Yoga and Asanas
“Of the 84 asanas one should always practice siddhasana [above all], it purifies the 72,000 nadis.”
– Hatha Yoga Pradipika, I. 41
Yoga has commonly become a set of Asanas (Yogic postures), which formed a part of the Hatha Yoga system of India. It is sad however, that Yoga itself has hence been reduced in the West to these sets of rules, and people have become so obsessed with this.
The meaning of Yoga is “Union” or “To Unite”. It relates to uniting one’s Self or Soul with the Supreme, by using outer applications such as posture (asana) and breath-control (pranayama) to subdue the mind and senses. However, this is mainly forgotten in the West.
Maharishi Dayanand Saraswati, a great Hindu reformer and the founder of the Arya Samaj movement in India sought to restore many inconsistencies and also incorrect statements in the tradition and texts, was perhaps amongst the first to criticise the modern-day application of breathing techniques and asana or Yogic postures.
He indicated, as per the texts and tradition, Yoga and breath-control should be done comfortably, in comfortable positions, as long as the neck, chest and spine remain straight.
We find the same echoed in the ancient texts of India on Yoga:
“Keeping the upper parts, the chest, neck and the head erect and equal to the other parts of the body, subduing within the heart the senses together with the mind, let the wise by the raft of Brahman cross over all the fearful torrents of the world.” – Swetasvaraopanishad, II.8
“One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.” – Gita.VI.13-14
The great Yoga Seer Patanjali, one of the last Yoga Seers himself states in his Yoga Sutras (II.46) that Asana or posture should be still (sthira) and comfortable (sukham).
Asana itself means a Seat. It hence refers to sitting and relaxed poses originally, not the numerous other positions that came about later on, which were, like the science of Marmavidya or pressure point therapies, part of the exercise (vyayama) regime of Hindu Martial Arts (Dhanurveda) for warriors and the likes, as warm-up poses and striking positions. It did not form a part of the original Yoga, which was peaceful and aimed at Self-realisation.
We clearly also see this in southern India forms of martial arts today, and also aspects of it in the Martial Arts traditions of Asia, of which were influenced by these systems via Buddhist Monks. Along with these came the special sciences of Ayurveda or the healing tradition of India, which included – again especially in the south, specific massage techniques and therapies for broken bones and injuries, especially to joints and pressure-points (marma chikitsa), as formed a part of the healing aspects of these Martial Arts, as did the classical Hatha-Yoga poses or Asanas.
This is, as at this time in history, we note several invasions of India by Muslim groups, and hence many Ashrams (Hindu Monasteries) and Kingdoms required to defend themselves, which included the spread of this type of exercise for Martial Arts, as it grew in India – possibly from south Indian (Kerala, Karnataka) influences where it has always remained strong and traditional, beginning with the Vedic Rishi or Seer, Parashurama.
This suggests positions such as Sukhasana (comfortable cross-legged, Siddhasana (Siddha seated position), Padmasana (Lotus position), Vajrasana (Diamond pose) and Shavasana (Corpse pose, relaxed on the back).
We must remember that Yoga was never about exercise. The older forms of Yoga include Jnana Yoga (Yoga of Wisdom), Karma Yoga (Yoga of Action or Service, as in Vedic rituals or fire sacrifices and offerings), Bhakti Yoga (Yoga of Devotion), of which Mantra Yoga (Yoga of Chanting, as in the Vedic era) were an integral part of.
The great master of Jnana Yoga or the Yoga of Wisdom, the highest Yoga by negating all of the world and body and realising the Self, Ramana Maharishi, himself speaks on Asanas in this regard:
“Many asanas with their effects are mentioned in the yoga sastras. The seats are the tiger-skin, grass, etc. The postures are the `lotus posture', the `easy posture' and so on. Why all these only to know oneself ? The truth is that from the Self the ego rises up, confuses itself with the body, mistakes the world to be real, and then, covered with egotistic conceit, it thinks wildly and looks for asanas [seats]. Such a person does not understand that he himself is the centre of all and thus forms the basis for all.
The asana [seat] is meant to make him sit firm. Where and how can he remain firm except in his own real state? This is the real asana. Attaining the steadiness of not swerving from the knowledge that the base [asana] upon which the whole universe rests is only Self, which is the space of true knowledge, the illustrious ground, alone is the firm and motionless posture [asana] for excellent samadhi.” – Ramana Maharishi
He has stated that the Sukhasana (Cross-legged easy pose) is best for Meditation, but the TRUE Asana position should be nididhyasana (one-pointedness). Once again, the references to the more martial type of Asana practise is herein dismissed.
