Bhagavad Gita Chapter 5, Verse 27

Chapter 5 – Karma Sanyasa Yoga · Speaker: Krishna

Sanskrit verse

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥

Transliteration

sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ .
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ॥

Meaning

Shutting out external contacts, fixing the gaze between the eyebrows, and making the prana and apana breaths moving within the nostrils even...

Word meanings

स्पर्शान् – the contacts, sense objects
बाह्यान् – external
बहिः – outside
कृत्वा – having put
चक्षुः – the gaze
च एव – and
अन्तरे भ्रुवोः – between the eyebrows
प्राणापानौ – the prana and apana breaths
समौ – even, balanced
कृत्वा – having made
नासाभ्यन्तरचारिणौ – moving within the nostrils

Anvaya (word order)

बाह्यान् स्पर्शान् बहिः कृत्वा, चक्षुः च एव भ्रुवोः अन्तरे (कृत्वा), नासाभ्यन्तरचारिणौ प्राणापानौ समौ कृत्वा ।

Explanation

Verses 5.27 and 5.28 together give a compact instruction on meditation and one description of the free person. "Shutting out external contacts, fixing the gaze between the eyebrows, equalising the inward and outward breath moving through the nostrils; with senses, mind and intellect controlled, the sage who is intent on liberation, free from desire, fear and anger, is ever liberated." The first verse begins the practice; the second verse, 5.28, gives its fruit.

The practice described has four parts. First, withdrawal of attention from outer contacts, sparshan bahyan: not running away but turning the senses down so that the mind is not dragged. Second, the eyes fixed at the centre of the brows, bhruvor antare, which calms the wandering gaze. Third, even breath, prana and apana made equal, so that the breath, which is closely linked to the mind's agitation, becomes smooth and unforced. Fourth, restraint of the senses, mind and intellect together.

Shankara understands this as a concise summary of the method of meditation, which leads to the knowledge of the Self and is the means of liberation for a person intent on it. Ramanuja explains that the yogi, withdrawing from outward objects and fixing his mind on the Self, practises breath-regulation as an aid to steady meditation. Madhva speaks of the devotee who controls his body and mind to meditate on the Lord seated in the heart. Elaborate postures are described in 6.11 to 6.14, and this verse is the short form.

Why the breath? Anyone who has been angry knows that the breath quickens, and anyone who has felt calm knows that it softens. The breath is a bridge between body and mind. By bringing it to evenness, we gently quiet the mind without forcing it. Even a few minutes of slow, equal breathing before a difficult conversation, a test or sleep shows the principle at work.

The gaze between the brows is a point of concentration; those who find this uncomfortable may focus on a sacred image or the heart, as many teachers advise. What matters is that the mind finds one steady place. Do not treat the details as mechanical tricks; they are supports for inner steadiness, to be learned from a competent teacher, and the Gita itself places devotion and knowledge above technique. Continue with 5.28 and 5.29, and compare 6.10 to 6.15 and 8.10 for the breath and the point between the brows at the time of death.

Context

Verse 5.26 spoke of the nearness of Brahma-nirvana. Verses 5.27–5.28 together, in one sentence, describe a concise method of meditation and its fruit (ever liberated); it is expanded in Chapter 6.

Life lesson

To calm a restless mind, begin with breath and gaze: close your eyes gently for a few minutes and make the breath long and even. When the body quietens, the mind begins to quieten too.

Key terms

Prana-apana: the two main breaths moving in and out
Bhru-madhya: the point between the eyebrows, a centre for meditation
Pranayama (hint): the practice of regulating and balancing breath