Bhagavad Gita - Chapter 5 - Shloka (Verse) 27

व्याख्या--'स्पर्शान्कृत्वा बहिर्बाह्यान्'--परमात्माके सिवाय सब पदार्थ बाह्य हैं। बाह्य पदार्थोंको बाहर ही छोड़ देनेका तात्पर्य है कि मनसे बाह्य विषयोंका चिन्तन न करे।बाह्य पदार्थोंके सम्बन्धका त्याग कर्मयोगमें सेवाके द्वारा और ज्ञानयोगमें विवेकके द्वारा किया जाता है। यहाँ भगवान् ध्यानयोगके द्वारा बाह्य पदार्थोंसे सम्बन्ध-विच्छेदकी बात कह रहे हैं। ध्यानयोगमें एकमात्र परमात्माका ही चिन्तन होनेसे बाह्य पदार्थोंसे विमुखता हो जाती है।वास्तवमें बाह्य पदार्थ बाधक नहीं हैं। बाधक है--इनसे रागपूर्वक माना हुआ अपना सम्बन्ध। इस माने हुए सम्बन्धका त्याग करनेमें ही उपर्युक्त पदोंका तात्पर्य है।
'चक्षुश्चैवान्तरे भ्रुवोः'--यहाँ 'भ्रुवोः अन्तरे'पदोंसे दृष्टिको दोनों भौंहोंके बीचमें रखना अथवा दृष्टिको नासिकाके अग्रभागपर रखना (गीता 6। 13)--ये दोनों ही अर्थ लिये जा सकते हैं।ध्यानकालमें नेत्रोंको सर्वथा बंद रखनेसे लयदोष अर्थात् निद्रा आनेकी सम्भावना रहती है, और नेत्रोंको सर्वथा खुला रखनेसे (सामने दृश्य रहनेसे) विक्षेपदोष आनेकी सम्भावना रहती है। इन दोनों प्रकारके दोषोंको दूर करनेके लिये आधे मुँदे हुए नेत्रोंकी दृष्टिको दोनों भौंहोंके बीच स्थापित करनेके लिये कहा गया है।

अब सम्यक् ज्ञानके अन्तरङ्ग साधनरूप ध्यानयोगको विस्तारपूर्वक कहूँगा यह विचारकर उस ध्यानयोगके सूत्रस्थानीय श्लोकोंका उपदेश करते हैं शब्दादि बाह्य विषयोंको बाहर करके यानी जो शब्दादि विषय श्रोत्रादि इन्द्रियोंद्वारा अन्तःकरणके भीतर प्रविष्ट कर लिये गये हैं उनका चिन्तन न करना ही बाह्य विषयोंको निकाल बाहर करना है इस प्रकार उनको बाहर करके एवं दोनों नेत्रों ( की दृष्टि ) को भृकुटिके मध्यस्थानमें स्थित करके तथा नासिका ( और कण्ठादि आभ्यन्तर भागों ) के भीतर विचरनेवाले प्राण और अपानको समान करके।

Having restated what has passed, he states the purport of the subsequent three verses with "samyagdarshana" (right vision), etc.

Regarding "ishvararpitasarvabhavena" (with all being offered to Ishvara): It means the specific "bhava" or activity of all—the body, senses, and mind—is offered to the Supreme Lord Bhagavan, such that there is no operation of them anywhere outside; by that [means], is the meaning.

The meaning of the word "atha" (now/then) is "after the description of Karma Yoga and its result."

Raising the doubt, "How can objects which are inherently external be expelled [further]?" he answers "shrotradi" (ears, etc.).

Raising the doubt, "What kind of expulsion is theirs?" he answers "tan" (them).

Thus, having stated the immediate liberation of the Yatis established in the knowledge of Truth, and [that] of the Karma Yogis through the sequence of purification of the mind (sattva), etc.; now, he speaks three verses which serve as aphorisms (sutras) for Dhyana Yoga, which is the intimate means of right vision and which will be described in detail in the Sixth Chapter.