Great Bhakti-Yogis or Devotional Yogis are also hardly heard about. They also didn’t do great postures and were most famous for this at all either. But were still Yogis!
The great saint Sri Ramakrishna, the devotee of goddess Kali and Guru of Swami Vivekananda was himself a great Bhakti-Yogi as well. His entire emphasis was on devotion to the goddess, although he touched the path of Jnana Yoga for his realisation as well. Still, we do not see him as a master of Asana either!
This is because REAL Yoga, as mentioned before is really Atma-Yoga – Yoga of the Self or Soul, uniting the Soul with the Supreme and it’s original nature as Godhead. It is the essence of all Yoga and Hindu paths and sects. We find the emphasis on this in the Upanishads, the Gita and other older texts, which stressed this path of Yoga, which is specifically Jnana Yoga or the Yoga of Wisdom.
Ramana Maharishi again stresses this to a devotee:
“Srimad Bhagavad Gita says that a Jnani is the true yogi and also a true bhakta. (devotee) Yoga is only a sadhana (spiritual practise)and jnana is the siddhi (Yogic power).”
Real Yogis are Philosophers and Gurus, not spine-twisting contortionists!
They include great devotees such as Maharishi Narada, a great devotee of Vishnu, as well as the Vaishnava Saints devoted to Vishnu and Krishna, such as Ramanujacharya, Nimbarkacharya, Madhavacharya, Sri Chaitanya, Vallabhacharya etc. The Hare-Krishna Movement stresses this form of Yoga, which also includes Natya Yoga or the Yoga of Dance and Mantra-Yoga, the Yoga of Mantras.
The more complicated Natya Yoga or Yoga of Dance itself relates to the science of dance (Natya shastra) and the Gandharva Veda arts or fine-arts science. It also includes special mudras (hand symbols) and poses (asanas) as part of it’s dance routine, such as we see in Bharat Natyam and other forms of classical Indian dance. Much of this science has also contributed to the modern Hatha Yoga regimes of Asana also, and once again fall outside the true nature of the proper “Yoga”, as in spiritual tradition of India itself.
It is also possible that many classical Yogis had backgrounds in the military and Bharat Natyam etc. – just as several Hindu Rishis or Seers of ancient Vedic times in India themselves came from Kshatriya or warrior backgrounds (such as Vishwamitra, for example) and were Kings – hence continued their own exercise regimes along their pursuit to Self-realisation.
Movements such as the Arya Samaj, as mentioned before stress these also – emphasis of rituals (Karma Yoga), Devotion (Bhakti Yoga), Meditation (Dhyana Yoga), Chanting of Vedic Mantras as Gayatri (Mantra Yoga).
Sikhism itself also includes mantra-yoga through japa (chanting of holy names and phrases) and is strongly a Bhakti-Yoga or devotional path. However, just as classical Yogis defined aspects of their militant exercises into Yoga paths, so also Sikhism likewise, as a militant path under the last Guru, Gobind Singh, devised them wearing the five “K’s” including turban, sword etc. – for protecting themselves against invaders and protecting the dharma or faith.
Hence, just as these have become an integral part of modern Sikhism, that is quite removed from the original path of it’s founder, Guru Nanak, so also modern Hatha-Yoga has included these long lists of Asanas or Yoga postures, that define it, just as a Turban and Long beard signifies the modern-day Sikh!
All practices that lead to the Supreme are hence “Yogas” in their own right. It nowhere constitutes that one requires the ability to flex their body in various positions, which Yoga itself would stress to be an obsession with the outer illusory material world of appearance and the body. It would see it as clinging to the ego (ahankara), which Yoga seeks to negate or destroy.
In closing, again we recount some words of advice from the greatest Yogi, Sri Ramana Maharishi:
“All the sadhanas (spiritual practices) are called yogas, e.g., Karma yoga; Bhakti yoga; Jnana yoga; Ashtanga yoga. What is yoga? Yoga means ‘union’. Yoga is possible only when there is ‘viyoga’ (separation). The person is now under the delusion of viyoga. This delusion must be removed. The method of removing it is called yoga.”
OM NAMAH SHIVAAYA!
