Bhagavad Gita Chapter 5, Verse 27

English Translation

Keeping the external objects outside, the eyes at the juncture of the eye-brows, and making eal the outgoing and incoming breaths that move through the nostrils, the contemplative who has control over his organs, mind and intellect should be fully intent on Liberation and free from desire, fear and anger. He who is ever is verily free.

Detailed Commentary

Explanation: 'Sparshān kṛtvā bahir bāhyān' – All things other than Paramatma are external objects. To keep external objects outside means not to entertain thoughts of external subjects in the mind. This renunciation is performed in Karma Yoga through service, and in Jnana Yoga through viveka (discrimination). Here, Bhagavan speaks of detaching oneself from external objects through Dhyana Yoga. In Dhyana Yoga, there is contemplation solely on Paramatma, which results in indifference towards external objects. Truly, external objects themselves are not the impediment; the impediment is the connection formed by the mind with them, accompanied by raga (attachment). To renounce this connection means to maintain distance from external objects. 'Chakṣhuśh chaivāntare bhruvoḥ' – 'Bhruvoḥ antare' means to fix the gaze between the eyebrows or on the tip of the nose (Gita 6.13). During meditation, keeping the eyes fully closed can lead to sleep, while keeping them open can disturb the mind. Hence, it is advised to direct the gaze of half-closed eyes between the two eyebrows. 'Prāṇāpānau samau kṛtvā nāsābhyantara-chāriṇau' – The air exhaled from the nostrils is called 'Prana,' and the air inhaled is called 'Apana.' Prana-vayu is long, and Apana-vayu is short. To equalize them, first inhale Apana-vayu through the left nostril and exhale Prana-vayu through the right. Then, perform the same sequence on the other side. These actions should take equal time. Through practice, the movement of Prana and Apana becomes equal, tranquil, and subtle. 'Yatendriyamanobuddhiḥ' – In every individual, there is knowledge of the senses (indriyas) and the intellect (buddhi), and the mind (manas) is situated between these two. One must observe whether the mind is influenced more by the senses or the intellect. In the knowledge derived from the senses, 'samyoga' (contact) has an effect, and in the knowledge derived from the intellect, 'pariṇāma' (consequence) has an effect. Those whose minds are solely under the influence of the senses remain engrossed in worldly pleasures; whereas those influenced by the intellect are capable of renouncing joys. Most spiritual aspirants (sādhakas) find their minds partially influenced by both, which prevents them from comprehending the significance of their own viveka (discrimination). This very conflict is an impediment to Dhyana. Here, controlling the mind, intellect, and senses means that the mind should retain only the knowledge of the intellect. 'Munir mokṣaparāyaṇaḥ' – Those whose goal is to attain Paramatma are referred to as 'Mokṣaparāyaṇaḥ' (dedicated to liberation). The essence of Paramatma, being all-pervading in space and time, is inherently available to everyone; however, its realization is delayed due to the absence of a firm intention (uddeshya). When a sādhaka identifies this intention, a yearning for the attainment of Paramatma arises within, which, by eradicating all worldly desires (kāmanās), leads to its direct experience. Thus, the term 'Mokṣaparāyaṇaḥ' is used to denote the recognition of this ultimate aim. A resolute intention or determination is essential in all paths of Yoga, be it Karma Yoga, Sāṅkhya Yoga, or Dhyana Yoga. 'Vigatechchābhayakrodho yaḥ' – Fear arises when desires (ichchās) are unfulfilled, and anger (krodha) emerges when one feels underestimated or weak. If a person's sole life purpose becomes the attainment of Paramatma, then desire, fear, and anger naturally subside. The absence of desires itself is liberation (mukti). 'Sadā mukta eva saḥ' – A connection with external objects (viṣayas) signifies bondage (bandhana). The renunciation of this connection is liberation. A sādhaka is, in truth, already liberated. When the illusory connection is dissolved, the experience of liberation arises spontaneously. This describes the simplest form of devotion (niṣṭhā) to Bhagavan, which effortlessly bestows auspiciousness (kalyāṇa).