Devanagari
कामक्रोधविमुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ २६ ॥
Verse text
kāma-krodha-vimuktānāṁ
yatīnāṁ yata-cetasām
abhito brahma-nirvāṇaṁ
vartate viditātmanām
Synonyms
kāma
—
from desires
;
krodha
—
and anger
;
vimuktānām
—
of those who are liberated
;
yatīnām
—
of the saintly persons
;
yata-cetasām
—
who have full control over the mind
;
abhitaḥ
—
assured in the near future
;
brahma-nirvāṇam
—
liberation in the Supreme
;
vartate
—
is there
;
vidita-ātmanām
—
of those who are self-realized.
Translation
Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.
Translation (Visvanatha Cakravarti Thakura)
26. Those who have become free of lust and anger, who sincerely endeavor, and who, having weakened the subtle body, have realized Paramātmā, soon attain brahma-nirvāṇa liberation.
27-28. That person, keeping the sense objects outside, focusing the eyes between the brows, equalizing the prāṇa and apāna moving in the nostrils, and thus controlling the senses, mind and intelligence, completely dedicated to liberation, thus freed from desire, fear and anger, is ever liberated.
Translation (Baladeva Vidyabhusana)
26. Paramātmā and liberation attends in all respects upon those who have become free of lust and anger, who make endeavor, control the mind, and have realized the ātmā.
27-28. That person, keeping the sense objects outside, focusing the eyes between the brows, equalizing the prāṇa and apāna moving in the nostrils, and thus controlling the senses, mind and intelligence, completely dedicated to liberation, thus freed from desire, fear and anger, is ever liberated.
Purport
Of the saintly persons who are constantly engaged in striving toward salvation, one who is in Kṛṣṇa consciousness is the best of all. The Bhāgavatam (4.22.39) confirms this fact as follows:
yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā karmāśayaṁ grathitam udgrathayanti santaḥ tadvan na rikta-matayo yatayo ’pi ruddha- sroto-gaṇās tam araṇaṁ bhaja vāsudevam
“Just try to worship, in devotional service, Vāsudeva, the Supreme Personality of Godhead. Even great sages are not able to control the forces of the senses as effectively as those who are engaged in transcendental bliss by serving the lotus feet of the Lord, uprooting the deep-grown desire for fruitive activities.”
In the conditioned soul the desire to enjoy the fruitive results of work is so deep-rooted that it is very difficult even for the great sages to control such desires, despite great endeavors. A devotee of the Lord, constantly engaged in devotional service in Kṛṣṇa consciousness, perfect in self-realization, very quickly attains liberation in the Supreme. Owing to his complete knowledge in self-realization, he always remains in trance. To cite an analogous example of this:
darśana-dhyāna-saṁsparśair matsya-kūrma-vihaṅgamāḥ svāny apatyāni puṣṇanti tathāham api padma-ja
“By vision, by meditation and by touch only do the fish, the tortoise and the birds maintain their offspring. Similarly do I also, O Padmaja!”
The fish brings up its offspring simply by looking at them. The tortoise brings up its offspring simply by meditation. The eggs of the tortoise are laid on land, and the tortoise meditates on the eggs while in the water. Similarly, the devotee in Kṛṣṇa consciousness, although far away from the Lord’s abode, can elevate himself to that abode simply by thinking of Him constantly – by engagement in Kṛṣṇa consciousness. He does not feel the pangs of material miseries; this state of life is called brahma-nirvāṇa, or the absence of material miseries due to being constantly immersed in the Supreme.
Purport (Visvanatha Cakravarti Thakura)
When will those who have realized the soul and then Paramātmā (viditāmanām) attain the happiness of brahma nirvāṇa? This verse explains. Yat-cetasām means those who have reduced the functions of the mind, weakened the subtle body. Being freed from lust and anger, and having weakened the functions of the mind, they attain brahma-nirvāṇa completely, in all ways (abhitaḥ). This means without much delay, they attain brahma-nirvāṇa.
The heart becomes purified by performance of niṣkāma-karma-yoga offered to the Lord. Then arises jṣāna, whose subject is the soul (tvam). Then arises bhakti, for gaining knowledge of the Lord, Paramātmā (tat). By the appearance of that knowledge of the Lord which is beyond the modes, one gains realization of Brahman. This has been stated in this chapter.
Now in three verses (27-29), the Lord speaks in abbreviated form what He will explain in the sixth chapter: that the process of aṣṭāṅga-yoga, practiced after having purified the heart by niṣkāma-karma-yoga, is shown to be superior to the process of jṣāna-yoga for producing realization of Brahman.
