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अर्चनार्चन
Concept of 'Āsana’ According to Patanjala-Yoga
Sūtras (PYS) Is it an 'Ābhyasa' or an 'Anūsthana ?
Dr. B. R. Sharma Mr. T. P. Sreekumaran Dr. M. V. Bhole+
According to PYS, Āsana is one of the Yogängas (PYS-11/29).5 Though Patanjali indicates the 'laksana' and 'phala or siddhi' of each of the Yogāngas, he indicates a direct 'upaya' only in the case of asana' for its 'anuşthana' (not for its 'abhyasa') (PYS-II/47(.6
The term 'abhyasa' implies the presence of 'One fixed end in view' (i. e., ekarthata). Abhyasa is reported to gain .drdhabhumitva' in that desired end' which may require repeated efforts as explained by Patanjali in the Sutra PYS-I/14.7 This term 'abhyasa' is used by Patanjali for the first time in the Samadhi-pada for the attainment of vịttinirodha (afafata) (PYS-1/
1. Work done with the Grants-in-Aid from the Ministries of Educa
tion, Government of India and Maharashtra State. 2. Research Officer, Philosophico-Literary Research Department,
Kaivalyadhama S. M. Y. M. Samiti, Lonavla. Yoga Instructor, G, S. College of Yoga & Cultural Synthesis, Kaivalyadhama S. M. Y. M. Samiti, Lonavla. Joint Director of Research, Kaivalyadhama S. M. Y. M. Samiti, Lonavla, Dist. Poona, Maharashtra (India)-410 403. Yamaniyamāsanaprāņayāmapratyāhāradharaņādhyānasamādhayo 'stāvangāni.
(यमनियमासनप्राणायामप्रत्याहारधारणाध्यान समाधयोऽष्टावङ गानि) 6. Prayatnaşaithilyānantasamāpattibhyam.
(castfercut THTTFIT). 7. Sa tu dirghakālanairantaryasatkārā sevito drdhabhumih.
(स तु दीर्घकाल नैरन्तर्य सत्कारासेवितो दृढभूमिः)
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Concept of 'Asana': Is it an 'Abhyasa' or an Anusthana'? / 319
13)2 and against the recurrence of "vyttisārupya' (afrTECU) (PYS-1/4). 2 The choice here is between 'vpttinirodhaḥ' and 'vșttisärūpya' and therefore the 'repetition of effort' conveyed by the term 'äbhyasa'3 is for the attainment of "vyttinirodha' only. The success in the 'abhyasa' here means 'drdhabhümitva' (ayfa) in the condition of vịttinirodha' (affirmer). This term 'abhyasa' has been used a second time by Patanjali in a similar context while discussing the remedial measure against the 'antarāyās' (TTTTT:). The tendency of the Citta is to slip back again and again into the condition of 'Cittaviksepa' (frafater) which obstructs the mainfestation of Samadhi'. Patanjali, therefore, prescribes a remedial measure against the Cittaviksepas. Here the choice before the sadhaka is between samadhi and cittaviksepa. So the 'abhyasa' prescribed here is only with 'one fixed end in view', that is the attainment of samadhi. Thus, whenever Patanjali uses the term 'abhyasa' in his Sutras, he also provides a specific and fixed end to be achieved by the sadhakas (i. e., 'ekārthata')' and he prescribes appropriate "abhyasa' to get 'drdhabhūmitva' in the chosen end in each of the above contexts4.
Patanjali talks only in terms of 'anusthāna' of the 'yogängas' (PYS-II/ 98)5 not the ‘abhyasa' thereof. The term 'anusthāna' implies, 'commencement', 'carrying out'. 'undertaking', 'performance' acting in conformity 10' etc.6 Patanjali seems to talk in terms of getting pratiştha, (sfacer). sthairya' (Feu), 'yogyată' or yogyatva' (utogar or loca), etc. In the 'yogängas' through their 'anusthava'. The sadhaka has to fall in line with, or be in tune with, or fulfill the requirements of, or act tn conformity to the requirements of the 'yogängas' which are inseparable omong themselves by nature.
1. 'Tatra sthitau yatno' bhyäsah.
(az fegat ISETIF:) 2. 'vrttisārūpyamitaratra'
(a fantacafas) 3. "Tām (sthitim), nimittıkrtya yatpaḥ punaḥ punḥ tathātvena cetasi
nivesanamabhyāsaḥ'.
(at (feafa) fafhaich : g: ga: Jerat af faa TAFUTA:) 4. According to Swami Digambarji, the term "abhyasa' means the
process of becoming! (Personal communication from Swamiji). 5. Yogāngānuştbānādaśuddhikşaye jpānadiptirāvivekakhyāteh'.
(योगाङ गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्याते:) 6. According to Swami Digambarji, the term 'anusthana' means
'the process of remaining in a certain condition'. (Personal communication from Swamiji).
