[1] Lie flat on the back and then lift the legs up in the air until the body is in a "shoulder stand." The trunk can be supported with the arms raised from the elbows. There is no mention of this posture in the traditional literature. For complete details see the volume on Asanas, by Srîmat Kuvalayãnanda, pp. 73-5.

A complementary posture given to me to be practised with sarvãñgãsana was matsyãsana (fish posture, see illustration). It is described in the Gheranda Samhitã, ii, 21: "Make the Padmãsana posture without the crossing of the arms; lie on the back, holding the head by the two elbows. This is the Matsyãsana (Fish posture), the destroyer of diseases."

[2] Lie in a supine position as in sarvãñgãsana and then slowly lift the legs and extend the feet beyond the head. This bends and stretches the entire spinal cord and should be done cautiously. This posture is not given in the texts being compared. See Srîmat Kuvalayãnanda, Asanas, pp. 78-81.

[3] See Hatha Yoga Pradîpikã, i, 30-1: "Having stretched the legs on the ground, like sticks and having grasped the toes of both the feet with both the hands, when one sits with his forehead resting on the thighs, it is called Pascimottãnãsana. This foremost of Asanas, Pascimottãnas, carries the air from the front to the back part of the body (i.e. to the susumnã). It kindles gastric fire, reduces obesity and cures all diseases of men."

Compare Gheranda Sumhitã, ii, 26: "Stretch the two legs on the ground, stiff like a stick (the heels not touching), and place the forehead on the two knees, and catch with the hands the toes. This is called the Pascimottãnãsana."

Compare Siva Samhitã, iii, 92-4: "Stretch out both the legs and keep them apart; firmly take hold of head by the hands and place them on the knees. This is called Ugrãsana (the stern-posture), it excites the motion of the air, destroys the dullness and uneasiness of the body, and is also called Pascimottãnãsana (the posterior crossed posture). That wise man who daily practises this noble posture can certainly induce the flow of the air per viam posteriori. Those who practise this obtain all the Siddhis; therefore, those, desirous of attaining powers, should practise this diligently. This should be kept secret with the greatest care, and not be given to anybody and everybody. Through it, Vãyu Siddhi is easily obtained, and it destroys a multitude of miseries."

[4] Hatha Yoga Pradîpikã, i, 32-3: "Place the palms of both the hands on the ground, and place the navel on both the elbows and balancing thus, the body should be stretched backward like a stick. This is called Mayurãsana. This ãsana soon destroys all diseases and removes abdominal disorders, and also those arising from irregularities of phlegm, bile and wind, digests unwholesome food taken in excess, increases appetite and destroys the most deadly poison."

Compare Gheranda Samhitã, ii, 29-30: "Place the palms of the two hands on the ground, place the umbilical region on the two elbows, stand upon the hands, the legs being raised in the air, and crossed like Padmãsana. This is called the Mayurãsana (Peacock posture [see illustration]). The Peacock posture destroys the effects of unwholesome food; it produces heat in the stomach; it destroys the effects of deadly poisons; it easily cures diseases like Gulma (enlargement of the spleen) and fever; such is this useful posture." I found this posture particularly useful when flushing the colon after doing basti (a mudrã to be described later). When I used it for this purpose the legs were spread apart in order to relax the anal sphincters.

[5] Gheranda Samhitã, ii, 39: "Lie on the ground face downwards, the two hands being placed on the chest, touching the ground with the palms, raise the legs in the air one cubit high. This is called the Salabhãsana (Locust posture)." A variation of this posture is described in ibid., ii., 40; "Lie on the ground face downwards, the chest touching the earth, the two legs being stretched; catch the head with the two arms. This is Makarãsana, the increaser of the bodily heat."

[6] Ibid., 42-3: "Let the body, from the navel downwards to the toes, touch the ground, place the palms on the ground, raise the head (the upper portion of the body) like a serpent. This is called Bhujañgãsana (Cobra posture). This always increases the bodily heat, destroys all diseases, and by the practise of this posture the serpent-goddess (the kundalinî force) awakes."

[7] Hatha Yoga Pradîpikã, i, 27: Having caught the big toes of the feet with both the hands and carried them to the ears by drawing up the body like a bow, it becomes Dhanurãsana."

Compare Gheranda Samhitã, ii, 18: ". . stretching the legs on the ground like a stick, and catching hold of (the toes of) the feet with the hands, and making the body like a bow, is called the Dhanur5sana (Bow posture)." The posture taught to me as the bow posture is described here as ustrãsana. See 41: "Lie on the ground face downwards, turn up the legs and place them towards the back, catch the legs with the hands, contract forcibly the mouth and the abdomen. This is called the Ustrãsana (Camel posture)."

[8] Hatha Yoga Pradîpikã, i, 28-9: "Having placed the right foot at the root of the left thigh, let the toe be grasped with the right hand passing over the back, and having placed the left foot on the right thigh at its root, let it be grasped with the left hand passing behind the back. This is the ãsana, as explained by Sri Matsyanãtha. It increases appetite, and is an instrument for destroying the group of the most deadly diseases. Its practice awakens the Kundalinî, and stops the nectar shedding from the moon in people." I was given this posture as the complete lotus posture (baddha padmãsana).

