kriya, Agni Sara, and Manthana Kriya are done while this Bandha is held so that the Shakti pierces the Vishnu Granthi.

In the higher practices of Yoga, a ratio breath is used along with the Bandha Trayam to augment the Yoga restraints. First, the held in breath is for a 16 count while the held out breath is to an 8 count. Then the breath restraints are increased and intensified day by day, until within a month to six weeks of dedicated practice the breath is restrained for a 64 by 32 count.

SOME OF THE POSITIVE EFFECTS OF BANDHA TRAYAM:

There are immense benefits to the practice of the Bandha Trayam while doing Pranayama. Some of the benefits are to be noted while doing the three, independent parts of the Triple Restraint.

Jalandhara Bandha regulates the flow of blood to the cephalic region of the head, actually accelerating blood drainage from the vital organs of the head and the neck. Without this Bandha, blood normally stagnates in the organs of the head causing tension of the eyes and producing such conditions as migraine headaches and the general sense of “woolliness” of the brain. The venous drainage, from the head and neck area is clearly indicated to be of great value in correcting tension problems of the face, nasal passages, and throat and neck area.

Mula Bandha affects the central and sympathetic nervous system reducing tension, therefore affecting subsequent inflammation at the uro-genital region. The ovaries in the female and the prostate gland in the male receive an increased blood circulation. Increased muscular tone is to be noted relative to the varicose veins and the hemorrhoids of those suffering such conditions, suggesting that the practice of Mula Bandha should be used as a prevention of these conditions. Phlebitis and blood clotting thrombus is eliminated. Mula Bandha has been shown to be beneficial for toning up the kidneys, bladder and generally tuning up the muscle structure of the female sex organs. There is some possibility that Mula Bandha is of aid in

dissolving or passing soft kidney and bladder stones.

Uddiyana Bandha has been shown to aid in the strengthening of the diaphragm. It cures dyspepsia and is recommended for diabetics. Evidence can be shown that Uddiyana Bandha aids in draining a clogged up liver, and hardens and tones up the pancreas and the spleen. With the retoning of the spleen, horrific conditions like leukemia may be retarded or controlled, especially if used in conjunction with special Asanas designed to eliminate radioactive fall-out from the body. Uddiyana Bandha and its companion practice of Nauli Kriya totally eliminate constipation by encouraging the natural peristalsis of the bowel.

There is a tremendous psychological value to the practice of Bandha Trayam as well. The Jalandhara Bandha gets rid of “cobwebby” thinking. Uddiyana Bandha insures that the blood supply of the body is maintained at highest efficiency, while the Mula Bandha has the effect of canceling out neurotic and psychotic tendencies associated with failure or disappointment with sexual drives and needs. Using Ashwini Mudra in place of Mula Bandha is to be recommended in treating all kinds of borderline neurotic and psychotic cases. Ashwini Mudra begins with the

anal sphincter tightening action of the Mula Bandha, then the tension is released and rapidly imposed once again. The action is repeated over and over again, simulating the method of the evacuation of a horse. Relief from neurotic and psychotic tendencies is often miraculous and replaced with a feeling of serenity, equanimity and body and mind homoeostasis.

In general, the practice of Bandha Trayam improves the tonus of the lungs as the width of the chest increases and a greater breath capacity is produced developing all major parts of the lungs equally and without harmful tension. Pressure is actually taken off various organs like the heart and lungs. While doing the Bandha Trayam, the heart elongates vertically, giving it a healthy massage, increasing cardiac blood flow, reducing fatty accumulation and increasing cardiac and pulmonary efficiency to its most desirable level.

A regular practice of the Bandha Trayam is recommended as a prevention to all types of lung and heart diseases, and as an aid to digestion and elimination processes. Hernias, prolapse of organs, glandular infections are all prevented. Thrombi, blood clots, and venous phlebitis are retarded. A healthy spine can also be attributed to the practice of Bandha Trayam. Enjoyment of life is increased with good digestion and a “happy” liver, and the ladies should note that healthy babies are spawned from a healthy pelvis. One ardent writer declares in an ancient text that, with the practice of Bandha Trayam, “fear flies away”.

My readers should note therefore that Bandha Trayam is not a “throw-away” Yoga technique as popular Yoga teachers would have us believe, but a vital life-giving, life-sustaining life-enjoying-YOGA LIFE practice.

Yogacharya Dr.Ananda Balayogi Bhavanani

Chairman

Yoganjali Natyalayam and ICYER

25,2nd Cross,Iyyanar Nagar, Pondicherry-605 013

Tel;0413 2622902 / 0413 2241561 abb,yognat2001 Website: www.icyer.com

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