Bhagavad Gita - Chapter 15 - Shloka (Verse) 14

व्याख्या -- अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः -- बारहवें श्लोकमें अग्निकी प्रकाशनशक्तिमें अपने प्रभावका वर्णन करनेके बाद भगवान् इस श्लोकमें वैश्वानररूप अग्निकी पाचनशक्तिमें अपने प्रभावका वर्णन करते हैं (टिप्पणी प0 775.1)। तात्पर्य यह है कि अग्निके दोनों ही कार्य (प्रकाश करना और पचाना) भगवान्की ही शक्तिसे होते हैं।प्राणियोंके शरीरको पुष्ट करने तथा उनके प्राणोंकी रक्षा करनेके लिये भगवान् ही वैश्वानर(जठराग्नि) के रूपसे उन प्राणियोंके शरीरमें रहते हैं। मनुष्योंकी तरह लता? वृक्ष आदि स्थावर और पशु? पक्षी आदि जङ्गम प्राणियोंमें भी वैश्वानरकी पाचनशक्ति काम करती है। लता? वृक्ष आदि जो खाद्य? जल ग्रहण करते हैं? पाचनशक्तिके द्वारा उसका पाचन होनेके फलस्वरूप ही उन लतावृक्षादिकी वृद्धि होती है।प्राणापानसमायुक्तः -- शरीरमें प्राण? अपान? समान? उदान और व्यान -- ये पाँच प्रधान वायु एवं नाग? कूर्म? कृकर? देवदत्त और धनञ्जय -- ये पाँच उपप्रधान वायु रहती हैं (टिप्पणी प0 775.2)। इस श्लोकमें भगवान् दो प्रधान वायु -- प्राण और अपानका ही वर्णन करते हैं क्योंकि ये दोनों वायु जठराग्निको प्रदीप्त करती हैं। जठराग्निसे पचे हुए भोजनके सूक्ष्म अंश या रसको शरीरके प्रत्येक अङ्गमें पहुँचानेका सूक्ष्म कार्य भी मुख्यतः प्राण और अपान वायुका ही है।पचाम्यन्नं चतुर्विधम् -- प्राणी चार प्रकारके अन्नका भोजन करते हैं --,(1) भोज्य -- जो अन्न दाँतोंसे चबाकर खाया जाता है जैसे -- रोटी? पुआ आदि।(2) पेय -- जो अन्न निगला जाता है जैसे खिचडी? हलवा? दूध? रस आदि।(3) चोष्य -- दाँतोंसे दबाकर जिस खाद्य पदार्थका रस चूसा जाता है और बचे हुए असार भागको थूक,दिया जाता है जैसे -- ऊख? आम आदि। वृक्षादि स्थावर योनियाँ इसी प्रकारसे अन्नको ग्रहण करती हैं।(4) लेह्य -- जो अन्न जिह्वासे चाटा जाता है जैसे -- चटनी? शहद आदि।अन्नके उपर्युक्त चार प्रकारोंमें भी एकएकके अनेक भेद हैं। भगवान् कहते हैं कि उन चारों प्रकारके अन्नोंको वैश्वानर(जठराग्नि) रूपसे मैं ही पचाता हूँ। अन्नका ऐसा कोई अंश नहीं है? जो मेरी शक्तिके बिना पच सके। सम्बन्ध -- पीछेके तीन श्लोकोंमें अपनी प्रभावयुक्त विभूतियोंका वर्णन करके अब उस विषयका उपसंहार करते हुए भगवान् सब प्रकारसे जाननेयोग्य तत्त्व स्वयंको बताते हैं।

तथा --, मैं ही? पेटमें रहनेवाला जठराग्नि होकर अर्थात् यह अग्नि वैश्वानर है जो कि पुरुषके भीतर स्थित है और जिससे यह ( खाया हुआ ) अन्न पचता है इत्यादि श्रुतियोंसे जिसका वर्णन किया गया है? वह वैश्वानर होकर? प्राणियोंके शरीरमें स्थित -- प्रविष्ट होकर प्राण और अपानवायुसे संयुक्त हुआ भक्ष्य? भोज्य? लेह्य और चोष्य -- ऐसे चार प्रकारके अन्नोंको पचाता हूँ। वैश्वानर अग्नि खानेवाला है और सोम खाया जानेवाला अन्न है। सुतरां यह सारा जगत् अग्नि और सोमस्वरूप है? इस प्रकार देखनेवाला मनुष्य अन्नके दोषसे लिप्त नहीं होता।

He states another reason for the universal selfhood of the Lord—'Kincha' (Moreover). In 'Ahameva' (I alone), by the word 'Aham', the Supreme is indicated; the connection is 'having become... I cook'. Regarding the Supreme existing as the digestive fire (Jathara), he cites Shruti as evidence—'Ayam' (This) etc.

