Really speaking, man's inner feelings will be evident from his physical body. The stance and the appearance of the body help us to discover these feelings. It is found that there is a close mutual relationship between the attitudes of the body and the attitudes of the mind. Take one example: With the loins girded, the sleeves of the shirt rolled and the palms rounded into fists, it is not possible to exhibit love or devotion. With bended knees, the eye half-closed and the hands raised up over the head with the palms joined, is it possible to show one's anger or hatred or cruelty? That is why the ancient Rishis used to tell the Sadhakas that it is necessary during prayer or Japam and Dhyanam to adopt the appropriate bodily pose. They saw that it is possible by this means to control the waywardness of the mind. Of course, for the expert Sadhaka, Dhyanam is easy in any pose; but for the novice, such physical means are essential. This bodily and mental training must be undergone only to be later discarded as but a means to attain the True and the Eternal Atma. Until this is realised, Sadhana has to be consistently practised.

Until the goal of Dhyanam is achieved, the well established discipline of Asanas has to be followed. The curriculum has to be adhered to till then. After the attainment of the goal, that is after the Manas and the Buddhi have been conquered and brought under control, one can be immersed in Dhyanam wherever one finds oneself: on the bed, in the chair, on a rock or in a cart.

Once you learn to ride a motor-cycle, you can ride on any road and under all conditions. But when you are just learning to ride, for your own safety and for the safety of those around you, you have to select an open maidan; you have to follow certain principles of balance; this is essential. So too, those who engage themselves in Dhyana-Sadhana have to follow a certain course of training. No change can be made in this. So, the Rajasika and the Thamasika forms can never be considered as Dhyanam. If the Sadhana becomes fully Sathwika, it is best.

To describe anything in words is difficult; it might even cause boredom. But to demonstrate it by deeds is easier and more pleasant! To make men understand by doing Dhyana is better than by talking about it! My writing on it and your reading it will not make it easy. Through Dhyana, people reach the Divine experience of realising the Atma within themselves. Through Dhyana, Sadhakas are able to cast off the sheaths of ignorance, layer after layer. They withdraw their sense-perceptions from contact with objective experiences. The process which aims at this holy consummation alone deserves to be called Dhyana. For this, man must be equipped with good habits, disciplines and high ideals. He must be full of renunciation towards worldly things and their attractions. Whatever the situation, one should conduct oneself with enthusiasm and joy. Whatever is done must be dedicated; not for eking out one's livelihood, but for earning Atmananda. One should train oneself to adopt a good Asana or sitting pose, to avoid tension of the body and to ease the mind from weight and pressure of the body. This is what deserves to be called Sathwika Dhyana Sadhana. Discipline is very necessary for this.