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Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping   his   sight;

bhruvoh    antare    eva  =  fixing   between    and    in   the centre    eyebrows;

nasabhyantaracarinau  =  blowing  within   the   nostrils;

pranapanau  =  the    breathing    movements;

samau    krtva   =  regulating;


Yatendriyamanobuddhiah  =  controlling   senses,   mind,    intelligence;

vigatecchabhayakrodhah   =  desire,   fear,   anger,  discarding   these;

mokshaparayanah  =  aiming   moksham   only;

muniah    yah  =  saint   he   is;

sah   sada   muktah   eva  =  he   ever    remains   as    muktan  ( liberated ).

In these two slokams Lord Krishna describes the perfected method of meditaion for achieving atma tattva or realisation of the soul and moksa or liberation from material existence.

The method commences by turning inward with the mind away from all external sense objects associated with sight, sound, taste, smell and touch.

Then one fixes the vision internally between the eyebrows while simultaneously slowly restraining the inward and outward breaths until they merge into one and pause themselves of their own accord in the state know as kumbhaka.

In slokam twenty-four of this chapter Lord Krishna stated that a yogi attains the Brahman or spiritual substratum pervading all existence.

Now the method of that yoga or science of the individual consciousness attaining communion with the ultimate consciousness is now described in brief.

External sense objects enter the mind when one thinks about them, so one must not think about them.

Fixing the gaze up between the eyebrows is done to focus them because if the eyes are fully closed then the mind may fall asleep and if the eyes are wide open they may look here and there at objects, so in order to avoid both these defects one focuses the gaze with eyes half closed between the eyebrows or the tip of the nose.

Suspending the breath means to harmonise the prana outgoing breath with the apana or incoming breath until they both become suspended and by the control of breath the mind and senses become controlled.

Such a person who has moksa or liberation as their only aim are indeed always free from the material existence even while living in the material world.

In preceding slokams Lord Krishna has indicated that a yogi can attain the Brahman or spiritual substratum pervading all existence and moksa or liberation as well Now He presents in brief the method of meditation to achieve this.

The five sense objects sight, sound, taste, touch and smell enter the mind through the five gates of the physical body being the eyes, ears, tongue, hands and nose.

All of them must be dextrously avoided so they exert no influence.

The eyes must be half closed focused within on the point between the eyebrows.

If they are wide open they may be distracted by external objects and if they are fully closed one may fall asleep.

The breath must be regulated and controlled until gently and effortlessly with constant practice the breath becomes suspended automatically controlling the mind and senses.

Such a reflective and determined person intent on attaining moksa even while steadfastly practising such austerities is liberated in that very life.

Stopping all activities of the external senses prepares one to qualify for practising meditation.

Sitting in an erect posture, focusing the eyes half closed between the eyebrows or the tip of the nose, equalising the breath until suspended rendering the mind and sense incapable of moving to any other location except to the atma or soul.

Due to fulfilling the above meditation one is automatically freed from desire, fear and doubts.

Whose sole goal and aim is moksa or liberation.

Determinedly intent on achieving atma tattva or soul realisation such a person is considered to be liberated even before fully accomplishing the goal as it is a certainty it will be achieved.

The ease which this karma yoga or selfless performance of prescribed Vedic activities with its nitya or daily duties and its naimitika or occasional duities having yoga or the science of the individual consciousness attaining communion with the ultimate consciousness will next be revealed.

The one who has not received moksa or liberation while aspiring for moksa nevertheless has acquired qualities aspiring for moksa.

Thus human beings acquiring the qualities of moksa acquire spiritual knowledge and eventually achieve moksa by this spiritual knowledge.

To be continued  ....


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…