Bhagavad Gita - Chapter 6 - Shloka (Verse) 11

व्याख्या--'शुचौ देशे'--भूमिकी शुद्धि दो तरहकी होती है--(1) स्वाभाविक शुद्ध स्थान; जैसे--गङ्गा आदिका किनारा; जंगल; तुलसी, आँवला, पीपल आदि पवित्र वृक्षोंके पासका स्थान आदि और (2) शुद्ध किया हुआ स्थान; जैसे--भूमिको गायके गोबरसे लीपकर अथवा जल छिड़ककर शुद्ध किया जाय; जहाँ मिट्टी हो, वहाँ ऊपरकी चार-पाँच अंगुली मिट्टी दूर करके भूमिको शुद्ध किया जाय। ऐसी स्वाभाविक अथवा शुद्ध की हुई समतल भूमिमें काठ या पत्थरकी चौकी आदिको लगा दे।
'चैलाजिनकुशोत्तरम्'--यद्यपि पाठके अनुसार क्रमशः वस्त्र, मृगछाला और कुश बिछानी चाहिये (टिप्पणी प0 343), तथापि बिछानेमें पहले कुश बिछा दे, उसके ऊपर बिना मारे हुए मृगका अर्थात् अपने-आप मरे हुए मृगका चर्म बिछा दे; क्योंकि मारे हुए मृगका चर्म अशुद्ध होता है। अगर ऐसी मृगछाला न मिले, तो कुशपर टाटका बोरा अथवा ऊनका कम्बल बिछा दे। फिर उसके ऊपर कोमल सूती कपड़ा बिछा दे।वाराहभगवान्के रोमसे उत्पन्न होनके कारण कुश बहुत पवित्र माना गया है; अतः उससे बना आसन काममें लाते हैं। ग्रहण आदिके समय सूतकसे बचनेके लिये अर्थात् शुद्धिके लिये कुशको पदार्थोंमें, कपड़ोंमें रखते हैं। पवित्री, प्रोक्षण आदिमें भी इसको काममें लेते हैं। अतः भगवान्ने कुश बिछानेके लिये कहा है।कुश शरीरमें गड़े नहीं और हमारे शरीरमें जो विद्युत्शक्ति है वह आसानमेंसे होकर जमीनमें न चली जाय, इसलिये (विद्युत्शक्तिको रोकनेके लिये) मृगछाला बिछानेका विधान आया है।मृगछालाके रोम (रोएँ) शरीरमें न लगें और आसन कोमल रहे, इसलिये मृगछालाके ऊपर सूती शुद्ध कपड़ा बिछानेके लिये कहा गया है। अगर मृगछालाकी जगह कम्बल या टाट हो, तो वह गरम न हो जाय, इसलिये उसपर सूती कपड़ा बिछाना चाहिये।

योगाभ्यास करनेवालेके लिये योगके साधनरूप आसन आहार और विहार आदिका नियम बतलाना उचित है एवं योगको प्राप्त हुए पुरुषका लक्षण और उसका फल आदि भी कहना चाहिये। इसलिये अब ( यह प्रकरण ) आरम्भ किया जाता है। उसमें पहले आसनका ही वर्णन करते हैं शुद्ध स्थानमें अर्थात् जो स्वभावसे अथवा झाड़नेबुहारने आदि संस्कारोंसे साफ किया हुआ पवित्र और एकान्त स्थान हो उसमें अपने आसनको जो न अति ऊँचा हो और न अति नीचा हो और जिसपर क्रमसे वस्त्र मृगचर्म और कुशा बिछाये गये हों अविचलभावसे स्थापन करके। यहाँ पाठक्रमसे उन वस्त्रादिका क्रम उलटा समझना चाहिये अर्थात् पहले कुशा उसपर मृगचर्म और फिर उसपर वस्त्र बिछावे।

Having taught Yoga and the limbs of Yoga, he explains the purport of the subsequent context with "Atha" (Now), etc. The meaning of the word "Atha" is 'implying sequence after the demonstration of the nature of Yoga and several of its limbs.'

