Concept On Asana Is It Abhbyasa Or Anusthana

Here's a comprehensive summary of the provided Jain text, "Concept on Asana: Is it Abhbyasa or Anusthana" by B.R. Sharma, T.P. Sreekumaran, and M.V. Bhole, focusing on the Patanjala Yoga Sutras (PYS):

The article delves into the precise meaning and application of "asana" within the framework of Patanjali's Yoga Sutras, specifically differentiating between the terms "abhyasa" and "anushtana" in its context.

Key Arguments and Distinctions:

• Asana as a Yoganga: The authors establish that according to the PYS (II/29), asana is one of the eight limbs of Yoga. While Patanjali describes the characteristics (laksana) and benefits (phala or siddhi) of each limb, he specifically provides a direct upaya (means or method) only for asana (PYS II/47), and this upaya is for its anushtana, not its abhyasa.

• Understanding "Abhyasa":

  • Abhyasa implies having "one fixed end in view" (ekartha).
  • It refers to repeated efforts to achieve a stable state (drdhabhumitva) in a desired goal, as explained in PYS I/14 (requiring long duration, continuity, and earnest service).
  • Patanjali uses abhyasa in the Samadhi Pada (I/13) for controlling mental modifications (vrittinirodha) and counteracting the tendency to identify with them (vrittisaruypa) (PYS I/4). The choice here is between controlling the mind and being controlled by its fluctuations, thus abhyasa is for achieving vrittinirodha.
  • Abhyasa is also used as a remedial measure against antarayas (obstacles) that cause cittaviksepa (mental disturbances) that hinder Samadhi. Here, the fixed end is Samadhi, and abhyasa is the repetition of effort to achieve it.
  • Crucially, when Patanjali uses the term abhyasa, he always specifies a clear and fixed objective (ekartha) for the practitioner.

• Understanding "Anushtana":

  • Anushtana signifies "commencement," "carrying out," "undertaking," "performance," or "acting in conformity."
  • Patanjali discusses the anushtana of the Yogangas (PYS II/98), not their abhyasa.
  • Through anushtana, the practitioner achieves qualities like establishment (pratistha), stability (sthira), and suitability (yogyata) in relation to the Yogangas.
  • The practitioner needs to align with, be in tune with, or fulfill the requirements of the Yogangas, which are inherently interconnected.

• The Confusion of Commentators:

  • The authors argue that many commentators have confused the terms abhyasa and anushtana, leading to misinterpretations of the Yogangas.
  • This confusion is further compounded when commentators interpret the laksana (characteristic) of Yogangas like asana and pranayama as the upaya (means) for their proper anushtana.

• Specific Interpretation of Asana Sutras:

  • Patanjali indicates both the laksana and phala/siddhi for each Yoganga, but a direct upaya is only explicitly given for asana (PYS II/47).
  • The Sūtra "Sthira Sukham Asanam" (PYS II/46), defining Asana, is often misinterpreted. Commentators often divide "Sthira Sukham" into "Sthiram" (steady) and "Sukham" (comfortable/pleasant).
  • The authors propose that "Sthira" should be understood as an adjective qualifying "Sukham," meaning "endless comfort" (sukha-sthiratva), which leads to the manifestation of Asana. This interpretation shifts the focus from merely sitting rigidly and comfortably to a state of deep, stable ease.
  • When the laksana of Asana is understood as this state of "endless comfort," the next Sutra (PYS II/47), which provides the direct upaya, retains its full significance. This is why asana is often wrongly associated only with physical postures.

• Asana's Role in Pranayama:

  • The mastery and anushtana of asana automatically leads to pranayama (PYS II/49).
  • The slowing or cessation of breath (shvasa-prashvasa yogatih viccheda) is an indicator of pranayama.
  • The authors suggest that asana removes the causes of mental agitation (cittaviksepa) by mitigating the assault of dualities (dvandvas), allowing pranayama to manifest naturally.
  • Commentators have incorrectly interpreted the four categories of pranayama (as described in PYS II/50-51) as four distinct upayas for its abhyasa, when in reality, they are the laksana (characteristics) of pranayama.
  • Patanjali, therefore, does not provide any direct upaya for pranayama because it is a natural consequence of established asana.

• Progression of Yogangas:

  • There's a natural progression from one Yoganga to the next, similar to the sequence of dharana, dhyana, and samadhi (PYS III/1-3).
  • Thus, the anushtana of asana leads to the manifestation of pranayama, which in turn leads to dharana, and so on.
  • The element of pratyahara (withdrawal of senses) is implicitly present in all other Yogangas.

Conclusion:

The article concludes that a proper re-interpretation of the Yoga Sutras, by clearly distinguishing between abhyasa (repeated effort with a fixed goal) and anushtana (actual performance and establishment), is crucial for understanding the true significance of asana as a Yoganga. The authors advocate for a shift from viewing asana as a mere practice (abhyasa) to understanding it as a state of being (anushtana) characterized by stable comfort, which then naturally paves the way for the subsequent limbs of Yoga. This nuanced understanding, supported by anecdotal evidence and research, aims to rectify prevalent misinterpretations.