"Sparshan" (contacts) refers to external objects like sound, etc.; having expelled them—the objects that have entered the inner intellect through the gates of the ears, etc.—by not thinking about them; and placing the eye (gaze) between the eyebrows; and making the prana and apana, moving inside the nostrils, equal.

He states the mode of meditation with "sparshan" (contacts), etc. "Making external contacts outside" means restraining the ears, etc., through Yoga; this is the meaning.

"Placing the eye between the eyebrows" means gazing at the middle of the eyebrows; this is the meaning. And it is stated: "The meditator should fix the eye on the tip of the nose or in the middle of the eyebrows."

"Making the prana and apana equal" means remaining in Kumbhaka (breath retention); this is the meaning.

Thus, immediate liberation was stated for those established in Right Vision (Samyag-darshana); and it was also stated that Karma Yoga, performed for the pleasure of the Lord by abandoning attachment and fruit, leads to liberation through the purification of the mind and attainment of Knowledge. Now, "I shall explain in detail Dhyana Yoga, the proximate means to Right Vision"—thus He teaches three verses acting as aphorisms (sutras) for that—"Sparshan" etc.

Here, by the second half, Pranayama is stated; by "Having put external contacts outside," Pratyahara is stated; by "Fixing the eye between the eyebrows," Dharana is stated; by "Free from desire, fear, and anger," the twofold Yamas and Niyamas which are means and fruits are stated; by "Yatendriya" (controlled senses), the Samprajnata Samadhi named Vitarka; by "Yatamana" (controlled mind), the one named Vichara; by "Yatabuddhi" (controlled intellect), the ones named Ananda and Asmita; by "Mokshaparayana" (intent on liberation), Asamprajnata Samadhi is stated; by the remainder, the fruit of Yoga—this is the division. Following the order of reading, the literal meaning is clarified in the order of meaning.

There, "Free from desire, free from fear, free from anger"—is the connection. For he who has desire would desire violence, untruth, theft, and sexual indulgence for the fulfillment of the desired object. Therefore, by the term "Free from desire," He indicates the Yamas stated in the aphorism "Non-violence, Truth, Non-stealing, Celibacy, and Non-hoarding are Yamas," which are the opposites of those. Similarly, "Fear" is the doubt of one's own destruction; agitated by that, one would not desire to accept the Niyamas stated in the aphorism "Purity, Contentment, Austerity, Study, and Surrender to God are Niyamas"; therefore by "Free from fear," they are grasped.

Similarly, one overcome by anger is unable to practice friendliness etc. and cannot bring about "Serenity of mind" (Chitta-prasadana). And that is aphorized as: "Serenity of mind is from the practice of Friendliness, Compassion, Joy, and Indifference regarding subjects that are happy, unhappy, virtuous, and sinful respectively." There, the "Free from anger" one, due to tranquil nature, should practice Friendliness towards the happy—"Good has happened to another, not only to me is this good"—thus he should feel. Similarly, Compassion towards the unhappy, Joy towards the virtuous, and Indifference towards the sinful. And without this serenity, the mirror of the mind does not become spotless. Thus, in the stage of practice (sadhana), the state of being free from desire, fear, and anger is desired for the success of Yama, Niyama, and Chitta-prasadana.

Similarly, even in the stage of fruit, it is desired. For indeed, towards the Yogi established in the 'Madhumati' stage of Yoga which is the fruit of Samprajnata Samadhi, divine pleasures present themselves; there too, freedom from desire is desired. Thus the aphorism: "Upon invitation by the presiding deities (Sthanis), one should cause neither attachment nor pride, because of the possibility of undesirable recurrence." The 'Sthanis' are gods; upon invitation by them—"Let him sit here, these are lovely abodes, these are lovely women, these are elixirs destroying old age and death, here are we servants, this place earned by your own merit may be enjoyed by you"—when such prayer is being made, 'Attachment' (Sanga), i.e., desire, should not be done there; nor should 'Pride' (Smaya) be done thinking "I am very fortunate, I am prayed to by gods" upon attaining that; because those two, attachment and pride, are causes of fall—this is the meaning of the aphorism.

