Asana - the ultimate panacea

Every asana changes the pranic flow in the body and helps in concentrating the same in certain parts of the body. This is when Asana is done as per instructions and the practitioner stays in the Asana, breathing deeply (observing the downward push given by the diaphragm when breathing in) and with awareness of the first 4 koshas, namely, the body (Annamaya Kosha), the Prana and its flow (Pranamaya Kosha), the mind and the thoughts that are flowing (Manomaya Kosha) and finally the intellect with its judgments (Vigyanamaya Kosha). Once this is accomplished the 5th Kosha or the Anandamaya Kosha, the eternal observer or witness shines through. 

Asanena Rujam Hanti says the Yoga Chudamani Upanishad. योगचूडामण्युपनिषद् Verse 109

āsanena rujaṃ hanti prāṇāyāmena pātakam।

vikāraṃ mānasaṃ yogī pratyāhāreṇa muñcati ॥

Meaning

By performing asanas physical ailments are destroyed, by performing pranayamas the various sins committed are destroyed. By performing Pratyahara mental illnesses are destroyed. 

It means that asanas kill all diseases. Now why do we say this? If we observe carefully, in every asana, certain parts of the body are concentrated with prana compared to what they would be manifesting at, in normal times. For example, the Matsyendrasana focuses completely on the visceral region which contains not just the viscera but also various endocrine glands and organs such as the liver, kidneys, and lymphatic elements such as the spleen. Prana plays a very pivotal role in ensuring the well-being of different parts of the body and the mind as well. Focusing more than the normal intensity of Prana on various parts of the body for reasonable periods of time each day has a deeply positive effect on those parts. A good Asana sequence covers all parts of the body and ensures that all organ systems in the body are benefited. 

Every Asana has it's very unique Pranic circuit or flow. Mudras are done to force certain pranic circuits using the position of the fingers. An Asana well performed is a Mudra in it's own right!

Pranayama is changing the pattern of breath and holding the breath says Patanjali in the Yogasutras. 

prachchhardanavidharanabhyan va pranasya (Mind is also controlled by regulating the breath. Source of pranayama is here. By forcefully changing the pattern of breath and holding the breath the state of mind can be changed) 1.34 

tasmin sati shvasaprashvasayorgativichchhedah pranayamah (Breaking the flow of inhalation and exhalation is pranayama. Pranayama is when the inhalation and exhalation is done consciously with counts) 2.49 . 

By doing the same the mind is controlled and the state of mind can be changed. The shloka from the Yoga Chudamani Upanishad very beautifully says that sins are destroyed by doing Pranayama and mental issues are resolved through Pratyahara. What is to be understood is that the negative impressions on the mind caused by acts of error (sin) are removed by the practice of Pranayama. In fact, Gurudev Sri Sri Ravishankar calls Pranayama the greatest of Prayashchittas. Prayaschitta which is understood in English as repentance, is more about bringing the consciousness or Chitta back to its original state (Prayah). When various impressions caused by our actions and the events of life, form impressions on the mind, they are like creases on our clothes. Removing those creases in the mind by ironing them out, is our Yogic Sadhana.  

Pratyahara is giving the various senses that are looking outwards, a different food or Ahara. The different Ahara that they are given is the taste of the inner world. When the senses are withdrawn from the outer world the mind is given deep rest and the various impressions that have got jumbled up causing pain and confusion, are then removed.  Every Asana has its unique breath pattern that is distinctly different from normal breathing patterns. The time taken to breathe in (Puraka), holding the breath in (Kumbhaka), breathing out (Rechaka), and then holding the breath out (Bahya Kumbhaka or Shunyaka), is distinct for each and every Asana. The Pranayama thus triggered off, has its own distinct benefits that affect the mind positively and calm it down. 

Every Asana has its own unique pranic flow and distinct breathing pattern. We ensure that pranayama happens when we do Asana. It is impossible that Pranayama can be skipped. Though we have many Pranayamas with minimal Asana (just sitting!), they are also an integral part of every Asana. Each Asana has its own flavor of meditation and subsequent experience of Samadhi. 

