The 3 Granthis

The Sanskrit word granthi means “knot” or “doubt” and also means “an especially difficult knot
to untie.” People in India wearing a sari or dhoti cloth will form a small pouch to hold money, and
close it by knotting the fabric – this tightly knotted purse is called a granthi.

Granthi in spiritual practice are psychological or psychic barriers to total freedom. Granthi
prevent prana from moving freely up sushumna nadi.

Granthi bind the soul; they lock us to our misperception of reality (avidya) and self (asmita).
They hold us to our preferences (raga and dvesha) and root us in fear of death (abhinivesha).
Knowledge (jnana) is a key component to transcend fear, and together with action (karma) they
give wings to our spiritual desires – the rise of Kundalini.

The hathayoga methods for untying these knots are the bandhas, or energy locks. By focusing
the pranas in Sushumna Nadi the bandhas increase the potency of the rising Kundalini allowing
us to transcend normal restrictions of thinking and acting.

There are three granthis (psychic knots) in the physical body which are obstacles on the path of
the awakened kundalini. The granthis are called brahma, vishnu and rudra, and they represent
levels of awareness where the power of maya, ignorance and attachment to material things is
especially strong. Each aspirant must transcend these barriers to make a clear passageway for the
ascending kundalini.

1) Brahma granthi functions in the region of mooladhara chakra. Brahma Granthi is located at
the base of the spine between Muladhara Chakra and Svadhisthana Chakra where primitive brain
functioning like the “fight or flight reflexes” guarantee survival. Fear of death, anxiety about food,
shelter or clothing, or general lack of grounding, all manifest as Brahma Granthi.

The “knot of Brahma,” is a tangle of nadis (energy channels) that represents the first energetic and
psychic contraction in the human being. It is situated in muladhara chakra and symbolizes the
attachment to the material world. It is linked to the survival instinct, the urge to procreate,
instinctive tendencies, passivity, desire, and tamas (inertia). When Brahma granthi is pierced (or
transcended), kundalini is able to rise beyond muladhara chakra without being held back by the
attractions and instinctual patterns of the personality.
When you experience fear in an asana like handstand or split, and the fear itself prevents success,
this is Brahma Granthi. Lack of spare time can be part of this knot. When your bills and rent
payment keep you at work and away from yoga, that is Brahma Granthi.

It implies attachment to physical pleasures, material objects and excessive selfishness. It also
implies the ensnaring power of tamas - negativity, lethargy and ignorance. It is related to the Tamas
Guna the universal destructive power.

Mula (Root) Bandha is the first consolidation of Prana and Apana, piercing Brahma Granthi.
Vitality, thought, breath, and speech are joined in pursuit of truth. This root lock can be applied all
the time transforming every thing we do into a holy act.

2)Vishnu granthi operates in the region of anahata chakra. Vishnu Granthi knots energy
between Manipura Chakra and Anahata Chakra. This Granthi is a knot of individual ego and
power. Our clinging to ego, self-cherishing and the quest for personal power can slow spiritual
success. Fear of being ignored or of loosing prestige may plague our spiritual growth. This is a
knot of power and manipulation, but it is also the knot of accumulation.

Accumulation of power, possessions, and fame, all tie us to this level of consciousness. In order
to transcend this level of consciousness we must “give up the love of power, for the power of
love!” The degree of vulnerability that we show in life – the ability to put our façade aside and
challenge our own status quo, unties Vishnu Granthi.

It is associated with the bondage of emotional attachment and attachment to people and inner
psychic visions, attachment to limited forms of compassion, and doing good deeds. It is the knot
that creates the desire to preserve ancient traditions and spiritual orders. “Even the devotion to
scriptural knowledge and the respect for spiritual orders becomes a bond. Only by true
discrimination, knowledge, and faith can one untie the knot of Vishnu and realize the purpose
behind the Cosmos, which is a part of the divine plan.” Once Vishnu granthi is transcended, the
awareness of the universal quality of energy is more easily recognized. In this way, the yogi will
have more natural access to the universal source of energy, rather than having to draw energy from
the localized centers within the being.