Compare Gheranda Sumhitã, ii, 22-3: "Keeping the abdominal region at ease like the back, bending the left leg, place it on the right thigh, then place on this the elbow of the right hand, arid place the face on the palm of the right hand and fix the gaze between the eye-brows. This is called the Mãtsyendra posture." The posture taught to me under this name was different from those described in the texts. Place the left foot at the root of the right thigh, then put the right foot on the other side of the left thigh, and catch hold of the left knee with the left hand. Next rotate the body to the right and arrange the upper portion of the left arm so that it is on the right side of the right knee, which is used as a fulcrum to help twist the body. Place the right arm around the back as far as possible, looking out over the right shoulder. The reverse of this is also practised.

[9] See Hatha Yoga Pradîpikã, i, 37-45: "Press firmly the heel of the left foot against the perineum, and the right heel above the male organ. With the chin pressing on the chest one should sit tight, having restrained the senses, and gaze steadily at the space between the eyebrows. This is called Siddhãsana, the Opener of the Door of Salvation. This Siddhãsana is performed also by placing the left heel on the Medhra (above the male organ) and then placing the right one on it. Some call this Siddhãsana; some Vajrãsana. Others call it Muktãsana or Guptãsana. Just as sparing food is among Yamas, and Ahimsã among the Niyamas, so is Siddhãsana called by adepts the chief of all ãsanas. Out of the 84 ãsanas Siddhãsana should always be practised, because it cleanses the impurities of 72,000 nãdis [nerves]. By contemplating on oneself, by eating sparingly, and by practising Siddhãsana for 12 years, the Yogi obtains success. Other postures are of no use, when success is achieved in Siddhãsana, and Prãna Vãyu [breath] becomes calm and restrained by Kevala Kumbhaka [a form or breath suspension to be discussed later]. Success in Siddhãsana alone becoming firmly established one gets Unmanî [mindlessness] at once, and the other three seats (Bandhas) are accomplished of themselves. There is no ãsana like the Siddhãsana and no Kumbhaka like the Kevala. There is no Mudrã like the Khecarî and no Laya like the Nãda (Anãhata Nãda-Heart Sound)."

Compare Gheranda Samhitã, ii, 7: "The practitioner who has subdued his passions, having placed one heel at the anal aperture should keep the other heel on the root of the generative organ; afterwards he should rest his chin upon the chest, and being quiet and straight, gaze at the spot between the two eyebrows. This is called the Siddhãsana which leads to emancipation."

Compare Siva Samhitã, iii, 85-7: "The Siddhãsana that gives success to the practitioner is as follows:- Pressing with care by the heel the Yoni, the Yogi should place the other heel on the Lingam he should fix his gaze upwards on the space between the eyebrows, should be steady, and restrain his senses. His body particularly must be straight and without any bend. The place should be a retired one, without any noise. He who wishes to attain quick consummation of Yoga, by exercise, should adopt the Siddhãsana posture, and practise regulation of the breath. Through this posture the Yogi, leaving the world, attains the highest end and throughout the world there is no posture more secret than this. By assuming and contemplating in this posture, the Yogi is freed from sin."

[10] In Gheranda Samhitã they are described separately. See ii, 12: "Make the thighs tight like vajra and place the legs by the two sides of the anus. This is called the Vajrãsana (thunderbolt posture - see illustration). It gives psychic powers to the Yogin." This posture may also be done in the supine position (see illustration). A further development of this posture is to incline the trunk backward until the head rests on the floor (see illustration), then return the body to an erect sitting position. In the beginning I used my arms to let the trunk down slowly, finally resting on my elbows. After ten seconds in this position, I returned my body to its former position with the aid of my arms. I repeated this exercise ten times, and after a few weeks I was able to execute it without the use of the arms.

Ibid., 11: "Place the left heel at the root of the organ of generation and the right heel above that, keep the head and the neck straight with the body. This posture is called the Muktãsana (free posture). It gives Siddhi (perfection)."

Ibid., 20: "Hide the two feet between the knees and thighs, and place the anus on the feet. This is known as the Guptãsana (hidden posture)." Some teachers call it samãsana, or the symmetrical pose.

[11] See Gheranda Samhitã, ii, 27: "Let the toes touch the ground and the heels be raised in the air; place the anus on the heels; this is known as the Utkatãsana [hazardous posture]."

Ibid., 28: "Placing the left foot and the leg on the ground, surround the left foot by the right leg; and place the two hands on the two knees. This is the Samkatãsana [dangerous posture; see illustration]."

Ibid.: "Place the heels contrariwise under the scrotum, stiffen (or keep at ease) the head, neck and body. This is called the [Kûrmãsana] Tortoise posture." Compare Hatha Yoga Pradîpikã, i, 24: "Placing the right ankle on the left side of the anus, and the left ankle on the right side of it, making what the Yogis call Kûrmãsana."