IV-1 Śrī Bhāshya | Rāmānuja | 6-8

It has been shown that that special form of cognitional activity which the Vedānta-texts set forth as the means of accomplishing final Release and which is called meditation (dhyāna; upāsanā) has to be frequently repeated, and is of the nature of continued representation. A question now arises as to the way in which it has to be carried on.--There being no special restrictive rule, the Pūrvapakshin holds that the Devotee may carry it on either sitting or lying down or standing or walking.--This view the Sūtra sets aside. Meditation is to be carried on by the Devotee in a sitting posture, since in that posture only the needful concentration of mind can be reached. Standing and walking demand effort, and lying down is conducive to sleep. The proper posture is sitting on some support, so that no effort may be required for holding the body up.

Since, as intimated by the text, ‘the Self is to be meditated upon,' the mental activity in question is of the nature of meditation, it requires as its necessary condition concentration of mind. For by meditation is understood thought directed upon one object and not disturbed by the ideas of other things.

And it is with reference to their immobility that the earth and other inanimate things--the air, the sky, the waters, the mountains--may be spoken of as thinking, 'the earth thinks (dhyāyati) as it were,' and so on. Movelessness hence is characteristic of the intensely meditating person also, and such movelessness is to be realised in the sitting posture only.

Smriti texts also declare that he only who sits can meditate, 'Having placed his steady seat upon a pure spot, there seated upon that seat, concentrating his mind he should practise Yoga' (Bha. Gī. VI, 11-12).

As the texts do not say anything as to special places and times, the only requisite of such places and times is that they should favour concentration of mind. This agrees with the declaration 'Let a man apply himself to meditation in a level and clean place, etc., favourable to the mind' (Svet. Up. II, 10).--Here terminates the Adhikaraṇa of 'the sitting one.'

The question now arises whether the meditation described which is the means of final Release is to be accomplished within one day, or to be continued day after day, until death.--The view that it is accomplished within one day, as this will satisfy the scriptural injunction, is disposed of by the Sūtra. Meditation is to be continued until death. For Scripture declares that meditation has to take place 'there,' i.e. in the whole period from the first effort after meditation up to death, 'Acting thus as long as life lasts he reaches the world of Brahman.'

--Here terminates the Adhikaraṇa of 'up to death.'