NOTES ON HEALTH FROM YOGA PRADAPIKA:
As we know, today, Yoga has become a fashionable art rather than a spiritual science, or even a science by which the body can be purified for proper Self-realisation and spiritual life, or even healing.
To this degree, we note some special warnings from the Hatha Yoga Pradapika, a text central to the Hatha Yoga tradition itself, on which many Asanas or postures are based.
I: Shat Kriyas or Six Methods of Purification:
If there be excess of fat or mucous in the body, the six kinds of practise (kriyas) should be performed first. But others, not suffering from the excess of these, should not perform them. (II.21)
It is hence clearly mentioned here that unless one is suffering from excess phlegm (shleshma) or fat (medas), as in the case of obesity, or diseases of a Kapha (phlegmatic nature) according to Ayurvedic medicine, they should not be performed.
This relates specifically to the swallowing of cloths (dhauti karma) and other harmful practices. Those such as use of a Neti-Pot by which methods to cleanse the sinuses and also Trataka, that is, Yogic gazing however can be applied as part of Yoga practise.
Still, we must take the warning here and realise that such practises themselves, unless one is suffering from specific diseases, should be avoided, for the better health of the person, or Yogi!
These also include the practise of Kapala Bhati, which is a special abdominal-related Pranayama or breathing technique, by which the air is forcefully pushed from the body via the abdomen.
II. Yoga Asanas or Postures:
As restraining food is among Yamas, and Non-violence among the Niyamas, so is Siddhasana called by Siddhas the chief of all postures.
Out of the 84 Asanas Siddhasana is to be practised, because it purifies the wastes from the 7,000 meridians (nadis).
By contemplating on oneself, by controlling one’s diet, and by practising Siddhasana for years, the Yogi obtains success.
Other postures are of no use, when success has been achieved in Siddhasana, and Prana Vata becomes calm and restrained by Kevala Kumbhaka (pause of breath).
Success in one Siddhasana alone becoming firmly established, one gets Unmani (Yogic gazing focusing internally) at once, and the three yogic locks (Bandhas) are accomplished of themselves.
No Asana is like the Siddhasana and no ceasing of breath-inhalation like the Kevala. There is no mudra like the Khechari (tongue on roof of mouth) and no laya like the Nada (of the Inner heart). (I.41-44)
As mentioned before, Asanas are not the goal of Yoga, and herein it is explained that Siddhasana, that is, the easy-posture commonly seen with many great masters such as the Buddha and others in this pose is the best.
This is because it is a meditative pose. It is hence also mentioned that it calms Vata-dosha or the wind humor in the body that causes most diseases in Ayurveda, and is itself an important statement. Secondly, all bandhas or locks on Yoga are also gained by this posture, since it activates these also, when performed properly with the chin-lock (Jalandhara bandha).
It hence helps close all the subtle openings of the body and checks the wonderings of the mind. It is therefore lauded in this ancient Yoga text as being quite supreme in itself, for which the purpose of Yoga is itself devised – stilling the mind, controlling the senses and withdrawing the senses into a meditative state for Self-realisation, nor acrobatics!
III: On Pranayama, Breath Control:
Just as lions, elephants and tigers are controlled by and by, so the breath is controlled by slow degrees, otherwise it kills the practiser himself.
When breath-control (pranayama), etc., are performed properly, they eradicate all diseases; but an improper practice generates diseases. (II.15-16)
Here the rule of thumb for breathing techniques is again practise, steadiness and patience.
Pranayama is from Prana (breath or life-force) and yama (to control). Yama is also the God of death in Hinduism, as he takes away our life-force at death. It hence has a deeper esoteric meaning, of which Hatha Yoga Pradapika and other texts also lecture on, with regards to arresting the life-force and also simulating the death-experience by calming the mind and senses – arresting the force of Prana Vata which controls the central nervous system.
However, as noted here, one should not try and forcefully check or arrest the breath as many try and do today, but rather develop practise by which it can be retained for longer periods. Incorrect practise however, as noted here, leads to many diseases or disorders.
Just as when it is performed correctly, it can heal, so also when performed incorrectly, it also can cause much harm as well. We must therefore realise these limitations within ourselves, and develop awareness of the breath and breathing techniques and let them flow naturally.
It should be cautioned however that specific diets and foods were regimented by ancient Yogis, as well as solitary locations. These were not mere Ashrams or monasteries as in today’s world with several students, facilities and material influences such as they have today, which to a Classical Yogi would be considered worldly or rajasic in nature – in the modes of passion and agitation.
