Vasishthasana is a simple but challenging pose. We start in the plank position, body in a straight line, weight on hands and toes, with hands beneath shoulders. On an inhalation, we roll our upper body weight onto our left arm as we sweep our right arm out to the side and up and turn the body 90 degrees to the right. The right leg and foot will now rest atop the left leg and foot. The body should still be in a straight line from the feet to the crown of the head—neither sagging toward the floor nor arching toward the sky. The arms should be perpendicular to the floor, lengthening in opposite directions. We don’t let the weight sink into the left shoulder; rather, we lengthen up strongly through the left arm as it supports the weight. We gaze straight ahead, turn our head to gaze up past the right hand. To come out, we inhale, and then as we exhale, we bring the right hand and right leg to the ground back into plank position and then we can rest in vajra asana (firm pose) or balasana (child pose). The same is repeated on the other side.
Anatomy of the asana
The challenge of this pose is not one of flexibility, but instead how to maintain the neutral alignment of the spine and legs and the simple positions of the arms against the action of gravity. The asymmetrical relationship to gravity means that muscles have to work asymmetrically to create a symmetrical alignment of the body – essentially Tadasana turned on its side.
There are many ways that gravity pulls the body out of Tadasana in this pose. The spine may twist, the hips may fall forward, or the shoulders may fall back (or vice versa), the bottom scapula and bottom leg may both adduct, or the pelvis may fall to the floor. It’s easy to overcompensate by lifting the hips too high or to create lateral flexion of the spine in either direction by either giving in to gravity or over resisting it.
Breathing
Deep breathing might have the effect of destabilizing the pose. Hence a tip can be to find the minimum amount of effort necessary to maintain the position, which allows the limited breath movements to supply just enough energy to sustain the pose.
Spiritual Aspects of Vasishthasana
Now let us explore some spiritual aspects of the asana. It is believed that Sage Vasishtha meditated in this pose. This is extraordinary that someone can choose such a challenging pose to meditate and go within, while the physical body is under tremendous strain in the posture as discussed in the anatomical aspects of the asana above. We will attempt to answer the question why someone could choose such a physical approach to achieve an internal transformation.
Who was Sage Vasishtha?
Sage Vasishtha holds a revered position in Hinduism. He is one of the oldest and revered Vedic rishis (sages). He is counted among the Saptarishis, the seven great sages in Hindu tradition. He is credited as the chief author of Mandala 7 of the Rigveda. His hymns and teachings are part of this ancient sacred text. His ideas have significantly influenced Hindu thought. Adi Shankara, a prominent philosopher, referred to Vasishtha as the first sage of the Vedanta school.
Vasishtha’s legacy extends beyond the Rigveda. He is associated with texts such as:
Yoga Vasishtha: A philosophical scripture that explores the nature of reality and the path to liberation.
Vasishtha Samhita: Another work attributed to him.
Some versions of the Agni Purana and Vishnu Purana also credit him.
Vasishtha is known for possessing the divine cow Kamadhenu and her calf, Nandini, who could grant anything to their owners. In the Ramayana, Vasishtha served as the family priest of the Raghu dynasty. This great spiritual leader was the teacher to Prince Rama and helped Rama awaken to the light of spiritual transformation. The story goes that Prince Rama returned back home from his travels, disillusioned with the world and its misery. Rama’s father, King Dasharatha, asks Vasishtha if he would be able to help lift Rama’s spirits. The connection of Vasishtha as teacher and Rama as student is what makes up the sacred Yogic text the Yoga Vasishtha. Vasishtha taught Rama that from great despair, immense joy and liberation can arise.
What is the spiritual tethering of the practice of hath yoga?
In the commentary on Hath Yoga Pradipika by Swami Muktibodhananada, the author expounds on the following shloka (English translation):
“I will proceed to describe some of the asana accepted by munis such as Vashishta and yogis such as Matsyendranath.”
“The yogic tradition says that in all, there are 84,00,000 asanas, that is there are as many asanas as forms of life. No wonder Swatmarama (author of this treatise) says he is only going to describe some of the asanas. Asanas were done to evolve the consciousness from the lowest to the highest state. Therefore some asanas imitate the shapes of the bow or boat, plants like trees and the lotus, reptiles, fish, the foetus, birds, saints like Vasishtha and Gods such as Nataraja.
It is interesting that Swatmarama should narrate asanas practiced by munis such as Vasishtha. It is natural that he would discuss those performed by Matsyendranath as he is the founder of this hatha yoga system. But Vasishtha was a jnana yogi, so we would assume that he would have mainly sitting and meditative postures rather than the more dynamic postures. It shows that even those concerned with contemplation and higher wisdom realized the necessity of yogasana. It also implies that the influence of asanas is more than physical. If saints such as Vasishtha were able to become honoured as jnanis, asanas must also be beneficial in the development of higher wisdom.”
In his Commentary on Geranda Samhita, Swami Niranjananananda Saraswati, while introducing asanas says:
“When one can remain comfortably in one position for a long time, without any tension or physical pain, that state is called asana…
From the teaching point of view, asanas have been divided into two parts: dynamic asanas and stable or static asanas. Initially, dynamic asanas are practiced to develop flexibility and control of the body. In the initial stages of practice, pain and tension are created in the muscles if one tries to hold the body in a steady asana for a long time. This results in dissipation, discomfort and disappointment, all of which are contrary to the aim of asana. Once dynamic asanas have increased the flexibility and strength of the body, one is ready to begin the practice of static asanas. Asana practice has some subtle effects on the body. One example is a change in the breathing process. During asana practice, the habit of taking slow, deep breaths is developed, which in turn helps the practitioner to achieve mental and emotional balance.”
Sage Patanjali, in his famous treatise Yoga Sutra’s says the following about asanas:
Sutra 46 in the Sadhana Pada – “Sthira sukham asanam”
In his book Demystifying Patanjai, Swami Kriyananda discusses this sutra as follows:
“Asana (the third “limb” of Ashtanga Yoga) means to be seated in a firm, pleasant, and relaxed position.My Guru explained this position as that of keeping the spine straight, with the body relaxed.
This passage, be it noted, is the only place in the Yoga Sutras from which physical yoga enthusiasts draw their scriptural authority. It is spurious! Yet the very word, “yoga”, has become in the popular mind a system of elaborate bodily positions. Hatha Yoga (the name of this system) is truly an excellent way of keeping the body in top condition, but it simply is a mistake to identify it with Patanjali’s yoga teachings.
The purpose of asana is to enable one to rise above body consciousness … One may consider that he has mastered asana if he can remain completely motionless, with a straight upright spine for three hours. Motionlessness will enable him to become aware of the inner energies in the body.”
The Yoga Sutras define yoga as the stilling of the fluctuations of the mind (yogas chitta vrtti nirodhah). When we achieve this stillness, the seer (our true self) abides in its own nature (tada drastuh svarupe vasthanam). Essentially, the goal is to rest in pure awareness, free from the constant flux of thoughts, emotions, and sensations. Asana, along with the other limbs of yoga, serves as a means to reach this state of pure consciousness.
As the scriptures quoted above note, asana has a much deeper and higher purpose than mere physical wellbeing. Patanjali, simply envisioned asana as one limb with the larger goal of progressing onetowards the ultimate goal of merging with the infinite in samadhi.
Asana practice involves physical postures that prepare the body for meditation. It’s not about achieving a specific physical shape; rather, it’s about finding a steady and comfortable posture that can be sustained effortlessly. Think of the poses we practice as a way to strengthen, stretch, and arrange our bodies so that we can eventually sit comfortably for extended periods during meditation.