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________________ arcanArcana Concept of 'Asana' According to Patanjala-Yoga Sutras (PYS) Is it an 'Abhyasa' or an 'Anusthana ? Dr. B. R. Sharma Mr. T. P. Sreekumaran Dr. M. V. Bhole+ According to PYS, Asana is one of the Yogangas (PYS-11/29).5 Though Patanjali indicates the 'laksana' and 'phala or siddhi' of each of the Yogangas, he indicates a direct 'upaya' only in the case of asana' for its 'anusthana' (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 vittinirodha (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. Yamaniyamasanapranayamapratyaharadharanadhyanasamadhayo 'stavangani. (yamaniyamAsanaprANAyAmapratyAhAradhAraNAdhyAna samAdhayo'STAvaGa gAni) 6. Prayatnasaithilyanantasamapattibhyam. (castfercut THTTFIT). 7. Sa tu dirghakalanairantaryasatkara sevito drdhabhumih. (sa tu dIrghakAla nairantarya satkArAsevito dRDhabhUmiH)
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________________ Concept of 'Asana': Is it an 'Abhyasa' or an Anusthana'? / 319 13)2 and against the recurrence of "vyttisarupya' (afrTECU) (PYS-1/4). 2 The choice here is between 'vpttinirodhah' and 'vsttisarupya' and therefore the 'repetition of effort' conveyed by the term 'abhyasa'3 is for the attainment of "vyttinirodha' only. The success in the 'abhyasa' here means 'drdhabhumitva' (ayfa) in the condition of vittinirodha' (affirmer). This term 'abhyasa' has been used a second time by Patanjali in a similar context while discussing the remedial measure against the 'antarayas' (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., 'ekarthata')' and he prescribes appropriate "abhyasa' to get 'drdhabhumitva' in the chosen end in each of the above contexts4. Patanjali talks only in terms of 'anusthana' of the 'yogangas' (PYS-II/ 98)5 not the 'abhyasa' thereof. The term 'anusthana' implies, 'commencement', 'carrying out'. 'undertaking', 'performance' acting in conformity 10' etc.6 Patanjali seems to talk in terms of getting pratistha, (sfacer). sthairya' (Feu), 'yogyata' or yogyatva' (utogar or loca), etc. In the 'yogangas' 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 'yogangas' which are inseparable omong themselves by nature. 1. 'Tatra sthitau yatno' bhyasah. (az fegat ISETIF:) 2. 'vrttisarupyamitaratra' (a fantacafas) 3. "Tam (sthitim), nimittikrtya yatpah punah punh tathatvena cetasi nivesanamabhyasah'. (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. Yoganganustbanadasuddhiksaye jpanadiptiravivekakhyateh'. (yogAGa gAnuSThAnAdazuddhikSaye jJAnadIptirAvivekakhyAte:) 6. According to Swami Digambarji, the term 'anusthana' means 'the process of remaining in a certain condition'. (Personal communication from Swamiji). Asanastha tama BITCHIU AON aa & ad Azvasta jama www.jainelibrandorg
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________________ paMcama khaNDa / 320 Obviously, this could be the reason why Patanjali avoids the usage of 'abhyasa' in his discussions on the yogangas. But, it seems that most of the commentators of the Yoga-Sutras have confused the term "abhyasa' with the term 'anusthan' which led to much of the misinterpretations and therefore mis-representation regarding the yogangas, 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). arcanArcana This confusion between the 'anusthana' and abhyasa' in relation to yogangas seems to get compounded due to the mis-interpretation of the "laksana or 'svarupa' (her or FET) of the yogangas like 'asana' and 'pranayama' as 'the means' or 'upaya' for the proper 'anusthana' of these yogaigas by commentators like Vyasa and Vacaspati (PYS-II/50)6. A careful analysis of the Sutras on the Yogangas indicates the laksana as well as the phala or siddhi for each of them. But, it seems, a direct 'upaya' (TTT) is indicated only in the case of 'asana' (PYS-II/47).? Of course, 1. 