तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः। उपविश्यासने युज्याद्योगमात्मविशुद्धये।।6.12।।
tatra ekāgraṃ manaḥ kṛtvā yatacitte indriyakriyaḥ upaviśyāsane yujyād yogam ātmaviṣuddhaye
Translation
Sitting on the seat, having made the mind one‑pointed and having subdued the activities of mind and senses, one should practice yoga for the purification of the self.
Word Meanings
tatra — there; ekāgraṃ — single‑pointed, focused; manaḥ — mind; kṛtvā — having made, having brought; yata — having restrained, having controlled; citta — mind, thoughts; indriyakriyaḥ — activity of the senses; upaviśyāsane — seated on the seat, taking a seat; yujyād — should practice, ought to engage in; yogam — yoga, union, disciplined practice; ātmaviṣuddhaye — for the purification of the self, for self‑purification
Understanding the Verse
In this verse, Lord Krishna gives the seeker a concrete prescription for attaining the highest state of yoga, the state of self‑purification through disciplined meditation. The instruction begins with ‘tatra’ – ‘there’, which refers to the quiet, isolated place the aspirant has already chosen for spiritual practice, as described in the preceding verses. The use of ‘tatra’ emphasizes the importance of a dedicated environment free from worldly distractions.
‘Ekāgraṃ manaḥ kṛtvā’ means to make the mind single‑pointed. The mind, by nature, is restless and constantly jumps from one thought to another. Krishna instructs the practitioner to train the mind to focus on a single object – traditionally the breath, a mantra, or the self‑same consciousness. This single‑pointedness is the cornerstone of dhyāna (meditative concentration) and is essential for turning the turbulent mental chatter into a calm, steady stream.
The clause ‘yata‑citte indriyakriyaḥ’ expands the instruction to include the senses. ‘Yata’ conveys restraint; ‘citta’ is the mind; ‘indriya‑kriyaḥ’ denotes the activity of the five senses. The aspirant must not only steady the mind but also subdue the sensory inputs that constantly pull attention outward. This double discipline – internal (mind) and external (senses) – creates the spacious silence necessary for deep contemplation.
‘Upaviśyāsane’ literally translates as ‘having taken a seat’. The physical posture is not merely a comfort; it is a symbolic act of grounding the body so that the subtle energies can flow unimpeded. A stable seat, whether a simple mat or a formal yogic posture like padmāsana, provides the foundation for the sustained concentration required in higher yoga.
‘Yujyād yogam’ is a directive: ‘one should engage in yoga’. Here yoga is understood in its broadest sense – the discipline that unites the individual consciousness with the universal consciousness. It encompasses the eight‑limbed path (ashtanga) but, in Chapter 6, the focus is on dhyāna‑yoga, the practice of meditation that leads to the realization of the Self.
Finally, ‘ātmaviṣuddhaye’ reveals the ultimate purpose: the purification of the self. The purification is not merely moral or external; it is a deep inner cleansing that removes the impurities of ignorance (avidyā), desire (kāma), and ego (ahaṁkāra). When the mind is single‑pointed, the senses are subdued, and yoga is practiced earnestly, the aspirant experiences the luminous clarity of the true self, free from all contamination.
Thus, this verse encapsulates the practical methodology of yogic meditation: a quiet setting, focused mind, restrained senses, stable posture, dedicated practice, all aimed at the transformation and purification of the inner self. It serves as a concise roadmap for any student of the Gita who wishes to move beyond intellectual understanding to experiential realization.
