It requires no place, time, nor body, nor anything similar.

The three conditioning factors —deśa (place), kāla (time), and deha (body)— are the coordinates within which all ordinary spiritual practice unfolds. One seeks the appropriate place—a retreat, a temple, nature—the propitious moment—dawn, a solstice, an auspicious date—and the correct posture—seated, upright, relaxed. Vasiṣṭha declares that stillness does not depend on any of them. It is not that these factors are irrelevant; they can facilitate or hinder preliminary practice. But stillness itself is prior to all spatiotemporal coordinates.

The deha—the body—is perhaps the most difficult to transcend: is not meditation a bodily experience, stillness a physiological state? Vasiṣṭha responds that the body which experiences is itself a mental construct; the biological body continues, but not as a condition for stillness. The Haṭha Pradīpikā (IV.78) describes the liberated yogī as a deha-tyāgī—one who has abandoned the body—not dead but disidentified. Stillness does not require a body because it does not require an experiencer: the experienced body and the experiencer are the same construction.

The Aṣṭāvakra Gītā (XVIII.23) states: na dehena na manasā na buddhyā cāpi yoginaḥ—“Not by the body, nor by the mind, nor even by the intellect does the yogī attain.” All are instruments that the ātman uses without identification; stillness is its nature, not its achievement.