Part 3.3 - Posture (Asana) according to the Yoga-Upanishads

[Full title: The well-known eight subservients of Yoga in Yogopanishads (3) Posture (Asana)]

Next to Yama and Niyama, comes different postures of the body. Asanas have not given so much importance in the Rajayoga but in Hatha Yoga Some of them

130 are beneficial and helpful to remove defects in the physical body. Some of them are for the purpose to meditate and to concentrate the mind on a particular spot, easily. Hence, the Indian Yogins have conclusively proved that by practising the asanas, it is quite possible to rebuild the human body, to reconstruct the human mind, to regain lost youth, strength and beauty. Hence the Yogasanas are to be found. Asana means sitting in a peculiar posture according to the custom of devotees.29 Asana is third of the Yogangas. It should be steady and easy. Posture becomes perfect when effort to that end ceases, so that there may be no more movement of the body. OR when the mind is transformed into infinite, i.e. makes the idea of infinity its own, it brings about the perfections in posture. Generally Asanas are sitting postures in various ways. The differences in asanas have been determined on the basis of worship (with or without desire), mode of worship and the motive sought.30 Moreover, Yoga means union of the individual soul (Jivatman) with the Supreme Soul and (Paramatman). Asana is an easy and comfortable seat or pose or posture. Thus the Yogasana means certain postures by assuming any one of which the indicidual soul is united with the Supreme Soul quite easily by the Yogic practitioner through his physical body. The relationship between mind and body is so complete and so subtle that certain physical posture will induce certain mental transformations. Asanas have been said by Siva to be eighty-four thousands. In fact, the postures are as many in number as there are numbers of species of living creatures in this universe. 31 However eighty-four are best among them and among these eighty-four, thirty-two are found useful for mankind in this world. 32 They are (1) Siddhasana (17) Utkatasana (2) Padmasana (18) Samkatasana (3) Bhadrasana (19) mayurasana (4) Muktasana (20) Kukkutasana (5) Vajrasana (21) Kurmasana (6) Svastikasana (22) Uttana Mandukasana (7) Simhasana (23) Uttana Kurmasana (8) Gomukhasana (24) Vrksasana (9) Virasana (25) Mandukasana (10) Dhanurasana (26) Garudasana (11) Mrtasana (27) Vrsasana (12) Guptasana (28) Salabhasana (13) Matsyasana (29) Makarasana (14) Matsyendrasana (30) Ustrasana (15) Goraksasana (31) Bhujangasana (16) Pascimottanasana (32) Yogasana.

131 Following four Upanisads define posture (asana) variously : (1) The Kshurika-upanishad does not give definition of posture clearly but states what is a practioner's position while practising Pranayama is asana, one should take up his abode in a silent spot and there assumed a suitable posture. He should control his mind in his heart, withdrawing his organs of senses even as a tortoise does its limbs. (2) The Tejobindu-upanishad says- "that should be known as asana in which one can make meditation of Brahman with ease and without fatigue.33 (3) The Trishikhi-brahmana-upanishad defines that the state of passivity (Udasinabhava) to all things is the best posture. 34 (4) According to the Mandala-brahmana-upanishad, wherein one can transport his mind to the Supreme Atman comfortably, that is the right posture to be assumed. 35 11 Yoga-upanishads viz. the Kshurika-upanishad (only name is mentioned), the Tejobindu-upanishad, the Trishikhi-brahmana-upanishad, the Darshana-upanishad, the Dhyanabindu-upanishad, the Mandala-brahmana-upanishad, the Yogakundali-upanishad, the Yogacudamani-upanishad, the Yogatattva-upanishad, the Varaha-upanishad, and the Shandilya-upanishad enunciate asana as one of the welknown subservients of Yoga. Various types of asanas defined in Yoga-upanishads- are as follows: (1) Kukkutasana (Cock-posture): The Varaha-upanishad mentions it in the list of asanas. The Trishikhi-brahmana-upanishad defines it thus: Having wellestablished the Padmasana, a practitioner is firmly grounded on the earth with his body suspended in mid-air, his two hands inserted in the interspace between the knees and the thighs. (2) Kurmasana - The Varaha-upanishad mentions it. While the TBSU defines it giving its name as Uttanakurmasana - Remaining bound up in the kukkuta-posture and firmly pressing the neck with the two shoulders, one should stretch his body in a supine posture, with his face upward like a tortoise, this is called Uttanakurmasana (3) Gomukhasana - The Varaha-upanishad mention it. And the TBSU, the Darshana-upanishad and the Shandilya-upanishad define it in the sameway- one should place the right ankle (gulfa) over the left flank of the gluteal region and similarly the left ankle over the right flank of the gluteal region so as to resemble the forepart of cow's face, this is called Gomukhasana. (4) Cakrasana - Only the Varaha-upanishad defines it "One-should place the left thigh over the right ankle and the right thigh over the left ankle with his body erect." (5) Dhanurasana - Only the Trishikhi-brahmana-upanishad defines it - Grasping the big toes with the hands and drawing them up to the ear, even as bow, it is said to be the Dhanurasana. (6) Padmasana - The Dhyanabindu-upanishad, the Yogatattva-upanishad and the Varaha-upanishad mention it in the list of asanas. The Trishikhi-brahmana-upanishad, the Yogakundali-upanishad, in the sameway, define thus: When one places the soles of his feet over the two thighs crosswise i.e. the right sole over the left thigh