Most Monasteries today, just like Yoga schools demand great fees for their “sacred services”, which are no more sacred than a circus show, which is often what they are.
Googly-eyed students from the West flock there with their white and saffron clothes, their “Namastay” and ill-looking bodies to become Yoga teachers within a Month – a science that was passed down from the gods and great Rishis (Seers) to humanity, not learnt in a month.
In fact, Hatha Yoga Pradapika mentions one should not publicise the wisdom of Hatha Yoga as has been done today by many of these institutions for a “quick buck”, as it is a sacred and spiritual science again, not some franchised regime for mass-markeing:
“A Yogi desirous of success should keep the Hatha Yoga knowledge hidden; for it becomes successful by concealing, and devoid of energy by exposing it.”I. (22)
Many great Yogis such as Dattatreya and even Sri Ramana Maharishi learnt the truth without even a physical Guru! Dattatreya is considered the father of many Yoga traditions and himself had 24 Gurus, which included various animals, observation of people and plants – all of nature itself. Some of the Yoga positions were themselves inspired from this.
This is hence the depth of the Yoga tradition.
Likewise, what we can get from the classical texts, as also even classical Ayurveda texts is a wealth of information of the original tradition as it was, pure and simple. Such an idea is recounted in the great Hindu reformer, Maharishi Dayanand Saraswati, founder of the Arya Samaj movement in India, who went back to the Vedas, the oldest texts of Hinduism for his inspiration and a new way forward.
Sometimes going back to basics or rather, the origin is the key to proper practises.
Much of what I learnt from many Doctors in Ayurveda treatment however, does not come close to the wealth of information in the shastras or texts. Ashtanga Hridaya, one of the later texts for example, a concise version of the earlier schools of Charaka and Sushruta Rishis, contains much information not only on diseases, but their specific features, treatments etc. An in-depth analysis of dreams and omens is there as in other texts for example, which is largely lost in modern Ayurvedic practise, or rather ignored by doctors as fictitious and superstition.
Still, they cannot discount the benefits of Ayurveda itself and it’s healing system, nor question that!
“Of the 84 asanas one should always practice siddhasana [above all], it purifies the 72,000 nadis.”
– Hatha Yoga Pradipika, I. 41
Yoga has commonly become a set of Asanas (Yogic postures), which formed a part of the Hatha Yoga system of India. It is sad however, that Yoga itself has hence been reduced in the West to these sets of rules, and people have become so obsessed with this.
The meaning of Yoga is “Union” or “To Unite”. It relates to uniting one’s Self or Soul with the Supreme, by using outer applications such as posture (asana) and breath-control (pranayama) to subdue the mind and senses. However, this is mainly forgotten in the West.
Maharishi Dayanand Saraswati, a great Hindu reformer and the founder of the Arya Samaj movement in India sought to restore many inconsistencies and also incorrect statements in the tradition and texts, was perhaps amongst the first to criticise the modern-day application of breathing techniques and asana or Yogic postures.
He indicated, as per the texts and tradition, Yoga and breath-control should be done comfortably, in comfortable positions, as long as the neck, chest and spine remain straight.
We find the same echoed in the ancient texts of India on Yoga:
“Keeping the upper parts, the chest, neck and the head erect and equal to the other parts of the body, subduing within the heart the senses together with the mind, let the wise by the raft of Brahman cross over all the fearful torrents of the world.” – Swetasvaraopanishad, II.8
“One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.” – Gita.VI.13-14
The great Yoga Seer Patanjali, one of the last Yoga Seers himself states in his Yoga Sutras (II.46) that Asana or posture should be still (sthira) and comfortable (sukham).
Asana itself means a Seat. It hence refers to sitting and relaxed poses originally, not the numerous other positions that came about later on, which were, like the science of Marmavidya or pressure point therapies, part of the exercise (vyayama) regime of Hindu Martial Arts (Dhanurveda) for warriors and the likes, as warm-up poses and striking positions. It did not form a part of the original Yoga, which was peaceful and aimed at Self-realisation.
