Tuesday 4.30p MS: Week 3 (Mar 17, 2009)

Discussion: Patanjali Yoga Sutras II.46-48, the definition and effects of asana.
The word asana is derived from the symbolic seat, or asandi, that the early wandering mystics of Hinduism carried with them some three thousand years ago. Modern cognates, such as s’asseoir, to sit oneself in French, and the colloquial English term, ass, are derived from it.
In Patanjali's time a few basic asanas were taught, primarily to enable sitting for meditation. Through the years this concept has been expanded to include additional postures to further stabilize and purify the body and mind. Sitting also suggests that pupils sit around their teacher to receive the traditional oral teachings.

Patanjali has described asana in only three sutras. Asanas are a vehicle to stabilize the intelligence and refine the consciousness. Refinement through technical expertise, such as alignment, allows the yogin to calibrate the correct amount of effort in the pose. It also requires coordination of feeling and action. Even if it is difficult when nerve tissue has been compromised, it still is achievable. When completely absorbed in the pose, the mind ceases its fluctuations, no longer wandering to and fro. Having fulfilled its worldly duties, the mind turns inwards, drawn to its source, the vastness of the soul. As a result, suffering ceases.

As translated by BKS Iyengar:

PYS II.46 Perfection in asana means firmness in body, steadiness in intelligence and benevolence in consciousness.

Sthira-sukham-asanam
Stable - pleasant - posture

PYS II.47 Perfection in asana is achieved when the effort to perform it becomes effortless and the infinite being within is reached.

Prayatna saithilya ananta samapattibhyam
effort - relaxation - infinite - assuming original form

PYS II.48 From that arises immunity to the pairs of opposites.

Tatah dvandvah anabhighatah
then - dualities - cessation of disturbance

None of the pairs of opposites exist as body, mind and soul are one. Then the perfection of asana puts an end to dualities and the differentiation between body, mind and soul.

See Tuesday 6.30p Intro: Week 2 (Mar 10, 2009) for the next part of the discussion.

Emphasis on standings because everyone has strength to do them. Keep the eyes back to keep the mind quiet.

Invocation in Swastikasana

1. Tadasana/Samasthiti

2. Calf Stretcher Tadasana (on Calf Stretcher)
a. Don’t throw the head back. Descend the back brain and neck muscles to keep the mind quiet.

3. Virabhadrasana II
a. Swap first prior to Trikonasana to get freedom in hips without the challenge of stiff hamstrings
b. With the back to the wall, and holding the wall ropes to prevent fatigue or falling due to lack of balance and stamina. Elbows bent, pull down on wall ropes to lift the chest and descend the shoulder blades. Mind follows the shoulder blades. Keep the eyes back, and descend the back brain and neck muscles to keep the mind quiet.

4. Utthita Trikonasana
a. With the back to the wall, and holding the wall ropes to prevent fatigue or falling due to lack of balance and stamina

5. Utthita Parsvakonasana
a. With the back to the wall, and holding the wall ropes to prevent fatigue or falling due to lack of balance and stamina

6. Jathara Parivartanasana (intermediate stage)
a. Bend both knees and, keeping them together, swing from side to side to stimulate intestinal motility.
b. For fatigue or reflux, Supta Padangusthasana III variation to prevent shortening abdomen. From Supta Tadasana, bend the right knee and cross over to bolster or blanket. Palms up and out to the side 90 degrees.

7. Viparita Karani
a. Substituted for Sarvangasana Cycle