meditation that we are speaking of here, but a mood that the mind is expected to
develop by a sense of satisfaction that it has to rouse in itself merely by the single
thought that infinitude includes even the objects of desire. So the thought, the
feeling, or the affirmation of the presence of the Infinite would release the mind and
the senses from this natural distraction caused by their having to move towards the
objects. In the Infinite there is no movement, because there is no externality. Hence,
the position that the mind maintains on account of the feeling of the Infinite is the
highest type of fixity conceivable, and it will act upon the body. When we think
nothing in the mind, the body will also be seated in a fixed position. It is because of
roaming thoughts and uncontrolled feelings that the body also becomes fidgety.
By these two hints given in the sutra (II.47)—prayatna saithilya and ananta
samapatti—one is expected to be able to be seated in a particular posture.
Effortlessness and relaxation, a feeling of spontaneity and a mood of the mind
towards the presence of the Infinite—these two are supposed to be conducive to
maintaining the position of the body. When the body is not in position, we have to
find out why it is not in position. It is either because we have sat for a very long
time—beyond the limit prescribed or possible—or there is some other thing which is
harassing the mind.
If we are highly agitated in the mind due to some reason, the asana will not succeed
at that time. Thus, a study of the feelings should precede this practice of the attempt
at the position of the body. Either too much exertion on the part of the body in
maintaining a position, or too much oscillation of the mind on account of some
restlessness present in it may be the cause of the inability. We have to find out why
we are not able to sit. If we have an engagement, the mood will be towards the
engagement. Then, naturally, we cannot sit. Therefore, when we are about to attempt
sitting for a protracted period there should be no immediate engagement; it should
be a little far off. For some hours there should be no engagement of anything
whatsoever.
Hence, the mind has to be prepared, and the body has to be prepared. The place, the
time and the circumstances are also to be considered. Where are we sitting? That will
tell upon the extent of success that we will gain. At what time? Is it a suitable time? Is
it midday, or midnight, or are we tired? Is it after lunch, or before lunch? Are we
hungry? Are we overloaded? What is happening to us? These also are important
factors to consider. If we are very hungry, we cannot sit; or if we had a heavy lunch,
then also we cannot sit. We must know the circumstances, the conditions, the place
and the time, as well as the mood of the mind and the atmosphere—all these factors
have to be considered in finding out what amount of success we may achieve in the
practice of the asana. So, even this asana is a very difficult thing, because it is a yoga.
It is not merely a joke that we are making. It is not a hobby. It is not an unnecessary
limb of yoga. It is a very necessary limb.
These two sutras—sthira sukham āsanam (II.46) and prayatna śaithilya ananta
samāpattibhyām (II.47)—give us some idea, in an outline, of the things that we have to
do at the time we are trying to sit in position. The position should be comfortable and
not painful, is the advice. The asana, or the posture, should be pleasant. We should
be happy that we are sitting. We should not be grieving that we are in that position.
That is the meaning of the term ‘sukha’. And, because the position is pleasant, it will
also be fixed—sthira. If it is unpleasant, there will be no fixity. So let there be