Chapter 5 · Shloka 27— The Yoga of Renunciation of Action

sparśhān kṛitvā bahir bāhyānśh chakṣhuśh chaivāntare bhruvoḥ prāṇāpānau samau kṛitvā nāsābhyantara-chāriṇau yatendriya-mano-buddhir munir mokṣha-parāyaṇaḥ vigatechchhā-bhaya-krodho yaḥ sadā mukta eva saḥ

sparśhān

— contacts (through senses)

kṛitvā

— keeping

bahiḥ

— outside

bāhyān

— external

chakṣhuḥ

— eyes

cha

— and

eva

— certainly

antare

— between

bhruvoḥ

— of the eyebrows

prāṇa-apānau

— the outgoing and incoming breaths

samau

— equal

kṛitvā

— keeping

nāsa-abhyantara

— within the nostrils

chāriṇau

— moving

yata

— controlled

indriya

— senses

manaḥ

— mind

buddhiḥ

— intellect

muniḥ

— the sage

mokṣha

— liberation

parāyaṇaḥ

— dedicated

vigata

— free

ichchhā

— desires

bhaya

— fear

krodhaḥ

— anger

yaḥ

— who

sadā

— always

muktaḥ

— liberated

eva

— certainly

saḥ

— that person

"Sparsan kritva bahir bahyams caksus caivantare bhruvoh, pranam apanau samau kritva nasabhyantara-carinau." — Shutting out external contacts, fixing the gaze between the eyebrows, equalizing the in-breath and the out-breath moving within the nostrils. This verse (continuing through 5.28) marks the Gita's first explicit description of a meditation technique — one that clearly anticipates the Dharana-Dhyana-Samadhi of the Yoga Sutras and the techniques elaborated in Chapter 6. Krishna moves from the philosophical teaching of karma yoga and jnana into the practical physiological instruction of pranayama-based meditation. The three instructions: (1) 'Sparsan kritva bahir bahyan' — making external contacts external (withdrawing the senses from their objects; this is Pratyahara in Patanjali's system); (2) 'Caksus antare bhruvoh' — fixing the gaze between the eyebrows (a concentration practice that stills the optical nerves and withdraws attention from the visual field); (3) 'Pranam apanau samau kritva' — equalizing the inward (prana) and outward (apana) breaths. Gita Press commentary notes that the equalization of breath is significant: the movement of prana and apana (the vital forces of in-breath and out-breath) is directly connected to the movement of the mind. A restless mind creates erratic breathing; equalized breathing settles the mind. This bidirectional relationship makes breath regulation one of the most accessible entry points to mental stillness.

The three steps described — sensory withdrawal, focused attention between the eyebrows, and equalized breathing — map precisely onto modern contemplative neuroscience findings about how to shift from scattered to focused awareness. Breath regulation is the entry point used in virtually every evidence-based mindfulness program. Internalization of gaze toward the center of the forehead produces what yoga physiology calls 'shambhavi mudra' — a powerful focal anchor. The Gita is being very practical here: it's giving the method, not just the principle.

First explicit meditation technique in the Gita: 1) Pull senses away from external objects (pratyahara). 2) Fix the inner gaze between the eyebrows (concentration anchor). 3) Equalize in-breath and out-breath. These three map exactly onto what modern mindfulness science identifies as the key moves for shifting from scattered to stable awareness. The Gita isn't just philosophy — here it's giving the method.

Krishna now gives actual meditation instructions! Step one: pull your attention away from outside things. Step two: look gently toward the space between your eyebrows. Step three: breathe in and out smoothly and evenly. These three things together help calm and steady the mind. It's the Gita's recipe for real meditation!