Gita 06.13 – Physical position is meant to facilitate mental absorption
samaṁ kāya-śiro-grīvaṁ
dhārayann acalaṁ sthiraḥ
samprekṣya nāsikāgraṁ svaṁ
diśaś cānavalokayan
Word-to-word
samam — straight; kāya — body; śiraḥ — head; grīvam — and neck; dhārayan — holding; acalam — unmoving; sthiraḥ — still; samprekṣya — looking; nāsikā — of the nose; agram — at the tip; svam — own; diśaḥ — on all sides; ca — also; anavalokayan — not looking.
Translation
One should hold one’s body, neck and head erect in a straight line and stare steadily at the tip of the nose.
Explanation
Here, Krishna continues His explanation of the process of Ashtanga Yoga, focusing on the description of asanas. He elaborates on bodily posture and the proper focus of the eyes. Asanas serve as important preliminary steps for concentrating the mind.
In most human activities, we naturally adopt postures that help us perform effectively. These postures may vary slightly for different individuals. For instance, when a batsman prepares to face a delivery, each one has a unique stance — how he positions his body, how he holds the bat, whether the bat touches the ground or is raised, the distance between his feet, and how far he stands from the stumps. All these details together form his stance — his personal asana, so to speak.
The underlying principle is that there exists a posture that is both comfortable and efficient for the activity that follows. This concept is universal. Even in everyday life, people adjust their chairs or seating positions to make themselves comfortable so that they can work more effectively. Though these may seem like simple, worldly examples, they illustrate an important truth — that posture plays a significant role. Its importance should not be downplayed, denied, or dismissed. Acknowledging this role helps us advance in our inner journey.
In this context, Krishna is not referring to any specific asana. The Yoga Shastras describe many different postures, each serving a particular purpose. Some asanas are designed to promote physical health — not for bodily enjoyment, as is often misunderstood today, but to support higher spiritual aims.
In modern times, many people practice yoga mainly to improve physical health and appearance. However, sincere yogis who seek to realize their identity beyond the body understand that while the body is temporary, it remains an essential instrument. As long as the soul resides in the body, the body must be cared for, for it is the vehicle through which one practices dharma and pursues higher spiritual realization. A sick or weak body makes it difficult to focus on deeper spiritual truths, even if one sincerely desires to do so.
Sometimes we may admire the sheer determination and endurance of advanced devotees or serious yogis. We appreciate how they tolerate and even transcend their bodily limitations. Yet, even they have their limits. They too seek treatment, take precautions, and care for their bodies.
Our own capacity to tolerate or rise above bodily discomforts may be far less. But even for renounced yogis — those who have withdrawn from worldly life and live in solitude for intense spiritual practice — maintaining physical health remains important. Krishna acknowledges this and elaborates further in the verses “yuktāhāra-vihārasya” (6.16–17), where He emphasizes balance in eating, recreation, and rest.
Here, however, Krishna presents a broader principle: sit erect. The idea is simple yet profound — when the body slouches, the mind also tends to become dull and unfocused. A lethargic posture encourages lethargy of consciousness. Sitting erect helps maintain alertness and steadiness of mind, supporting meditation.
Of course, many people today struggle with back issues, making it difficult to sit perfectly straight. That is not an insurmountable obstacle. The point is not to treat externals as absolute or to think that without perfect posture, spiritual progress is impossible. Rather, externals serve a supportive role — they create conditions conducive to inner focus. Therefore, one should try to keep the back, neck, and head as erect as reasonably possible.
Krishna then adds, “Look toward the tip of the nose.” One may wonder — is there some mystical energy stored there? The meaning is simpler: don’t let your eyes wander. The purpose is to prevent distraction. When one sits for meditation but lets the eyes roam here and there, the mind naturally follows. Thus, by fixing the gaze, one steadies both body and mind, preparing for deeper absorption.
The mind is meant to wonder, not wander. It is not meant to wonder about the countless things in the external material world, but to wonder about the vast treasures hidden deep within — and to pursue those inner riches.
For most of us, that stage may seem far away, yet we can get brief glimpses of it — moments of deep peace or profound bliss that sometimes arise during the practice of Bhakti Yoga. In those moments, we realize that there is an immense inner world waiting to be discovered, a realm far more fulfilling than anything outside.
In this light, the instruction to focus on the tip of the nose should be properly understood. There is nothing inherently mystical about that physical point. In fact, earlier (5.27–28), Krishna advised focusing on the space between the eyebrows — sparśān kṛtvā bahir bāhyāṁś cakṣuś caivāntare bhruvoḥ. Whether one focuses on the tip of the nose or between the eyebrows is secondary; the essential purpose is to have a stable external point of focus.
This steady point prevents the eyes — and thereby the mind — from being distracted or captivated by external movements and circumstances. By anchoring our gaze, we help bring our thoughts under control. Once the restless senses and thoughts are steadied, they can be directed inward — toward the self and ultimately toward Krishna.
This inward journey is what Krishna will continue to elaborate on in the subsequent verses of this chapter.
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