Bhagavad Gita - Chapter 6 - Shloka (Verse) 12

व्याख्या--[पूर्वश्लोकमें बिछाये जानेवाले आसनकी विधि बतानेके बाद अब भगवान् बारहवें और तेरहवें श्लोकमें बैठनेवाले आसनकी विधि बताते हैं।]

आसनको ) स्थिर स्थापन करके क्या करे ( सो कहते हैं ) उस आसनर बैठकर योगका साधन करे। कैसे करे मनको सब विषयोंसे हटाकर एकाग्र करके तथा यतचित्तेन्द्रियक्रिय यानी चित्त और इन्द्रियोंकी क्रियाओंको जीतनेवाला होकर योगका साधन करे। जिसने मन और इन्द्रियोंकी क्रियाओंका संयम कर लिया हो उसको यतचित्तेन्द्रियक्रिय कहते हैं। वह किसलिये योगका साधन करे सो कहते हैं आत्मशुद्धिके लिये अर्थात् अन्तःकरणकी शुद्धिके लिये करे।

Having prepared the seat as described, asking "What should be done?", he indicates the duty with "Pratishthapya" (Having established).

Regarding the set of procedures for one practicing Yoga, he asks "How?".

Having withdrawn the mind from the presence of all objects, the concentration on the single object of meditation, and the restraint of the external activities of the Chitta (mind) and senses—having done both, one should practice Yoga; this he states with "Sarva," etc.

Having sat on the seat as described, he states the result of the practice of Yoga performed in the described manner, preceded by the question "Sa kimartham" (For what purpose?), etc.

Having established the seat there, having sat on that seat, "Atmashuddhaye" means for the purification of the Antahkarana (internal organ).

However, the interpretation that "purification of the Atman (inner self)" means the destruction of contact with the mud of Avidya (ignorance) along with its products (Vilasa)—that is not correct. Because the cessation of the mud of Avidya is dependent on Knowledge (Jnana). Rather than imagining a medium/indirect process like "for the purification of the inner self through the attainment of Knowledge," it is more justifiable to interpret it simply as "for the purification of the internal organ."

"Yogam yunjyat" (He should practice Yoga). How? To this, He says. Having withdrawn the mind from all objects, making it "Ekam-agram"—that which has one principal object of contemplation; it should also be understood as: having made the mind composed by abandoning the states (bhumis) of Kshipta (restless/scattered), Mudha (stupefied/dull), and Vikshipta (distracted/oscillating), and through the states of Ekagra (one-pointed) and Nirodha (restrained).

And again, being "Yatachittendriyakriyah"—one whose Chitta, senses, and their activities are controlled.

"Yogam" means Samadhi-Yoga; "yunjyat" means one should practice.

"Pratishthapya" (Having established)—what should he do? To this, He says "Tatra" (There).

"Tatra"—on that seat, having sat in one of the postures such as Padma, Swastika, etc. "Yatah" means restrained; "activities of the Chitta" means memories of objects; "activities of the senses" means their grasping (of objects); he by whom these are restrained is "Yatachittendriyakriyah".

Therefore, the mind—due to being unaffected by external and internal objects—has "Ekam" (one) object of meditation alone, the Inner Reality (Pratyaktatva), which shines "Agre" (at the forefront/tip) of it, and nothing else; making that (mind) "Ekagram"—meaning making it flow in a stream of thought taking the single form of Brahman, uninterrupted by other thoughts. "Atmashuddhaye" means for the purification of the Chitta. "Yogam" means the restraint (Nirodha) even of that stream of thought. "Yunjyat" means he should practice.

By bringing about the stability of the Chitta.

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 withdrawn 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).

"Tatra"—having seated oneself on that seat, making the mind "Ekagram"—free from distraction—"Yogam yunjyat," meaning he should practice Yoga.

"Yatah"—one whose activities of the mind and senses are controlled. "Atmanah" means for the purification, i.e., tranquility, of the mind (manas).

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.

उपयुक्त आसन में बैठना मात्र योग नहीं है। बाह्य आसन तथा शरीर का विशेष स्थिति मे बैठना मन की एकाग्रता के लिए उपयोगी अवश्य हो सकता है किन्तु इतना ही करने मात्र से आत्मविकास के प्रति हम आश्वस्त नहीं हो सकते।आसन में बैठने के पश्चात् अन्तकरण के द्वारा किस प्रकार ध्यान करना चाहिये इसका निर्देश श्रीकृष्ण यहाँ देते हैं। प्रथम निर्देश मन को एकाग्र करने का है। किसी गुरु के लिए इस भ्रमित पीढ़ी के किसी शिष्य के मन को एकाग्र करने का उपदेश देना तो सरल है परन्तु बिना ज्ञान के साधक को उपदेश का पालन करना संभव नहीं होता। अत इस उपदेश के साथ ही उन व्यावहारिक विधियों को भी बताना आवश्यक है जिनके द्वारा यह एकाग्रता प्राप्त की जा सकती है। व्यावहारिक विधि के बिना वह उपदेश केवल आदर्श तत्त्व ज्ञान बनकर रह जाता है। गीता की यही विशेषता है कि ज्ञान को जीवन के लिए व्यवहार्य बनाने में वह अनेक उपायों को भी बताती है।मन की कल्पना शक्ति एवं इन्द्रियों के व्यापार को संयमित करने के लिए श्रीकृष्ण कहते हैं कि यह एक उपाय है। एकाग्रता तो मन की वास्तविक सार्मथ्य है परन्तु कभीकभी अचानक प्राप्त हुई शांति को वह समझ नहीं पाता तब पूर्वाजित अनुभवों के स्मरण से अथवा इन्द्रियों द्वारा विषय ग्रहण से वह क्षुब्ध हो जाता है। इन्ही संकल्पों के कारण एकाग्रता भंग हो जाती है। यदि चित्त और इन्द्रियों की क्रियायों से होने वाली शांति के ह्रास को रोक दिया जाय तो मन तत्काल और सहज ही एकाग्र हो जाता है। इस प्रकार बाह्य आसन में बैठ कर अन्तकरण के द्वारा आत्मतत्त्व का ध्यान करना चाहिए।ध्यानाभ्यास का प्रयोजन ज्ञात करने की सभी साधकों की स्वाभाविक इच्छा होती है। प्रचलित धारणा यह है कि हमें आत्मा का अनुभव उसी प्रकार होगा जैसे कि किसी दृश्य वस्तु का। परन्तु श्रीकृष्ण ऐसी धारणा को दूर करते हुए कहते हैं कि ध्यान का प्रयोजन है आत्मशुद्धि अर्थात् अन्तकरण की शुद्धि। मन का विक्षेप ही उसकी अशुद्धि कहलाती है। शास्त्रों का वचन है कि प्रतिदिन दृढ़ता से ध्यान का अभ्यास करने से चित्त शुद्ध हो जाता है और ऐसे ही शुद्ध और स्थिर अन्तकरण में आत्मा का साक्षात् अनुभव होता है जो स्वयंसिद्ध नित्य उपलब्ध है। जैसे दर्पण में अपने प्रतिबिम्ब को देखकर अपनी पहचान होती है उसी प्रकार यह ध्यान विधि भी है।अब अगले श्लोक में शरीर की स्थिति का वर्णन करते हैं

"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.

Regarding "having sat on the seat" (upavishya asane), here too the word 'Yoga' is to be explained in this very manner; hence he says "Yogam."

To distinguish the context (or place), "Yunjyat" is stated, which implies "Kuryat" (he should perform/do).

Having thus established the seat, what should one do? To this, He says "Tatra"—having sat on that seat indeed, not lying down or standing. According to the maxim "Asinah sambhavat" (Possible while seated - Brahma Sutra 4.1.7). Being one by whom the activities—meaning modes (vrittis)—of the mind and senses are "Yatah," meaning controlled and withdrawn, he becomes "Yatachittendriyakriyah" and should "Yunjita," meaning practice, "Yogam," meaning Samadhi. For what purpose? "Atmavishuddhaye"—for the purification of the Atman, meaning the internal organ (Antahkarana); so that by being devoid of all distractions and becoming extremely subtle, it gains the fitness for the direct realization of Brahman. As per the Shruti: "It is seen by the subtle seers through a sharp and subtle intellect" (Katha Upanishad 1.3.12).

Having done what should he practice Yoga? To this, He says "Ekagram"—having made the mind one-pointed, possessed of increased Sattva and endowed with continuous multiple thoughts on a single object, by abandoning the previously mentioned three states called Vyutthana (emergence/distraction) which are Rajasic and Tamasic (i.e., Kshipta, Mudha, Vikshipta); achieving this through effort firmly grounded in that state; to increase one-pointedness, he should practice "Yogam," meaning Samprajnata Samadhi. And that is indeed the stream of mental modes taking the form of Brahman, known as Nididhyasana. It is stated: "The stream of mental modes taking the form of Brahman, without egoism, becomes Samprajnata Samadhi through the intensity of the practice of meditation."

Intending this very thing, the Lord has ordained the intensity of the practice of meditation by saying many times: "The Yogi should engage," "Should constantly engage," "Yoga for self-purification," "Should sit yoked, intent on Me," etc.

"Tatra"—having made the mind "Ekagram" (one-pointed) on the form of the Lord, situated exclusively in the mood of servitude (Dasya Bhava) with undivided focus.

"Yatah"—he whose activities of the mind and senses have become quiet/calmed. The activities of the mind such as restlessness for one's own enjoyment, etc.; the activities of the senses such as the desire for seeing (sights), etc., to relieve one's own distress;

having become such, seated on the posture, for "Atmashuddhi" meaning for the perfection of the nature of Bhava (devotional sentiment), he should "Yunjyat," meaning practice, "Yogam," meaning union/connection with the Lord.

"Tatra"—having sat on that seat, he should practice Yoga.

How? Having withdrawn from all sense-objects, having made the mind one-pointed. "Yatachittendriyakriyah"

he whose Chitta (mind), senses—i.e., mind and senses—and their activities are controlled, is "Yatachittendriyakriyah".

For what purpose should he practice Yoga? To this He says: "Atmavishuddhaye"—meaning for the purification of the internal organ (Antahkarana).

The external seat has been described; now, how the body is to be held is stated.

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).

तत्र there? एकाग्रम् onepointed? मनः the mind? कृत्वा having made? यतचित्तेन्द्रियक्रियः one who has controlled the actions of the mind and the senses? उपविश्य being seated? आसने on the seat? युञ्ज्यात् let him practise? योगम् Yoga? आत्मविशुद्धये for the purification of the self.Commentary The self means the mind. The real Supreme Self is the Atma. This is Primary (Mukhya). Mind also is the self. But this is used in a secondary sense (Gauna). Mukhya Atma is Brahman or the highest Self. Gauna Atma is the mind.Make the mind onepointed by collecting all its dissipated rays by the practice of Yoga. Withdraw it from all senseobjects again and again and try to fix it steadily on your Lakshya or point of meditation or centre. Gradually you will have concentration of the mind or onepointedness. You must be very regular in your practice. Only then will you succeed. Regularity is of paramount importance. You should know the ways and habits of the mind through daily introspection? selfanalysis or selfexamination. You should have a knowledge of the laws of the mind. Then it will be easy for you to check the wandering mind. When you sit for meditation? and when you deliberately attempt to forget the worldly objects? all sorts of worldly thoughts will crop up in your mind and disturb your meditation. You will be ite astonished. Old thoughts that you entertained several years ago? and old memories of past enjoyments will bubble up and force the mind to wander in all directions. You will find that the trapdoor of the vast subconscious mind is opened or the lid of the storehouse of thoughts within is lifted up and the thoughts gush out in a continous stream. The more you attempt to still them? the more they will bubble up with redoubled force and strength.Be not discouraged. Nil desperandum. Never despair. Through regular and constant meditation you can purify the subconscious mind and its constant memories. The fire of meditation will burn all thoughts. Be sure of this. Meditation is a potent antidote to annihilate the poisonous worldly thoughts. Be assured of this.Meditation on the immortal Self will act like a dynamite and blow up all thoughts and memories in the conscious mind. If the thoughts trouble you much? do not try to suppress them by force. Be a silent witness as in a bioscope. They will subside gradually. Then try to root them out through regual silent meditation.During introspection you can clearly observe the rapid shifting of the mind from one line of thought to another. Herein lies a chance for you to mould the mind properly and direct the thoughts and the mental energy in the divine channel. You can rearrange the thoughts and make new associations on a new Sattvic basis. You can throw out wordly and useless thoughts. Just as you remove the weeds and throw them out? you can throw these out? and you can cultivate sublime? divine thoughts in the divine garden of your mind. This is a very patient work. This is a stupendous task indeed. But for a Yogi of determination who has the grace of the Lord and an iron will it is nothing.Calm the bubbling emotions? sentiments? instincts and impulses gradually through silent meditation. You can give a new orientation to your feelings by gradual and systematic practice. You can entirely transmute your wordly nature into divine nature. You can exercise supreme control over the nervecurrents? muscles? the five sheaths (of the Self)? emotions? impulses and instincts through meditation.

Pratisthapya, having established; sthiram, firmly; sucau, in a clean; dese, place, which is solitary, either naturally or through improvement; atmanah, his own; asanam, seat; na ati ucchritam, neither too high; na ati nicam, nor even too low; and that made of caila-ajina-kusa-uttram, cloth, skin, and kusa-grass, placed successively one below the other-the successive arrangement of cloth etc. here is in a reverse order to that of the textual reading-.
What follows after thus establishing the seat?

Upavisya, sitting; tatra, on that; asane, seat; yogam yunjyat, he should concentrate his mind. To what purpose should he concentrate his mind? In answer the Lord says: atma-visuddhaye, for the purification of the internal organ. How? Krtva, making; manah, the mind; ekagram, one-pointed,by withdrawing it from all objects; and yata-citta-indriya-kriyah, keeping the actions (kriyah) of the mind (citta) and senses (indriya) under control (yata).
The external seat has been spoken of. Now is being stated how the posture of the body should be:

'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.