FolioCorpusBhagavad-gītā

Bhagavad-gītā 6.11-12

శ‍ుచౌ దేశే ప్రతిష్ఠాప్య స్థిరమాసనమాత్మన: । నాత్యుచ్ఛ్రితం నాతినీచం చైలాజినకుశోత్తరమ్ ॥ ౧౧ ॥ తత్రైకాగ్రం మన: కృత్వా యతచిత్తేన్ద్రియక్రియ । ఉపవిశ్యాసనే యుఞ్‍జ్యాద్యోగమాత్మవిశ‍ుద్ధయే ॥ ౧౨ ॥
śucau deśe pratiṣṭhāpya
[shuchau deshe pratishthaapya]
sthiram āsanam ātmanaḥ
[sthiram aasanam aatmanah]
nāty-ucchritaṁ nāti-nīcaṁ
[naaty-uchchritam naati-neecham]
cailājina-kuśottaram
[chailaajina-kushottaram]
tatraikāgraṁ manaḥ kṛtvā
[tatraikaagram manah kritvaa]
yata-cittendriya-kriyaḥ
[yata-chittendriya-kriyah]
upaviśyāsane yuñjyād
[upavishyaasane yunjyaad]
yogam ātma-viśuddhaye
[yogam aatma-vishuddhaye]
Word-for-word
śucau — in a sanctified deśe — land pratiṣṭhāpya — placing sthiram — firm āsanam — seat ātmanaḥ — his own na — not ati — too ucchritam — high na — nor ati — too nīcam — low caila - ajina — of soft cloth and deerskin kuśa — and kuśa grass uttaram — covering tatra — thereupon eka - agram — with one attention manaḥ — mind kṛtvā — making yata - citta — controlling the mind indriya — senses kriyaḥ — and activities upaviśya — sitting āsane — on the seat yuñjyāt — should execute yogam — yoga practice ātma — the heart viśuddhaye — for clarifying .
Blended reading (Sanskrit + English inline)
śucau deśe pratiṣṭhāpya
śucau
in a sanctified
deśe
land
pratiṣṭhāpya
placing
sthiram āsanam ātmanaḥ
sthiram
firm
āsanam
seat
ātmanaḥ
his own
nāty-ucchritaṁ nāti-nīcaṁ
na
not
ati
too
ucchritam
high
na
nor
ati
too
nīcam
low
cailājina-kuśottaram
caila - ajina
of soft cloth and deerskin
kuśa
and kuśa grass
uttaram
covering
tatra
thereupon
eka - agram
with one attention
tatraikāgraṁ manaḥ kṛtvā
manaḥ
mind
kṛtvā
making
yata-cittendriya-kriyaḥ
yata - citta
controlling the mind
indriya
senses
kriyaḥ
and activities
upaviśyāsane yuñjyād
upaviśya
sitting
āsane
on the seat
yuñjyāt
should execute
yogam ātma-viśuddhaye
yogam
yoga practice
ātma
the heart
viśuddhaye
for clarifying .
Important Words
  • śucau — in a sanctified land
    Locative of śuci — 'pure, clean, bright.' Not merely physically clean but ritually pure. The outer place mirrors the inner place that is being prepared.
  • sthiram — firm
    From √sthā, 'to stand.' Stability of seat anticipates stability of mind. The same root will return in 6.19's nivāta-sthaḥ and elsewhere — the verse is laying down a foundation of sthairya.
  • ati — too
    Repeated four times across the two-verse block — too high, too low. Kṛṣṇa builds yukta-āhāra-vihāra (6.17) into the seat itself: moderation is not philosophical balance but the disciplined regulation of body and senses so that sādhana for Bhagavān can proceed unobstructed. Extremes break the practice; the middle keeps the offering alive.
  • kuśa — kuśa grass
    The sacred grass used in Vedic ritual — itself considered purifying. The base of the seat is consecrated. The detail tells us that this is not secular concentration practice; it is sacrifice in another posture.
  • eka-agram — with one attention
    Eka — one, agra — point. The mind brought to a single point. The compound names the entire art: not emptying the mind, but pointing it.
  • viśuddhaye — for clarifying
    Dative of viśuddhi — 'thorough purification.' The seat, the posture, the breath are all in service of one goal: the cleansing of the inner heart.
To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogī should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point.
Purport

“Sacred place” refers to places of pilgrimage. In India the yogīs – the transcendentalists or the devotees – all leave home and reside in sacred places such as Prayāga, Mathurā, Vṛndāvana, Hṛṣīkeśa and Hardwar and in solitude practice yoga where the sacred rivers like the Yamunā and the Ganges flow. But often this is not possible, especially for Westerners. The so-called yoga societies in big cities may be successful in earning material benefit, but they are not at all suitable for the actual practice of yoga. One who is not self-controlled and whose mind is not undisturbed cannot practice meditation. Therefore, in the Bṛhan-nāradīya Purāṇa it is said that in Kali-yuga (the present yuga, or age), when people in general are short-lived, slow in spiritual realization and always disturbed by various anxieties, the best means of spiritual realization is chanting the holy name of the Lord. harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā “In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.”

