Bhagavad Gita Chapter 6, Verse 12

English Translation

(and) sitting on that seat, he should concentrate his mind for the purification of the internal organ, making the mind one-pointed and keeping the actions of the mind and senses under control.

Detailed Commentary

Explanation (Commentary on verse 6.12) -- [After describing the method of laying the *asana* in the previous verse, the Lord now describes the method of sitting on the *asana* in verses twelve and thirteen.] 'Tatra Āsane' -- Here, the term 'tatra āsane' refers to the *asana* upon which *kusha* grass, deer skin, and cloth have been spread. 'Upaviśya' -- One should comfortably sit on that *asana* in any of the postures such as *Siddhasana*, *Padmasana*, or *Sukhasana*. Regarding the *asana*, it is said that whichever posture one adopts, one should remain seated in it continuously for three hours. During that time, one should not move about. Through such practice, the *manas* (mind) and *prana* (life force) naturally become calm. This is because the unsteadiness of the *manas* does not allow the body to remain still, and the unsteadiness of the body does not allow the *manas* to remain still. Therefore, during meditation, the stability of the body is essential. 'Yatachittendriyakriyah' -- While sitting on the *asana*, the activities of the *chitta* (mind-stuff) and *indriyas* (senses) should be brought under control. Even during daily activities (*vyavahara*), there should be control over the actions of the body, *manas*, and *indriyas*. Because if they are not controlled during daily activities, they will not quickly come under control during meditation either. Therefore, it is essential to keep the activities of the *chitta* etc., under control even during the time of *vyavahara*. The implication is that one's life should be disciplined (*samyamita*). Further mention of a disciplined life is made in verses sixteen and seventeen. 'Ekāgram Manaḥ Kṛtvā' -- Make the *manas* one-pointed (*ekagra*), meaning, eliminate the contemplation of the world. Think, 'Now I am seated for meditation.' If I contemplate worldly matters at this time, neither will worldly tasks be accomplished, nor will there be meditation on the *Paramatma*. Therefore, at this moment, worldly contemplation is not to be done; the *manas* should only be focused on the *Paramatma*. Sit with such a firm resolve. If any worldly thought arises during meditation, understand that 'this thought is not created by me; it has appeared on its own.' Do not grasp such spontaneous thoughts, neither approve of them nor resist them. By doing so, they will dissipate on their own. Just as in the world, actions happen, and if we are not connected to them, they have no effect on us. Similarly, if we do not connect with incoming thoughts, they will have no effect, and the *manas* will not cling. The result will be that the *manas* will automatically become one-pointed (*ekagra*) and peaceful. 'Yunjyādyogamātmaviśuddhaye' -- Practice *Dhyanayoga* for the purification of the *antahkarana* (inner instrument). Desiring worldly objects, enjoyments (*bhoga*), honor, comfort, fame, prestige, etc., is indeed the impurity of the *antahkarana*. Whereas, not having desires for these and only having the goal of attaining the *Paramatma* is the purification of the *antahkarana*. Yoga can be practiced for the attainment of *siddhis* (supernatural powers) and opulence, or to impress others, but this does not lead to the purification of the *antahkarana*. 'Yoga' is a power; if utilized for worldly enjoyments, it will grant *bhoga-siddhis* (powers related to enjoyment), and if utilized for the attainment of *Paramatma*, it will become an aid in attaining *Paramatma*.