It is connected with rajas - the tendency towards passion, ambition and assertiveness. It relates to
rajas Guna the universal power of motion and activity.

Uddiyana (Flying up) Bandha is the second consolidation of Prana, Apana, and Samana vayus.
Applied together with Mula Bandha, this lock pierces Vishnu Granthi. The individual is able to
transcend individuality. The whole abdomen is drawn in and up – symbolizing the renunciation of
accumulation and concentration of energy upward toward Anahata Chakra.
3)Rudra granthi functions in the region of ajna chakra. Rudra granthi is knotted between
the Anahata and Ajña chakras. “The knot of Rudra,” the third granthi, is located in ajna
chakra (some yoga practitioners place it at the level of vishuddha chakra or on sushumna
nadi between the eyebrows or between vishuddha and ajna chakras). It is also
called Shiva granthi (“the knot of Shiva”).

Attachment to siddhis (paranormal powers) is the great hindrance related to ajna chakra and it
creates this knot. Rudra granthi can be pierced only by the power of discernment between what is
ephemeral—samsara (the phenomenal world)—and what is eternal—nirvana (the
Absolute). Then, detachment from siddhis occurs naturally. When this knot is surmounted, the ego
consciousness is left behind and the truth of the Oneness beyond individual consciousness is
revealed. It relates to sattva Guna the universal creative.

The attractiveness of heart centered action and the experience of serving others can distract the
yogi who desires to “Be Love” – not just experience it. Serving others is a completely satisfactory
way to spend your life, but this service could become your cross to bear, where you hold
resentment against others, and view them as lesser beings.

We must strive to transcend otherness and experience the “oneness of being” in the highest levels
of consciousness, and then complete the circle by bringing that consciousness into our
compassionate actions. When we are free from the illusion of otherness our actions emerge
spontaneously from Love. Jalandhara Bandha enables this leap of consciousness.

It is associated with attachment to siddhis, psychic phenomena and the concept of ourselves as
individuals. One must surrender the sense of individual ego and transcend duality to make further
spiritual progress.

The consummate consolidation of prana is Jalandhara Bandha (Cloud Catching Lock or Net Lock
– for the network of nadis in the neck) when Prana, Apana, Samana and Udana
vayu in Sushumna Nadi loosen Rudra Granthi, and the veil of separation is lifted.
TEACHING TIPS
1. The yoga practices reveal where we are stopped by granthi, psychological knots, and give
us tools for negotiating and loosening those limitations. The granthi are pierced
through asana, meditation, pranayama, samyama, virtuous acts, purification of diet, good
intention, yama and niyama, mudra, and through nada techniques like chanting and
mantra.
2. Practice each bandha separately.
a. Mula: This bandha can be applied while breathing and moving freely.
The two parts of this lock are a) contraction of the interior of the perineal body on
 men, or the vaginal walls for women, and b) the area from the pubic bone to navel
draws inward and upward slightly.
b. Uddiyana: The diaphragm moves toward the throat drawing the entire abdomen in
and up. This lock is only practiced on exhale retention when breathing is not
possible and movement is internalized.
c. Jalandhara: Can be applied after inhale or exhale, bringing chest to chin. The spine
should stay relatively straight and the chin should rest in the cleft between the
clavicle bones.
3. Teach all bandha applied simultaneously in Mahamudra.
See Hathayogapradipika Chapter 3, Verses 10-13
4. Investigate the psychological barriers to freedom that are embodied in the granthi, from
fear of death and anxiety about survival (Muladhara,) to the accumulation of power and
prestige (Manipura,) to the “feel good” effect of helping others, rather than serving others
(Anahata.)
5. Teach about the Pranamaya Kosha and it’s component vayus. Asana practice most directly
affects the Pranamaya Kosha and consolidates the energy of consciousness into a force of
enlightenment.
6. In Bhagavad Gita 7.1 there is a reference to granthi as doubt, and refuge of the Lord as
freedom from that doubt. In Srimad-Bhagavatam 1.2.17-21, bhakti-yoga severs
the granthi (hard knot) of material affection and enables one to come at once to the stage
of asamsayam-samagram.