Bhagavad Gita - Chapter 6 - Shloka (Verse) 13

व्याख्या--'समं कायशिरोग्रीवं धारयन्नचलम्'--यद्यपि 'काय' नाम शरीरमात्रका है, तथापि यहाँ (आसनपर बैठनेके बाद) कमरसे लेकर गलेतकके भागको 'काय' नामसे कहा गया है। 'शिर' नामऊपरके भागका अर्थात् मस्तिष्कका है और 'ग्रीवा' नाम मस्तिष्क और कायाके बीचके भागका है। ध्यानके समय ये काया, शिर और ग्रीवा सम, सीधे रहें अर्थात् रीढ़की जो हड्डी है, उसकी सब गाँठें सीधे भागमें रहें और उसी सीधे भागमें मस्तक तथा ग्रीवा रहे। तात्पर्य है कि काया, शिर और ग्रीवा --ये तीनों एक सूतमें अचल रहें। कारण कि इन तीनोंके आगे झुकनेसे नींद आती है, पीछे झुकनेसे जडता आती है और दायें-बायें झुकनेसे चञ्चलता आती है। इसलिये न आगे झुके, न पीछे झुके और न दायें-बायें ही झुके। दण्डकी तरह सीधा-सरल बैठा रहे।सिद्धासन, पद्मासन आदि जितने भी आसन हैं, आरोग्यकी दृष्टिसे वे सभी ध्यानयोगमें सहायक हैं। परन्तु यहाँ भगवान्ने सम्पूर्ण आसनोंकी सार चीज बतायी है--काया, शिर और ग्रीवाको सीधे समतामें रखना। इसलिये भगवान्ने बैठनेके सिद्धासन, पद्मासन आदि किसी भी आसनका नाम नहीं लिया है, किसी भी आसनका आग्रह नहीं रखा है। तात्पर्य है कि चाहे किसी भी आसनसे बैठे, पर काया, शिर और ग्रीवा एक सूतमें ही रहने चाहिये; क्योंकि इनके एक सूतमें रहनेसे मन बहुत जल्दी शान्त और स्थिर हो जाता है।आसनपर बैठे हुए कभी नींद सताने लगे, तो उठकर थोड़ी देर इधर-उधर घूम ले। फिर स्थिरतासे बैठ जाय और यह भावना बना ले कि अब मेरेको उठना नहीं है, इधर-उधर झुकना नहीं है। केवल स्थिर और सीधे बैठकर ध्यान करना है।

बाह्य आसनका वर्णन किया अब शरीरको कैसे रखना चाहिये सो कहते हैं काया शिर और गरदनको सम और अचल भावसे धारण करके स्थिर होकर बैठे। समानभावसे धारण किये हुए कायादिका भी चलन होना सम्भव है इसलिये अचलम् यह विशेषण दिया गया है। तथा अपनी नासिकाके अग्रभागको देखता हुआ यानी मानो वह उधर ही अच्छी तरह देख रहा है। इस प्रकार दृष्टि करके। यहाँ संप्रेक्ष्य के साथ इव शब्द लुप्त समझना चाहिये क्योंकि यहाँ अपनी नासिकाके अग्रभागको देखनेका विधान करना अभिमत नहीं है। तो क्या है बस नेत्रोंकी दृष्टिको ( विषयोंकी ओरसे रोककर ) वहाँ स्थापन करना ही इष्ट है। वह ( इस तरह दृष्टिस्थापना करना ) भी अन्तःकरणके समाधानके लिये आवश्यक होनेके कारण भी अभीष्ट है। क्योंकि यदि अपनी नासिकाके अग्रभागको देखना ही विधेय माना जाय तो फिर मन वहीं स्थित होगा आत्मामें नहीं। परंतु ( आगे चलकर ) आत्मसंस्थं मनः कृत्वा इस पदसे आत्मामें ही मनको स्थित करना बतलायेंगे। इसलिये इव शब्दके लोपद्वारा नेत्रोंकी दृष्टिको नासिकाके अग्रभागपर लगाना ही संप्रेक्ष्य इस पदसे कहा गया। इस प्रकार ( नेत्रोंकी दृष्टिको नासिकाके अग्रभागपर लगाकर ) तथा अन्य दिशाओंको न देखता हुआ अर्थात् बीचबीचमें दिशाओंकी ओर दृष्टि न डालता हुआ।

Having restated what was said (in verse 12), he states the reiterated meaning of the subsequent verse—with "Bahya" (External). "Samatva" (Evenness) means straigntness. "Kaya" means the middle part of the body. Introducing the adjective "Achalam" (Immovable), he states its purport—with "Samam" (Even/Steady). "Achalatva" (Immovability) is the steadiness characterized by the body and senses being devoid of subjection to objects.

