Sequence of Yogasanas

Dear all,

I am a new member to this group. I hope some experts can answer my query. Could you please advice if one has to do all the below-mentioned asanas, what is the sequence he has to follow:

  1. Padmasana
  2. Bhujangasana
  3. Salabasana
  4. Dhanurasana
  5. Paschimothasana
  6. Halasana
  7. Sarvaangaasana
  8. Matyasana
  9. Supta Vajrasana
  10. Surya Namaskar
  11. Sirsasana
  12. Vipareeta karani
  13. Trikonasana
  14. Mayurasana
  15. Shavasana

Also, what is the minimum and maximum time duration each asana should be done.

Thanks & best wishes to you all.
John

Namaste!

You have asked a question in earnest, and as there was no response from the group, you posted a request to me for one.

I cannot claim to be an expert, but will gladly share my opinion, encouraging others to participate in this discussion regarding “What is appropriate yogasana sequencing?” This is perhaps an interesting topic in the moment as there is so much press recently about the sequencing of particular forms/styles of yoga.

I know I am a “wordy birdy”, so the down and dirty quick answer is first. A lengthier discussion follows.

Initially it may be appropriate for a student of asana practice to follow authoritative external prescriptions for what to do, when and for how long. This advice should come from the experience of the teacher who has a grasp of what the desired results of the practice are, and who can direct and guide your unique being to the goal. Ultimately, it is the aim of yoga to unite us, mind body spirit, so that we can have our own clear perceptions and insights as to what action is beneficial to us at what particular time.

In between the beginner, and one whose has developed an inner intuitive guidance toward the experience of Yoga, we are wise to use the experience of others who have travelled this path before us. Considerations in determining what practice suits the individual include many factors, some more continuous, and others which change daily, perhaps hourly.

One’s Ayurvedic Constitution (Vata, Pitta, Kapha) is a consideration for sequencing. The effort applied, pranayama used, focus of the mind, whether postures are held statically or explored dynamically are all variables which can be applied to the same asana or sequence of asanas to achieve different results to meet the needs of the individual. For example - a Pitta predominant person, one who is usually engaged in outward activity, perhaps anxious, but certainly a busy person, probably needs to have a practice which meets them in an active even vigorous mode at the beginning to engage the mind. However, they would probably benefit most from a practice in which his/her underdeveloped capacity to be serene and content may be given room to grow. This can be accomplished by a practice which begins with some intensity, but works toward a meditative, internally directed focus. This kind of approach may be done over the course of a single session of practice, ending in meditation, or over several years of training the mind toward inner attentiveness.

Another consideration about appropriate sequencing has to do with one’s momentary mental/physical/emotional state. If I have injured myself, or am in mental or emotional pain, my choice of asana and it’s duration could be different than if I were stretching my boundaries and exploring my edges from a place of comfort.

That being said, I do think that sequences which are handed down to us from experienced teachers are wonderful guides. By following their signposts, we may be able to find our way through the woods ourselves and realize the experience of Yoga which they have attained.

John, have you received this list of asana in this particular sequence from a particular instructor? Have they provided you with guidance about how/when to perform them and how to know if you are progressing on the path of yoga?

Another response to your question is illuminated by reflections on the Yoga Sutras of Patanjali (written ~ 500 BC, the first written text outlining the practice of Classical Yoga). Let us look to the ones who have provided the guidance for the practice of Yoga for insight into our own practice of yoga today.

Chapter II of the Sutras is “Sadhana Pada” - that portion of the yoga sutras covering what most Americans consider to be ‘yoga’ - the physical asanas - and outlining the first 5 of the 8 (Ashatanga) component parts of a complete yoga practice (Yama, Niyama, Asana, Pranayama & Patyahara - with Dharaha, Dhyana and Samadhi in Ch III). As Sadhana is defined as “practice or quest”, this chapter is the one which give us guidelines for the practice of Hatha Yoga.

I look no further than YSII, 1 and YSII, 2 before fruitful considerations appear. The primary questions which comes to mind for me is: What is your goal in practicing Yoga? What is the aim of Yoga?

YSII, 1
tapah svadyaya Isvara-pranidhanani kriya yoga

Kriya Yoga (the yoga of action) involves Tapas (purification of the mind/body), Svadyaya (self study - developing awareness of one’s mental, physical and emotional condition and one’s participation in maintaining or developing that condition) and Isvarapranidhanani - placing one’s self in the totality of Being, understanding one’s place in the totality.

My mentor Mukunda Stiles translates this aphorism as:
" The practical means for attaining highter consciousness consist of three components: self-discipline and purification, self-study, and devotion to the Lord"

Desikachar, the son of Sri Krishnamacharya in The Heart of Yoga translates:
“The practice of Yoga must reduce both physical and mental impurities. It must deveop our capacity for self-examination and help us to understand that, in the final analysis, we are not the masters of everything we do.”

his commentary continues:
“If the practice of Yoga does not help us to remove the symptoms and causes of our physical and mental problems, it cannot lead us on to discovering our inner being and does not lead us to understanding the nature and quality of actions. In such circumstances the practices will be of doubtful validity. The more we refine ourselves through Yoga the more we realize that all our actions need to be reexamined systematically and we must not take the fruits of our actions for granted.”


2 thoughts occur to me.

  1. Taking the time to set one’s intention in the practice of Yoga to align with the intended goals of Yoga practice (YSII,1) allows us to be in a state of receptivity toward the wisdom which flows from those who have gone before us. Another way to say this is - getting my ego out of the way and doing the practice because I know I still have things to learn - is my best approach to attempting to free myself from the tendencies and inadequacies of my personality. If I begin yoga practice to have a flatter tummy or look cool in front of my friends, I am unlikely to have insights as to how I am ensnared in the obstacles to the experience of yoga (YSII,3 - misapprehensions, confused values, excessive attachments, unreasonable dislikes and insecurites ~ see Desikachar’s Heart of Yoga

  2. I am reminded of Krishnamurti - a Jnana yogi, world famous teacher of yoga philosophy and at one time (after many years of teaching Jnana Yoga around the world) a student of Desikachar’s. I do not have the quote at hand, but basically he said that when we are children, we are very impressionable and easiliy absorb the thought constructs of those around us. This is important to develop the capacity to live in the world and to have a working base from which to launch inquiry. However, as one develops maturity and one’s own insight, every thought, every particle of an idea of advice, must be critically examined and determined to be true and relevant or not. The mind is a most exquisite instrument. It receives and recalls vast amounts of information. It is up to the one who is thinking, to determine the validity and reality of the thought.

Thus, my answer is long winded and perhaps meandering a bit too far from the point. Thank you for this opportunity to put my thoughts in to writing, and it is my hope that my musings are of value to others who are travelling the path of Yoga with me. Other perspectives are welcomed.

Asato ma Sat Gamaya
Tamaso ma Jyotir Gamaya
Mrityur ma Amritam Gamaya
OM Shanti, Shanti, Shanti

(Ancient Vedic Prayer
lead us from illusion to Truth
lead us from darkness to Light
lead us from death to Immortality
OM, Peace, Peace, Peace

Namaste,
Chandra