thinking nothing, let there be merely sitting. That itself is an achievement. The usual
opinion of teachers of yoga is that if we are able to sit in a posture for about three
hours at least, continuously, whether or not we are thinking anything in the mind—
that is a sufficient achievement, because one usually cannot sit for three hours in one
position; there will be great suffering. So if this could be done, it is really a
praiseworthy achievement. Then the body will open up the gates for the possibility of
a higher harmony in the muscles, the nerves, the pranas, etc., which are going to
follow.
The restlessness which is obstructive in this practice is the intensity of the urge of the
senses to move towards objects. The senses are very particular about it, and they do
not want that their movement towards objects should be put an end to by any kind of
counter-activity, even if it be a yoga activity. So, they start putting obstacles in the
beginning itself: “What do you achieve by sitting like this? You have freed yourself
from all possible joys of the world; you are sitting in an isolated place where you can
see nothing, hear nothing, contact nothing, enjoy nothing.” This inward grief causes
an anguish which disturbs the body. Here viveka, or discrimination, has to be
utilised. The viveka, or the power of understanding, will tell us that this pain that we
inflict upon ourselves is a voluntary law that we have imposed upon ourselves for a
great satisfaction that is going to come.
Every achievement is preceded by some kind of sorrowful discipline—whether it is
study, education, training, or whatever it is. But later on there is freedom as the
outcome of this discipline. Everyone knows this, even in ordinary life. Hence, it is
very important to put oneself to this hard task of sitting. If one carefully investigates
into one’s own personal life, one would realise that no one can sit like this. Very few
will be able to sit like this; and no one has even tried it, because even before trying,
we always tell ourselves, “That is not possible for me.” Therefore, it is not possible.
When we have already told ourselves that it is not possible—naturally, it is not
possible. So, it is necessary now to tell oneself that it is a requirement, and not
merely a choice. We are not asked whether we can or cannot. We must, if we are
going to be free from the trammels of the human mind.
In the beginning, one may be seated for a few minutes—not necessarily for three
hours, which is an achievement of months. If the knees ache, stretch the legs, stretch
the arms, open the eyes, rub the face, breathe deeply and so on, so that the pain is
lessened. Then, again sit in a crossed-leg position. The remedy for the pain that is
caused in sitting for a long time is to relax oneself periodically, now and then, even
after a few minutes; it does not matter. If we can sit only for five minutes, we sit for
five minutes. After the sixth minute, we stretch our legs or even walk about, and then
again sit—which means to say, we have to spend a long time in this practice. Many
hours may have to be spent even in this discipline of sitting, in order that we may
become used to it. Then we will find that this sitting posture becomes natural, and we
will not be able to sit in any other posture. We will be only in that posture, always.
Prayatna śaithilya ananta samāpattibhyām (II.47). It is also said that this sitting posture
should not be a forced one; it should be natural. ‘Prayatna saithilya’ is the term used
in the sutra. We should not trouble the body by pressing the limbs hard into a
position for a long time. From the very beginning it should be a relaxed attempt,
gradually brought about by infusing the limbs of the body to come to the position
required—gradually, without causing agony to the body. This is the meaning of