The Asanas have for long been thought of to be queer contortions whose basis is simply NOT there in the Patanjali Yogasutras. Patanjali's work is epoch-making but not a final word on the subject of Yoga. It simply cannot be since the subject of study is Infinity! Though Asanas and Pranayamas that we know of today are NOT explained in the Yogasutras, the framework for Yogis to build the same has been laid in the 3rd chapter or the Vibuti Pada of the Yogasutras where the means to enhance our individual physical and mental abilities have been explained as Samyamas. Asanas are the means by which the sages and Yogis of yore, implemented the Samyamas. Samyama is the simultaneous application of the last 3 limbs of Ashtanga Yoga which are Dharana Dhyana and Samadhi. 

Dharana is single pointed attention to any particular object.

Dhyana is the continuous flow of mind attention to that point. As per the beautiful science of Swara Yoga, the equalization of the breath from both the nostrils results in meditation

Samadhi is the dissolution of the mind resulting in unconditional acceptance of the moment

Samyama can be accomplished through asana and the rishis, siddhas and sages of yore invented the various Asanas to implement Samyama. The asana sequences that we perform today are the gifts of these great souls which we as Yogis should realize and cherish.

Let us take some examples here. Moordha Jyothishi Siddhadarshanam (Chapter 3.33). This means that when Samyama is done on the fontanelle or the central point of one's head (This point can be identified by placing the base of the palm at the point where the nose starts from the forehead and pressing the tip of the middle finger where it touches the top of the head. That point is the Moordha), one gains the vision of the Siddhas. This could be understood as visitations from the great Siddhas or perfected beings of yore, or could also be understood as experiencing the perfection in one's own self. The way to practically implementing this Samyama is through the practice of Shirshasana or the headstand. Here the pressure of the entire body on the Moordha or the fontanelle creates the required Dharana or single-pointed attention, Dhyana or the flow of the mind to that point gets accomplished when the force of the breath from both nostrils equalizes. This is a very important mechanical understanding of what happens when meditation is achieved. The breaths can be equalized by the practice of many asanas prior to performing Shirshasana and some of these are Surya Namaskars, Ushtrasana, Shalabhasana, Bhujangasana, and many more. Once the breaths equalize, one can get into Shirshasana. Samadhi is like the brightness of the flame. The flame and its light can never be separated. If meditation has happened, just being there will automatically result in the expression of Samadhi. 

Similarly the Samyamas of 3.30 Nabhichakre Kayavyoohajnanam which says that doing Samyama on the navel chakra or the Manipuraka chakra one can attain the knowledge of the constitution of the body. This could be accomplished by the performance of Vipareetha Shalabhasana or what is popularly known as the Superman pose! One can go through chapter 3 of the Yogasutras and understand how the various Samyamas explained there could be accomplished through different asanas. 

3.27 bhuvanajnanan soorye sanyamat - By making Samyama on the sun, (comes) the knowledge of the world. The above can be accomplished through the practice of Surya Namaskars. Also through the practice of Asanas that engage the solar plexus. Examples could be Paschimottanasana. 

3.31 kanthakoope kshutpipasa nivrittih - Samyama on the hollow of the throat (comes) cessation of hunger and thirst. The meaning of Nivritti is to move the mind inwards whereas Pravritti is the opposite which means moving the mind outwards. This sutra can also be understood as the directing of hunger and thirst to the inner world. Sarvangasana can be done to accomplish this Samyama. 

I come back to the great understanding of Ashtanga Yoga given by Gurudev Sri Sri Ravishankar who explains that the 8 aspects of Yoga explained by Patanjali are 8 limbs or Angas of the body of Yoga and NOT 8 steps as is widely mistaken to be. Holding on to any one Anga or limb of Yoga will bring the entire body with it. It is like holding onto any one leg of a table and pulling it, would bring the entire table with all its other parts. The growth of a Yogi who focuses on any one limb of Yoga, would result in the overall accomplishment of Yoga across all other limbs as well in an equal fashion. My love for Asanas over the years has resulted in my approach to attaining the ultimate goal of Yoga, using Asana as the path. 

Jai Guru Deva

AUM AUM AUM