438 Light on Yogaanus and the navel is contracted, pulled back to the spine and lifted up
towards the diaphragm.
The practice of contracting the anal sphincter muscles (the Asvini
Mudra) helps one to master Miila Bandha. Asva means a horse. This
mudra (a sealing posture) is so called because it suggests the staling of a
horse. It should be learnt while doing various asanas, especially Tadasana,
Sirsasana, Sarvangasana, Urdhva Dhanurasana, Ustrasana.. and Paschi-
mottanasana.
It is said that by the practice of these bandhas the sixteen adharas
are closed. Adhara (from the root ('dhr' =to support) means a support, a
vital part. The sixteen vital parts are: the thumbs, ankles, knees, thighs,
prepuce, organs of generation, navel, heart, neck, throat, palate, nose,
the middle of the eyebrows, forehead, head and Brahmarandhra (the
aperture in the crown of the head through which the soul is said to
escape on leaving the body).
· There is a grave danger in attempting to learn the U C;iC;liyana and M iila
Bandhas by oneself, without the personal supervision of an experienced
Guru or teacher. Improper performance of the U��lyana Bandha will
cause involuntary discharge of semen and loss of vitality, while that of
Miila Bandha will seriously weaken the practitioner who will lack
virility. Even the correct performance of Miila Bandha has its own
dangers. It increases sexual retentive power, thereby tempting the
practitioner to abuse that power. If he succumbs to that temptation, he
is lost. All his dormant desires are aroused and become lethal like a sleep
ing serpent struck with a stick. With the mastery of the three bandhas,
the yogi is at the r:ross-roads of his destiny. One road leads to bhoga or
the enjoyment of worldly pleasures; the other leads to Yoga or union
with the Supreme Soul. The attraction of worldly pleasures is great.
The yogi, however, feels greater attraction for their Creator. The senses
open outwards and consequently they are attracted to objects and follow
the path of bhoga. If the direction of the senses is changed so that they
turn inwards, then they follow the path of Yoga. The yogi's senses
invert to meet the Creator, the source of all creation. It is when the
aspirant has mastered the three bandhas that the guidance of a Guru is
most essential, for under proper guidance this increased power is subli
mated for higher and nobler pursuits. The practitioner then becomes an
iirdhvaretus (iirdhva=upwards; retus=semen) or one who lives a life of
celibacy and does not dissipate his virility. He will then acquire moral
and spiritual power. The power within him will shine forth like the sun.
While practising Miila Bandha, the yogi attempts to reach the tru�
source or miila of all creation. His goal is the complete restraint or
bandha of the chitta which includes the mind (manas), the intellect
(buddhi) and the ego (aharhkara).