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आसनानि समस्तानि यावन्तो जीवजन्तवः।
चतुरशीति लक्षाणि शिवेन कथितानि च।।
asanani samastani yavanto jivajantavh |
caturasiti laksani sivena kathitani ca ||

In all there are as many asanas as species of animals, Eighty-four lac (1 lac = 0.1 million) of them are mentioned by Siva. asanani – Yogasanas samastani – all, yavantah – as many there are, jivajntavah – species of animals, caturasiti laksni – eighty four lakhs, sivena – by siva, Kathitani – are mentioned ca– and

Conceptual Understanding of Yogasana

The word Yogasana is derived by joining two words that are Yog and Asana.
The word is ‘Yog’derived from the Sanskrit word ‘Yuj’ which means to join together.
The word ‘Asana’ has been derived from the sanskṛta root as meaning ‘To Sit’. This derivative meaning has been used to explain the term physically as well as metaphysically. Physically it denotes a posture or a seat. Metaphysically it has been interpreted by several texts as ‘establishment in the original state’ (svasvarupe samāsannatā-SSP).
The metaphysical aspect of asana is found expressed in the texts of nathayogis like siddha-siddhanta-paddhati, jñānadīpa-bodha, sabadi of yogi vicaranatha. In Jainayoga, asana is considered as withdrawing from parabhava (extraversion) to svabhava (introversion). Acārya haribhadra calls it sukhasana.
In Rajayogarahasya and Trisikhibrahmana (mantra-29) asana is considered as ‘udasinabhava’ meaning “attitude of indifference’.
In kamadhenu-tantra-31 different meanings are attributed to each of the letters in the word asana, ‘a’ meaning atmasamadhu’ (self-realization), ‘sa’ meaning sarvaroga-pratibandhaka’ (preventive of all diseases), and ‘na’ meaning “siddhi prapti (attainment of miraculous powers).
Physically speaking asana has two distinct meanings. Firstly, it denotes the ‘seat’ on which the sadhaka sits for his meditation practice. Secondly, it implies different bodily postures used during yog sadhana.

Asana as a posture

Asana as a posture has great antiquity. In all the mystical traditions we find the use of a particular posture for meditation.
asana is one of the ancient yogic practices forming a base for all other practices and plays an important role in every kind of yoga sadhana. In traditional astanga yoga, asana forms the third step after the first two, namely, Yama and Niyama.
The characteristic features of asana concisely expressed by patanjali in his yogasütras are stability and comfort (sthirasukham-asanam). These suggest that asana should be stable and comfortable. These two characteristics indicate the psychophysical nature of the asana and practically all the questions related to asana could be answered in the light of these two characteristics. Though the asana is practised bodily, it brings tranquilizing effect on the mind.
The objective of yoga is citta-vrtti-nirodha and the same is attempted through all the steps of yoga. Asana is no exception to this. The relationship of the stability of the body in asana with the control of mental functions has been beautifully explained as follows:
“One who can be stable in the asana is fit to undergo yogic practices. With unstable body one cannot have stable mind. When asana becomes stable surely the mind also gains stability. The movement of prana indeed slows down. The fickleness of senses too is surely set at rest. Then one gets established in yoga and therefore one should practise asana” (yogarasayana).

Asana from historical perspective Asana in Pre-Vedic period

The antiquity of asana as posture is very great. The excavations of the seals at Mohenjodaro and Harappa hear the testimony of the practice of asana.

Asana in the vedas and upanisads

In the vedas we do not get direct reference to the word asana or names of asanas. Yet we do get indications of some modes of sitting. The word ‘mitajñu’ in rgveda (7-95-4, 3-59-3) means assuming a squatting position. Another word abhijñu’ (rgveda 1-30-7-10, 3-39-5, 7-2-4) means sitting on toes with knees raised. Similar posture is practised by Jainas during meditation. The expression ‘janu a acya’ in Satapatha brahmana (2-4-2-2) means ‘with leg folded. In the prescribed ritual for manes it is customary to fold left leg while for divine beings right leg is folded, the other knee being raised during sitting. These prescriptions are obligatory. Sayaṇabhasya on the Taittiriya-aranyaka has a reference to a pose similar to the Gomukhasana, although no specific name is given in the text.

