controlled and reduced to the minimum, provided the causes of these are properly
understood.
Why is it that we feel hungry? Why are we thirsty? Why do we feel sleepy? Why are
we exhausted? The causes of this should be found out. If we can have a control over
the causes to some extent, the effects also are controlled. The causes are, at least in
their outer shape or form, the activity of the physical body, which is kept always in a
state of restlessness on account of its needs, its demands and its requisitions of
various types, which go hand in hand with the cravings of the senses. The control of
the senses and the reduction of the needs of the body organism go together—and it is
not an exaggeration to say that even the powers of the senses get reduced if there is a
mastery over the asana, or the posture of the body, in which one can be seated for
hours. It is to be emphasised that this posture should be maintained for several hours
in a day, though not necessarily continuously—with breaks. The practice has to be
one of intense continuity and persistence, so it may become necessary, where the
practice is very arduous and earnest, to sit for several times in a day.
One of the hints that can be given for easy success in a posture is to be seated in a
chosen posture always, whatever be the work that one does. Even if we sit for a cup of
tea, we sit only in that posture; we do not sit on an easy chair or on a couch. If we talk
to our friend, we sit in that posture and talk. If we have our meal, we sit in that
posture and eat. Whatever be the work that we do which can be done while seated
should be done only in that particular posture, so that even unconsciously,
spontaneously, as a matter of course, the posture is maintained. Then, even without
our knowing what we have been doing, we have been sitting in that posture for hours.
Even in satsang, we sit in that posture only. We do not go on fidgeting and changing
position. Wherever we are, and whatever we are doing, we should let that posture be
maintained, unless of course we are compelled to walk for some reason or the other.
When it is not necessary to stand or walk, this posture should be maintained—
whatever be the work that we are doing, even if it be office work—so that this
becomes a habit. We will have no other alternative than to sit only in that pose. Then
the body gets accustomed and it will not feel pain when we are seated for meditation.
This habit of sitting becomes second nature to oneself on account of this adoption of
the pose under every circumstance, at every time, whatever be the function that one
may be performing. Due to this control that one gains over the system due to the
reduction of rajasic activity, there is, as I mentioned, a reduction in the intensity of
the metabolic activity of the system, and one will feel less hunger, less thirst, and
need less sleep. This can be seen by practise, and one cannot know it merely by
hearing or studying. The appetite for food will lessen. The habit of gorging will
become less, and we will have the least desire to eat or drink anything, or even to see
people. We will have no desire afterwards. We would like to close our eyes and shut
ourselves off, merely because of the reduction of rajas. It is the intensity of the
rajasic property of prakriti in the system that perpetually compels us to be outward-
looking through the senses and the mind, so that it is impossible for a person to sit
alone—even for a few minutes—without anxiety, restlessness and unhappiness.
These are the ways in which we have to diagnose our system and find out what is the
extent of our fitness for meditation. But, when this diagnosis becomes successful and
we have a proper knowledge of what our strengths and foibles are, the results that
are indicated in the sutra, tataḥ dvandvāḥ anabhighātaḥ (II.48), follow automatically.