Bhagavad Gita - Chapter 5 - Shloka (Verse) 28

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।

जिसके इन्द्रिय मन और बुद्धि वशमें किये हुए हैं जो ईश्वरके स्वरूपका मनन करनेसे मुनि यानी संन्यासी है जो शरीरमें रहता हुआ भी मोक्षपरायण है अर्थात् जो मोक्षको ही परम आश्रय परम गति समझनेवाला मुनि है तथा जो इच्छा भय और क्रोधसे रहित हो चुका है जिसके इच्छा भय और क्रोध चले गये हैं जो इस प्रकार बर्तता है वह संन्यासी सदा मुक्त ही है उसे कोई दूसरी मुक्ति प्राप्त नहीं करनी है।

Having abandoned the inclination towards objects; and placing the eye between the eyebrows to avoid distraction; and making the prana and apana, which naturally move inside the nostrils, "equal"—devoid of deficiency or excess—and restrained by Kumbhaka; having thus controlled all the instruments (senses); having become intent on Pranayama, what should he do? To this expectation, He says "yatendriya," etc.

Having performed control of senses, etc., he should be contemplating (mananashila), expecting only liberation; this is the meaning.

For the Sannyasi established in the excellence of knowledge, devoid of desire etc. at all times, since liberation is accomplished effortlessly, there is absolutely no duty for him; He states this with "vigata," etc.

He (Shankara) explains the letters of the first half with "yata," etc. He explains the letters of the second half with "vigata," etc.

He by whom the senses, etc., are "yata" (controlled) is a "muni," meaning contemplative; he for whom liberation alone is the supreme goal (ayana), i.e., the highest destination, is "mokshaparayanah," meaning a seeker of liberation (mumukshu); he from whom desire, etc., are gone is [vigatechhabhayakrodha]; he who conducts himself this way is indeed a seeker of liberation; for him, there is no duty other than liberation. By "sparshan kritva bahirbahyan" (making external contacts outside), the qualified aspirant (adhikari) seeking liberation is described through dispassion (vairagya).

By "chakshushchaivantare bhruvoh" (and the eye between the eyebrows), the state of being free from dissolution (laya) and distraction (vikshepa) through the mastery of posture (asana-jaya) is stated. By "prana," etc., Pranayama is described.

By "sparshan kritva bahirbahyan" (again)—the Yamas stated in the aphorism "Non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness are Yamas," and the Niyamas stated in the aphorism "Purity, contentment, austerity, self-study, and surrender to God are Niyamas"—are also demonstrated.

"Yatendriya" is Pratyahara (withdrawal of senses); "Yatamana" is Dharana (concentration) and Dhyana (meditation); "Yatabuddhi" is stated to be Samadhi (absorption). "Vigatechhabhayakrodha" is the description of the nature of the Yogi intent on liberation—this is the analysis/distinction.

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.

"Yatendriya" (Controlled senses)—thus. In whatever gross object—the sun, or its rays, or the image of Vishnu, or the Anahata sound, or elsewhere—one should fix the mind through one of the eyes etc. And that mind, having attained the form of that object, resting there itself by steady practice, does not see even its own body; this is the Dharana named "Maha-videha" (Great Disembodied).

When this is accomplished, the group of senses does not grasp its respective objects. This is the "External Pratyahara" (withdrawal from external objects); the one stated before (in verse 27) was internal, this is the difference.

Therefore, their equality of fruit is aphorized: "From that, the covering of light is destroyed." 'From that' means from internal Pratyahara. Similarly, "The external un-imagined function is Maha-videha; from Samyama on that, the destruction of the covering of light." When the mind—without forgetting the body—is made to take the form of the image etc. situated in front by force (Hatha), then that function of the mind in the form of the image is 'imagined' (kalpita). But when, completely forgetting the body, the mind becomes merely the form of the object of meditation, then that is the Dharana named "Maha-videha".

Its fruit is also the same. From Samyama on that—from the control of the mind in that—the destruction of the covering of light happens; this is the Samadhi on external objects. That (Samadhi) named 'Vitarka' is twofold—by the distinction of Savitarka and Nirvitarka. The definition of the first is aphorized: "Mixed with word, meaning, and knowledge options is Savitarka." 'Savitarka' is the name of the attainment (Samapatti), meaning Samadhi.