3. ..... ....tatsadhapanustbanamabhyasah, (tatsAdhanAnuSThAnamabhyAsaH) '.... ....yamaniymadini' (qafrataif) .... ....abhyasto dirghasuk mah' (gurat alege:) ......... pratyahamabhyasto....' (FAE Furat) "pranayamanabhyasyato....' (SUUTTATA FUAT) Vacaspati quotes Visnupurana ..... ....vasyamabhyasatkurute....' (2994FIATT god) .... ....abhyasavasikstat....' (FOT a ta) "pranayamabhyasadeva' (STTTTTAT ZTFICE) Ibid. (2) above on the Sutra PYS-11/50. *prayatnasaitbilya-anantasamapattibbyam' (prayatnazaithilya-anantasamApattibhyAma) 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 Yoganga, 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 dharana' in Vibhutipada. Even in respect of 'yama' and 'niyama', if at all any 'upayas' are mentioned there, they seem to be in a negative sense as can be seen from the Sutra ; 'vitarka-badhane pratipak sa-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 'upaya'. We get some indications of how the commentators might have got into confusion between the 'laksana' of a Yogarga with its 'upaya' from the way they have interpreted the Sutra : 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 'asana', 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 va anena ite asanam' ( ud-gita arta-fa-919974). As a 1, pracchardana-vidbaranabhyam va pranasya' (PYS-II/34) (pracchardana vidhAraNAbhyAM vA prANasya) "visayavati va pravsttrutpanna manasah sthitinibandhani' (-II/35). (viSayavatI vA pravattirUtpannAmanasa:sthiti nibandhanI) 'visoka va jyotismati' (-II/36). (fasta ar Jutfarafa) 'vitaragavisayam va cittam' (-II/37). (vItarAga viSayAM vA cittam) *svapnanidrajnanalambanam va' (-11/38). (svapnanidrAjJAnAlambanaM vA) 'yathabbimatadhyanad va' (-II/39). (fastara ar) dharanasu ca yogyata manasah' (-11/53). (dhAraNAsu cayogyatA manasaH) desabandhascittasya dbarana' (-11/1). (agrarafgaaf grTO) Asamastha tama Atmastha mana taba ho sake Azvasta jana www.iainelibrandorg
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________________ paMcama khaNDa/321 arcanArcana result,'to sit steadily and comfortably came to be accepted as the 'laksana'as well as the 'upaya' 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 'asana' 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 visesana 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 svasaprasvasayoh gati-vicchedah pranayamah' (afen #fa-gathatnut:-fa-fazesa: STUTATA ) (PYS-II/49) shows that the mastery and 'anusthana' of 'asana' automatically leads to 'pranayama'. Tbe svasa-prasvasa' (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 'pranayama'. By using the term 'paridistah' (cfrac:), Patanjali seems to indicate that 'pranayama is seen to happen' in such four specific categories. But, most of the commentators seem to interprete these four categories of pranayama as four specific techniques of *pranayama' for its 'abhyasa'. This, again, as in the case of 'asana', 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 Sutra to provide a direct 'upaya' for 'pranayama'. From this, we may deduce that by the removal of the assault of the 'dvandvas', the 'anusthana of asana' reduces or eliminates the causes of cittaviksepa' (faefast) in due course of time when the phenomenon of pranayama' 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), 'dhyana' (TFF), and 1. dub 'duhkha-daurmanasya-angamejayatva-svasaprasvasa viks epasahabhuvah'. (duHkha-daumanasyA-praGa gamejayatva-zvAsaprazvAsA vikSepasahabhuva:) 2. babyabhyantarastambhavsttih.desa-kala-samkhyabhih paridssto dirgha-suksmah' (11/51). (vAhyAbhyantarastambha vRttirdezakAla-saMkhyAbhiH paridRSTo dIrghasUkSma:) 'bahyabhyantara visayapeksi caturthah' (11/51). (bAhyAbhyantara-viSayApekSI caturtha:)
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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). (dezabandhazcittasyadhAraNA) '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. Asamastha tama 3rHTU AH taba ho sake 3779aza utot