Asana Principles

Posture as Foundation

In modern yoga, asana has become nearly synonymous with yoga itself. Studios teach “yoga classes” that are entirely physical, and the criterion of advancement is often flexibility or the ability to perform advanced poses. But in classical yoga, asana is the third of eight limbs - important, but preparatory.

The Classical Definition

Patanjali devotes only three sutras to asana:

“sthira sukham asanam” (II.46) “Posture should be steady and comfortable.”

“prayatna shaithilya ananta samapattibhyam” (II.47) “By relaxation of effort and meditation on the infinite.”

“tato dvandva anabhighatah” (II.48) “Then one is not disturbed by the pairs of opposites.”

This is remarkably brief compared to the elaborate systems of modern postural yoga. The essence is simple: find a position that is stable and easeful, then remain there.

The Purpose of Asana

In the classical context, asana serves specific purposes:

Preparing for Pranayama and Meditation

The body must be able to sit for extended periods without pain or restlessness. Asana practice develops:

Purifying the Nadis

The subtle energy channels (nadis) become blocked through sedentary life, wrong posture, and accumulated tension. Movement and stretching help clear these blockages, allowing prana to flow freely.

Balancing the Doshas

Different asanas affect vata, pitta, and kapha differently. A well-designed practice can restore doshic balance, addressing imbalances that might otherwise disturb meditation.

Developing Body Awareness

Asana practice cultivates pratyahara - the capacity to feel the body from inside rather than constantly attending to external stimuli. This interoceptive awareness is foundational for deeper practice.

Sthira and Sukha

The two qualities Patanjali emphasizes deserve contemplation:

Sthira (Steadiness)

Sthira implies:

A posture with sthira can be maintained. It doesn’t wobble or collapse. The practitioner is rooted.

Sukha (Ease)

Sukha literally means “good space” - the opposite of duhkha (suffering, “bad space”). It implies:

A posture with sukha is pleasant to inhabit. There is no grimacing, no violence to the body.

The Balance

These two qualities can seem to pull in opposite directions. Too much sthira creates rigidity; too much sukha leads to collapse. The practice is finding the middle path - alert yet relaxed, stable yet comfortable.

This balance is not just physical but represents the ideal state for meditation: present and engaged, yet free from strain.

Prayatna Shaithilya

“Relaxation of effort” points to an important principle: asana is not about conquering the body but cooperating with it.

Effortlessness

When a posture is achieved through strain, it cannot be sustained. The muscles fatigue, the mind fights the body, and the result is anything but meditative.

The classical approach is:

The Role of Practice

This doesn’t mean no effort is required. Regular practice gradually increases capacity. What once required strain becomes effortless through repetition and patience.

The effort is in showing up, practicing consistently, and progressively expanding range - not in forcing the body beyond its current capacity.

Ananta Samapatti

“Meditation on the infinite” as a method for perfecting asana is fascinating. The instruction is to let go of finite focus - the particular muscles, the specific position - and expand awareness outward.

This might mean:

When consciousness expands beyond the body’s limits, the body itself relaxes. The finite body rests in infinite awareness.

Transcending the Opposites

The fruit of perfected asana is immunity to dvandvas - the pairs of opposites: heat and cold, pleasure and pain, praise and blame.

This begins physically - the meditator is not disturbed by minor discomfort. But it extends beyond the physical to equanimity in all conditions.

When the body is stable and comfortable, the mind is free to attend to subtler matters. Physical disturbance no longer constantly interrupts.

Practical Application

What does this mean for modern practitioners?

Simplicity

The elaborate postures of contemporary yoga are not required. Simple seated positions - sukhasana, padmasana, siddhasana - are the classical focus. The body should be able to sit quietly for meditation.

Preparation

If sitting is not yet comfortable, preliminary practice may be needed:

This preparatory work serves the seated posture.

Attitude

Practice without violence. Do not force the body into positions it resists. Work at your edge with patience, not aggression. The path is gradual.

Purpose

Remember why you are practicing. Asana is not an end but a means. The body is being prepared for deeper work. Keep the larger context in view.

The Seat of Meditation

Ultimately, asana is about finding a seat - a stable, comfortable position from which to explore the inner dimensions.

When the body settles, the breath can settle. When the breath settles, the mind can settle. When the mind settles, what remains is awareness itself.

This is the gift of asana: a body that supports rather than obstructs the journey within.

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