By the words "Vihara, etc.," the internal variations within the mentioned Asana (posture), etc., are grasped. By the words "its results, etc.," the result of Yoga which is perfect knowledge (Samyagjnana), and the result of that (knowledge) which is Liberation (Kaivalya), as well as the absolute ruin of one fallen from it, etc., are comprehended.

Having thus shown the collective purport, and arising from the expectation (question) "Should one practice Yoga seated, lying down, standing, walking, or working?", he states the purport of the subsequent verse with "Tatra" (There/Among them), etc. The locative case is used for determination. First is Asana (posture), the principal part of Yoga practice, according to the maxim "Asinah sambhavat" (It is possible only while seated).

He divides solitude into two types—naturally, etc. Considering that if the seat is unstable, there will be no concentration (Samadhana) for one practicing Yoga seated upon it, and consequently no perfection of Yoga, he specifies it as "Achalam" (immovable/firm). Following the etymology "that on which one sits," he says "Asanam."

"Atmanah" (his own) is to exclude another person's seat. "Not too high" is stated to avoid the fear of falling. "Not too low" is to remove potential faults like aggravation of wind (Vata), weak digestion (Agnimandya), etc., caused by contact with the ground, stones, etc. "Chaila" means cloth; "Ajina" means skin of animals, specifically that of a deer; "Kusha" means Darbha grass; "those (Kusha) which are upper/later"—meaning that in which the arrangement begins from the top. Overlooking the received textual order "first cloth, then skin, and then Kusha"—which is an incidental order—and intending the order "Kusha at the beginning, then skin, and then cloth," he says "or in the reverse order."

Thus, it has been stated that one should acquire the state of Yogarudha (established in Yoga) in order to attain the fruit that belongs to the Yogarudha endowed with the characteristics previously described. Now, at this present time, He begins to describe the fixed limbs—posture (Asana), food (Ahara), recreation (Vihara), etc.—for one practicing Yoga, and the result, which is the highest excellence characterized by Liberation, beginning with "Shuchau" (In a pure place), etc.

In a "Shuchau"—pure by nature or by consecration—"Deshe" meaning place/spot, in solitude; "Atmanah" meaning one's own seat, steady (immovable), not too high, nor too low; and that on which cloth, etc., are placed on top.

First the placing of Kusha grass, upon that the Ajina meaning deer skin, and upon that the Chaila meaning soft cloth—having established such a seat, arranging it with consideration of a quadrangular shape, etc.

By "Atmanah" (one's own), it is stated that it should be suitable for one's own tranquility. By this, the contingency of distraction caused by the presence of another is warded off.

He states the method of Samadhi-Yoga with "Yogam yunjita," etc.

"Yunjita" means one should engage/connect in Samadhi-Yoga.

"Atmanam" means the mind.

"He should practice Yoga" (Yogam yunjita) was stated; "How is that done?"—arising from this expectation, He describes its limbs, beginning with Asana (posture), with "Shuchau deshe," etc.

In a "Shuchau"—pure by nature or by consecration—"Deshe" meaning place/spot; having established, meaning having made it well-situated. Firm meaning motionless; "Asanam" (seat)—derived from "sits on this"—means a Sthandila (a leveled piece of ground/platform). By "motionless," it implies that the Sthandila should indeed be earthen, and not a wooden stool/seat.

"Atmanah" (one's own) is to exclude another's seat. "Natyucchritam"—not too high; "Na atinicham"—not too low.

"Chailajinakushottaram"—that on which cloth, skin, and Kusha grass are placed one above the other. The meaning is: cloth above the skin, skin above the Kusha grass, and Kusha grass above the Sthandila.

"Shuchau deshe"—in a place not inhabited by impure people and not owned by them, and untouched by impure objects, in a place thus purified;

having established a seat made of wood, etc., not too high and not too low, with cloth, deer-skin, and Kusha grass one over the other. Having seated oneself on that (seat)—which brings tranquility to the mind and is provided with a back-rest/support (sapashraye)—

making the mind one-pointed in Yoga and unagitated. "Yatachittendriyakriyah"—having completely withdrew the activities of the mind and senses.

"Atmavishuddhaye"—for liberation from bondage; "Yogam yunjyat"—meaning he should perform the contemplation/vision of the Atman (Self).

Showing the rules regarding the seat (Asana), He speaks through two verses beginning with "Shuchau".

Having established "Atmanah"—one's own—seat in a pure place. Of what kind? Stable, meaning immovable. Neither too elevated nor too low.

"Chaila" means cloth; "Ajina" means tiger skin, etc. That on which the cloth and skin are "uttara" (above) the Kusha grass. The meaning is: having spread the skin over the Kusha grass, and the cloth over that.

He states the rules regarding external accessories with "Shuchau desha," etc. The word "Shuchi" (pure) removes impurity born of contact or nature due to the absence of constriction/hindrance; with this intention, the commentator said "Ashuchibhih" (by impure people). Impure people are heretics, outcasts, etc.

"Anadhisthite aparigrihite cha" (Unoccupied and unowned)—"Adhisthana" implies contact with places belonging to others in the form of management, etc.; "Parigraha" implies the pride of ownership; (the place should be) devoid of both.

The word "Shuchi" also implies the purifying quality mentioned in other scriptures; with this intention, it is said "Pavitrabhuta" (sanctified/became pure). By the usage without the 'Chvi' suffix, intrinsic purity is stated. "Natyucchritam natinicham" (not too high, not too low)—this is for visible ease/convenience.

The cause for stability is being "made of wood, etc." Because of its hardness, "Chaila" (cloth) is used for softness; even there, "Ajina" (skin) is used to ensure it is wrinkle-free and for purity; and above all, "Kusha" grass for purity and for the awakening of Sattva. "Kushajinachelottaram" (Kusha, skin, and cloth on top)—this is a certain reading of the Bhashya; if that is the case, it should be understood that it is stated to achieve progressive softness. "Here the order of cloth, etc., is reversed"—this is the view of Shankara. Some have spoken of an unregulated order.

"Pratishthapya" means having established firmly. "Having sat there on the seat"—to make this syntax clear, "Tasmin," etc., was said. To show the utility of the mentioned pure place, etc., in Yoga through visible and invisible means, "Manahprasadakara" (causing tranquility of mind) is stated.

"Sapashraya upavishya" (Having sat with a support)—otherwise, the effort to hold the back/posterior would be opposed to Samadhi (concentration); this is the sentiment. "Upavishya" (having sat), not standing or lying down. And such is the aphorism: "Asinah sambhavat" (Seated, because it is possible) - Brahma Sutra 4.1.7. In standing and lying down, Yoga would not be possible due to the contingency of exertion and sleep respectively.

"Tatraikagram" (One-pointed there)—to remove the confusion of this syntax, "Yogaikagram" (One-pointed on Yoga) is stated. Here, one-pointedness means the predominance of this mode (Vritti) over other opposing modes. "Avyakulamekagram" (Unagitated, one-pointed)—is a reading in some manuscripts of the Bhashya; it means making it facing towards the vision of the Self.

Since the universal cessation of the modes of the mind is declared as Yoga in the Yoga Shastra, with this intention "Sarvatmana upasamhritachittendriyakriyah" (Having completely withdrawn the activities of the mind and senses) is stated. Here "Chitta" refers to the mode of thought (Chinta-vritti) and senses are external. By the statement "making the mind one-pointed," this withdrawal is indeed from external objects; otherwise, even the vision of the Self would not occur. By this, those who say "Yoga is the dissolution of all modes of the mind without remainder" are refuted.

Since the purification of the self, achievable by direct realization for one with a pure internal organ, is indeed Liberation (Moksha), with this intention "Bandhanivrittaye" (for the cessation of bondage) is stated. "Impure are all those gods, etc., born of action" (Vishnu Purana 6.7.77)—by such statements, karmic bondage is indeed said to be the impurity of souls.

"Yogam yunjita" (Should practice Yoga)—this is like saying "He cooks a cooked rice dish" (tautology for emphasis); with this intention, "Atmavalokanam kurvita" (Should perform the vision of the Self) is stated.

परम शांति एवं समदृष्टि प्राप्त करने का साधन निदिध्यासन है और इसलिए आवश्यक है कि भगवान् यहाँ उस विधि का विस्तृत वर्णन करें। यहाँ कुछ श्लोकों में साधक के लिए आसन साधन एवं ध्यान के फल को बताया गया है।विचाराधीन श्लोक में स्थान एवं आसन का वर्णन है। शुद्ध भूमि में बाह्य वातावरण एवं परिस्थितियों का मनुष्य के मन पर बहुत प्रभाव पड़ता है। इसलिए ध्यानाभ्यास का स्थान स्वच्छ एवं शुद्ध होना चाहिए। मन की शुद्धि में भी वह उपयोगी होता है। व्याख्याकार बताते हैं कि वह स्थान मच्छर मक्खी चींटी खटमल आदि कृमि कीटों से रहित होना चाहिए जो प्रारम्भ में साधक की एकाग्रता में बाधक हो सकते हैं।आसन के विषय में कहते हैं कि वह स्थिर होना चाहिए। उसे न अति ऊँचा और न अति नीचा होना चाहिए। ऊँचे से तात्पर्य पर्वत की चोटी से है। ऐसे स्थान पर बैठने से साधक के मन में असुरक्षा का भय उत्पन्न हो सकता है और उस स्थिति में बाह्य जगत् से मन को हटाकर आत्मा में स्थिर करना अत्यन्त कठिन होगा। इसी प्रकार नीचे का अर्थ जमीन के अन्दर गुफा आदि। ऐसा स्थान गीला आदि होने से जोड़ो में पीड़ा होने की सम्भावना रहती है। ध्यानाभ्यास के समय हृदय की गति तथा रक्त प्रवाह का दबाव भी कुछ धीमा पड़ जाता है और तब नीचा स्थान और भी हानिकारक हो सकता है। इसलिए यहाँ कहा गया है कि ध्यान का स्थान न अति ऊँचा हो न अति नीचा।गीता में किसी भी विषय का वर्णन किया जाता है तो कोई भी बात अनकही नहीं रहती कि जिससे विद्यार्थी उसे स्वयं समझ न सके। ध्यानविधि का वर्णन इसका स्पष्ट उदाहरण है। कुश नामक घास के ऊपर मृगछाला बिछाकर उसके ऊपर स्वच्छ वस्त्र को बिछाने से उपयुक्त आसन बनता है। कुशा घास से भूमि के गीलेपन से सुरक्षा होती है। उसी प्रकार ग्रीष्मकाल में मृगछाला के भी गर्म होने से साधक के स्वेद आने से एकाग्रता में बाधा आ सकती है। उसे दूर करने के लिए मृगचर्म पर वस्त्र बिछाने को कहा गया है। ऐसे उपयुक्त आसन पर बैठने के पश्चात् साधक को मन और बुद्धि से क्या करना चाहिए इसका उपदेश अगले श्लोक में किया गया है।

"Of the self-conquered..." was stated (in 6.7); "How is that conquest achieved?"—anticipating this doubt, for the Arurukshu (one wishing to ascend), a certain means involving bodily steadiness (or uplifting) and control of the mind is taught beginning with "Yogi", etc., up to "Adhigacchati".

"Atmanam" meaning the mind, he should "Yunjita," meaning make one-pointed. "Satatam" (constantly) means not for a limited time. This (Yoga) is applicable only when conditions like solitude (Ekaki) exist, not otherwise.

From the stability of the posture (Asana) comes stability of time (duration), and from that comes stability of the mind. The activities of the mind—which are of the nature of resolving—and other activities of the senses, by whom they are "Yatah," meaning brought under regulation. "Dharayan"—holding with effort.

When there is gazing at the tip of the nose, there is no looking at the directions. "Matparah"—being intent on Me, he should sit; this is the meaning.

Thus, engaging the self—concentrating—Peace is born, in which the ultimate limit of "Samstha" (establishment/state) is the attainment of Me.

Objection: Yoga has already been ordained by "Uddharet" (6.5); so why is it ordained again? To this, he says "Samadhi," etc.

The meaning is that this is a reiteration of the injunction for the purpose of stating the method (Prakara).

"Yunjita"—by this, Yoga in general is mentioned; so how is it said to be "Samadhi"? To this, he says "Yunjita," etc.

