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Mulabandhasana

From Wikipedia, the free encyclopedia
Meditative posture in yoga

Mulabandhasana (Sanskrit:मूलबंधासन) is a sittingasana inhatha yoga.

Etymology

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The name is from the Sanskritमुलmūla, "root, base";[1]बंधाbāndha, "lock";[1] andआसनāsana, meaning "posture, seat".[2]

Description

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The pose is entered from the seated poseBaddha Konasana, in which the soles of the feet are pressed together and the knees rest on the floor. The feet are turned by grasping the toes to point the toes straight downwards, the heels upwards. In a variant, the feet are turned with the toes pointing backwards, when it becomes possible to sit on the outer sides of the feet, the heels remaining pressed together in front of the body. The body is balanced by the arms stretched straight down to the ground behind the back, the shoulder blades pressed together.[1]

Claimed effects

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The yoga masterB. K. S. Iyengar claimed in his 1966 bookLight on Yoga that Mulabandhasana helps to control excessive sexual desire.[1]Mula Bandha, which can be practised also in other asanas, is one of the three principalbandhas, along with Jalandhara Bandha and Uddiyana Bandha (which precede it). He emphasises their importance inpranayama, stating "Without the bandhas, prana is lethal".[3] TheSivananda Yoga centres, describing it as "advanced breathing",[4] claim, as Iyengar does,[3] that retaining the breath, contracting the anal sphincter, and tightening the abdominal muscles in Mula Bandha (hence the name bandha or lock) prevents the escape ofapana, enabling it to rise up the body to join withprana.[4]

InAshtanga (vinyasa) yoga, Mulabandhasana is in the fourth series of asanas; it is claimed to activate the rootchakra, themuladhara.[5]

Origin

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Mould ofPashupati seal from theIndus Valley civilization, c. 2500 BC, its central figure in a pose resembling Mulabandhasana.Paśupati, "Lord of beasts", is a name of the later Hindu godŚiva.

The central figure in thePashupati seal from theIndus Valley civilization ofc. 2500 BC appears to be sitting in Mulabandhasana; if this association were correct, it would imply an identification as a prototype of the godŚiva.[6][7]

See also

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References

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  1. ^abcdIyengar 1979, pp. 344–346.
  2. ^Sinha, S. C. (1 June 1996).Dictionary of Philosophy. Anmol Publications. p. 18.ISBN 978-81-7041-293-9.
  3. ^abIyengar 1979, pp. 436–438.
  4. ^abLidell 1983, p. 75.
  5. ^"Mulabandhasana". Yogapedia. Retrieved13 December 2018.
  6. ^Singleton 2010, p. 25.
  7. ^McEvilley, Thomas (1981). "An Archaeology of Yoga".RES: Anthropology and Aesthetics.1 (1):44–77.doi:10.1086/RESv1n1ms20166655.JSTOR 20166655.S2CID 192221643.

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