आसनस्थ तम BITCHIU AON aa & ad आश्वस्त जम
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पंचम खण्ड / ३२०
Obviously, this could be the reason why Patanjali avoids the usage of 'abhyasa' in his discussions on the yogāngas. But, it seems that most of the commentators of the Yoga-Sutras have confused the term "abhyasa' with the term 'anuşthan' which led to much of the misinterpretations and therefore mis-representation regarding the yogāngas, their real significance and imortance as envisaged in the Yoga-Sutras (Vyasa and Vacaspation PYS-1/13,1 11/502 & 523, Vacaspati on PYS-II/514 and Vyasa on PYS-II/535).
अर्चनार्चन
This confusion between the 'anuşthana' and abhyasa' in relation to yogängas seems to get compounded due to the mis-interpretation of the "lakşaņa or 'svarüpa' (her or FET) of the yogāngas like 'asana' and 'prāņāyāma' as 'the means' or 'upāya' for the proper 'anuşthana' of these yogāigas by commentators like Vyasa and Vacaspati (PYS-II/50)6.
A careful analysis of the Sūtras on the Yogāngas indicates the laksana as well as the phala or siddhi for each of them. But, it seems, a direct 'upāya' (TTT) is indicated only in the case of 'asana' (PYS-II/47).? Of course,
1.
3.
..... ....tatsādhapānuşțbānamabhyāsaḥ, (तत्साधनानुष्ठानमभ्यासः) '.... ....yamaniymadini' (qafrataif) .... ....abhyasto dirghasuk mah' (gurat alege:) ......... pratyahamabhyasto....' (FAE Furat) "prānāyāmānabhyasyato....' (SUUTTATA FUAT) Vacaspati quotes Vişnupurāņa ..... ....vasyamabhyāsätkurute....' (2994FIATT god) .... ....abhyāsavaśikstāt....' (FOT a ta) "prāņāyāmābhyāsādeva' (STTTTTAT ZTFICE) Ibid. (2) above on the Sutra PYS-11/50. *prayatnaśaitbilya-anantasamāpattibbyām' (प्रयत्नशैथिल्य-अनन्तसमापत्तिभ्याम)
4.
5.
6. 7.
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Concept of Asana': Is it an 'Abhyasa' or an 'Anastbana / 321
we come across a variety of 'upayas' related to manasah sthiti-nibandhani' (HT: fenfa faaruitat) (PYS-11/34-30)1 in the Samadhipada which may be interpreted to be akin to the Yogānga, dharana', referred to in the later two chapters. (PYS-11/53 & 111/1). But Patanjali does not seem to indicate these 'upayas' directly while discussing the topic of dharană' in Vibhutipāda. Even in respect of 'yama' and 'niyama', if at all any ‘upāyas' are mentioned there, they seem to be in a negative sense as can be seen from the Sutra ; 'vitarka-badhane pratipak şa-bhavanam' (faat aina gfaget CTH) (PYS-II/33). This seems to be only a 'vighna-parihara-upaya' (fagfrarstaro) thereof.
However, as mentioned earlier Patanjali indicates not only the laksana and phala or siddhi of ': 'asana', but also its 'upāya'. We get some indications of how the commentators might have got into confusion between the 'lakşana' of a Yogårga with its ‘upaya' from the way they have interpreted the Sūtra : sthirasukhamasanam (fyzHEFTET) (PYS-IT/46). Most of the commentators seem to have divided the compound word sthirasukham' (
f a ) into two independent words 'sthiram' (froze) and 'sukham' (a). Though this is grammatically admissible, in a practical context as in the case of 'äsana', it seems to have led to misinterpretation of the related Sutra. Thus, some of the commentators have given the meaning-niscalar (1977), 'niskampam' ( FH), etc. For the term 'sthiran' (feath). Naturally, the word 'sthiram got directly related to the term 'asanan' (197) wbich they have defined as-'asyate aste và anena ite asanam' ( ud-gita arta-fa-919974). As a
1, pracchardana-vidbäraņābhyāṁ vā prāṇasya' (PYS-II/34)
(प्रच्छर्दन विधारणाभ्यां वा प्राणस्य) "vişayavatī vā pravsttrutpannā manasaḥ sthitinibandhani' (-II/35). (विषयवती वा प्रवत्तिरूत्पन्नामनस:स्थिति निबन्धनी) 'visokā vā jyotişmati' (-II/36). (fasta ar Jutfarafa) 'vitarāgavişayam vā cittam' (-II/37). (वीतराग विषयां वा चित्तम्) *svapnanidrājñanālambanam vă' (-11/38). (स्वप्ननिद्राज्ञानालम्बनं वा) ‘yathābbimatadhyānād vā' (-II/39). (fastarą ar)
dhäranāsu ca yogyatā manasaḥ' (-11/53). (धारणासु चयोग्यता मनसः)
deśabandhaścittasya dbāraṇā' (-11/1). (agrarafgaaf grTO)
आसमस्थ तम आत्मस्थ मन तब हो सके आश्वस्त जन
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पंचम खण्ड/३२१
अर्चनार्चन
result,'to sit steadily and comfortably came to be accepted as the 'laksana'as well as the 'upāya' of 'asana'. As a consequence of this interpretation, it seems, the next Sutra, wbich really provides the direct 'upaya' of 'asana' lost its real significance in practice. That is why 'äsana' is generally taken to be related solely to the physical body and its positionings.