We clearly also see this in southern India forms of martial arts today, and also aspects of it in the Martial Arts traditions of Asia, of which were influenced by these systems via Buddhist Monks. Along with these came the special sciences of Ayurveda or the healing tradition of India, which included – again especially in the south, specific massage techniques and therapies for broken bones and injuries, especially to joints and pressure-points (marma chikitsa), as formed a part of the healing aspects of these Martial Arts, as did the classical Hatha-Yoga poses or Asanas.
This is, as at this time in history, we note several invasions of India by Muslim groups, and hence many Ashrams (Hindu Monasteries) and Kingdoms required to defend themselves, which included the spread of this type of exercise for Martial Arts, as it grew in India – possibly from south Indian (Kerala, Karnataka) influences where it has always remained strong and traditional, beginning with the Vedic Rishi or Seer, Parashurama.
This suggests positions such as Sukhasana (comfortable cross-legged, Siddhasana (Siddha seated position), Padmasana (Lotus position), Vajrasana (Diamond pose) and Shavasana (Corpse pose, relaxed on the back).
We must remember that Yoga was never about exercise. The older forms of Yoga include Jnana Yoga (Yoga of Wisdom), Karma Yoga (Yoga of Action or Service, as in Vedic rituals or fire sacrifices and offerings), Bhakti Yoga (Yoga of Devotion), of which Mantra Yoga (Yoga of Chanting, as in the Vedic era) were an integral part of.
The great master of Jnana Yoga or the Yoga of Wisdom, the highest Yoga by negating all of the world and body and realising the Self, Ramana Maharishi, himself speaks on Asanas in this regard:
“Many asanas with their effects are mentioned in the yoga sastras. The seats are the tiger-skin, grass, etc. The postures are the `lotus posture', the `easy posture' and so on. Why all these only to know oneself ? The truth is that from the Self the ego rises up, confuses itself with the body, mistakes the world to be real, and then, covered with egotistic conceit, it thinks wildly and looks for asanas [seats]. Such a person does not understand that he himself is the centre of all and thus forms the basis for all.
The asana [seat] is meant to make him sit firm. Where and how can he remain firm except in his own real state? This is the real asana. Attaining the steadiness of not swerving from the knowledge that the base [asana] upon which the whole universe rests is only Self, which is the space of true knowledge, the illustrious ground, alone is the firm and motionless posture [asana] for excellent samadhi.” – Ramana Maharishi
He has stated that the Sukhasana (Cross-legged easy pose) is best for Meditation, but the TRUE Asana position should be nididhyasana (one-pointedness). Once again, the references to the more martial type of Asana practise is herein dismissed.
Great Bhakti-Yogis or Devotional Yogis are also hardly heard about. They also didn’t do great postures and were most famous for this at all either. But were still Yogis!
The great saint Sri Ramakrishna, the devotee of goddess Kali and Guru of Swami Vivekananda was himself a great Bhakti-Yogi as well. His entire emphasis was on devotion to the goddess, although he touched the path of Jnana Yoga for his realisation as well. Still, we do not see him as a master of Asana either!
This is because REAL Yoga, as mentioned before is really Atma-Yoga – Yoga of the Self or Soul, uniting the Soul with the Supreme and it’s original nature as Godhead. It is the essence of all Yoga and Hindu paths and sects. We find the emphasis on this in the Upanishads, the Gita and other older texts, which stressed this path of Yoga, which is specifically Jnana Yoga or the Yoga of Wisdom.
Ramana Maharishi again stresses this to a devotee:
“Srimad Bhagavad Gita says that a Jnani is the true yogi and also a true bhakta. (devotee) Yoga is only a sadhana (spiritual practise)and jnana is the siddhi (Yogic power).”
Real Yogis are Philosophers and Gurus, not spine-twisting contortionists!
They include great devotees such as Maharishi Narada, a great devotee of Vishnu, as well as the Vaishnava Saints devoted to Vishnu and Krishna, such as Ramanujacharya, Nimbarkacharya, Madhavacharya, Sri Chaitanya, Vallabhacharya etc. The Hare-Krishna Movement stresses this form of Yoga, which also includes Natya Yoga or the Yoga of Dance and Mantra-Yoga, the Yoga of Mantras.
The more complicated Natya Yoga or Yoga of Dance itself relates to the science of dance (Natya shastra) and the Gandharva Veda arts or fine-arts science. It also includes special mudras (hand symbols) and poses (asanas) as part of it’s dance routine, such as we see in Bharat Natyam and other forms of classical Indian dance. Much of this science has also contributed to the modern Hatha Yoga regimes of Asana also, and once again fall outside the true nature of the proper “Yoga”, as in spiritual tradition of India itself.