132 and the left sole over the right thigh, this becomes Padmasana. It destroys all sins, according to the Yogakundali-upanishad While according to the TBSU, it is panacea for all ills and the antidot for all poisons. After performing it as mentioned above, the Shandilya-upanishad and the Darshana-upanishad adds that, one should hold the tips of the big toes with his two hands in the reverse order. This will be Padmasana. And it is called Baddhapadmasana³ in the Trishikhi-brahmana-upanishad It removes all fear from any diseases according to the Darshana-upanishad and the Shandilya-upanishad praises it by saying that it held in esteem by all yogins. According to the Yogakundali-upanishad, Padmasana is a means for conquaring the vital air. One should assume it - (1) while rousing the Sarasvati nadi, (2) while practising Suryakumbhaka, (3) while peircing through the three knots of Brahma, Visnu and Rudra. According to the Yogakundali-upanishad, Padmasana is assumed while breaking through the door of Brahmarandhra and at the time of practising Pranayama. Whereas, according to the Yogashikha-upanishad, it is assumed while meditating on the Omkara. (7) Pascimatanasana - The Trishikhi-brahmana-upanishad defines that having stretched the leg on the ground, touching the big toes with the fore-arms and placing the face on the knees is the Pascimatanasana. The word 'Pascimatana' is found in the Yogashikha-upanishad 37 (8) Bhadrasana The Trishikhi-brahmana-upanishad, the Darshana-upanishad and the Shandilya-upanishad define thus: The yogin should place the two ankles of the leg below the testes, on either side of the on either side of the franum. Then, with both hands holding firmly two feet by their sides, he should remain motionless. According to the Shandilya-upanishad and the Darshana-upanishad, it destroys all poison and diseases. The Dhyanabindu-upanishad, the Yogatattva-upanishad and the Varaha-upanishad mention it in the list of Asanas. The Amrtanada-upanishad mentions it while one practises the meditation on Omkara. (9) Matsyapithakasana - The Trishikhi-brahmana-upanishad defines it as - placing the right foot at the root of the left thigh, with the two hands embracing the knees and the left hand grasping the left big toe, is Matsyapithakasana. (10) Muktasana - According to the Trishikhi-brahmana-upanishad, pressing the two sides of the genital suture (Sivani) with the ankles is Muktasana. The Darshana-upanishad and the Shandilya-upanishad, make it clarify, defining it as - "Pressing the right side of the franum of the prepuce with the left ankle and the left side of the franum with the right ankle, this becomes Muktasana." The Darshana-upanishad gives another definition, too "Placing the left ankle over the genitals and the right ankle over that, that is called the Muktasana." The Varaha-upanishad mention it in the list of asanas. (11) Mayurasana - The Trishikhi-brahmana-upanishad the Darshana-upanishad and the Shandilya-upanishad define it thus - one should place the tip of the elbow by the sides of the navel and placing on the ground

