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| Home > Hatha Yoga Techniques > Asana
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| | Hatha Yoga Asanas (Postures)
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 Asana (Postures) in its core means "to be present; to dwell; to remain" and in the more practical perspective, "to sit quietly". Every journey in yoga begins with an Asana well chosen. In the Bhagavad-Gita, it denotes a `seat` used in meditation, while in hatha-yoga where asana (Posture) is the first major limb. The very term refers to any bodily posture that may be maintained for a prolonged period, and is a basis for any further "Kriya" in yoga.
The postures are primarily intended to provide stable and compact foundations for the various breathing techniques. This lead to the retention of prana in Kumbhaka. Most of the asanas have particular stimulatory effects in themselves and are remarkably good for improving stamina, balance and general well being. The significance of postures in yoga is so widespread that some popular forms of the discipline have tended to focus on asana almost to the exclusion of the other yogic elements. Asana is an integral part of hatha-yoga, as the `setting` for its other aspects. But if it is practised in isolation from the other components, then the application of Hath yoga is certainly lost.
Yoga sutra, without involving in other intricacies, firmly states that "Any chosen asana (Posture) should be steady and comfortable". The ability to mould the body in one posture for a long time can be mastered by reducing the restless tendency and by meditation" or this mastery is automatically generated while "identifying with infinity". Hatha yoga treatise divulges the detailed and sourceful information about the impact of various Asanas.
The number of asanas (postures) propounded by Shiva are considered to be eighty-four. Out of these four are considered to be the most important.
Although there are numerous asanas (postures) with countless benefits, the major ones are described as below. Each asana is identified either by the animal figures or the quality it conveys.
Svastikasana (Auspicious posture)
Gornukhusana (Cow`s face posture)
Vlrusana (Heroic posture)
Kurmasana (Tortoise or turtle posture)
Kukkutasana (Cock posture)
· Uttana-kurmasana (upright or `raised up` tortoise posture)
Dhanurasana (Bow posture)
Matsyendrasana (posture of Matsyendra)
Pascchimatanasana (back stretch posture)
Mayurasana (peacock posture)
Savasana (corpse posture)
Siddhusanaadept posture also referred to as vajrasana (thunderbolt posture),
muktasana (posture of release) and guptusana (esoteric posture)
Padmasana (lotus posture)
Simhasana (lion posture)
Bhadrasana (blessed or auspicious posture) also called Goraksasana.
Amongst the above-mentioned asanas, "Siddhasana" is said to be the finest, presumably because of its relative ease and suitability for pranayama. Two variations of Siddhasana are described,
The first asana is performed by pressing the heel of one foot into the perineum (yoni) and placing the other foot firmly upon the penis, effectively clamping the male member between the two feet.
In the second variation, both heels are above the penis. Bodily orifices are closed forcefully in order to aid the retention of prana during intense Kumbhaka, and it is also for this reason that bandhas (locks) are applied. With the perfection of Siddhasana, the three major bandhas namely Jalandhara, Mula and Uddiyana are said to be instilled effortlessly on their own accord.
"Padmasana" is the well-known lotus posture. It is also of two variations. Both versions involve placing the feet soles-upward upon their opposite thigh, but, in the first, the arms are crossed behind the back and the big toes clasped by the hands.
In the second variation, the hands are rested upon one another in the lap and the chin lowered onto the chest.
Hatha yoga Pradipika instructs a yogi to draw the Apana upwards and to descend the prana, thereby intensifying the abdominal fire that arouses Shakti. The posture is not so named because it in any sense resembles a lotus flower; its title derives, rather, from the manifold associations attached to the lotus in yoga symbology. The lotus represents the ability to remain steady and buoyant upon the surface of the phenomenal world. Only lotus`s slender stem extends down into the murky and sometimes turbulent depths. The other symbolism also speaks of the raising of Kundalini, which is supposed to open the several lotuses` situated along sushumna-nadi. The entire act sublime`s the yogi`s sense of self-identity.
"Simhasana" is one of the many hatha postures named after an animal. In this case the animal represented is the lion. Lion symbolizes qualities of strength and fearlessness, and a mastery of it represents control over our own strength. The posture involves sitting on the heels with the ankles crossed, so that the heels press into the perineum on either side of the scrotal `seam` (sivana). The palms of the hands are placed upon the knees with the fingers well spread, and the eyes looking towards the bridge of the nose. The mouth is open wide and the tongue projected out. In modern hatha practice this posture is usually combined with a forceful and prolonged exhalation through the mouth, which empties the stale air of the lungs, although this is not mentioned in the Hath Yoga Pradipika.
"Bhadrasana" is the name of the fourth of the principal hatha asanas. Bhadra refers to that which is `excellent`, `virtuous`, `beautiful`, `auspicious`, etc and Again the ankles are situated so that the heels press into either side of the seam between anus and scrotum, only this time the soles of the feet are together and the knees out to the sides, the hands firmly clasping the feet.
Apart from these significant four postures, Vajrasana appears in the description of Shakticaalana (Raising Shakti). Although vajrasana is one of the synonyms of Siddhasana, the posture that is described here is different, and involves clasping the ankles with the hands and pressing the feet against the kanda. This procedure is thought to assist the arousal of Kundalini. The position of the kanda is between the navel and the pubis, hence this version of vajrasana must involve pressing the feet firmly into the abdomen.
The ideal hatha practice, according to Hath Yoga Pradipika involves positioning oneself in siddhasana, maintaining kevala-kumbhaka (complete retention of prana) and khechan-mudra, and meditating upon the nada. Hatha yoga is the conquest of the body. And being aware and in control of physical posture at all tunes is the first and most difficult prerequisite for beginners.
Intense `mindfulness` or `self-observation` is required to achieve posture poise and control. One must cultivate the habit of being a witness to one`s own physical functions, whether it be the sensations of the external surfaces of the body or internal things like muscle tension, heart rate, and breathing. Mental attention and awareness is not only very much a part of asana, it is the foundation of it.
Yoga asanas (postures) are not intended to be excruciatingly disagreeable or physically taxing. Contrary to popular beliefs an asana should be `steady` and comfortable. This dictum is applicable whether one is sitting cross-legged on the floor or standing on one`s head.
Still, Asana (posture) is an extremely precise art form. Therefore even when considerable flexibility and stamina have been achieved, perfection in a posture is always set to be achieved. In a mutually reflexive nature of Hatha yoga, improvement in one aspect leads to improvement in others asana. Hence, it is not to be viewed as something to be perfected prior to one`s engaging in pranayama, for the purification of the nadis and retention of prana will aid the practice of asana just as asana aids such purification and retention. Neither is it something to be taken lightly or overlooked altogether, for the great imperfection can be a real barrier for further progress in any field.
In hatha yoga, the body is truly regarded as the temple of the spiritual Self, and, if Self-realisation is to be achieved, then the temple must be made a worthy abode. Asanas are that abode in which our body and mind reach out to our higher self.
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