vartate viditātmanām ||5.26||
[5.26]:”Men who are free from passion and wrath, who have conquered their mind, and who have had a direct perception of God, see the all-tranquil Supreme Self wherever they look.”
Sri Krishn thus repeatedly stresses the distinctive features of the character and life of doers of selfless action in order to motivate and encourage Arjun and, through him, all his other disciples. The question is now almost resolved.
To conclude his argument, however,Sri Krishn reverts to the necessity of contemplating the incoming and outgoing breath for the realization of this sage’s state.
In Chapter 4, he told us of offering pran to apan, of sacrificing apan to pran, and of the regulation of both the life winds while giving his account of the process of yagya. The same subject is taken up again at the end of the present chapter.
sparśān kṛtvā bahir bāhyāmś
cakṣuś cai’vā’ntare bhruvoḥ,
prāṇāpānau samau kṛtvā
yaḥ sadā mukta eva saḥ ||5.28||
“That sage is liberated for ever who shuts out of his mind all objects of sensual pleasure, keeps his eyes centered between the two brows, regulates his pran and apan, conquers his senses, mind and intellect, and whose mind is fixed on salvation.”
Sri Krishn reminds Arjun of the vital need of excluding from the mind all thoughts of external objects as well as of keeping eyes fixed steadily between the two brows. Keeping eyes between the brows does not simply mean concentrating them at something. It is rather that while the worshipper is sitting erect, his eyes should be pointed ahead in a straight line from the midpoint between the brows; they should not wander about restlessly and look right and left.
Keeping the eyes aligned with the ridge of the nose- we must be careful that we do not start watching the nose-and balancing pran against apan and keeping the eyes steadily fixed all the while, we should direct the vision of mind, the Soul, to the breath and let him watch it: when does the breath go in, how long is it held-if it is held in for only half a second, we should not try to prolong it by force, and how long does it stay out? It is hardly necessary to say that the name in the breath will ring audibly. Thus when the vision of mind learns to concentrate steadily on the inhaled and exhaled breath, breathing will gradually become constant, firm, and balanced.
There will be then neither generation of inner desires nor assaults on the mind and heart by desires from external sources. Thoughts of external pleasure have already been shut out; now there will not even arise inner desires.
Contemplation then stands steady and straight like a stream of oil. A stream of oil does not descend like water, drop by drop; it comes down in a constant, unbroken line. Similar to this is the motion of the breath of a sage of attainment. So the man, who has balanced his pran and apan, conquered his senses, mind and intellect, freed himself from desire, and fear and anger, perfected contemplative discipline, and taken refuge in salvation, is ever-liberated.Sri Krishn finally discourses upon where this sage goes after liberation and what he achieves.
jñātvā mām śāntim ṛcchati ||5.29||
[5.29]:”Knowing the truth that it is I who enjoy the offerings of yagya and penances, that I am God of all the worlds, and that l am the selfless benefactor of all beings, he attains to final tranquillity.”
This liberated man, who knows that Sri Krishn-God of the gods of all worlds-is the recipient and enjoyer of the offerings of all yagya and penances, and that he is the selfless well-wisher of all beings- knowing all this he achieves the ultimate repose.
Sri Krishn says that he is the enjoyer of the worshipper’s yagya of inhaled and exhaled breath as well as of austerities. He is the one in whom yagya and penances are at last dissolved and so their doer comes to Him, the ultimate serenity that results from the completion of yagya.
The worshipper, liberated from desire by selfless action, knows Sri Krishn and realizes him as soon as he is blessed with this knowledge.This is named peace; and the one who achieves it becomes God of gods just as Sri Krishn is.
[As expounded by most revered Gurudev Swami Adgadanand Jee Paramhans]
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