It is also possible that many classical Yogis had backgrounds in the military and Bharat Natyam etc. – just as several Hindu Rishis or Seers of ancient Vedic times in India themselves came from Kshatriya or warrior backgrounds (such as Vishwamitra, for example) and were Kings – hence continued their own exercise regimes along their pursuit to Self-realisation.
Movements such as the Arya Samaj, as mentioned before stress these also – emphasis of rituals (Karma Yoga), Devotion (Bhakti Yoga), Meditation (Dhyana Yoga), Chanting of Vedic Mantras as Gayatri (Mantra Yoga).
Sikhism itself also includes mantra-yoga through japa (chanting of holy names and phrases) and is strongly a Bhakti-Yoga or devotional path. However, just as classical Yogis defined aspects of their militant exercises into Yoga paths, so also Sikhism likewise, as a militant path under the last Guru, Gobind Singh, devised them wearing the five “K’s” including turban, sword etc. – for protecting themselves against invaders and protecting the dharma or faith.
Hence, just as these have become an integral part of modern Sikhism, that is quite removed from the original path of it’s founder, Guru Nanak, so also modern Hatha-Yoga has included these long lists of Asanas or Yoga postures, that define it, just as a Turban and Long beard signifies the modern-day Sikh!
All practices that lead to the Supreme are hence “Yogas” in their own right. It nowhere constitutes that one requires the ability to flex their body in various positions, which Yoga itself would stress to be an obsession with the outer illusory material world of appearance and the body. It would see it as clinging to the ego (ahankara), which Yoga seeks to negate or destroy.
In closing, again we recount some words of advice from the greatest Yogi, Sri Ramana Maharishi:
“All the sadhanas (spiritual practices) are called yogas, e.g., Karma yoga; Bhakti yoga; Jnana yoga; Ashtanga yoga. What is yoga? Yoga means ‘union’. Yoga is possible only when there is ‘viyoga’ (separation). The person is now under the delusion of viyoga. This delusion must be removed. The method of removing it is called yoga.”
OM NAMAH SHIVAAYA!
NOTES ON HEALTH FROM YOGA PRADAPIKA:
As we know, today, Yoga has become a fashionable art rather than a spiritual science, or even a science by which the body can be purified for proper Self-realisation and spiritual life, or even healing.
To this degree, we note some special warnings from the Hatha Yoga Pradapika, a text central to the Hatha Yoga tradition itself, on which many Asanas or postures are based.
I: Shat Kriyas or Six Methods of Purification:
If there be excess of fat or mucous in the body, the six kinds of practise (kriyas) should be performed first. But others, not suffering from the excess of these, should not perform them. (II.21)
It is hence clearly mentioned here that unless one is suffering from excess phlegm (shleshma) or fat (medas), as in the case of obesity, or diseases of a Kapha (phlegmatic nature) according to Ayurvedic medicine, they should not be performed.
This relates specifically to the swallowing of cloths (dhauti karma) and other harmful practices. Those such as use of a Neti-Pot by which methods to cleanse the sinuses and also Trataka, that is, Yogic gazing however can be applied as part of Yoga practise.
Still, we must take the warning here and realise that such practises themselves, unless one is suffering from specific diseases, should be avoided, for the better health of the person, or Yogi!
These also include the practise of Kapala Bhati, which is a special abdominal-related Pranayama or breathing technique, by which the air is forcefully pushed from the body via the abdomen.
II. Yoga Asanas or Postures:
As restraining food is among Yamas, and Non-violence among the Niyamas, so is Siddhasana called by Siddhas the chief of all postures.
Out of the 84 Asanas Siddhasana is to be practised, because it purifies the wastes from the 7,000 meridians (nadis).
By contemplating on oneself, by controlling one’s diet, and by practising Siddhasana for years, the Yogi obtains success.
Other postures are of no use, when success has been achieved in Siddhasana, and Prana Vata becomes calm and restrained by Kevala Kumbhaka (pause of breath).
Success in one Siddhasana alone becoming firmly established, one gets Unmani (Yogic gazing focusing internally) at once, and the three yogic locks (Bandhas) are accomplished of themselves.