Similarly, 'Fear' is also twofold—born of obstacles to Yoga and born of Vitarka (negative thoughts). The first is stated by the two aphorisms: "Sickness, dullness, doubt, carelessness, laziness, worldly-mindedness, delusion, non-attainment of stage, and instability are the distractions of the mind, the obstacles"; "Pain, depression, trembling of limbs, inhalation and exhalation are companions of distraction." 'Styana' is incompetence; 'Avirati' is lack of dispassion; 'Angamejayatva' is trembling due to wind (nervousness). 'Vitarka' are violence etc., and the fear born of them. The removal of the first (obstacles) is by Surrender to God (Ishvara-pranidhana). And thus it is aphorized: "From that comes the realization of the Inner Consciousness and the absence of obstacles." 'From that' means from Surrender to God. The removal of the second (fear born of Vitarka) is by 'Pratipaksha-bhavana' (contemplating the opposite). And thus it is aphorized: "Upon disturbance by Vitarkas, Pratipaksha-bhavana."

And: "Vitarkas are violence etc.; done, caused, or approved; rooted in greed, anger, or delusion; mild, medium, or intense; resulting in endless pain and ignorance—thus is Pratipaksha-bhavana." By the word 'Adi' (etc.), untruth, stealing etc. (are included). Violence etc. are each threefold by the distinction of done, caused, and approved. They too are each threefold by being rooted in greed etc. They too are each threefold by the distinction of mild, medium, and intense. And those fundamental Vitarkas—three, four, five or more—multiplied by three thrice, become eighty-one, one hundred eight, one hundred thirty-five, or more. And by branch and sub-branch distinctions, they are infinite. "Having endless fruit in the form of pain and ignorance"—by this contrary contemplation, they are to be removed.

Thus, the Yogi whose mind is made soft and free from obstacles by Yama, Niyama, Chitta-prasadana, and Pratipaksha-bhavana, in a solitary place, by the logic "Seated, because of possibility" (Brahma Sutra 4.1.7), should sit on a steady and comfortable seat. There, regarding place and seat, it is heard (Svetasvatara 2.10 etc.): "In a level, pure place, free from pebbles, fire, and sand; favorable to the mind by sounds, water, shelters etc.; not hurting the eyes; in a cave or windless shelter, one should practice." "Holding the body steady, with three parts erect; restraining the senses in the heart by the mind; by the raft of Brahman, the wise should cross all fearful currents." In 'Chakshuh', the dropping of Visarga is Vedic. 'Trir-unnatam'—erect in the regions of waist, chest, and neck.

Then, having conquered the posture (Jitasana), he should practice Pranayama. For by that, when the Prana becomes slow-moving, the mind following it also abandons fickleness. Otherwise, it is distracted by the distraction of wind (breath). There, regarding the proof of conquering Prana—"Compressing the pranas here, having controlled movements, when prana is diminished, he should breathe through the nostrils" (Svetasvatara 2.9)—he summarizes exactly what is stated in the Shruti with "Pranapanau..." etc. Making Prana and Apana 'equal'—by stopping the upward and downward movement, making them move within the nostrils by Kumbhaka; then external 'contacts'—relationships with objects existing outside—which are constantly being created in the inner intellect through the senses, the Yogi should make them 'outside indeed' by the withdrawal (Pratyahara) of the senses. Then, when the instruments are turned away from objects, he remains with the inner mind alone, like in the time of dream; this is the meaning.

What is the way for one not dispassionate, who is unable to do this Pratyahara? To this he says "And the eyes between the eyebrows." The word 'Cha' is in the sense of 'Or'. Or he should fix the eyes between the eyebrows. Meaning he should practice the 'Khechari Mudra'. And that is stated in Yoga-sara: "In the hollow situated above the uvula, turning the tongue back, he should hold it; with steady posture he should remain for long; this Mudra is considered Khechari. This is also proclaimed by Mahadeva as the 'Gaze between the eyebrows'." It should be known that whatever such 'Samyama' (concentration/Trataka) on external objects like the sun etc. is there, it is taught only for those unable to practice the stated Pratyahara.

