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Bhagavad-gītā 5.26

कामक्रोधविमुक्तानां यतीनां यतचेतसाम् । अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ २६ ॥
kāma-krodha-vimuktānāṁ
[kaama-krodha-vimuktaanaam]
yatīnāṁ yata-cetasām
[yateenaam yata-chetasaam]
abhito brahma-nirvāṇaṁ
[abhito brahma-nirvaanam]
vartate viditātmanām
[vartate viditaatmanaam]
Word-for-word
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 .
Blended reading (Sanskrit + English inline)
kāma-krodha-vimuktānāṁ
kāma
from desires
krodha
and anger
vimuktānām
of those who are liberated
yatīnāṁ yata-cetasām
yatīnām
of the saintly persons
yata - cetasām
who have full control over the mind
abhito brahma-nirvāṇaṁ
abhitaḥ
assured in the near future
brahma - nirvāṇam
liberation in the Supreme
vartate
is there
vartate viditātmanām
vidita - ātmanām
of those who are self-realized .
Important Words
  • kāma-krodha-vimuktānām — of those liberated from desire and anger
    Vi + mukta — 'thoroughly released.' The two great enemies named together. The chapter has been circling these two from verse 23; here, freedom from them is the named qualification for near-liberation.
  • yatīnām — of the saintly persons
    From √yam — 'to restrain.' The yati is one who restrains. The same root behind yoga, yama. The yati's restraint is what makes the next word — yata-cetas, restrained mind — possible. Discipline of the senses precedes discipline of the mind.
  • yata-cetasām — who have full control over the mind
    Yata-cetas — 'restrained-minded.' The compound names a structural condition. Cetas is the inner instrument including thought, feeling, and intention. Bringing it under restraint is the harder of the two restraints.
  • abhitaḥ — assured in the near future
    From abhi + tas — 'all around, on every side, near.' Liberation surrounds them on every side, available from every direction. Prabhupāda's gloss 'in the near future' captures the temporal sense; the spatial sense is equally present — they are encircled by nirvāṇa.
  • vidita-ātmanām — of those who are self-realized
    Vidita — known. From √vid, same root as veda. The self is the known. The compound is past-passive: the self has been known. This is not a process anymore but an accomplished fact.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Three qualifications — desire-and-anger freed, mind-restrained, self-known — make brahma-nirvāṇa abhitas: present 'on all sides,' near, available. Liberation is not a distant destination but an ambient field for the prepared.
Further notes (विवरण · Vivaraṇa)
Abhitaḥ is the verse's hinge: liberation surrounds the prepared candidate. The preposition implies that the yogin no longer needs to travel toward Brahman — Brahman has, in a sense, arrived. The verse closes the brahma-nirvāṇa triplet (5.24, 25, 26). Cross-ref 6.27 (śāntim brāhmīm). Cf. śāntir mām adhigacchati at 18.62.
Prose order (अन्वय · Anvaya)
काम-क्रोध-विमुक्तानाम् यत-चेतसाम् विदित-आत्मनाम् यतीनाम् अभितः ब्रह्म-निर्वाणम् वर्तते ।
kāma-krodha-vimuktānām yata-cetasām vidita-ātmanām yatīnām abhitaḥ brahma-nirvāṇam vartate |
For the ascetics free from desire and anger, with restrained minds, who have known the self, Brahman-nirvāṇa is present on every side.
Word split (पदच्छेद · Padaccheda)
काम-क्रोध-विमुक्तानाम् यतीनाम् यत-चेतसाम् । अभितः ब्रह्म-निर्वाणम् वर्तते विदित-आत्मनाम् ॥
kāma-krodha-vimuktānām yatīnām yata-cetasām | abhitaḥ brahma-nirvāṇam vartate vidita-ātmanām ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
काम-क्रोध-विमुक्तानाम् kāma-krodha-vimuktānām काम + क्रोध + विमुक्त p.p.p. (past passive participle) gen.pl. (genitive plural)m., bahuvrīhi cpd. (compound) of those freed from desire and anger
यतीनाम् yatīnām यति (m.) gen.pl. (genitive plural) of ascetics
यत-चेतसाम् yata-cetasām यत p.p.p. (past passive participle) + चेतस् (n.) gen.pl. (genitive plural)m., bahuvrīhi cpd. (compound) of those with restrained minds
अभितः abhitaḥ ind. (indeclinable) on all sides, near
ब्रह्म-निर्वाणम् brahma-nirvāṇam ब्रह्मन् + निर्वाण (n.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) Brahman-nirvāṇa
वर्तते vartate √वृत् pres. (present) 3sg.ātm. (ātmanepada / middle voice) exists, is present
विदित-आत्मनाम् vidita-ātmanām विदित p.p.p. (past passive participle) + आत्मन् (m.) gen.pl. (genitive plural)m., bahuvrīhi cpd. (compound) of those who have known the self
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.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
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.
Commentary

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 jñāna, 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 jñāna-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.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
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.
Commentary

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.

Bhūrijana Dāsa Gauḍīya
Commentary

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. ]

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

By fixed meditation on Supersoul one soon attains liberation in near future. One is assured

liberation by:

Being free from anger and all material desires
By being self-realized, self-disciplined and constantly endeavoring for perfection
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
5.26 Yatinam, to the monks; yata-cetasam, who have control over their internal organ; kama-krodha-viyuktanam, who are free from desire and anger; vidita-atmanam, who have known the Self, i.e. who have full realization; vartate, there is; brahma-nir-vanam, absorption in Brahman, Liberation; abhitah, either way, whether living or dead. Immediate Liberation of the monks who are steadfast in full realization has been stated. And the Lord has said, and will say, at every stage that Karma-yoga, undertaken as a dedication to Brahman, to God, by surrendering all activities [The activities of body, mind and organs] to God, leads to Liberation through the stages of purification of the heart, attainment of Knowledge, and renunciation of all actions. Thereafter, now, with the idea, 'I shall speak elaborately of the yoga of meditation which is the proximate discipline for full realization,' the Lord gave instruction through some verses in the form of aphorisms:
Śrī Rāmānujācārya Classical
Translation
5.26 To those who are free from desire and wrath; 'who are wont to exert themselves' i.e., who are practising self-control; whose 'thought is controlled,' i.e., whose minds are subdued; 'who have conered them,' i.e., whose minds are under their control - to such persons the beatitude of the Brahman is close at hand. The beatitude of the Brahman is already in hand to persons of this type. Sri Krsna concludes the examination of Karma Yoga already stated, as reaching the highest point in the practice of mental concentration (Yoga) having for its object the vision of the self:
Śrī Abhinavagupta Classical
Translation
5.26 Kama - etc. For them at all times i.e., at all stages, there is Brahman-Existence, the ultimately true one, and it does not look for the time of control [of the mind (mediation)]
Swami Sivananda Classical
Translation
5.26 Absolute freedom (or Brahmic bliss) exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts and who have realised the Self.
Commentary

5.26 कामक्रोधवियुक्तानाम् of those who are free from desire and anger? यतीनाम् of the selfcontrolled ascetics? यतचेतसाम् of those who have controlled their thoughts? अभितः on all sides? ब्रह्मनिर्वाणम् absolute freedom? वर्तते exists? विदितात्मनाम् of those who have realised the Self.Commentary Those who renounce all actions and practise Sravana (hearing of the scriptures)? Manana (reflection) and Nididhyasana (meditation)? who are established in Brahman or who are steadily devoted to the knowledge of the Self attain liberation or Moksha instantaneously (Kaivalya Moksha). Karma Yoga leads to Moksha step by step (Krama Mukti). First comes purification of the mind? then knowledge? then renunciation of all actions and eventually Moksha.

Swami Gambhīrānanda Classical
Translation
5.26 To the monks who have control over their internal organ, who are free from desire and anger, who have known the Self, there is absorption in Brahman either way.
Shri Purohit Swami Classical
Translation
5.26 Saints who know their Selves, who control their minds, and feel neither desire nor anger, find Eternal Bliss everywhere.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)
Related verses
BG 2.55 BG 16.21 BG 18.53 SB 11.19.36 SB 7.15.22 SB 4.22.24 CC Madhya 22.87 CC Antya 6.236 CC Madhya 19.176 Kaṭha Upaniṣad 1.2.20BRS 1.2.187
Concepts
MayaNirvana
Related lectures
Personal Guidance
Those free from anger and desire, self-realized, with controlled minds, devoted to the Self — assured of liberation in the very near future.
Practical Applications
  • Note the actual qualifications: anger-free, desire-free, self-controlled.
  • Track your ongoing campaign against anger and desire.
  • Trust the proximity of liberation as you make progress.
Reflection Questions
  • Which of these qualifications is closest to fulfillment in me?
  • Which is furthest? What's my plan?
Analogy

A fruit ripening on the branch is not yet fallen, but for the gardener who has watched a thousand seasons the falling is already certain — abhitaḥ, very near. The yogī free of kāma and krodha, with mind controlled, is such a ripening fruit. Liberation is not a distant theory but the next step on a road already nearly walked.

Stories
Śukadeva Gosvāmī's near-passage

Śukadeva, son of Vyāsa, was born already perfected — kāma-krodha-vimukta from the womb. Tradition tells that he refused to leave his mother's body for twelve years until Kṛṣṇa Himself promised that māyā would not touch him.

When he did emerge, he walked through the world naked and silent, yata-cetasāṁ, with full control over the mind. He spoke the Bhāgavatam to King Parīkṣit over seven days and at the end he simply walked into the forest and was gone — abhitaḥ brahma-nirvāṇam, liberation in the very near future.

The verse describes Śuka's state. He was vidita-ātmā — self-realized — and liberation was already at hand. He merely walked into it when the speaking was done.

📝 My note

Source: vedabase.io

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