Gita 05.27 – Shut out the sense objects to seek inwards

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sparśān kṛtvā bahir bāhyāṁś
cakṣuś caivāntare bhruvoḥ
prāṇāpānau samau kṛtvā
nāsābhyantara-cāriṇau (Bg 5.27)

Word-for-word:
sparśān — sense objects, such as sound; kṛtvā — keeping; bahiḥ — external; bāhyān — unnecessary; cakṣuḥ — eyes; ca — also; eva — certainly; antare — between; bhruvoḥ — the eyebrows; prāṇa-apānau — up- and down-moving air; samau — in suspension; kṛtvā — keeping; nāsa-abhyantara — within the nostrils; cāriṇau — blowing

Translation:
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.

Explanation:
This verse marks the transition from karma-yoga to aṣṭāṅga-yoga. The Bhagavad-gītā is an inclusive text that presents an overview of various paths of yoga, ultimately guiding us toward the highest path—bhakti-yoga. In the first six chapters, the emphasis is on karma-yoga, showing how it gradually progresses and culminates in bhakti-yoga through the intermediate stage of aṣṭāṅga-yoga.

In the fifth chapter, Kṛṣṇa has spoken primarily about karma-yoga. In verses 27 and 28, He turns to aṣṭāṅga-yoga, and in verse 29, He introduces bhakti-yoga. In doing so, He also provides a summary of the chapter.

What He presents in verses 27 and 28 is later elaborated in chapter 6, which focuses on aṣṭāṅga-yoga, while what He conveys in a sūtra-like form in verse 29 is expanded upon in chapters 7 through 12.

In the previous verse, Kṛṣṇa used the phrase “labhante brahma-nirvāṇam.” After describing that attainment—freedom from material existence and entry into spiritual existence—He now shifts to explain how the karma-yogī can take an alternative trajectory by progressing toward aṣṭāṅga-yoga. In this verse, He outlines the initial stage of aṣṭāṅga-yoga.

sparśān kṛtvā bahir bāhyāṁś: Keeping the objects of sense perception outside, external to oneself.

Here, the word ‘sparśān’ specifically refers to the sense object of touch, but in a broader sense it represents all sense objects. In such usage, one object stands for the entire group. For example, Kṛṣṇa uses śrotrādīnīndriyāṇy anye śabdādīn viṣayān anya in 4.26—śrotra meaning ear and śabda meaning sound. There, by mentioning one sense organ and its object, He indicates the whole group, aided by the word anye (“others”).

At times, however, even without explicitly mentioning others, one item alone is used to represent the whole. A common example is the phrase “give us our daily bread.” Here, “bread” also implies water and other food items needed with it. Similarly, a specific term can stand for the entire group.

Similarly, “sparśān” here represents the whole group of sense objects. The sense object of touch can be especially titillating, as sense gratification—particularly in terms of physical intimacy—often begins with seeing or hearing. One may see a beautiful person, or hear something alluring—as in the case of Viśvāmitra, who was captivated by the sound of Menakā’s ankle bells.

Yet, whatever the initial stimulus, such gratification ultimately culminates in sparśa (touch). Therefore, Kṛṣṇa uses the word “sparśa” as representative, to emphasize how one should turn away from sense objects and renounce sensual indulgence—sparśān kṛtvā bahir bāhyāṁś: keep the sense objects outside, not allowing them to enter one’s consciousness.

cakṣuś caivāntare bhruvoḥ: Fixing the eyes on the space between the eyebrows.

Physically speaking, there is nothing particularly attractive about the spot between the eyebrows, and it is not even easy to fix the gaze there. The purpose, however, is not beauty but discipline—a practical application of what was mentioned in the previous line.

How does one shut out the sense objects? If we simply close our eyes, we risk falling asleep. If we keep them open, we risk being distracted by external sights. A balanced solution is to fix the gaze on the space between the eyebrows. This provides a steady focal point for the eyes, enabling one to direct the consciousness inward, ultimately toward the indwelling Lord. This state of inward absorption is called samādhi.

By shutting out external sense objects, one situates the senses in a way that they no longer cause agitation. When the eyes are fixed on the space between the eyebrows, nothing remains to distract them—neither externals nor internals.

Internal distractions, such as lethargy and sleep, are kept in check, and external distractions, with their endless parade of sense objects in the world, are also prevented from disturbing one’s focus.

prāṇāpānau samau kṛtvā nāsābhyantara-cāriṇau: Creating a balance between prāṇa and apāna, the two airs that move within the nostrils.

These two vital airs are frequently discussed in Vedic literature, especially in the aṣṭāṅga-yoga texts within the broader Vedic tradition. One stage of practice is prāṇāyāma, the regulation of breath, which serves as a foundation for redirecting consciousness.

The essential principle here is to shut out the external in order to move inward. How one advances further on this inward journey will be described in the sixth chapter, while this process itself will be elaborated in the next verse.

Thank you.