"Making external object-contacts outside"—meaning withdrawing all operations of external senses; sitting on a seat suitable for Yoga with a straight body; fixing the eye between the eyebrows—on the tip of the nose; making the prana and apana moving inside the nostrils equal—meaning making the inhalation and exhalation of equal pace; whose senses, mind, and intellect are unfit for engagement anywhere other than the observation of the Self; who for that very reason is free from desire, fear, and anger; "mokshaparayanah," meaning having liberation as the sole purpose; "munih," meaning one whose nature is the observation of the Self; he who is [such] is always liberated indeed—meaning he is liberated even in the stage of practice (sadhana) just as in the stage of accomplishment (sadhya); this is the meaning.

He states the ease of performance of the described Karma Yoga, which has obligatory (nitya) and occasional (naimittika) actions as its procedure and which has Yoga as its culmination/head.

In statements like "Sa yogi brahmanirvanam" (That Yogi attains Brahma-Nirvana), it has been stated that the Yogi attains liberation; showing that very Yoga briefly, He speaks with the two verses beginning with "sparshan."

"Sparshan" (contacts) are external objects like form and taste; when thought upon, they enter inside; having made them "outside" indeed by abandoning thoughts of them. And placing the "eye" between the eyebrows—meaning in the very middle of the eyebrows. By completely closing the eyes, the mind dissolves through sleep; and by opening them, it wanders outside. To avoid both these defects, placing the gaze in the middle of the eyebrows through half-closing (ardhanimilana); this is the meaning.

Making the Prana and Apana, moving inside the nostrils in the form of exhalation and inhalation, "equal" by restraining their upward and downward movement—meaning, having performed Kumbhaka (breath retention). Or [alternatively], making them equal by slow exhalation and inhalation such that Prana does not go out and Apana does not enter inside, but both move only within the middle of the nose.

"The adherence consisting of Knowledge and Action, characterized by Yoga, well-refined; for the attainment of Self-realization, has been urged in the first hexad (Chapters 1-6)" (Gitarthasangraha 2)—keeping this summary in mind, he states the connection of the subsequent verses with "The stated Karma Yoga."

Since the word 'Sparsha' (contact) here refers to 'experience', to make known the 'object of experience', it is stated as "Contacts of objects." He states the resultant meaning as "Having withdrawn all external sense activity."

By contemplating on what will be said later like "Sitting on the seat" (6.12) etc., "Fit for Yoga..." etc. is said. "Eye" (Chakshuh)—the singular number is due to the unity of the form/class of the instrument—to show this, "Eyes" (Chakshushi - dual) is said. Due to what will be said later "Looking at the tip of his own nose" (6.13), and due to statements in other contexts like "Eyes fixed on the tip of the nose," he states the identity of meaning of "Fixing between the eyebrows" with "On the tip of the nose."

Since mere movement inside the nose is naturally established and cannot be the subject of injunction, "Making equal" alone is the injunction—to show this, "Prana and Apana moving inside the nose" is a restatement (anuvada). To manifest the movement of Apana inside the nose, "Inhalation and Exhalation" is said. For the one same air, exiting and entering through the nostrils, is called Prana and Apana. Since equality of their function and place etc. is not possible, the statement is of the equality of their 'movement'. Meaning, neither inhaling long nor exhaling long.

Since the subject is the state immediately preceding 'Direct Realization', the meaning of the word 'Yata' (controlled) is stated as "Unfit for activity" (incapable of extroversion). In "Putting external contacts outside," there is the prevention of activity; whereas in "Controlled senses" etc., there is the unfitness for activity which is the fruit of that; thus there is no repetition; this is the purport.

Regarding the word 'Muni' derived from a root meaning Knowledge, he states its purport in the state of Yoga as a specific knowledge in the form of Self-realization—with "Habituated to seeing the Self." Here, this meaning is more intimate/proximate than (mere) 'silence' (vachamyamatva); this is the idea.