133 his two palms, with an one pointed mind and with his head and legs lifted upwards, floating in space like a stick, it is called Mayurasana. According to the Darshana-upanishad, this posture is the destroyer of all sins. While according to the Shandilya-upanishad states that all diseases that affected the body are perished; poisons are assimilated without any evil effect. The Varaha-upanishad mentions it in the list of asanas. (12) Yogasana - The Trishikhi-brahmana-upanishad defines it as - After having pressed the anus with his ankles folded crosswise that is Yogasana. (13) Virasana - According to the Trishikhi-brahmana-upanishad, remaining motionless, after mounting one lef on to the thigh of the other, it is sin-destroying Virasana. The Darshana-upanishad defines that having placed the left foot over the right thigh, with his body erect and his posture even, it is called Virasana. While the Shandilya-upanishad defines that placing one foot over one thigh and the other thigh over the other foot similarly; sitting thus is known as Virasana. (14) Svastikasana - The Trishikhi-brahmana-upanishad defines that the doubling up of the soles of the feet over the right and left shanks each to each, is Svastikasana. While the Darshana-upanishad and the Shandilya-upanishad define that placing the two soles of the feet well between the knees and the thighs crosswise, keeping the head, the neck and the body erect; thus the yogin should always practise Svastikasana. The Varaha-upanishad mentions it in the list of asanas. The Amrtanada-upanishad states that this posture is practised while one meditates on Omkara; the Trishikhi-brahmana-upanishad, while one performs Kevala Kumbhaka and the Darshana-upanishad, while one performs Pranayama. (15) Siddhasana - According to the Trishikhi-brahmana-upanishad, pressing the genital parts with the left foot, placing the right foot over the penis (medhra) and sitting with the body erect, is said to be Siddhasana. While the Shandilya-upanishad, with slight difference, defines thus - pressing the right part of the Yoni above the genitals with the left heel, projecting the introspecting mind towards the middle of the eye-brows, is Siddhasana. The Dhyanabindu-upanishad and the Yogatattva-upanishad mention it in the list of asanas. (16) Simhasana - The Trishikhi-brahmana-upanishad defines it as - pressing the genitals suture (Sivani) in the reverse order with the ankles and outstretching the hands placed on the knees, is the posture of the form of lion (Simharupakasana). And the Shandilya-upanishad describes it as - pressing the right side of the prepuce with the left heel and the other side with the right heel similarly, firmly placing the two hands on the two knees, with their finger outstretched, with his mouth wide open and his

134 body well-controlled, he should fix his eyes on the tip of the nose. This is always adored by Yogins. Moreover, the Darshana-upanishad explains it³8 - One should place the two ankles below the scrotum, by the sides of the frenum of the prepuce, to the right side the left ankle and to the other side the right ankle. He should place the two hands over the knees and spread out one's own fingers, with his mind well under control and showing his face distinctly. He should cast his glances on the tip of the nose. This is Simhasana, adored always by the Yogins. The Varaha-upanishad, the Yogatattva-upanishad and the Dhyanabindu-upanishad mention it in the list of asanas (17) Sukhasana - The Trishikhi-brahmana-upanishad states that wherein comfort and steadiness are attained somehow, is known as the Sukhasana. Whereas the Darshana-upanishad states that inwhichever manner comfort and courage are produced, that is known as Sukhasana. And a weak man should adopt such posture. (18) Vajrasana - Only the Yogakundali-upanishad defines it thus - One should place the left heel under the Kanda of the navel and the other heel over it, with his neck, head and body in a line, this is known as Vajrasana. Conclusion: As Yoga means the union of the individual soul with the Supreme Soul, the Tejobindu-upanishad, Trishikhi-brahmana-upanishad and Mandala-brahmana-upanishad define asana in that point of view. That means, here, the purpose of performing the asanas is spiritual not for physical health only. So many Yoga-upanishads give importance to Padmasana. We find that only three asanas, here, viz. Virasana according to the Trishikhi-brahmana-upanishad , Mayurasana according to the Darshana-upanishad and Padmasana according to the Yogakundali-upanishad are performed for the purpose of destroying sins; while others point out the removal of different types of diseases only. Among 19 welknown postures, 03 postures viz. Bhadrasana, Simhasana and Padmasana are all acceptable. The Yogakundali-upanishad defines only two asanas viz. Padmasana and Vajrasana. The Dhyanabindu-upanishad and the Yogatattva-upanishad add Siddhasana to above 03 postures, and make the number 04. The Shandilya-upanishad defines 05 more postures to the above welknown postures viz. Svastikasana, Gomukhasana, Virasana, Muktasana, and Mayurasana and makes the number 09. Adding the Sukhasana to the above 09 postures, the Darshana-upanishad defines 10 postures. The Varaha-upanishad expounds the above 08 postures, omitting Siddhasana and Sukhasana, and adds 03 more viz. Cakrasana, kurmasana (Uttanakurmasana in the Trishikhi-brahmana-upanishad and kukkutosana, makes the number 11. The Trishikhi-brahmana-upanishad omitting Cakrasana, defines the above 10 postures and adding 07 postures more, it makes number 17: Yogasana, Baddhapadmasana, Dhnurasana, Matsyapithakasana, Pa'schimatanasana, Kurmasana and Kukkutasana. One can observe that the 03 postures viz. Padmasana, Bhadrasana and Simhasana

135 (the simharupakasana in the Trishikhi-brahmana-upanishad of the same type are unanimously dealt with in all the above given Upanisads.