योगी युञ्जीत सततमात्मानं रहसि स्थितः ।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥ १० ॥ (6.10)
A yogi should constantly concentrate his mind by staying in a secluded place, alone, with mind and body controlled, free from hankering and free from acquisition.
A yogi who is established in Yoga, युञ्जीत सततम्, should constantly concentrate; आत्मानं, his mind–he should get his mind absorbed in the planes of एकाग्र (onepointed) and निरोध (full restraint) by transcending the planes of क्षिप्त (scattered), मूढ (stupified), विक्षिप्त (restless); स्थितः, by staying; रहसि, in a secluded place, which is free from bad people and others who are hindrance to Yoga; एकाकी, alone, as a sanyasi who has renounced all homes and relatives; यत-चित्त-आत्मा, with mind (चित्त) and body (आत्मा) controlled (यत), free of activities that are obstacles to Yoga; by virtue of his being निरासीः, free from hankering, owing to his firmness in dispassion; and, for this very reason, अपरिग्रहः, free from acquisition, devoid of any acquisition, which is an impediment to Yoga even though it is sanctioned by the sastras.
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥ ११ ॥ (6.11)
Having firmly established in a clean place his own seat, neither too high nor too low, made of cloth, skin and kusha grass placed successively one below the other,–
प्रतिष्ठाप्य, having established; स्थिरम्, firmly; आत्मनः, his own; आसनं, seat; देशे, in a place; शुचौ, which is clean, either naturally or through improvement, and which is devoid of gathering of people and is without fear, such as the banks of a river, a cave or a quiet room and which is level; न अति-उच्छ्रितं, neither too high; न अति-नीचं, nor even too low; चैल अजिन-कुश-उत्तरम्, made of cloth, skin or kusha grass placed successively one below the other, चैल is soft cloth, अजिन is soft skin of tiger etc; that seat in which they are over the kusha-grass; आसन means that on which one sits; The idea is first the kusha-grass is placed upon which the soft skin and over which the cloth is laid.
As Patanjali’s Yoga Sutra 2.46 says: स्थिरसुखमासनम्॥४६॥ A seat which is firm and pleasant.
आत्मनः, ‘his own’ is used to exclude another’s seat because that too is a disturbance to Yoga on account of the uncertainty of other’s wishes!
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥ १२ ॥ (6.12)
–(and) sitting on that seat he should practise समाधि for the purification of the mind, making the mind one-pointed and keeping the functions of the mind and organs under control.
उपविश्या, sitting, indeed and not lying down or standing;
तत्र आसने, on that seat–as is said in the Brahma Sutra 4.1.7. आसीनः सम्भवात् ॥ ७ ॥ – One should adore mentally while having a sitting posture, since it is possible in that way alone; and
यत-चित्त-इन्द्रिय-क्रियः, having the functions (क्रिया) of the mind and organs under control (यत), withdrawn; he should practice (युञ्ज्यात् ) योगं, समाधि.
To what purpose? आत्मा-विशुद्धये, for the purification of the mind, for making it fit for direct realization of Brahman by rendering it very fine through the elimination of all distractions, as Sruti says,
एष सर्वेषु भूतेषु गूढोऽत्मा न प्रकाशते ।
दृश्यते त्वग्न्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः ॥ १२ ॥ (Ka. 1.3.12)
But by the seers of subtle things He is seen through a pointed and fine intellect. (Kathopanishad 1.3.12)
Having done what should one practice Yoga? In answer to this Sri Krishna says:
कृत्वा, making; मनः, mind; एकाग्रं, one pointed–making it possessed of many modifications in the form of a current of thought with regard to a single object, through an effort leading to its becoming firmly established, as Patanjali says in Yoga Sutra 1.14: स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः॥१४|| and making it endued with an abundance of सत्त्व by eliminating the three levels mentions before (the क्षिप्त etc. explained under 4.26), which three together are called व्युत्थान (explained in 4.27) wherein रजस् and तमस् preponderate–, one should practice yoga, the संप्रज्ञात-समाधि, (see 4.26), for the sake of perfecting one-pointedness.
And that is nothing but a flow of modifications of the mind in the form of Brahman, called निदिध्यासन.
This is explained in Muktika Upanishad: “The संप्रज्ञात-समाधि, consisting in a flow of mental modifications in the form of Brahman, and those modifications continuing without the idea of egoism comes as a result of intensity in the practice of ध्यान (meditation).”
Having this iself in mind Sri Krishna has repeatedly enjoined intensity in the practice of ध्यान in, “A yogi should constantly concentrate’, “he should practice समाधि for the purification of the mind”, “having Me as the supreme Goal, he should remain seated, absorbed in संप्रज्ञात-समाधि” etc.