When the feeling (Bhavana) proceeds regarding the image of Vishnu etc. with the connection of preceding and succeeding, and with the mention of word and meaning, then it is 'Savitarka Samapatti'. When the feeling proceeds on this very support without connection of preceding and succeeding, and without the mention of word and meaning, then it is the attainment named 'Nirvitarka'. And thus the aphorism: "Upon purification of memory, as if empty of own nature, shining as the object alone is Nirvitarka." Upon 'purification'—meaning abandonment—of memory, i.e., remembrance of word and meaning; empty of the nature of the meditator—the modification of the form "Then I am meditating on this" also appears as if it does not exist for the meditator. Because "Shining as the object alone"—only the object of meditation shines in this, not another—this is the meaning of the aphorism.

Upon the accomplishment of this, the Yogi is called "Jitendriya" (Conqueror of senses). "Jitamana" (Conqueror of mind)—Preceded by internal Pratyahara, when the feeling of the mind proceeds regarding a subtle object imagined by the mind—preceded by the mention of word and meaning as before, and devoid of that—then those two attainments are named 'Savichara' and 'Nirvichara'. And thus the aphorism: "By this very (explanation), Savichara and Nirvichara having subtle objects are explained." Here, by grasping "having subtle objects," gross object-ness is understood in the previous one. "By this very"—by the twofold Vitarka-attainment itself. When Nirvichara attainment becomes firm, the Yogi is called "Jitamana".

When again, abandoning the form of the image in the mind, due to the preponderance of Sattva, the feeling having the Cosmic Mind (Samashti-manas) as object proceeds in the form "I alone am all this," that is the 'Sananda' (Blissful) Samadhi. But when, abandoning even that feeling, without the cognition of objects, the feeling proceeds merely in the form "I am" (Asmi), that is 'Asmita' (I-am-ness). The difference between Asmita and Ego (Ahankara) is created merely by aversion to objects and inclination towards them respectively. Just as the one same person is facing east and facing west, like that.

In this state, the Yogi is called "Jitabuddhi" (Conqueror of intellect) due to the realization of the 'Thou' (Tvam) substance distinguished from the intellect. This is what is said as "Yatendriya-mano-buddhih" (One who has controlled senses, mind, and intellect). These very accomplishments are called "Guna-parvani" (stages of Gunas). And thus the aphorism: "Specific (Vishesha), Non-specific (Avishesha), Indicator-only (Linga-matra), and Non-indicator (Alinga) are the stages of Gunas."

There, 'Vishesha' are the gross elements and the eleven senses. 'Avishesha' are the five subtle elements (Tanmatras) and Ego. 'Linga-matra' is Mahat-tattva. 'Alinga' is Pradhana (Nature).

There, for the Yogi desiring to discriminate the Non-specific from the Specific, due to the practice of daily dissolution, the senses along with the mind dissolve—that is 'Laya' (Dissolution). Or they become extroverted only—that is 'Vikshepa' (Distraction). Similarly, for one desiring to discriminate Linga-matra from Avishesha, there are Laya and Vikshepa. For one desiring to discriminate the Spirit (Purusha) beyond Linga-matra, they exist too. These two, Laya and Vikshepa, are heard as to be abandoned: "Having made the mind very steady, free from Laya and Vikshepa; when it goes to the state of no-mind (Unmani), then that is the Supreme Abode."

Among these three dissolved states—the first is Sleep indeed. The second is named 'Videha' (Bodiless) due to the dropping of body and ego. The third is 'Prakriti-laya' (merged in Nature). The Samadhi of these two is secondary. Therefore it is aphorized: "Bhava-pratyaya (caused by birth/becoming) is for Videhas and Prakriti-layas." 'Bhava-pratyaya'—their Samadhi becomes the cause of another birth. Or, the meaning of the aphorism is that in another birth, their perfection of Samadhi happens by birth itself, like the perfection of moving in the sky for birds.