The word sparśān (touches) stands for all the sense objects—sound, touch, form, taste and smell. Externalizing these from the mind when they enter, that is, withdrawing the mind from the sense objects (pratyāhāra), placing the eyes between the eye brows, with half closed eyes, the yogī should fix his glance between the brows in order to prevent both sleep and wandering eyes. By extinguishing the upward and downward motions of the prāṇa and apāna which move in the nostrils through inhaling and exhaling, one makes them equal. By that means, the senses, mind and intelligence are brought under control.
Purport (Baladeva Vidyabhusana)
The paramātmā indeed serves such persons. Paramātmā in all respects (abhitaḥ) attends upon (vartate) those persons who endeavor in this way (yatīnām). It is said:
darśana-dhyāna-saṁsparśair matsya-kūrma-vihaṅgamāḥ
svāny apatyāni puṣṇanti tathāham api padmaja
The fish nourishes its offspring by seeing, the turtle by meditation, and the birds by touch. I nourish My devotees with similar affection, O Brahmā. Padma Purāṇa
Bg 5.27, Bg 5.28, Bg 5.27-28
SPaXaaRNk*-Tva bihbaRḥa&ê+auêEvaNTare >a]uvae" )
Pa[a<aaPaaNaaE SaMaaE k*-Tva NaaSaa>YaNTarcair<aaE )) 27 ))
YaTaeiNd]YaMaNaaebuiṬMauRiNaMaaeR+aParaYa<a" )
ivGaTaeC^a>aYa§-aeDaae Ya" Sada Mau¢- Wv Sa" )) 28 ))
sparśān kṛtvā bahir bāhyāṁś
cakṣuś caivāntare bhruvoḥ
prāṇāpānau samau kṛtvā
nāsābhyantara-cāriṇau
yatendriya-mano-buddhir
munir mokṣa-parāyaṇaḥ
vigatecchā-bhaya-krodho
yaḥ sadā mukta eva saḥ
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; yata—controlled; indriya—senses; manaḥ—mind; buddhiḥ—intelligence; muniḥ—the transcendentalist; mokṣa—for liberation; parāyaṇaḥ—being so destined; vigata—having discarded; icchā—wishes; bhaya—fear; krodhaḥ—anger; yaḥ—one who; sadā—always; muktaḥ—liberated; eva—certainly; saḥ—he is.
By performance of niṣkāma karma yoga the mind becomes purified. Then, when knowledge of ātmā arises, one should proceed to concentrate the mind upon seeing ātmā. This process of yoga with its aṅgas is described in two verses.
The sense objects, though external (sparśān bāhyān), by being subjects of remembrance, enter into the mind. By giving up memories of those sensations, the mind withdraws from the sense objects (bahis kṛtya).
The eyes should be focused between the brows. By completely closing the eyes, the mind will become inactive with sleep. If one keeps the eyes completely opened, they will wander externally. In order to prevent both sleep and wandering senses, one keeps the eyes half-closed, focused between the brows.
By stopping up and down movements of the prāṇa and apāna moving in the nostrils, one makes them equal, performing kumbhaka. By this means, ones senses, mind and intelligence become fixed on seeing the ātmā (yatā).
Such a person who is engaged in contemplating ātmā (muniḥ), whose only goal is liberation (mokṣa parāyaṇaḥ), being devoid of desire, fear and anger, is liberated at all times (sadā), at the time of perfection and even at the stage of sādhana.
Surrender Unto Me
Why in a near future if it is so difficult? This is explained by Srila Prabhupada in the verse of the Purport:
darsana‑dhyana‑samsparsair
matsya‑kurma‑vihangamah
svany apatyani pusnanti
tathaham api padma ja
``By vision, by meditation and by touch only do the fish, the tortoise and the birds maintain their offspring. Similarly do I also, O Padmaja!''
The idea is that, because Krsna, if we focus our consciousness on Him, than Krsna meditates on the devotees. He sees their endeavor and He carries them to the supreme destination ‑ to His lotus feet, by His mercy.
We can try and try but "daivi esa gunamayi, mama maya duratiya", this material energy is impossible to overcome". It is impossible to try to weed out all the anarthas in our heart, weed by weed, bit by bit. It seems like an impossible task.
But we should work hard on it. And ultimately because Krsna sees our sincerity, our taste and attachment for achieving Him, and our faith and fixed‑up 'ness' in our spiritual master and in the process ‑ when He sees that, because He is meditating upon His bhaktas, He will pick us up from the material world. That is the way "in a very near future" even though it is difficult.
This Section described the process of liberation through 'karma' or work in knowledge. But not just knowledge that we aren't our body, but knowledge of the Supersoul.
The next Section (27‑28) describes how to achieve that same liberated condition through 'astanga‑yoga', shutting out all external sense objects, keeping the eyes...
[ E . PRELIMINARY: LIBERATION THROUGH ASTANGA‑YOGA (5. 27‑28)
One can become free from desire, fear and anger ‑ fully liberated ‑ through astanga‑yoga. ]