No Asana is like the Siddhasana and no ceasing of breath-inhalation like the Kevala. There is no mudra like the Khechari (tongue on roof of mouth) and no laya like the Nada (of the Inner heart). (I.41-44)
As mentioned before, Asanas are not the goal of Yoga, and herein it is explained that Siddhasana, that is, the easy-posture commonly seen with many great masters such as the Buddha and others in this pose is the best.
This is because it is a meditative pose. It is hence also mentioned that it calms Vata-dosha or the wind humor in the body that causes most diseases in Ayurveda, and is itself an important statement. Secondly, all bandhas or locks on Yoga are also gained by this posture, since it activates these also, when performed properly with the chin-lock (Jalandhara bandha).
It hence helps close all the subtle openings of the body and checks the wonderings of the mind. It is therefore lauded in this ancient Yoga text as being quite supreme in itself, for which the purpose of Yoga is itself devised – stilling the mind, controlling the senses and withdrawing the senses into a meditative state for Self-realisation, nor acrobatics!
III: On Pranayama, Breath Control:
Just as lions, elephants and tigers are controlled by and by, so the breath is controlled by slow degrees, otherwise it kills the practiser himself.
When breath-control (pranayama), etc., are performed properly, they eradicate all diseases; but an improper practice generates diseases. (II.15-16)
Here the rule of thumb for breathing techniques is again practise, steadiness and patience.
Pranayama is from Prana (breath or life-force) and yama (to control). Yama is also the God of death in Hinduism, as he takes away our life-force at death. It hence has a deeper esoteric meaning, of which Hatha Yoga Pradapika and other texts also lecture on, with regards to arresting the life-force and also simulating the death-experience by calming the mind and senses – arresting the force of Prana Vata which controls the central nervous system.
However, as noted here, one should not try and forcefully check or arrest the breath as many try and do today, but rather develop practise by which it can be retained for longer periods. Incorrect practise however, as noted here, leads to many diseases or disorders.
Just as when it is performed correctly, it can heal, so also when performed incorrectly, it also can cause much harm as well. We must therefore realise these limitations within ourselves, and develop awareness of the breath and breathing techniques and let them flow naturally.
It should be cautioned however that specific diets and foods were regimented by ancient Yogis, as well as solitary locations. These were not mere Ashrams or monasteries as in today’s world with several students, facilities and material influences such as they have today, which to a Classical Yogi would be considered worldly or rajasic in nature – in the modes of passion and agitation.
Most Monasteries today, just like Yoga schools demand great fees for their “sacred services”, which are no more sacred than a circus show, which is often what they are.
Googly-eyed students from the West flock there with their white and saffron clothes, their “Namastay” and ill-looking bodies to become Yoga teachers within a Month – a science that was passed down from the gods and great Rishis (Seers) to humanity, not learnt in a month.
In fact, Hatha Yoga Pradapika mentions one should not publicise the wisdom of Hatha Yoga as has been done today by many of these institutions for a “quick buck”, as it is a sacred and spiritual science again, not some franchised regime for mass-markeing:
“A Yogi desirous of success should keep the Hatha Yoga knowledge hidden; for it becomes successful by concealing, and devoid of energy by exposing it.”I. (22)
Many great Yogis such as Dattatreya and even Sri Ramana Maharishi learnt the truth without even a physical Guru! Dattatreya is considered the father of many Yoga traditions and himself had 24 Gurus, which included various animals, observation of people and plants – all of nature itself. Some of the Yoga positions were themselves inspired from this.
This is hence the depth of the Yoga tradition.
Likewise, what we can get from the classical texts, as also even classical Ayurveda texts is a wealth of information of the original tradition as it was, pure and simple. Such an idea is recounted in the great Hindu reformer, Maharishi Dayanand Saraswati, founder of the Arya Samaj movement in India, who went back to the Vedas, the oldest texts of Hinduism for his inspiration and a new way forward.
Sometimes going back to basics or rather, the origin is the key to proper practises.
Much of what I learnt from many Doctors in Ayurveda treatment however, does not come close to the wealth of information in the shastras or texts. Ashtanga Hridaya, one of the later texts for example, a concise version of the earlier schools of Charaka and Sushruta Rishis, contains much information not only on diseases, but their specific features, treatments etc. An in-depth analysis of dreams and omens is there as in other texts for example, which is largely lost in modern Ayurvedic practise, or rather ignored by doctors as fictitious and superstition.
Still, they cannot discount the benefits of Ayurveda itself and it’s healing system, nor question that!