In any case, it is established that they do not have immediate liberation. But when there is dissolution of even mere Asmita into the option-less Pure Consciousness (Chinmatra), then this Knower experiences the Samadhi named 'Kaivalya' (Isolation/Liberation) itself. Regarding which it is heard: "What fruit is of seventy-four hundred sacrifices, he obtains that in one moment." He whose Supreme Goal—place to be reached—is this very (state) named Liberation, that Sage is called "Moksha-parayana" (Intent on Liberation). Because in this very state the Yogi is called Jivanmukta. The quarter "Vigatecchabhayakrodha" was explained before itself. He who is such, is "Always liberated"; even in the time of appearance of bondage, he is indeed liberated. Because liberation is separated only by Ignorance. By this, through the statement of the non-existence of bondage like ego etc. even in the three times, its falsity is shown.

"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.

"Yata" (controlled), etc. By this means, he whose senses, mind, and intellect are "yata," meaning restrained; for whom liberation alone is the "param ayanam," meaning the goal to be attained; therefore, he whose desire, fear, and anger are gone;

the Muni who is such, is always liberated indeed, even while living; this is the meaning.

"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.

सूत्रस्थानीय इन श्लोकों में भगवान् ने ध्यानयोग का संक्षेप में संकेत किया है जिसका विस्तृत वर्णन अगले अध्याय में किया गया है। संस्कृत में ब्रह्मविद्या के ग्रन्थों की यह पारम्परिक शैली है कि प्राय उनमें एक अध्याय के अन्तिम श्लोकों में आगामी अध्याय के विषय की प्रस्तावना प्रस्तुत की जाती है।इन श्लोकों में ज्ञानी पुरुष के अर्थपूर्ण जीवन के सभी पक्षों का वर्णन मिलता है। वेदान्त के साधक पूर्णत्व का जीवन जीने के लिए सदैव उत्सुक एवं तत्पर रहते हैं। वे उन स्वप्नद्रष्टा पुरुषों के समान नहीं होते जो किसी आदर्शवादी कल्पना में रमना पसन्द करते हैं बल्कि वे तो अत्यन्त व्यवहारकुशल उपयोगी और प्रेरणा का जीवन जीना चाहते हैं। इसलिए उन्हें अव्यावहारिक एवं आदर्शवादी तत्त्वज्ञान का कोई आकर्षण नहीं होता।पूर्णरूप से मन का समत्व कैसे प्राप्त किया जाय यह शंका सभी साधकों के मन में उठती है। श्रीकृष्ण यहाँ संक्षेप में उस साधन क्रम का वर्णन करते हैं जिसके अभ्यास से सिद्ध पुरुष के सुसंगठित व्यक्तित्व को प्राप्त किया जा सकता है। इसी का विस्तार अगले अध्याय में है।बाह्य विषयों की स्वयं में यह सार्मथ्य नहीं है कि वे किसी व्यक्ति को क्षुब्ध या लुब्ध कर सकें। विक्षेप का होना तो उनके साथ हमारे सम्बन्ध पर निर्भर करता है। समुद्रतट पर खड़े होकर उसमें उत्ताल तरंगों को देखने मात्र से कोई समस्या उत्पन्न नहीं होती किन्तु समुद्र में कूद पड़ने पर तरंगों के द्वारा हमें इधरउधर फेंका जाना प्रारंभ होता है। शब्दस्पर्श रूप आदि ग्रहण करने पर विक्षेप तभी होता है जब हम अपने मन की परिवर्तनशील परिस्थितियों से तादात्म्य करते हैं। इसलिए यदि हम बाह्य विषयों को बाहर ही रख सकें तो निश्चय ही ध्यानाभ्यास के लिए आवश्यक मनशान्ति प्राप्त की जा सकती है। यहाँ विषयों को बाहर रखने का अर्थ यह नहीं कि हम अपनी इंद्रियों का उपयोग करना बंद कर दें। इसका तात्पर्य यह है कि हम विषयों का चिन्तन न करें। विचार द्वारा यह जानकर कि उनमें सुख नहीं होता उनसे विरक्त हो जायें।