Bhagavad Gita Chapter 5, Verse 28

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

5.28।। Explanation—'Sparśān kṛtvā bahiḥ bāhyān'—Everything apart from the Supreme Being is external. To cast out external things means not to dwell upon them in the mind. The renunciation of external objects is achieved in Karma Yoga through service and in Jñāna Yoga through discrimination (Viveka). Here, the Lord speaks of maintaining distance from external things through Dhyāna Yoga. In Dhyāna Yoga, by meditating on the Supreme Being, one turns away from external objects. In reality, external things are not obstacles; rather, it is the attachment-laden relationship with them that is an impediment. The meaning of these words lies in severing this relationship. 'Cakṣuścaivāntare bhruvoḥ'—Here, 'bhruvoḥ antare' means to fix one's gaze between the two eyebrows or on the tip of the nose. Keeping the eyes completely closed during meditation can lead to sleep, while keeping them fully open can cause distraction (vikṣepa). Therefore, it is advised to keep the eyes half-closed and directed between the eyebrows. 'Prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau'—The air exiting the nostril is called 'Prāṇa', and the air entering is called 'Apāna'. The movement of Prāṇa Vāyu is long, and that of Apāna Vāyu is short. To equalize them, first inhale Apāna Vāyu through the left nostril and exhale Prāṇa Vāyu through the right. Then, inhale Apāna Vāyu through the right nostril and exhale Prāṇa Vāyu through the left. By continuously practicing this, both airs become equal, calm, and subtle. When the sensation of air touching outside and inside is no longer felt, the movement of Prāṇa and Apāna is considered balanced. The mind then naturally begins to meditate on the Supreme Being. This is why Prāṇāyāma is considered necessary in Dhyāna Yoga. 'Yatendriyamanobuddhiḥ'—Every person possesses the knowledge of the senses (Indriyas) and the intellect (Buddhi). The mind (Manas) lies between the senses and the intellect. One should observe whether their mind is influenced by the senses, the intellect, or both. The knowledge of the senses is affected by 'conjunction' (saṁyoga), and the knowledge of the intellect by 'consequence' (pariṇāma). Those whose minds are influenced by the senses dwell in pleasure born of conjunction. Those whose minds are influenced by the intellect can renounce pleasure. Typically, the minds of spiritual aspirants are affected by both senses and intellect, which prevents them from giving due importance to their discrimination (Viveka). This conflict is an impediment in meditation. To eliminate this conflict means that the mind should be influenced only by the intellect, not by the senses. 'Munirmokṣaparāyaṇaḥ'—One whose sole aim is the attainment of the Supreme Being is called 'Mokṣaparāyaṇaḥ'. The essence of the Supreme Being (Paramātma tattva) is always and everywhere present. We only experience it when our purpose is clear. When the aspirant recognizes this purpose, the desire for the attainment of the Supreme Being awakens. This desire eradicates all worldly desires. Therefore, 'Mokṣaparāyaṇaḥ' is used to signify the recognition of this objective. 'Vigatecchābhayakrodho yaḥ'—Fear and anger arise only when there is an obstruction to the fulfillment of a desire. If desires are not extinguished, fear and anger will not cease. If there is a singular desire for the attainment of the Supreme Being, then fear and anger come to an end. It is through desire that one falls into the bondage of birth and death. An aspirant should consider whether desires are truly fulfilled. In reality, if things are meant to be received, they will be received even without desire. Desiring things is futile because receiving or not receiving depends on divine ordinance (vidhāna). If there is no desire for happiness and life, then both life and death become blissful. One who has abandoned desires becomes liberated in the present moment itself. 'Sadā mukta eva saḥ'—To believe in a relationship with birth and death is bondage. The renunciation of this relationship is liberation. A liberated person is unaffected by any event or circumstance. In truth, the aspirant is eternally free, without opposition everywhere. The Lord has described Yoganiṣṭhā and Sāṅkhyaniṣṭhā. Now, by describing Dhyāna Yoga, He describes the supremely beneficial Bhagavan-niṣṭhā (devotion to the Lord).