(Objection) "Why is the elision of the word 'Iva' (as if) imagined here? Why can't the gazing at the tip of one's own nose itself be what is intended to be enjoined here as a limb of Yoga?"—anticipating this, he says—"Nahi" (Not indeed). "Then what is intended here?"—preceded by this question, he says—"Kim tarhi" (What then). "Drishti-sannipata" (Falling/Fixing of the gaze) means the absence of the tendency of the sight, i.e., the eye, towards objects like form etc. How is that accomplished effortlessly? There he says—"Sa cha" (And that). Since Samadhana (mental absorption) is primarily intended here, and since the gaze being directed to external objects would lead to the contingency of breaking that (absorption), the 'falling' (fixing) of that (gaze) within/nearby alone, by withdrawing from objects, is what becomes intended; this is the meaning.

"Still, how is the gazing at the tip of one's own nose, which is heard here, unintended?"—anticipating this, he says—"Svanasika". "What is the harm in fixing the mind right there (on the nose)?"—anticipating this; "Due to contradiction with the remainder of the sentence, not so"—he says—"Atmani hi" (In the Self indeed - ref. 6.25). "Then what is intended by 'Samprekshya' (Looking at) etc.?"—anticipating this, he says—"Tasmat" (Therefore). The gaze of the right and the other (left) eye—its falling within/nearby alone due to aversion from external objects is what is intended here by "Looking at one's own tip of the nose," "end of the nose"; this is the meaning.

The subsequent adjective is also favorable to that very (interpretation)—he says—"Dishashcha" (And the directions). "Should sit not looking"—is the connection later. Looking at directions in between is also an obstacle to Yoga, therefore its prohibition.

"Having sat on the seat, how should one position the body?"—to this He answers with "Samam". The Kaya (trunk), Shiras (head), and Griva (neck) constitute "Kayashirogrivam"; holding that "Samam" (erect/level). By the word "Kaya" here, only a part of the body—from the waist region upwards up to the neck—is grasped. This is because the head and neck are mentioned separately, and for the part below the waist, straightness is not possible in the act of sitting (as legs are folded).

Anticipating that even if it is straight, there may be movement here and there, He says "Achalam" (still). He states the means for both (straightness and stillness) with "Sthirah". It means "having become steady."

Here too, He states the means through the removal of Laya (mental inactivity/sleep) and Vikshepa (distraction). "Samprekshya" (looking at) "Svam" (one's own) "Nasikagram" (tip of the nose). By this, Laya is removed. And "Dishashcha anavalokayan" (not looking at the directions). By this, Vikshepa is removed. "Being thus, he should sit (Asita)"—this connects with the subsequent text.

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

"Having sat on the seat" was stated; "How is that done?"—to this He answers with "Samam".

"Kaya" means the middle part of the body (trunk), head, and neck—these are "Kayashirogrivam". "Samam" (level) means from the Muladhara (base of the spine) up to the Murdha (top of the head), holding it "Avakram" (straight/not crooked); "Achalam" means motionless (tremor-free); having become "Sthirah" (steady).

"Samprekshya nasikagram svam" (Looking at one's own nose tip)—here, gazing at the tip of the nose is not (literally) ordained; rather, in closing the eyes there is the fear of Laya (sleep/dullness), and in opening them there is the fear of Vikshepa (distraction).

Therefore, not looking at the directions either, due to the fear of seeing distracting objects like women, etc., one should sit with eyes half-open (ardhonmilita-netra); this connects with the subsequent text.

Holding the body (trunk), head, and neck "Samam" (level), "Achalam" (motionless), and "Sthiram" (steady) due to having a support (sapashraya); and not looking at the directions, gazing at "Svam" (one's own) tip of the nose;

"Prashantatma" meaning having a mind that is extremely happy (relieved/tranquil); free from fear; endowed with Brahmacharya; having restrained the mind;

being "Macchittah" (with mind fixed on Me); "Yukta" meaning "Avahita" (attentive/alert); "Matparah" meaning he should sit thinking only of Me.

Showing the posture of the body, etc., which is useful for the one-pointedness of the mind, He speaks with two verses beginning with "Samam".

By "Kaya," the middle part of the body is intended. The trunk, head, and neck constitute "Kayashirogrivam"; holding it "Samam"—straight (not crooked) and motionless—from the Muladhara up to the top of the head. "Sthirah"—meaning having become one of firm effort.

And "Samprekshya" (looking well at) one's own tip of the nose—meaning with eyes half-closed. And not looking at the directions here and there, he should sit (asita)—this connects with the subsequent text.

Thus, the external accessories of Yoga such as pure place, seat, etc., and the one-pointedness of the mind have been stated; now, the specific rules of duty for the body and the mind—the inner and the innermost instruments—are stated in order, by the two verses beginning with "Samam".

"Kayashirogrivam"—this is a Dvandva compound treated as singular, hence the neuter gender. Here, by the word "Kaya," the middle region of the body (trunk) is intended.

"Samam" (level), "Achalam" (motionless), and "Sthiram" (steady) are adjectives describing the action of holding. By "Samam," straightness is intended. Although the word "Achalam" implies motionlessness (absence of tremors), the word "Sthiram" is used to convey the intention of "removing the effort of holding the back (unsupported)," which causes fatigue that leads to tremors in the limbs; to show this, (the commentator Ramanuja) said "Sapashrayataya sthiram" (Steady due to having a support). By this, the capacity for "motionlessness" to continue for a long time is stated.

To show the sequence of withdrawing from external objects and fixing (the gaze) on the tip of the nose, "Dishashcha anavalokayan" (not looking at the directions) and "Svam nasikagram samprekshya" (looking at one's own nose tip) are stated in reverse order (grammatically). Or, since the present participle (shatri) here has a causal sense—the meaning is: at the moment of beginning Yoga, one should gaze at one's own nose tip for the purpose of ceasing the observation of all external objects implied by the word "directions." Even the observation of useless objects other than objects of enjoyment should be stopped—with this intention, "Dishashcha" (and directions) is said.

(Objection): Since not looking at external objects can be achieved even by closing the eyes, (why look at the nose?) (Answer): Gazing at one's own nose tip is for the purpose of removing sleep (nidra/laya), etc. If only "Samprekshya nasikagram" (looking at the nose tip) were said, one might suspect looking at another person's nose tip; to exclude that, "Svam" (one's own) is stated. Since it is impossible to perfectly gaze at the tip of the nose when the mind is turned inward, what is intended here is merely the falling of the sight (direction of eyes) towards it. Therefore, in "Samprekshya," one should see a missing word "iva" (as if)—this is the view of Shankara. Meaning: by the free function of the light of the eyes (vision), merely the falling (of the gaze) on the tip of the nose is intended here.

"Manah samyamya" (Restraining the mind)—since control is already mentioned, the word "Prashantatma" here refers to the "contentment of the mind" suitable for Yoga; with this intention, it is glossed as "Atyantanirvritamanah" (Mind extremely happy/relieved).

"Brahmacharivrate sthitah"—by this, the stage of life (Ashrama) of Brahmacharya might be understood, or by the process stated by Shankara, the idea of service to the Guru, begging for alms, etc., might arise; to exclude that, he says "Brahmacharyayukta" (Endowed with Brahmacharya). And here, "Brahmacharya" intends the absence of memory, looking, conversation, etc., pregnant with the idea of "enjoyability" regarding the flesh-lump possessing breasts (i.e., woman). And the Smritis remember: "Brahmacharya is the abandonment of the idea of enjoyability in women," etc. Also (Agni Purana 372.10.11): "Remembrance, talking about, playing with, looking at, secret conversation, resolve, determination, and the actual act—the wise call this eight-fold sexual intercourse (Maithuna). The opposite of this is Brahmacharya, characterized by eight features."

Regarding the word "Yukta"—since the context before and after mentions the vision of the Self, it is appropriate here to interpret it as "attention" suitable for that; with this intention, it is said "Avahita" (Attentive).

The word "Macchitta" means the absorption/entry of the mind into the Lord. But the word "Matpara" means having the mind solely on Him or following Him; thus, he explains the absence of repetition with "Mam eva" (Me alone). Or, in the world, the "thought of enjoyment" regarding women, etc., and the "highest regard/dependence" (para-dhi) regarding a King or great person are separate; but in Me, both exist (I am the object of enjoyment and the Supreme Goal), hence there is no repetition.

बाह्य आसन के उपरान्त मन को एकाग्र करने का उपदेश दिया गया है। अब शरीर का आसन बताते हैं। साधक को इस प्रकार स्थित होकर बैठना चाहिए कि उसका मेरुदण्ड शिर और ग्रीवा एक समान सरल लम्बरूप में रहे। जिस क्षैतिज आसन में साधक बैठता है वह आधार और काया शिर और ग्रीवा उस पर लम्ब रूप में होगी। दोनों हाथों की उँगलियों को आपस में बांधकर गोद में रखे। यहाँ विशेष रूप से कहा गया है कि शरीर को अचल रखना चाहिए।अचल का अर्थ यह नहीं कि शरीर को तनाव की स्थिति में रखना है। शरीर की स्थिति सीधी लेकिन इस प्रकार तनावरहित होनी चाहिए कि वह आगेपीछे दायेंबायें हिले नहीं।फिर साधक अपनी नासिका के अग्र भाग को देखे। इस कथन का शाब्दिक अर्थ नहीं लेना चाहिए। अनेक साधक लोग नासिकाग्र पर दृष्टि स्थिर करके शीश पीड़ा चक्कर थकान तनाव आदि रोगों को व्यर्थ मोल ले लेते हैं। शंकराचार्य स्पष्ट करते हैं कि मानो नासिकाग्र को देखते हुए न कि वास्तव में। यह नहीं कहा जा सकता कि शंकराचार्य ने अपनी बुद्धि से खींचतान कर ऐसा अर्थ किया है क्योंकि भगवान् स्वयं अपने कथन को स्पष्ट करते हैं।अन्य दिशाओं को न देखते हुए श्रीकृष्ण के इस कथन से यह स्पष्ट हो जाता है कि नासिकाग्र को देखने का अभिप्राय यह है कि यहाँवहाँ देखकर साधक को अपनी एकाग्रता भंग नहीं करनी चाहिए। यह नियम है कि जहाँ हमारी दृष्टि जाती है वहीं पर हमारा मन भी। यही कारण है कि भ्रमित अवस्था में मनुष्य की दृष्टि स्थिर नहीं रहती। दृष्टि की अस्थिरता मनुष्य के विचित्र सन्देहास्पद व्यवहार का लक्षण है और प्रमाण भी। आगे कहते 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".

He should "Yunjita" (engage/make one-pointed) the "Atmanam" (self) and the "Chittam" (mind). "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 stated the external seat for that purpose, now "how the body is to be held there" is stated.

"Kaya" is the middle of the body. The body, head, and neck constitute "Kayashirogrivam"; holding it "Samam"—meaning uncrooked (straight)—and "Achalam"—meaning tremor-free—from the Muladhara up to the top of the head (Murdha);

bringing about the absence of tremors in the limbs (angamejayatva) which accompany distraction, through the practice of the one Reality (Ekatattva); being "Sthirah," meaning having become one of firm effort.

Moreover, "Samprekshya" (looking at) one's own tip of the nose—meaning having eyes not closed (animilita-netra)—to be free from Laya (sleep/dullness) and Vikshepa (distraction), and being devoid of engagement with objects.

"Dishashcha anavalokayan"—and not doing the looking at directions in between, because that is an obstacle to Yoga. Being such, he should sit—this connects with the subsequent text.

"Samam kayashirogrivam"—body, head, and neck.

By the word "Kaya," the entire body starting from the feet is meant. According to the path of Bhakti: the head is of the nature of Satyaloka, the neck is the place of Liberation (Mukti).

"Samam"—holding it "Achalam" (steady) in its natural form, performing meditation.

Being situated, looking at one's own nose-tip, with eyes half-closed, established in Bhava; and not looking at the directions—meaning being void of the knowledge of directional orientation, seeing the Lord everywhere.

"Samam kayashirogrivam"—the body (trunk), head, and neck; holding that "Samam" (level/straight) and "Achalam" (immovable). Movement is possible even for one holding the body straight, hence He qualifies it as "Achalam." "Sthirah"—meaning having become steady.

"Svam nasikagram samprekshya"—meaning "as if" performing the act of looking well (samprekshana) at one's own nose-tip. The word "iva" (as if) should be seen as missing (implied). For indeed, looking at the tip of one's own nose is not intended to be enjoined here. What then? Merely the fixing (sannipata) of the gaze of the eyes. And that is intended as depending on the concentration of the internal organ (antahkarana). If looking at one's own nose-tip were literally intended, the mind would be concentrated right there, and not on the Self (Atman). For He will state the concentration of the mind on the Self in "Making the mind abide in the Self" (Gita 6.25). Therefore, by the omission of the word "iva," it is said "Samprekshya" meaning merely the fixing of the gaze of the eyes.

"Dishashcha anavalokayan"—and not doing the looking at directions in the meantime.

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).

समम् erect? कायशिरोग्रीवम् body? head and neck? धारयन् holding? अचलम् still? स्थिरः steady? संप्रेक्ष्य,gazing at? नासिकाग्रम् tip of the nose? स्वम् ones own? दिशः directions? च and? अनवलोकयन् not looking.Commentary The Lord describes here the pose or Asana and the Drishti (gaze) in this verse.You cannot practise meditation without a firm seat. If the body is unsteady? the mind will also become unsteady. There is an intimate connection between the body and the mind.You should not shake the body even a bit. You should attain mastery over the Asana (AsanaJaya) by daily practice. You should be as firm as a statue or a rock. If you keep the body? head and neck erect? the spinal cord also will be erect and the Kundalini will rise up steadily through the subtle nervechannel (Nadi) called the Sushumna. Sit in the lotus pose or the adept pose. This will help you in maintaining the nervous eilibrium and mental poise. You should steadily direct your gaze towards the tip of your nose. This is known as the Nasikagra Drishti. The other gaze is the Bhrumadhya Drishti or gazing between the two eyrows where the psychic centre known as the Ajna Chakra is situated. This is described in chapter V? verse 27. In Bhrumadhya Drishti direct the gaze towards the Ajna Chakra with closed eyes. If you practise this with open eyes? it may produce headache. Foreign particles or dust may fall into the eyes. There may be distraction of the mind also. Do not strain the eyes. Practise gently. When you practise concentration at the tip of the nose you will experience DivyaGandha (various aromas). When you concentrate your gaze at the Ajna Chakra you will experience DivyaJyotis (perception of supraphenomenal lights). This is an experience to give you encouragement? push you up in the spiritual path and convince you of the existence of transcendental or supraphysical things. Do not stop your Sadhana. Yogins and those Bhaktas who meditate on Lord Siva concentrate on the Ajna Chakra with the Bhrumadhya Drishti. You can select whichever Drishti suits you best.Though the gaze is directed towards the tip of the nose when the eyes are halfclosed and the eyalls are steady the mind should be fixed only on the self. Therefore you will have to gaze? as it were? at the tip of the nose. In chapter VI? verse 25? the Lord says Having made the mind abide in the Self? let him not think of anything. Gazing at the tip of the nose will soon bring about concentration of the mind.Whichever be the point selected? visualise your own tutelary deity there and feel His Living Presence.

See Commentary under 6.14

Keeping the trunk, head and neck erect and motionless; well seated in order to be steady; looking not in any direction but gazing at the tip of the nose; serene, i.e., holding the mind extremely peaceful; fearless; firm in the vow of celibacy; holding the mind in check; and fixing his thoughts on Me - he should sit in Yoga, i.e., remain concentrated and intent on Me, i.e., he should concentrating on Me only.