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Sthirata or fortitude, is acquired by the practice of the mudras. The mudras dealt with in works of hathayoga are positions of the body. They are health giving and destructive of disease and of death. They also preserve from injury by fire, water or air 鈥� Bodily action and the health resulting there from react upon the mind, and by the union of a perfect mind and body siddhi is by their means a attaineded. Mudras seal the union of Prana and Apana, so that it might not be disturbed. Some of the Mudras are described below: MAHAMUDRA (Gheranda-samhita:III:6) This mudra is called mahamudra ( the great mudra) because it is capable of conquering death (Hathayoga-pradipika III 14). It ones consumption, glandular enlargement, indigestion, constipation and several skin diseases (Hathayoga-pradipika III:16). KHECHARI MUDRA (Gheranda-samhita III:23-24) Reversing the tongue and inserting it into the naso-pharyngeal cavity and turning the eyes upwards towards the middle of the eyebrows is called khechari mudra (Hathayoga-pradipika III 33). For attaining success in khechari mudra, it is necessary to lengthen the freely normal part of the tongue so much so that it touches the middle of the eye-brows. It is said that the yogi who remains with the tongue turned upwards, even for half a

28 kshana ( a unit of time), cannot be a victim to poisoning, disease, premature death, or ond age. He is not bothered by fatique, sleep and hunger(Hathayoga-pradipika III 37,38). This mudra is called khechari (moving in the sky) because the mind goes into the void and the tongue stays in the (nasopharyngeal) cavity (Hathayoga-pradipika III 40). The Gheranda-Samhita describes a number of mudras of which those of importance may be selected. In the celebrated yonimudra (Gheranda-samhita III: 32-37) the yogi in siddhasana stops with his fingers the ears, eyes, nostrils, and mouth. he inhales prana vayu by kakini mudra (Gheranda-samhita III:81-82) and unites it with apanavayu. Meditating in their order upon the six chakras, he arouses the sleeping Kulakundalini by the mantra 'Hum Hamsa' and raises Her to the Sahasrar, them, deeming himself pervaded with the Sakti and in blissful union (samgama) with Siva, he meditates upon him self as, by reason of that union, Bliss itself and the Brahman. Asvinimudra (Gheranda-samhita III:77) consists of the repeated contraction and expansion of the anus for the purpose of sodhana or of contraction to restrain the apana in satcakrabheda. Sakticalana (Gheranda-samhita III:44-53) employs the latter mudra, which is repeated until vayu manifests in the susum. The process is accompanied by inhalation and the union of prana and apana whilst in siddhasana.

29 BANDHAS (LOCKS) (Jaggi, 1973.p.55) During different kumbhaka pranayama techniques, we have seen that a variety of band has are applied. With the help of these bandhas, the yogis are said to unite the prana and the apana to awaken the sleeping kundalin sakti. These band has are also used in the practice of mudras or exercises to seal the prana. Let us look at these bandhas in some detail. There are three bandhas: Uddiyana bandha (Gheranda-samhita III: 10) or abdominal contraction (2) Jalandhara bandha (Gheranda-samhita III: 12) or chin lock, (3) Mula bandha (Gheranda-samhita III:14) or anal contraction. " The yagis call it uddiyana because by the practice of this lock prana is confined to the Sushumna, and there it rises. Hatha-yoga-Pradipika states, That by dint of which the great bird, prana, flies (uddinumkurute) incessantly through the Sushumna, is uddiyana (Hathayoga-pradipika III:54,55). The word Jala refers to the brain and to the nerve passing through the neck; dhara denotes the upward pull. Jalandhara bandha jams the whole group of channels and the downward flow of fluid from the upper regions (Hathayoga-pradipika III 70,71) alongwith Jalandhara bandha one can apply, the prana is prevented from going up. MULA BAND HA Press the perineum with the left heel and place the right hed on the left theigh as in Siddhasana.

30 Now forcibly contract the anal sphincter while the perineum is closely pressed with the left heel Alongwith the contraction of the sphinder muscles draw the apana upward by contracting the abdominal muscles. This is mula bandha. With it a pana is prevented from flowing down. By constant practice mulabandha even the old are said to become young (Hathayoga-pradipika III 65-68). Experimentally, it has been noticed that marked pressure changes are produced in the thoracic and abdominal cavities during the practice of bandhas. These pressure changes are said to be helping in relieving congestion of blood in the organs situated in these cavities. Further more, they are said to increase the secretions of endocrine glands as well.