The meaning is that even a general word becomes established in a specific sense due to the context (Prakarana).

He states the intended meaning of the word "Atma" here with "Atmanam" (meaning the mind).

There, showing the rules of posture (Asana), He speaks through two verses.

In a "Shuchau"—pure by nature or by consecration, free from crowds of people, fearless, such as a riverbank of the Ganges or a cave—"Deshe" meaning a level spot. "Pratishthapya"—having established. "Sthiram"—motionless. "Natyucchritam"—not too high, "Napyatinicham"—nor too low. "Chailajinakushottaram"—

"Chaila" means soft cloth, "Ajina" means tiger skin, etc.; that in which they are "uttara" (above) the Kusha grass. "Asanam" is that on which one sits; the meaning is: soft skin over a seat made of Kusha grass (Brisya), and soft cloth form over that. And Lord Patanjali has also said: "Posture should be steady and comfortable."

"Atmanah" (one's own) is to exclude another's seat, because that too, being subject to another's will, acts as a distraction in Yoga.

He describes the nature of meditation along with its constituents in four verses beginning with "Shuchau".

In a "Shuchau Deshe"—in places like Vrindavan which consist of Bhava (devotional sentiment); "Atmanah"—meaning the Lord's—"Sthiram Asanam" (firm seat) which is of the form of Bhava. "Natyucchritam" (not too high)—meaning not situated outside the heart merely in sport; "Natinicham" (not too low)—meaning not of the nature of imitation devoid of Bhava.

Of what kind? "Chailajinakushottaram". "Chaila" means cloth which is of the form of Bhava—according to the maxim "With their own upper garments marked with the kunkum from their breasts" (Bhagavata 10.32.13). "Ajina" means the form of the lotus-heart situated in the body which is the locus/support. The cloth and skin are "Uttare" (above) the "Kushas"—meaning above the forms of grass, etc., situated in Sri Govardhana, etc.

First the grasses of the form of Bhava, above that the nature of the heart (Ajina), and above that the cloth of the nature of Bhava—having established it thus.

In a "Shuchau"—pure, solitary, pure by nature or by consecration—"Deshe" meaning place; having established. "Sthiram"—immovable/steady; "Atmanah" (one's own) seat. "Natyucchritam"—not excessively high, nor "Atinicham"—too low.

And that "Chailajinakushottaram"—that seat in which cloth (Chaila), skin (Ajina), and Kusha grass are placed one above the other is "Chailajinakushottaram".

Here, the order of cloth, etc., is reverse to the textual order.

Having established (the seat), what then?

Having thus described the nature of the Yogarudha (one established in Yoga), He describes the perfection (Siddhi) of the Arurukshu (one wishing to ascend to Yoga) who performs Yoga along with its limbs, beginning with "Yogi", etc., and ending with "matsamsthamadhigacchati" (6.15).

The Yogi, practicing Yoga, remaining in solitude, should constantly engage the self (Atman).

शुचौ in a clean? देशे spot? प्रतिष्ठाप्य having established? स्थिरम् firm? आसनम् seat? आत्मनः his own? न not? अत्युच्छ्रितम् very high? न not? अतिनीचम् very low? चैलाजिनकुशोत्तरम् a cloth? skin and Kusagrass? one over the other.Commentary In this verse the Lord has prescribed the external seat for practising meditation. Details of the pose are given in verse 13.Spread the Kusagrass on the ground first. Over this spread a tigerskin or deerskin over this spread a white cloth.Sit on a naturally clean spot? such as the bank of a river. Or? make the place clean? wherever you want to practise meditation.

See Commentary under 6.12

'In a clean spot,' i.e., in a spot pure in itself, not owned or controlled by impure persons and untouched by impure things; having 'established a firm seat,' a seat made of wood or similar material, which is neither too high nor too low; which is covered with cloth, deer-skin and Kusa grass in the reverse order; seated on it in a way which promotes the serenity of mind; having the mind concentrated on Yoga; and holding the activities of the mind and senses in check in all ways - he should practise 'Yoga', i.e., practise the vision of the self for 'the purification of the self,' i.e., to end his bondage.