He clarifies what is intended by the word 'Sada' (Always) with "As in the state of accomplishment (sadhya)." Liberated indeed, meaning almost liberated.

"Sparshan," etc. "Yatendriya," etc. Making "external contacts" "outside"—meaning not accepting them. "Bhruvoh" (of the eyebrows)—meaning between the left and right visions (drishti) which are of the nature of anger and attachment; "antare" (between)—meaning in a special place devoid of those two. "Chakshu" (eye)—implies all the senses; "kritva"—meaning having placed/fixed them [there]. "Pranapanau"—meaning Dharma (merit) and Adharma (demerit); having established them in equilibrium within the mental modification (chittavritti), one should remain.

"Nasa" (nose)—[etymologically] acts with crookedness (kautilya), i.e., with unevenness, under the influence of anger, etc.; hence "nasa" means mental modification (chittavritti).

This indeed is [the meaning regarding] the external. A Yogi of such a nature, even while performing all activities, is indeed liberated.

"If liberation for meditators is direct, there is a contradiction with valid authority (pramana); if it is through knowledge, it is a repetition;" therefore, he states the purport of the two verses with "dhyana," etc. "He is liberated indeed"—this is a eulogy (stuti); this is the idea.

Since the words are separated, he explains the syntax—"bahyan," etc. Those that are touched are "sparshah," meaning sound, etc. Contacts (objects) are indeed external; what implies their "expulsion"? To this, he says "shrotradini" (ears, etc.). Without the control of ears, etc., through Yoga (Pratyahara), due to intense practice and regard [for objects], sound and others become as if internal. Upon their control, the external [objects] indeed become expelled; this is the idea.

By the repetition of "kritva" (having made), he connects—"chakshu," etc. "This is difficult to accomplish," to this he says—"bhruvoh" (of the eyebrows). The word "chakshu" refers to the function/operation of the eye.

"Is there a contradiction with the statement to be made later, 'Gazing at the tip of his own nose' (6.13)?" To this, he says "uktam cha" (and it is stated/cited).

"Equalizing" means being devoid of the state of deficiency or excess; to refute any other perception, he restates and explains—"prana," etc. In the Pranayama known as Kumbhaka; thereby they become "sama" (equal), meaning modification-less and motionless; this is the meaning. Any other [method of] equalizing is only for the purpose of Kumbhaka; this is the idea.

It was stated previously that for one who has offered all being to Ishvara, purification of the inner faculty occurs through Karma Yoga, then renunciation of all actions (sarva-karma-sannyasa), and then the knowledge of Reality (tattva-jnana), which is the means to liberation, arises for one devoted to hearing (shravana), etc. Now, to explain in detail Dhyana Yoga (Yoga of Meditation)—which is the intimate means of right vision (samyag-darshana) and was hinted at in "Sa yogi brahmanirvanam"—Bhagavan speaks three verses which serve as aphorisms (sutras). The entire Sixth Chapter will serve as the commentary (vritti) on these very verses. Even there, Yoga is described briefly by two verses. And by the third, its fruit, the Knowledge of the Supreme Self, is described; this is the distinction.

"Sparshan"—meaning external objects like sound, etc., which, though existing outside, have entered inside via the ears, etc., through mental modifications (vrittis) taking their respective forms—making them "outside" again; meaning, by the force of supreme dispassion (para-vairagya), not producing the mental modification of those respective forms. If these were internal [by nature], then they could not be [made] outside even by a thousand means, because it would imply the destruction of one's nature. But since it is the external [objects] that have entered inside due to attachment, their going out is possible through dispassion—to state this, the adjective "bahyan" (external) is used.

Thus, having stated dispassion (vairagya) by this, He describes practice (abhyasa)—"chakshushchaiva" (and the eye); it connects with "having placed between the eyebrows." In complete closing [of eyes], the single modification of the nature of dissolution (laya) called "sleep" (nidra) may occur. In opening [them], the four modifications of the nature of distraction (vikshepa)—namely proof (pramana), error (viparyaya), imagination (vikalpa), and memory (smriti)—may occur. But all five modifications must be restrained; therefore, the placing of the eye in the middle of the eyebrows is through half-closing. Similarly, making "pranapanau" (prana and apana)—which move inside the nostrils—"equal" (sama/balanced) by cutting off the upward and downward movement through Kumbhaka (breath retention). He whose senses, mind, and intellect are "yata" (controlled) by this means is such.