There is no mention of asana in the earliest upanisads. The first mention is found in Svetasvatara Upanisad (11-8).

Asana in Epics

The epics like Rāmāyaṇa, Mahabharata Santiparva (ch.137.241.317) and yoga-vasistha have direct reference to asana as sitting posture. Virasana is specifically mentioned at 12.192-8 in Moksadharmaparva and in the anusasanaparva (13.130.8-10) of Mahabharata. Mahabharata mentions 12 types of yoga out of which Deśayoga and Upayayoga relate to the practice of Asana as a posture. When asana is performed in a suitable place like in the forest, cave, lonely place it is termed as Deśayoga. When one sits in a posture for Dhyana it is called Upayayoga.

Asana in Jainayoga

From the available sources regarding sadhana of Bhagavan Mahavira we find the mention of number of asanas in which he was practicing dhyana.
In aupapatika-sutra we get a reference to a typical asana in which the Sramaņas were found to meditate. In this asana the two knees were raised and head lowered. In this very text there is a discussion about asanas under the analysis of kayaklesa. Asanas.
Dasasruta-Skandhasutra mentions about practising Dhyana in different acārya haribharda, the great writer on Jaina yoga uses the word Sthana for asana in his Yogavimsika. The use of the word ‘Sthana, for asana seems most appropriate because the term asana suggests sitting posture while sthana refers to any condition of the body assumed for meditation.
In oghaniryuktibhasya three types of asanas or sthana have been described as ürdhvasthana, nişadana-sthana and sayana-shtana. asanas in standing position are called ardhvasthana. They have been divided into seven categories as follows:

  • Sadharaṇa
  • Savicara
  • Sanniruddha
  • Vyutsarga
  • Samapada
  • Ekapada
  • Grdhroddina

This shows that the practice of asanas was systematized and was in vogue at one time. However, later on it was relegated to background and today we are at loss to establish it again in practice.
Although the tradition of Jainayoga does not coincide with the hathayogic practices, we do find the influence of hathayogic practices from 8th to 12th century AD. Due cognizance seems to have been taken by later Jaina acāryas like Somadeva, Hemacandra, Subhacandra etc.
Hemacandra in his yogasastra mentions the following asanas suitable for dhyana:
Paryanka, Vira, Vajra, Abja, Bhadra, Danda, Utkatika, Godohika, Kayotsarga, Uttanaka, Pārsvasayi, Naisadhika, Lagadaśāyi, Dandayatika and Amrakubja.
Among Jainas five types of asanas called Moksāsanas were specified which were Paryankasana, Ardha-paryankasana, Vaira, Khadga and Vira. These were the postures assumed by a Jaina monk when he had attained or was on the way of attaining salvation (Moksa). Paryankasana is also known as Padmasana or Samparyankasana.

Asana in Jainayoga

In Buddhist yoga various modes of sitting were assigned spiritual significance. Buddha is shown traditionally sitting in Padmasana. Among the various modes of sitting, we find Paryarika, Vajraparyanka, Lalita, Bhadra, Alidha, Pratyalidha, Nitya and a variety of Ardhaparyanka asanas, Vajraparyanka implied deep contemplation and introspection. Ardhaparyanka indicated tranquility. Alidha valour, Pratyalidha ruin and strong aversion and dancing in ardhaparyanka connoted anger and terror. In Buddhist tradition an earliest mention about asana as a posture occurs in the Buddha-carita of Asvaghosa.

Asana in Smrti literature

In one of the oldest and important smrtis, namely, Brhadyogiyajñavalkya- smrti we get elaborate description of asana, both as a seat as well as a posture. The seat is described to be ‘Cailajinakusottara’ which is neither too low nor too raised, which is used for taking a posture of padmasana. This posture is elaborately described.

Another important text named Vasistha-samhita-yogakanda which follows Vedic tradition, elaborately describes asanas such as Svastika, Gomukha, Padma, Vira, Simha, Mayūra, Kukkuta, Kurma, Bhadra And Mukta.