In fact, the term "sthira' should directly qualify the term "sukhan (as 'sthira' is an adjective or višeşana of the term "sukham') so as to get the meaning of 'sukha-sthirat va' (that is, endless comfort') which could automatically lead to the manifestation of asana'.
Similarly a careful analysis of the Sutra-'tasmin sati śvāsapraśvāsayoh gati-vicchedaḥ prāņāyāmah' (afen #fa-gathatnut:-fa-fazesa: STUTATA ) (PYS-II/49) shows that the mastery and 'anusthāna' of 'asana' automatically leads to 'prānāyāma'. Tbe švāsa-prašvasa' (9914-99918) which is one of the indicatives of citta-viksepa' (feafaag) (PYS-1/31) 1 get 'broken off vicchedah' (faza:) in a specific manner in the 'pranayama'. Patanjali indicates four specific manners in which such breaking off of the flow of the breathing activity can take place during 'pranāyāma'. By using the term 'paridıştah' (cfrac:), Patanjali seems to indicate that 'präņāyāma is seen to happen' in such four specific categories. But, most of the commentators seem to interprete these four categories of prānāyama as four specific techniques of *prānāyāma' for its 'abhyāsa'. This, again, as in the case of 'äsana', the commentators seem to have confused the laksana of four kinds of pranayama as four different techniques or 'upayas' thereof (PYS-11/50 & 51).2 As such Patanjali does not seem to have given any Sūtra to provide a direct 'upāya' for 'prānāyāma'. From this, we may deduce that by the removal of the assault of the 'dvandvas', the 'anuşthäna of āsana' reduces or eliminates the causes of cittaviksepa' (faefast) in due course of time when the phenomenon of pränāyāma' takes place as a natural outcome. We may also note, in this connection, that a parallel phenomenon of progression from one 'anga' to another takes place in the case of dharana' (ITU), 'dhyāna' (TFF), and
1.
dub
'duḥkha-daurmanasya-angamejayatva-śvāsapraśvāsä viks epasahabhuvah'.
(दुःख-दौमनस्या-प्रङ गमेजयत्व-श्वासप्रश्वासा विक्षेपसहभुव:) 2. bābyābhyantarastambhavșttih.deśa-kāla-saṁkhyābhih paridssto
dirgha-sūkşmah' (11/51). (वाह्याभ्यन्तरस्तम्भ वृत्तिर्देशकाल-संख्याभिः परिदृष्टो दीर्घसूक्ष्म:) 'bāhyabhyantara vişayāpekşi caturthah' (11/51). (बाह्याभ्यन्तर-विषयापेक्षी चतुर्थ:)
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________________ Concept of "Asana' Is it an "Abhyasa' or an 'Anasthana'? 323 'samadhi' (Farfe) (PYS-III/1-3). In the same manner, it seems that the 'anusthana' (not the abhyasa') of asana', leads to the manifestation of 'pranayama' which by itself, in its turn, leads to 'dharana' and so on. Of course, the element of pratyahara' is present in each and every of the other 'angas' without which it is doubtful if any 'anusthana' of them is at all possible. The above line of interpretation and thinking seem to receive experimental support from the work of Dr. Trigant Burrow as quoted by Late Swami Kuvalayananda and Dr. S. L. Vinekar in their book Yogic Therapy's Moreover, remarks made by Swami Kuvalayananda based on his personal experience and observations of other Yoga-sadhakas 3 seem to substantiate this line of thinking based on a re-interpretation of the Yoga-satras. From the above discussions, it may be concluded that proper re-interpretations of PYS can belp us to understand the importance and significance of asana' as a yoganga' by differentiating betweet abhyasa' and 'anusthana' and to switch over from the former to the latter in the practical application of this knowledge. 1. desabandbascittasya dbarana' (III/1). (देशबन्धश्चित्तस्यधारणा) 'tatra pratyayaikatanata dhyanam' (III/2). (az utaangat $414) 'tadevarthamatranirbhasam svarupasunyamiva samadhih' (III/3). 2. Yogic Therapy : Its Basic Principles and Methods by Swami Kuva layananda and Dr. S. L, Vinekar : Ministry of Health, Govt. of India, New Delhi, 1963, pp. 74-77. 3. ASANAS by Swami Kuvalayananda, Popular Prakashan, Bombay 1931; p. 132. आसमस्थ तम 3rHTU AH तब हो सके 3779aza utot