"Mokshaparayanah"—meaning detached from all objects; "Munih"—meaning habituated to contemplation. "Vigatechhabhayakrodha" has been explained in "vitaragabhayakrodha" (4.10). The Sannyasi who is always such is liberated indeed. Liberation is not something "to be done" (a duty) for him. Or, he who is such is liberated indeed, even while always living.

[Objection:] "The state consisting of the sense of touch (sensory experience) is extremely difficult; therefore, even when there is contact with objects (sparsha), the attainment should not be such that implies bondage born of contact"—with this intention, He speaks with the two verses beginning "sparshan."

Making "external"—meaning worldly contacts, the enjoyments of sense-objects—"outside"; due to the absence of the sense of excellence, etc., in them, treating them like the experience of Prarabdha Karma (destiny).

Moreover, placing the eye (vision) inside "between the eyebrows" (bhruvoh)—which are forms of Time (Kala) and Death (Yama)—seeing "In the middle of Time and Death, I am of the nature of dying"; making the "prana and apana"—moving inside the nostrils in the form of upward and downward movements—"equal," like the experience of pleasure in union and separation; becoming "mokshaparayanah," meaning intent on the renunciation of objects, etc.; becoming "vigatechhabhayakrodhah" (free from desire, fear, and anger); being "yatendriyamanobuddhih" (one with controlled senses, mind, and intellect); he who is always a "muni," meaning contemplative; he would be free from contacts (sparsha), etc.; this is the meaning.

"Sparshan" means sound, etc.; "making them outside"—the external objects like sound, etc., which have entered "inside," meaning into the intellect, through the gates of the ears, etc.; for one who does not think of them, those external objects like sound, etc., are indeed made outside. Having made them outside in this way; and "placing the eye inside between the eyebrows"—this is connected. Similarly, making the prana and apana moving inside the nostrils "equal"; "yatendriyamanobuddhih"—he whose senses, mind, and intellect are "yata," meaning controlled, is yatendriyamanobuddhih; "munih" means a Sannyasi (renunciant) due to contemplation (manana); "mokshaparayanah"—one who is thus "mokshaparayanah" through the positioning of the body, meaning he for whom liberation (Moksha) alone is the supreme goal (param ayanam/highest destination); may he be such a Mokshaparayana Muni.

"Vigatechhabhayakrodhah"—desire, fear, and anger are "ichhabhayakrodhah"; he from whom these are gone is vigatechhabhayakrodhah. The Sannyasi who always conducts himself in this way is indeed liberated; there is no other duty for him for (attaining) liberation.।।

Thus, what is to be known by one with such a concentrated mind is stated: "Bhoktaram yajnatapasam"—as the performer and as the deity of sacrifices and austerities; "sarvalokamaheshvaram"—the Great Lord of all worlds; "suhridam sarvabhutanam"—the benefactor of all beings without expectation of return; "sarvabhutanam hridayeshayam"—resting in the hearts of all beings; "sarvakarmaphaladhyaksham"—the presider over all fruits of actions; "sarvapratyayasakshinam"—the witness of all cognitions; knowing Me, Narayana, he "richhati," meaning attains, "shantim," meaning the cessation of all Samsara (transmigratory existence).

।। Here ends the Fifth Chapter in the Shrimad Bhagavad Gita Bhashya composed by Shrimad Shankara Bhagavat, the disciple of Shrimad Paramahamsaparivrajakacharya Shri Govinda Bhagavatpujyapada.

Showing briefly that very Yoga spoken of in "He is the Yogi... absorption in Brahman" (5.24) etc., He says with two (verses)—"Sparshan" etc.

