The Viniyoga of Inversion as an Āsana or as a Mudrā……

There are some forms within the postural resources developed by Krishnamacharya that can function as either an Āsana or as a Mudrā, depending on how they are approached and utilised. This choice of direction and outcome can be realised according to the specific Bhāvana associated with the intention of the practitioner and the style of performance.

This distinction in characteristics can be generalised around whether the practitioner focuses on a dynamic form with the developmental priority around the variations of and in the posture, or on a static form with the focus on the developmental priority on the lengthening and refinement of the breath.

In other words, as to whether the focus is on the development of the various Vinyāsa Krama within the dynamic form through a specific competence within a number of physical variations. Or, the focus is on the development within the static form, of a specific competence within a number of respiratory ratios.

Vīrabhadra Āsana or warrior pose is an Āsana where the postural focus at the level of Annamaya or the structural aspect, involves the skill of holding seemingly opposite points of attention at the same time.

Feet –
Front Leg Focus on Toes Down
Rear Leg Focus on Heel Down

For example, if we start by considering the attention on the feet using the above illustration, the front left foot focus is on the rooting of toes, whereas the focus on the rear right foot is on the rooting of the heel.

Thus, here we have an example of a Pratikriyā Bhāvana, or opposite action focus, where we need to hold our attention with a contrasting dynamic in two places simultaneously. In this example on both the front left or rear right foot at the same time, but with different points of attention.

When studying the many aspects of Āsana, my teacher taught me not just the final form of the Āsana, but also that there was a learning around the context and especially the Vinyāsa Krama of each Āsana and the ‘family’ to which they belonged.

For example when studying Āsana such as Bakāsana, I was taught that there are certain protective and selective criteria that need to be considered as part of both the dynamic of the form and the prerequisite steps. These also help in determining the readiness of the practitioner to engage in the dynamic that Āsana, such as this one, sit within.

These considerations include a specific Vinyāsa Krama or steps into and out of the Āsana. These steps in themselves offer a sort of check list to determine if the student is adequately prepared and thus ready to engage in the process of which the final form is but a still frame within a movie.

Within the teachings of T Krishnamacharya, as transmitted to TKV Desikachar, the role of Śavāsana within an Āsana practice was as a transitional link pose between categories of Āsana.

For example between Standing and Lying Āsana, or Lying and Inverted Āsana, or Inverted and Prone Backbends, or Prone Backbends and Seated Āsana, or Seated Āsana and Sitting Practices.

The extent of its use and length of rest at each stage, when transiting from one category to another within our Āsana practice journey, was dependent on the facility of the practitioner and the intensity of the practice.

“Cale Vāte Calaṃ Cittam
As is the breath so is the mind.”

Within this individualised variance is the guiding principle that the role of Śavāsana is to facilitate a smooth transition for the flow of the breath and also the pulse through and beyond the Āsana practice as a marker for the practitioners state of mind.

“Śavāsana is a recovery from the fatigue of practice,
rather than a recovery from the fatigue of life.”

However according to Desikachar the viniyoga of Śavāsana was seen in terms of recovery from the fatigue of the preceding aspect of the practice rather, than say recovery from the preceding aspects of ones life.

Regarding the approach for the recovery from the preceding aspects of ones life, amongst other things such as Āhāra and Vihāra, the wider purpose, content, duration and frequency of the Āsana practice must be carefully reconsidered.

Part Four – Building our Support with Utkaṭāsana

This is the fourth in a series of articles presenting the core principles for Āsana practice as taught to me through many years of personal lessons in India with my teacher TKV Desikachar.

Part Three – Moving from our Spine with Uttānāsana

This is the third in a series of articles presenting the core principles for Āsana practice as taught to me through many years of personal lessons in India with my teacher TKV Desikachar.

The emphasis in the previous article was on “Growing from our Roots” and looked at Tāḍāsana, the second Āsana in the series within a general practice.

The first article “Moving into our Bodies” looked at the starting Āsana in the series, Samasthiti, as a pose that offered a means to bring our mind and through it, our deeper awareness to a focussed attention.

Part Two – Growing from our Roots with Tāḍāsana

This is the second in a series of articles presenting the core principles for āsana practice as taught to me through many years of personal lessons in India with my teacher TKV Desikachar.

Part One – Moving into our Bodies with Samasthiti.

This is the first in a series of articles presenting the core principles for āsana practice as taught to me over many years of personal lessons in India with my teacher TKV Desikachar.