Asana in Puranas

Puranas profusely refer to the practice of asanas, Kurma, Purana-uttarardha chapter 11/43, Linga. pu. pürvardha, chapter 8, Markendeya. pu. 39, Garuda 229/23 refer to three asanas, namely, Svastikasana, Padmasana and Ardhasana. Devibhagavata 7/35/9 mentions five asanas, namely, Padmasana, Svastikāsana, Bhadrasana, Vajrasana and Virasana. Vayu pu.11/13 refers to seven asanas which are Svastika, Padma, Ardha, Samajānu, Ekajānu, Uftana and Susthitam. Siva pu. Chapter 37 describes eight Asanas like Svastikasana, Padmasana, Ardhenduasana, Virasana, Yogasana, Prasadhitasana, Paryankasana. Yathestasana. Devibhagavata 11/16/67 describes Siddhasana, Skanda pu. kasikhanda describes siddhasana in which the two big toes are held with hands and it considers Siddhasana as a synonym for Padmasana. Naradiya pu. 33/111-116 gives a long list of 30 asanas without description. These include: Padmasana, Svastikasana, Pithasana, Simhasana, Kukkutasana, Kuñjarasana, Kürmasana, Vajrasana, Varahasana, Mrgasana, Cailikasana, Krauñcasana, Nalikasana, Sarvatobhadra, Vrsabhasana, Nāgāsana. Matsyasana, Vyaghrasana, Ardhacandrasana, Dandavatasana, Sailasana, Svabhrasana, Mudgarāsana, Makarasana, Traipathāsana, Kasthāsana. Sthāvāsana, Bhaumasana, Vaikarnikāsana and Virasana. Visnudharmottara purana (III-283-6) prescribes for Dhyana the asanas called Svastika, Sarvatobhadra, Kamala (Padma) and Paryanka.

Sankaracārya on asana

sankarācārya describes asana in relation to Dhyana and Samadhi in Brahmasutrabhasya (4.1.7-11), Dhyana is to be carried out in a seated posture. The reason given is that the mind gets distracted while standing, walking or running and one is likely to fall asleep while lying down. In this connection he quotes Bhagavadgita (6.11) and also refers to the yogasastra where Padma and other asanas are described. Bhagavadgita (6-11) says that asana is the first among the means of Dhyasayoga. It mentions the seat to be made of kusa- grass, covered with hide and then with cloth.
Period of some of the famous scriptural works of ancient times has been presented below:

Chronological table of some important works of ancient times
4000 BC-1000 BCPeriod Of Vaidika Samhitas, Brahmanas And Upanisads
800 BC-400 BCSrauta-Sutras
500 BC 300 BCDharma-Sutras
500 BC 200 BCBhagavadgita
150 BC-100 ADMahabhasya of Patanjali
100 BC 300 ADYogastra of Patanjali
100 BC 300 ADYajnavalkya-Smrti and Visnu-Dharmasatra
250 AD 325 ADSamkhya-Karika of Isvarakrsna
300 AD-600 ADSome of the extant poranas such as Vayu,
 Brahmanda, Visnu, Matsya, Markandeya
400 AD- 500 ADYogasutra-Bhasya of Vyasa
600 AD- 900 ADMost of the metrical Smrtis such as those of
 Parasara, Sankha, Devala and some of the Puranas
 like Visnudharmottara, Agni, Garuda
7th Century ADArahasya of Srinatha muni
788 AD-820 ADSankaracarya, the authors of Bhasyas on the Geeta.
 principal Upanisads, Vedanta-Sutra, Patanjala-
 Yogasitra-Bhasya-Vivaranam
820 AD-900 ADVacaspati, the author of Bhasya named
 Tatvavaisiradi on Patanjala yogasütra
10th Century ADGoraksa-sataka of Goraksa-natha
10th Century ADSiddha-Siddhanta-Paddhati of Goraksa-natha
1005 AD-1055 ADBhoja, the author of Rajamartanda, a commentary on yogasatra
12th Century ADYogavartika of Vijnanabhiksu
12 Century ADYogasastra of Hemacandra
1250 ADVasisistha-Samhita of Vasistha
14 Century ADHathapradipika of Svatmarama
1623 ADYukta-Bhava-Deva of Bhavadeva-Misra
1625-1695 ADHatharatnavali of Srinivasa-yogi
1670 AD 1750 ADNageia or Nagojibhatta, an encyclopaedic writer
 on Dharmasastra, Yogasütra (Vrtti) and other Sastras
17th Century ADGheranda-samhita of Gheranda
17th Century ADManiprabha of Ramânanda Sarasvati
17th Century ADHathasanketa-Candrika of Sundaradeva
17th Century ADHatha-Tatvakaumudi of Sundaradeva
1718 ADJoga-Pradipakã of Jayatarama
18 Century ADYogasiddhanta-Candrika and Sutrantha-Bodhini
 by Narayana-Tirtha

Synonyms of asana

Among the various synonyms of asana such as Pitha, Vistara, Nişadana. Sthana, we get ‘Angika’ meaning bodily posture. The term angika was earlier used primarily for bodily movements as depicted in dance. Later the term began to be used for the stationary postures deliberately assumed by the body for spiritual purpose. Such Angika positions fall under the category of Sthana (upright), Upavesa (seated), Sayana (reclining), Adharottara (upside down), Bhanga (bent) and Kutila (twisted). Generally speaking, every stance assumed by the body may be said to imprint its seal on the ether just as sound sends forth a continuous stream of vibrations that impress the atmosphere. To be effective, there must be a deliberate and intended arrangement of the body and its parts to bring the physiological system in harmony with the cosmic forces and form a magical microcosm through which the macrocosm can be represented, channelised and utilized. The Angika in all its variations is therefore a traditional bodily pattern and archetypical posture of profound spiritual significance.

Multiplication and classification of asanas

Although asana served the main purpose of sitting motionless with comfort over time, the number of asanas increased. Today we get several factors causing multification of asanas and there are many ways in which these asanas could be grouped. Some of the classifications based on traditional yoga texts may be described below:

1) Based on the body positions:

According to Asanayoga, a manuscript describing more than 100 asanas, the classification of asanas is made as (a) Uttana asanas (lying supine). (b) Nyubja asanas (lying prone), (c) Sthanasana (sitting asanas), (d) Utthitasana-(standing asanas) (e) Rajvasanas (asanas performed with the help of rope) (f) Surya- candra-bheda (asanas done on both sides, left and right), Rudrayamala states that the number of thirty asana described by it could be doubled by doing the asanas on the left as well as on the right side.

2) Based on the names of major deities

Daksinamarti-strotravārtika (manasollasa)-24-26 classifies asanas into. (a) Brahma-āsanas in which are included Svastika, Gomukha, Padma and Hamsa, (b) Vaisnava asanas consisting Nrsimha, Garuda, Kurma and Naga, (c) Raudra asanas containing Vira, Mayūra, Vajra and Siddha, (d) Sakta asanas like Yonyasana, and (e) Saiva Asanas consisting of Pascimatāna, and (f) Niralamba asana.

3) Based on the Variation in the asanas

Rudrayamala names nine asanas like Padmasana, Svastikasana. Bhadrasana, Karmuka, Cakra, Yogeśvara, Vira, Kukkuta and Mayura and has categorized them further into Baddha and Maha, thus the multiplication resulting in 27 varieties (three each of the nine asanas). The prefixes like utthita and supta give different varieties of asana.

4) Based on the Traditions

Hathapradipika refers to the asanas representing two traditions of yoga, namely, that of the Vasisthādi munis and Matsyendradi yogis. Although actual classification has not been given by it, the statement suggests two different traditions of asanas. Kapalakuraṇṭaka in Asanayoga and Sritatvanidhi describe the asanas on the rope which suggest another tradition. Traditional differences cause addition in the number of Asanas by describing the same technique with different name or the asana bearing the same name following different technique.

5) Based on the Modification in the original technique

When the original asana is simplified, we get a different asana. Many- a-time such an asana is prefixed by the word ardha as in Ardha-Padmasana, Ardha-Matsyendrasana.

6) Based on the Purpose

Asanas could be classified according to the purposes like Meditative asana, Conditioning asana, Relaxative asanas. The purpose of Meditative asanas is to enable one to sit comfortably and for long hours in Meditation. While that of conditioning asanas is Nadiśuddhi as stated by the Hathasanketa-Chandrika. By permutation and combination different varieties of asanas have been formed. Multiplication of asanas creates a greater space for the individual to choose the variety of asanas suited to one’s needs and purpose.

[Reference – Encyclopedia of Traditional Asanas, By Dr.Manohar Laxman Gharote,
Published by –The Lonavla Yoga Institute (India)]