"Yoga, having generated that state taking shelter of the Lord, surely generates Devotion through the ripening of many births. But if the body becomes famous/accomplished through forbidden Yoga, then its fruit is (survival) until the end of the Kalpa, due to mental feeling"—from this (statement in) Nibandha, it is established that Yoga with the shelter of the Lord alone is the generator of Devotion.

He states the nature of Yoga's 'having the Lord as shelter'—"Sparshah" (Contacts), meaning external objects like form, taste, etc. enter inside only when thought of; having put them 'outside indeed' by abandoning the thought of them; and fixing the knowledge-predominant eye between the eyebrows—meaning making the mind one-pointed with half-open eyes. Similarly, making the upward and downward moving Prana and Apana 'equal'—performing Kumbhaka (retention), enacting Pranayama, He says "Moving inside the nose."

By this means, one whose senses, mind, and intellect are controlled; the fruit of Yoga—he should not be desirous of Siddhis (powers) there, but "Intent on Liberation" (Mokshaparayana); for the sake of liberation, the Supreme Lord is the shelter for whom; he who is such, is always described as such even in the world (Prapancha), he is Jivanmukta; this is the meaning.

स्पर्शान् contacts? कृत्वा बहिः shutting out? बाह्यान् external? चक्षुः eye (gaze)? च and? एव even? अन्तरे in the middle? भ्रुवोः of the (two) eyrows? प्राणापानौ the outgoing and incoming breaths? समौ eal? कृत्वा having made? नासाभ्यन्तरचारिणौ moving inside the nostrils.Commentary The verses 27 and 28 deal with the Yoga of meditation (Dhyana). External objects or contacts are the sound and the other senseobjects. If the mind does not think of the external objects they are shut out from the mind. The senses are the doors or avenues through which sound and the other senseobjects enter the mind.If you fix the gaze between the eyrows the eyalls remain fixed and steady. Rhythmical breathing is described here. You will have to make the breath rhythmical. The mind becomes steady when the breath becomes rhythmical. When the breath becomes rhythmical there is perfect harmony in the mind and the whole system. (Cf.VI.10?14VIII.10)

Krtva, keeping; bahyan, the external; sparsan, objects-sound etc.; bahih, outside: To one who does not pay attention to the external objects like sound etc., brought to the intellect through the ear etc., the objects become verily kept outside. Having kept them out in this way, and (keeping) the caksuh, eyes; antare, at the juncture; bhruvoh, of the eye-brows (-the word 'keeping' has to be supplied-); and similarly, samau krtva, making eal; prana-apanau, the outgoing and the incoming breaths; nasa-abhyantara-carinau, that move through the nostrils; munih, the contemplative-derived (from the root man) in the sense of contemplating-, the monk; yata-indriya-mano-buddhih, who has control over his organs, mind and intellect; should be moksa-para-yanah, fully intent on Liberation-keeping his body is such a posture, the contemplative should have Liberation itself as the supreme Goal. He should be vigata-iccha-bhaya-krodhah, free from desire, fear and anger. The monk yah, who; sada, ever remains thus; sah, he; is muktah yah, who;sada, ever remains thus; sah, he; is muktah, ever, verily free. He has no other Liberation to seek after.
What is there to be realized by one who has his mind thus concentrated? The answer this is beig stated:

'Shutting off all contact with outside objects,' i.e., stopping the outward functioning of the senses; seated with his trunk straightened in a posture fit for meditation (Yoga); 'fixing the gaze between the eye-brows,' i.e., at the root of the nose where the eye-brows meet; 'ealising inward and outward breaths,' i.e., making exhalatory and inhalatory breath move eally: making the senses, Manas and intellect no longer capable of anything except the vision of the self, conseently being free from 'desire, fear and wrath'; 'who is intent on release as his final goal,' i.e., having release as his only aim - the sage who is thus intent on the vision of the self 'is indeed liberated for ever,' i.e., he is almost a liberated person, as he would soon be in the ultimate stage of fruition.
Sri Krsna now says that Karma Yoga, described above, which is facilitated by the performance of obligatory and occasional rites and which culminates in meditation (Yoga), is easy to practise: