Dhyana Yoga: Shlokas 10 to 17
If you have not already done so, I would request you to review the Chapter 5, Karma Sanyasa Yoga before studying chapter 6 as that would help set the right context.
You can find the explanation of the previous set of shlokas, 5 to 9 of chapter 6 here. Please go through that to get a better understand and maintain continuity in your learning.
You can also listen to all the episodes through my Spotify Portal.
Verses 6.10 to 6.17
योगी युञ्जीत सततमात्मानं रहसि स्थित: |
एकाकी यतचित्तात्मा निराशीरपरिग्रह: || 10||
yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ
ekākī yata-chittātmā nirāśhīr aparigrahaḥ
योगी (Yogī) – Yogi; युञ्जीत (Yunjīta) – should practice; सततम् (Satatam) – constantly; आत्मानं (Ātmānaṁ) – the self; रहसि (Rahasi) – in solitude; स्थित: (Sthitaḥ) – situated; एकाकी (Ekākī) – alone; यतचित्तात्मा (Yata-cittātmā) – with a controlled mind and self; निराशी: (Nirāśīḥ) – without desires; अपरिग्रह: (Aparigrahaḥ) – without possessions;
The yogi should always practice connecting with the self in solitude, standing alone, with a disciplined mind and spirit, free from desires and material possessions.
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मन: |
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् || 11||
śhuchau deśhe pratiṣhṭhāpya sthiram āsanam ātmanaḥ
nātyuchchhritaṁ nāti-nīchaṁ chailājina-kuśhottaram
शुचौ (Śucau) – in a clean; देशे (Deśe) – place; प्रतिष्ठाप्य (Pratiṣṭhāpya) – having established; स्थिरम् (Sthiram) – steady; आसनम् (Āsanam) – seat; आत्मन: (Ātmanaḥ) – of one’s own; न (Na) – not; अत्युच्छ्रितं (Atyucchritaṁ) – too high; न (Na) – nor; अतिनीचं (Atinīcaṁ) – too low; चैलाजिनकुशोत्तरम् (Cailājinakuśottaram) – with a cloth, deerskin, and kusha grass on top;
In a pure and sacred place, establish a steady seat for oneself, not too high nor too low, covered with cloth, deerskin, and kusha grass.
तत्रैकाग्रं मन: कृत्वा यतचित्तेन्द्रियक्रिय: |
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये || 12||
समं कायशिरोग्रीवं धारयन्नचलं स्थिर: |
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् || 13||
tatraikāgraṁ manaḥ kṛitvā yata-chittendriya-kriyaḥ
upaviśhyāsane yuñjyād yogam ātma-viśhuddhaye
samaṁ kāya-śhiro-grīvaṁ dhārayann achalaṁ sthiraḥ
samprekṣhya nāsikāgraṁ svaṁ diśhaśh chānavalokayan
तत्र (Tatra) – there; एकाग्रं (Ekāgraṁ) – one-pointed; मन: (Manaḥ) – mind; कृत्वा (Kṛtvā) – having made; यत (Yata) – controlled; चित्त (Citta) – mind; इन्द्रिय (Indriya) – senses; क्रिय: (Kriyaḥ) – activities; उपविश्य (Upaviśya) – sitting; आसने (Āsane) – on the seat; युञ्ज्याद् (Yunjyād) – should practice; योगम् (Yogam) – yoga; आत्मविशुद्धये (Ātmaviśuddhaye) – for purifying the self;
समं (Samaṁ) – straight; काय (Kāya) – body; शिरो (Śiro) – head; ग्रीवं (Grīvaṁ) – and neck; धारयन् (Dhārayan) – holding; अचलं (Acalaṁ) – unmoving; स्थिर: (Sthiraḥ) – steady; सम्प्रेक्ष्य (Samprekṣya) – gazing; नासिकाग्रं (Nāsikāgraṁ) – at the tip of the nose; स्वं (Svaṁ) – one’s own; दिशश्च (Diśaśca) – and directions; अनवलोकयन् (Anavalokayan) – not looking around;
There, focusing the mind as one-pointed, with controlled thoughts and senses, sit on the seat and practice yoga for the purification of the self.
Keeping the body, head, and neck aligned and still, gazing steadily at the tip of the nose, without looking around, remain steady and unmoved.
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थित: |
मन: संयम्य मच्चित्तो युक्त आसीत मत्पर: || 14||
praśhāntātmā vigata-bhīr brahmachāri-vrate sthitaḥ
manaḥ sanyamya mach-chitto yukta āsīta mat-paraḥ
प्रशान्तात्मा (praśāntātmā) – serene-spirited; विगतभी (vigatabhī) – free from fear; ब्रह्मचारिव्रते (brahmacārivrate) – in the vow of celibacy; स्थित: (sthitaḥ) – established; मन: (manaḥ) – mind; संयम्य (saṃyamya) – having controlled; मच्चित्तो (mac-citto) – focusing the mind on me; युक्त (yuktaḥ) – united (in yoga); आसीत (āsīta) – should sit; मत्पर: (mat-paraḥ) – regarding me as the supreme goal;
Having a serene spirit, fearless, firm in the vow of a Brahmachari (celibate), controlling the mind, thinking of Me and having Me as the supreme goal, one should sit in meditation devoted to Me
युञ्जन्नेवं सदात्मानं योगी नियतमानस: |
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति || 15||
yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ
śhāntiṁ nirvāṇa-paramāṁ mat-sansthām adhigachchhati
युञ्जन्नेवं (yuñjann evaṃ) – thus uniting constantly; सदात्मानं (sadātmānaṃ) – always the self; योगी (yogī) – a yogi; नियतमानस: (niyatamānasaḥ) – with a disciplined mind; शान्तिं (śāntiṃ) – peace; निर्वाणपरमां (nirvāṇa-paramāṃ) – supreme nirvana; मत्संस्थाम (matsaṃsthām) – established in me; अधिगच्छति (adhigacchati) – attains;
Thus, constantly keeping the mind absorbed in Me, the yogi of disciplined mind attains nirvāṇa, and abides in Me in supreme peace and bliss.
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नत: |
न चाति स्वप्नशीलस्य जाग्रतो नैव चार्जुन || 16||
nātyaśhnatastu yogo ’sti na chaikāntam anaśhnataḥ
na chāti-svapna-śhīlasya jāgrato naiva chārjuna
न (na) – not; अत्यश्नत: (aty-aśnataḥ) – one who eats too much; तु (tu) – but; योग: (yogaḥ) – yoga; अस्ति (asti) – is; न (na) – nor; च (ca) – and; एकान्तम् (ekāntam) – excessively; अनश्नत: (anaśnataḥ) – one who abstains from eating; न (na) – nor; च (ca) – and; अति (ati) – too much; स्वप्नशीलस्य (svapna-śīlasya) – one who sleeps; जाग्रत: (jāgrataḥ) – or keeps awake; न (na) – not; एव (eva) – certainly; च (ca) – and; अर्जुन (arjuna) – O Arjuna;
O Arjuna, those who eat too much or too little, sleep too much or too little, cannot attain success in Yoga.
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु |
युक्तस्वप्नावबोधस्य योगो भवति दु:खहा || 17||
yuktāhāra-vihārasya yukta-cheṣhṭasya karmasu
yukta-svapnāvabodhasya yogo bhavati duḥkha-hā
युक्ताहारविहारस्य (yuktāhāra-vihārasya) – of one who is moderate in eating and recreation; युक्तचेष्टस्य (yukta-ceṣṭasya) – moderate in actions; कर्मसु (karmasu) – in activities; युक्तस्वप्नावबोधस्य (yukta-svapnāvabodhasya) – moderate in sleep and wakefulness; योग: (yogaḥ) – yoga; भवति (bhavati) – becomes; दु:खहा (duḥkhahā) – the slayer of pain.
While those who practice moderation in eating and recreation, balanced in work, and moderate in sleep and wakefulness, can slay all sorrows by practicing such Yoga.
Achieving perfection in Yoga through consistency
Krishna first explains what will be the outcome once we perfect ourselves through yoga. One of the main outcomes being that we will get a sense of oneness and we will start seeing oneness in everyone. Now Krishna explains how to practice such yoga. In verse 10, Sri Krishna advises that ‘yogī yuñjīta satatam ātmānam’. yuñjīta—should remain engaged in meditation; satatam—constantly; ātmānam—self; The key is the word ‘satatam’. Which in this context, translates to ‘constant practice’. Krishna has repeated this a few times in the Gita that it is important to be consistent with our practice.
This concept has been explained by other yogis and saints as well. For example, in the Yoga Sutras, Patanjali speaks of ‘Abhyasa’, or consistent effort, as key to mastering the mind. Similarly, in various Upanishads, the idea of constant practice and meditation is emphasized as a path to realizing the ultimate truth of the universe.
Just imagine you are trying to purify your clothes by washing them. Can you wash a few minutes then let it stay in soap and water for a few days and then come back and try to resume the cleaning? Of Course not! You need to not stop until the cloth is cleaned and put for drying. Just like that, when we are trying to purify our mind and intellect through yoga, we need to be consistent and not stop until the goal is reached.
How to practice this yoga? Lord Krishna outlines the qualities and the setting conducive for practicing this yoga of meditation. He emphasizes the importance of solitude (“ekākī”), self-control (“yata-chitta-ātmā”), freedom from desires (“nirāśhīḥ”), and non-possessiveness or detachment from material possessions (“aparigrahaḥ”). These principles are foundational for anyone seeking to delve deep into meditation and achieve spiritual growth.
Krishna has already imparted the knowledge about being free from desires and not having sense of doership and ownership. Here he is putting it all together.
The power of solitude
Please note that Krishna is asking us to practice yoga in a secluded place, not make a show of it in front of others. Because only in a secluded place will we be able to truly focus our minds. Once we become masters of yoga, we may be able to focus our mind anywhere. But until then, we must practice yoga in a quiet, secluded place. Krishna says here and he will repeat this in later verses that we should learn to be alone and learn to practice yoga alone. I like to say that the pain of being alone is called loneliness while the joy of being alone is called solitude. Guess what decides whether being alone is a pain or joy?
We already learned about the power of the mind. It is the mind alone that determines whether you feel loneliness or solitude. Krishna then speaks about the place where we sit during practice of yoga. He says that the seat should be in a clean spot, firm, neither too high nor too low and made of cloth, deer skin and kusa grass. Please note that during the time of the Mahabharata, humans had not yet discovered synthetic materials. In today’s world we don’t really need a deer skin and there are synthetic options available.
Key factors for preparation for Dhyana Yoga
Let’s revisit the key factors mentioned by Shri Krishna.
Clean and Sacred Space: “Śucau deśe” refers to a clean, pure, or sacred place for meditation. This aligns with many spiritual traditions that emphasize the sanctity of the physical space for spiritual practices. In Buddhism for instance, clean and serene environments, like monasteries, are chosen for meditation.
Stable and Moderate Seat: “Sthiram āsanam” suggests a stable and moderate seat. This reflects the middle path advocated in Buddhism, avoiding extremes. The physical posture in meditation, as per Yoga traditions, is crucial to facilitate a steady flow of energy and maintain focus.
Height of the Seat: “Nātyucchritaṁ nātinīcaṁ” means the seat should be neither too high nor too low. It’s a principle of moderation that is representative of the mindset of samatvam.
Covered with a Cloth, Deerskin, and Kusha Grass: Each element has its significance – cloth for cleanliness, deerskin for insulation, and Kusha grass for its purity and ability to insulate against earthly energies. This practice of creating a sacred space is mirrored in various cultures, such as the Native American use of animal skins in spiritual rituals or the Jewish use of prayer shawls (Tallit).
Shri Krishna’s recommendations, therefore, are not just about physical preparation for meditation but also symbolizes the need for internal purity, stability, and balance. He explains that the external environment and our approach to practice significantly impact our spiritual journey, especially when we are beginners. The verse teaches the importance of preparing oneself physically and mentally, creating a conducive environment for spiritual growth, and embracing a balanced approach in our spiritual practices.
The science of Dhyana Yoga
Krishna is explaining the science of yoga here, the way it was meant to be explained. First he explains about the location, then he explains how our inner state needs to be, then he explains the external factors like seating in great detail. As per principles of yoga, our mind can be steady only if we can hold our body steady. That is why Krishna is explaining that the asana should be steady.
Ok, you have found the right place, you have prepared the seating and you understand how your inner state needs to be. What next? Seated on an asana which is prepared as per the instructions above, making the mind one-pointed and controlling the action of the mind and the senses, we must hold the body, neck, and head firmly in a straight line, and eyes focused as if gazing at the tip of the nose, without allowing the eyes to wander anywhere else.
There is this story where Bruce Lee points his fingers at the sky and asks his senior student ‘what do you see?’. The student feels confused and says “that’s your finger that I see”. Bruce Lee then explains ‘don’t focus on the finger and lose out on the glory of what it is pointing to’. Just like that, here Krishna is saying focus your eyes as if gazing at the tip of the nose. The tip of the nose should not become the subject of meditation. It is just a means. The subject of the meditation should be Shri Krishna. manaḥ sanyamya mach-chitto yukta āsīta mat-paraḥ – (manaḥ) – mind; संयम्य (saṃyamya) – having controlled; मच्चित्तो (mac-citto) – focusing the mind on me; युक्त (yuktaḥ) – united (in yoga); आसीत (āsīta) – should sit; मत्पर: (mat-paraḥ) – regarding me as the supreme goal;
The need for Atma Visuddhaye
While following all these principles, we should lever forget what should be the intent behind such practice of yoga. The intent should be that of ‘Atma visuddhaye’, to purify our mind and intellect. You are not trying to ‘invoke’ God by our yogic practices. God is already there. We should just strive to remove the layers of ignorance and purify ourselves so that we can see/realize the God who is present everywhere. If you remember 3.38 Shri Krishna had explained how our intellect and mind is covered by ignorance caused by desire and lust. So we must strive to purify ourselves.
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च |
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् || 38||
dhūmenāvriyate vahnir yathādarśho malena cha
yatholbenāvṛito garbhas tathā tenedam āvṛitam
Just as fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, so is this (wisdom) covered by that (lust).