अनेक साधक गुरु के उपदेशों का शाब्दिक अर्थ लेकर विचित्र ध्यानाभ्यास करने लगते हैं। ध्यान के लिए वे नेत्रदृष्टि को भृकुटियों के मध्य स्थिर करने का प्रयत्न करते हैं। यह तो उपदेश का अतिप्रसंग ही कहा जायेगा। जैसा कि श्री शंकराचार्य बताते हैं यहाँ दृष्टि को मानो भृकुटियों के बीच स्थिर करना है वास्तव में नहीं। यह एक मनोवौज्ञानिक सत्य है कि भृकुटियों के बीच दृष्टि को स्थिर करने की कल्पना से 45 अंश का कोण बनता है और यह स्थिति ध्यान के लिए अत्यन्त अनुकूल होती है।हमारे श्वासोच्छ्वास की गति एवं मन की स्थिति के बीच अत्यन्त समीप का सम्बन्ध है। मन के क्षुब्ध होने पर श्वासोच्छ्वास की लय भी बिगड़कर असंयमित हो जाती है। यहाँ प्राणापान की गति को सम करने का उपदेश है क्योंकि प्राणायाम मन को शान्त करने में उपयोगी होता है।प्रथम तो शरीर तथा प्राण को सुव्ययवस्थित करने का उपदेश है और तत्पश्चात् मन और बुद्धि को। इन्द्रियों की भूख मन की चंचलता और बुद्धि की अस्थिरता इन सबको संयमित करने का एक मात्र उपाय है मोक्ष को अपने जीवन का परम लक्ष्य बनाना। लक्ष्य का निर्धारण करने पर समस्त कर्मों का उसी लक्ष्य के प्रति अर्पण करना चाहिए। बुद्धि पर संयम होने का अर्थ इच्छा भय और क्रोध से मुक्त हो जाना है।उपर्युक्त तीनों गुणों में निकट का सम्बन्ध है। किसी अप्राप्य वस्तु को प्राप्त करने की तीव्र लालसा को इच्छा कहते हैं। इच्छा के तीव्र होने पर वह वस्तु प्राप्त होगी अथवा नहीं इसका भय लगा रहता है और उसके प्राप्त हो जाने पर यह भय होता है कि कहीं खो न जाय। जब व्यक्ति इस प्रकार भयभीत होता है तब स्वाभाविक है कि उसके और वस्तु प्राप्ति के बीच कोई विघ्न आ जाये तब वह व्यक्ति क्रोधित हो जाता है। अत तीनों पर विजय पाना बुद्धि की सभी वृत्तियों को अपने वश में करना है। इस प्रकार इन दो श्लोकों में वर्णित गुणों से सम्पन्न व्यक्ति भगवान् के शब्दों में सदा मुक्त ही है।इन गुणों के होने पर मुक्ति दूर नहीं रहती इसलिए भगवान् यहाँ कहते हैं कि इच्छा भय और क्रोध से रहित व्यक्ति मुक्त ही है। व्यवहार में भी रोटी पकाना इस प्रकार की शब्दावली प्रचलित है। किन्तु वास्तव में गूंथे हुए आटे को पकाया जाता हैं और न कि रोटी को। परन्तु हम उस वाक्य के अभिप्राय को समझते हैं। ठीक वैसे ही यदि साधक सब साधन सम्पन्न होकर ध्यान का अभ्यास करे तो सब मिथ्या धारणाओं से मुक्त होकर वह शीघ्र ही नित्यमुक्त आत्मा का साक्षात् अनुभव करता है।इस प्रकार समाहित चित्त के पुरुष के लिए कौन सी वस्तु ज्ञेय और ध्येय है इस सम्बन्ध में कहते हैं

"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.

यतेन्द्रियमनोबुद्धिः with senses? mind and intellect (ever) controlled? मुनिः the sage? मोक्षपरायणः having liberation as his supreme goal? विगतेच्छाभयक्रोधः free from desire? fear and anger? यः who? सदा for ever? मुक्तः free? एव verily? सः he.Commentary If one is free from desire? fear and anger he enjoys perfect peace of mind. When the senses? the mind and the intellect are subjugated? the sage does constant contemplation and,attains for ever to the absolute freedom or Moksha.The mind becomes restless when the modifications of deisre? fear and anger arise in it. When one becomes desireless? the mind moves towards the Self spontaneously liberation or Moksha becomes his highest goal.Muni is one who does Manana or reflection and contemplation.

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: