प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि। इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धैर्यं धारणयन्।।5.9।।
pralapan visṛjan gṛhṇan nuṁmiṣa nimishaṁ api indriyāṇi indriyārtheṣu vartanta iti dhairyaṁ dhāraṇayan
Translation
Opening, letting go, taking, for a moment or a blink, the sense‑organs act on their objects; he steadies himself and bears this in mind.
Word Meanings
प्रलपन् — opening; विसृजन् — letting go, releasing; गृह्णन् — taking, accepting; अनु‑मिषन् — for a moment, fleeting; निमिषन् — in an instant; इन्द्रियाणि — sense‑organs; इन्द्रियार्थेषु — in their respective objects; वर्तन्त — act, function; इति — thus; धैर्यं — steadiness, composure; धारणयन् — contemplating, bearing in mind
Understanding the Verse
In this verse, Krishna describes the subtle operation of the mind when it becomes balanced and detached. The Sanskrit compounds प्रलपन् (pralapan) – "opening", विसृजन् (visṛjan) – "releasing", and गृह्णन् (gṛhṇan) – "taking" indicate a rapid succession of actions that the intellect performs when it is free from attachment. The terms अनु‑मिषन् (nuṁmiṣa) and निमिषन् (nimisha) convey the idea of a fleeting instant, suggesting that the mind can perceive and respond to sense‑objects within the span of a blink.
इन्द्रियाणी (indriyāṇi) refers to the five sense‑organs—eyes, ears, nose, tongue, and skin—while इन्द्रियार्थेषु (indriyārtheṣu) designates the corresponding objects of these senses: forms, sounds, odors, tastes, and tactile sensations. The verb वर्तन्त (vartanta) means "to move, to act, to function"; thus, the verse states that even when the intellect remains unattached, the sense‑organs continue to engage with their external objects in their ordinary way.
The final phrase इति धैर्यं धारणयन् (iti dhairyaṁ dhāraṇayan) introduces a mental attitude of steadiness (धैर्यं) and contemplation (धारणयन्). Krishna is instructing the seeker to observe this natural functioning without identifying with it, to hold it in mind with equanimity. By doing so, one cultivates a state of non‑attachment (vairāgya) while remaining fully aware of the world. This balance is the hallmark of a true yogi, who can witness the play of the senses without being driven by desire or aversion.
Philosophically, the verse underscores a core teaching of the Gita: that the external world and its sensory processes are inevitable, but the inner response to them is a matter of conscious choice. When the mind perceives the senses as merely transient phenomena—"for a moment or a blink"—the seeker can maintain composure even amidst the constant flux of sensory input. This composure is not indifference; it is a refined awareness that sees the senses as instruments of experience, not as masters of the self.
Practically, the verse invites meditation on the momentary nature of perception. By repeatedly reminding oneself that each sensory contact lasts only an instant, the practitioner reduces the tendency to cling to pleasure or recoil from pain. Over time, this reflection weakens the habitual patterns of craving and fear, paving the way for deeper inner peace and clarity. In the broader context of Chapter 5, which contrasts renunciation (sannyāsa) with yoga (karma‑yoga), this verse illustrates how renunciation is achieved not by withdrawing from the world, but by cultivating an inner stance of steady, detached observation while still performing one's duties.