That is one of the most profound teachings of Vedanta. God is already within us and everywhere. We just have to purify ourselves in order to realize God. We don’t have to ‘invoke’ or ‘call’ God from somewhere else to come down before us. In the next verses Shri Krishna will explain further how our inner state of mind should be while practicing such yoga.
The best kind of meditation is one where the mind is focused upon God. Krishna points out how our inner state of mind should be while practicing. The heart needs to be serene and fearless, firm in the vow of a brahmachari or celibate, with the mind controlled and constantly focused upon the Lord.
The importance of Samatvam and Veerya
Krishna uses the term ‘praśhāntātmā’ serene mind. We can have a serene mind when we practice the teachings of Krishna, especially that of nishkama karma yoga and maintaining samatvam and having faith in Him. Remember the three point peace formula? 5.29.
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् |
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति || 5.29||
bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśhvaram
suhṛidaṁ sarva-bhūtānāṁ jñātvā māṁ śhāntim ṛichchhati
Having realized Me as the enjoyer of all sacrifices and austerities, the Supreme Lord of all the worlds and the compassionate friend of all living beings, My devotee attains peace.
Krishna uses the term ‘vigata-bhīḥ’ for being fearless. There are generally two types of people who are totally fearless. The very ignorant and the spiritually advanced who have faith in themselves and God. Everyone in between suffers from various types of fears. Krishna is asking us to progress on the spiritual path and realize the state of serenity and fearlessness.
Krishna also explains the importance of maintaining celibacy. It is documented in our scriptures that “The sexual energy is the core of our life energy. The secret of health lies in preservation of this vital force. Those who waste this vital and precious energy cannot have physical, mental, or spiritual development.”
If we want to progress on the path using raja yoga and attain liberation, we must follow all the principles laid down. As discussed earlier, asanas are just one part of ashtanga yoga. We have to follow all 8 parts and absolutely focus on purification of body, mind and intellect and channelize all our energy towards God realization in order to succeed. Krishna says that when we practice yoga in this prescribed way, we will achieve nirvana, complete spiritual realization that transcends this world of duality and relativity. This is the state that was achieved by Gautama Buddha and other great sages.
The importance of moderation
As you can see, Krishna has covered all aspects of yoga in a few short verses, starting with how to prepare the seat, choose the right place, have the right mindset, have the right focus and have the right habits. We have all heard about stories where people have stood on one leg for a thousand years or hung upside down on a tree or starved themselves for years, all in the name of performing penance to realize God. Krishna says that we should not try to do all such things and he says that these are mostly driven by Ego and unnecessary. Actually Krishna says that people who do such things trouble themselves and they trouble Krishna as well because Krishna resides in the hearts of everyone :-).
Krishna strongly recommends the ‘middle path’ or the path of moderation for success in Yoga. Krishna says that Yoga is not for the person who eats too much or does not eat all for long periods of time; nor for one who sleeps too much or does not sleep at all for long periods of time. If we eat too much, our mind gets clouded and the body invites many diseases. If we do not eat at all, our body becomes very weak and we lack the strength to focus our mind. Likewise, sleeping too much is an indication of a diseased body and mind and it will only attract more diseases while not sleeping at all is also a state of a diseased mind and it will make us irritable and incapable of focusing clearly on anything.
Krishna says that we must practice moderation in eating, recreation, working and sleeping in order to succeed in Yoga. In verses 16 and 17, a very important truth has been conveyed to us, that extremes must be avoided and a middle path must be taken. A few thousand years after Shri Krishna spoke these instructions to Arjuna, Gautama Buddha also realized the same thing and called this the madhya-pantha. There is a beautiful story regarding this.
It is said that before gaining enlightenment, Gautam Buddha once gave up eating and drinking, and sat in meditation. However, after a few days of practicing in this manner, the lack of nourishment made him weak and dizzy, and he found it impossible to focus his mind during meditation. At that time, some village women happened to pass by. They were carrying water pots on their heads that they had filled from the river nearby, and were singing a song. The words of the song were: “Tighten the strings of the tānpurā (a stringed Indian musical instrument, resembling a guitar). But do not tighten them so much that the strings break.” Their words entered the ears of Gautam Buddha, and he exclaimed, “These illiterate village women are singing such words of wisdom. They contain a message for us humans. We too should tighten our bodies (practice austerities), but not to the extent that the body is destroyed.”
Pragma 9
Control the mind by practicing moderation in eating, sleeping, working, and recreation.
From verse 18 onwards, Shri Krishna will explain the process and the technique of meditation.
You can find the explanations for the next set of shlokas, 18 to 23 over here:
Hare Krishna.
kṛṣṇadaasa
Servant of Krishna
Aka +Vinayak Raghuvamshi