In his Yoga Sutras, Patañjali delineates eight limbs of yoga. (Naughty aside: Thus yoga is either an octopus or an arachnid.) Modern scholars have pointed out that the Yoga Sutras did not have much of a following in earlier times, but were revived in the modern era. They are now required reading in nearly all reputable modern postural yoga teacher trainings. The irony is that while such trainings emphasise the postures of yoga, the Yoga Sutras say very little. Indeed, I have often heard it pointed out that Patañjali is only referring to establishing a comfortable posture for sitting.
The more I learn though, the more I question anything I have ever been told, read or believed.
Most translations of the Yoga Sutras are just that, a translation of the pithy verses of condensed Sanskrit, usually accompanied by a commentary by the translator. These are the translations that we usually look at in our yoga teacher trainings.
I was intrigued, therefore, to read "A Concise Histiography of Classical Yoga Philosophy" (2013) by Phillip Maas, in which a case is made that the original commentary, attributed to Vyāsa, is actually also by the same author as the Yoga Sutras, and that we should be treating the sutras and the commentary as one work, we could call the Pātañjala Yogaśāstra. In fact very early authors do just that, as early as 650CE. Maas's argument has convinced other scholars as well.
Unfortunately, English translations of the sutras plus commentary are hard to find. The Edwin Bryant translation of the sutras (2009) does cite the Vyāsa commentary a lot but the only version I have found that gives an actual translation is Yoga Philosophy of Patañjali by Swāmi Hariharānanda Āraṇya tr P.N. Mukerji (1983). So I turned to it to see what Vyāsa/Patañjali says of the most famous of the four sutras on āsana, II:46, sthira-sukham āsanam - The posture should be steady and comfortable.
Actually, that is Bryant's translation, much better than Hariharānanda/Mukerji's rather awkward "Motionless and Agreeable form (of staying) is Āsana (Yogic Posture)".
Here, in full, is the translation of the Vyāsa commentary:
They are as follows: - Padmāsana, Virāsana, Bhadrāsana, Svastikāsana, Dandāsana, Soprāśraya, Paraṅka, Krauñcha (heron)-niṣadana, Hasti (elephant) niṣadana, Uṣṭra (camel)- niṣadana, Sama-saṁsthāna. When these postures can be held comfortably, they are called (Yogic) Āsanas.
Bryant also notes that Vyāsa knew of more postures since he put etc. at the end of his list, an etc not included by Hariharānanda.
Padmāsana is the lotus pose that we know today, feet on the opposite thighs. Virāsana however is what we might call half lotus.
Bhadrāsana seems to be what we now call Baddhakonāsana.
Svastikāsana is called the same today, auspicious pose, toes tucked in.
Dandāsana also has not changed over the millenia but did have the stipulation that the feet be firmly together.
Soprāśraya may hearten you. It means support pose. a yoga-paṭṭika is to be used, only we are not too sure what that is, but for sure it is some kind of prop, perhaps a board or stool, or maybe a band, as in the statue below, which is from the 18th century, but it is not unsual to see such figures using a yoga strap as support, in temple carvings from even earlier periods.
Paraṅka is the same as śavāsana, lying down with arms by the side.
Bryant says that the ancient commentators recommended studying the relevent creature's seated position to learn Krauñcha-niṣadana, Hasti-niṣadana, and Uṣṭra-niṣadana, and I could not say if that is the same as current day poses.
Sama-saṁsthāna or level pose is standing, or what we might call Tadāsana or Samasthitiḥ.
The ancient commentators (after Vyāsa) are clear that the postures are to be held without motion with the posture straight, torso neck and head in alignment. So no vinyasa here, or just a one minute hold!
So, interest definitely engaged I proceed to the second of the four sutras on āsana. II:47 prayatna-śaithilyānanta-samāpattibhyām and Bryant's translation - [Such posture should be attained] by the relaxation of effort and by absorption in the infinite. And Vyāsa's commentary:
By relaxation of the body Āsana is perfected; this stops shaking of the limbs (which is an obstacle to Samādhi). Or, a mind fixed on the infinite brings about perfection (Siddhi) of the Āsana.
Bryant summarises the commentaries saying: "The essential idea is that by the practice of āsana, the body should be so relaxed that the yogī ceases to be conscious of it at all, and the mind can be thus directed toward meditation without any bodily distraction."
So, despite the inclusion of a few more than expected postures, the idea is still to hold them long, hold them still and relax into them until you can do it with no effort. Then meditate.
The third sutra on āsana, II:48 tato dvandvānabhighātaḥ - From this one is not afflicted by the dualities of the opposites. (Bryant).
When perfection in Āsana is attained, the devotee is not affected by the opposite conditions like heat and cold etc.
The point here is that the body disappears in the practitioner's perception, becomes the void, says Hariharānanda.
So if you thought finding more postures than expected made the Yoga Sutras more relevant to modern postural yoga, be disabused. We are all full of body positivity in our modern yoga rooms, but Patanjali was having none of that. Remember what he said about the first of the niyamas, Śauca, purity? II:40 śaucāt svānga-jugupsā parair asaṁsargaḥ - By cleanliness, one [develops] distaste for one's body and the cessation of contact with others. (Bryant). No, he hasn't had a change of heart between sutras 40 and 48!
There is one more sutra in the section on āsana, posture. II:49 tasmin sati śvāsa-praśvāsayor gati-vicchedaḥ prāṇāyāmaḥ - When that [āsana] is accomplished, prāṇāyāmaḥ, breath control, [follows]. This consists of the regulation of the incoming and outgoing breath. (Bryant)
So, there we have it, a link verse, leaving āsana and moving onto the next limb. Though Bryant does note the grammatical construction that tells us that there is a sequential progress through the limbs, and the accomplishing of the mastery of posture should be underway before progressing to breath-control.
In summary, we can still say that what Patañjali/Vyāsa has to say about āsana is still worlds away from modern postural practice. But what an interesting journey of discovery it has been.