— A.C. Bhaktivedanta Swami Prabhupāda
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: One must sit down on a proper seat and fix the mind on one point (Study translations for

the basic practices of astanga-yoga)

Texts 6.11 – 6.12 describes the ‘manner of sitting’
Texts 6.13 – 6.14 describes ‘how to meditate’

Focus of Learning

(a) Texts 6.11 – 6.12 refutes so called yoga societies in big cities

Big cities do not offer such circumstances as expected here for yoga practice
Because one who is not self-controlled and disturbed in mind cannot practice meditation
Therefore the best means of spiritual realisation in Kali-yuga is chanting of the Holy Names (Ref. Brhan-naradiya Purana)

(b) Celibacy

“Rules of celibacy” by Yajnavalkya (6.13 – 6.14) – The vow of brahmacharya is meant to help one completely abstain from sex indulgence in work, words and mind – at all times, under all circumstances and in all places
Role of celibacy in bhakti-yoga (6.14 purport)
Strict celibacy is a must for jnana and dhyana schools; but only in bhakti school the conception of householder brahmacharya is allowed
Cult of Bhakti-yoga is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord and experiences higher taste (Ref. Bg. 2.59 “visaya vinivartante...”)

(a) 3 degrees of realization of Krishna or Absolute Truth: Brahman, Paramatma and Bhagavan

(b) Impersonalists and meditators are also partially, imperfectly and indirectly Krishna conscious

because:

Impersonal Brahman is the spiritual ray of Krishna
Supersoul is the all-pervading partial expansion of Krishna
Only Krishna Himself as Supreme Personality of Godhead is the ultimate realization

(c) “Instruction for all 3 transcendentalists” – To constantly engage in their pursuits to come to the

perfection sooner or later (Yunjita satatam)

Krishna Conscious person is the topmost transcendentalist because he actually knows the meaning of Brahman and Paramatma

(d) First business of a transcendentalist – To keep mind always on Krishna – Concentration of mind

on Supreme is called samadhi

(e) ‘Sucau dese’ (sacred places) refers to places of pilgrimage

LINK BETWEEN TEXTS 6.14 & 6.15:

The result attained after long practice is next described.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
6.11 See Commentary under 6.12
Śrī Rāmānujācārya Classical
Translation
6.11 - 6.12 '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.
Śrī Abhinavagupta Classical
Translation
6.11 See Comment under 6.15
Swami Sivananda Classical
Translation
6.11 In a clean spot, having established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and Kusa-grass, one over the other.
Commentary

6.11 शुचौ in a clean? देशे spot? प्रतिष्ठाप्य having established? स्थिरम् firm? आसनम् seat? आत्मनः his own? न not? अत्युच्छ्रितम् very high? न not? अतिनीचम् very low? चैलाजिनकुशोत्तरम् a cloth? skin and Kusagrass? one over the other.Commentary In this verse the Lord has prescribed the external seat for practising meditation. Details of the pose are given in verse 13.Spread the Kusagrass on the ground first. Over this spread a tigerskin or deerskin over this spread a white cloth.Sit on a naturally clean spot? such as the bank of a river. Or? make the place clean? wherever you want to practise meditation.

Swami Gambhīrānanda Classical
Translation
6.11 Having firmly established in a clean place his seat, neither too high nor too low, and made of cloth, skin and kusa-grass, placed successively one below the other;
Shri Purohit Swami Classical
Translation
6.11 Having chosen a holy place, let him sit in a firm posture on a seat, neither too high nor too low, and covered with a grass mat, a deer skin and a cloth.
Related values & verses
Related values
Prema (Divine Love)Tyaga (Renunciation / Letting Go)Dana (Charity / Generosity)Kshama (Forgiveness / Patience)Aparigraha (Non-possessiveness)Yajña (Sacrifice / Spirit of Offering)Shraddha (Faith / Reverence)Svadhyaya (Self-study & Scripture Study)
Related verses
BG 6.13 BG 6.14 BG 8.12 SB 3.28.8 SB 11.14.32 SB 3.28.9 CC Madhya 24.330 CC Madhya 22.128 CC Madhya 19.127 Śvetāśvatara Upaniṣad 2.10Śvetāśvatara Upaniṣad 2.11
Related lectures
Personal Guidance
Establishing a clean place, a moderate seat, neither too high nor too low — the yogi practices fixing the mind on one object for purification.
Practical Applications
  • Establish a clean, simple, dedicated space for practice — even a corner.
  • Don't overcomplicate the setup; balance, not extremity.
  • Honor the place as set apart for the Lord.
Reflection Questions
  • Where is my dedicated practice space?
  • What clutter or extreme have I let creep into it?
Analogy

A potter chooses the place for his wheel with care — level ground, neither in mud nor on a heap, screened from the wind. The yogī's seat is that wheel-place. The verse spends two ślokas on what looks like furniture because the inner work is also a craft: the wheel of the mind cannot turn true on uneven ground.

📝 My note

Source: vedabase.io

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