He excludes the external earthly fire—'Yo'yam' (Which this) etc. He distinguishes the third element which originates another body—'Yena' (By whom) etc.

If the Supreme exists as the digestive fire, His being resorted to the body is established, so it need not be stated separately—doubting this, relying on the Shruti 'One should know Him as Purusha-shaped established inside the Purusha', he says 'Pravishtah' (Entered).

He states the auxiliary cause for the Supreme as digestive fire in cooking food—'Prana' etc. 'Samyuktatvam' means being kindled/inflamed.

He reveals the fourfold nature of food—'Bhojyam' (To be eaten) etc.

The vision of Vaishvanara in the enjoyer, the vision of Soma in the food—thus meditating on the entire world of enjoyer and food as Agni and Soma at the time of eating, the enjoyer incurs no defect caused by food—he shows this incidental fruitful meditation—'Bhokta' (The enjoyer) etc.

Moreover, 'Aham'—the Supreme Self—becoming 'Vaishvanarah'—the fire situated in the belly; resorting to—entering—the body of living beings—those possessing Prana; 'Samayuktah'—united with—the kindlers Prana and Apana; I 'Pachami'—cook—the fourfold food: 'Bhojya' (to be consumed/drunk?), 'Bhakshya' (to be chewed), 'Choshya' (to be sucked), and 'Lehya' (to be licked).

There, that which like Payasa (rice pudding) etc. is swallowed after simply rolling on the tongue is 'Bhojya' (Peya?). That which like Apupa (cake) etc. is eaten by cutting and breaking with teeth is 'Bhakshya'. That which like sugarcane stick etc. is pressed by molars, the essence swallowed, and the residue rejected, is 'Choshya'. That liquefied jaggery etc. which is placed on the tongue, tasted for sap, and swallowed is 'Lehya'.

And so is the Shruti—'This Agni is Vaishvanara who is this inside the Purusha, by whom this food is cooked'—and so on.

The enjoyer is the Vaishvanara fire, the food to be enjoyed is expressed by the word Soma. Thus meditating on the entire world consisting of enjoyer and enjoyed as Agni and Soma at the time of eating, the enjoyer incurs no defect caused by food—this incidental fruitful meditation should be observed.

He elaborates on the very knowledge stated before—with 'Yadadityagatam' etc.

'Gam'—the earth.

Becoming the fire named Vaishvanara situated in the abdomen, and having taken shelter in the body of all living beings, united with and kindled by the Prana and Apana breaths, I digest the four kinds of food -- 'Bhakshya' (masticable), i.e., requiring the action of teeth, like sweet cakes (apupa) etc.; 'Bhojya' (soft food), i.e., not requiring that, like milk-pudding (payasa) etc.; 'Lehya' (lickable), like jaggery, sugar etc.; 'Coshya' (suckable), which is sucked and the residue thrown away, like sugarcane stalks etc.

By this, whatever power is seen everywhere is Mine alone; this is the idea.

So thus, the enjoyer is the Vaishvanara fire, the food to be enjoyed is Soma; thus both Agni and Soma constitute everything; one who sees in this manner is not tainted by the defects of food; this also should be observed.

Becoming Vaishvanara—the digestive fire—resorting to the body of all living beings, united with the specific functions of Prana and Apana, I cook the fourfold food consisting of Khadya (chewable), Choshya (suckable), Lehya (lickable), and Peya (drinkable), eaten by them.

Here, Soma and Vaishvanara, being manifestations of the Supreme Person, are designated in coordinate relation (Samana-adhikaranya) with Him as 'I becoming Soma', 'becoming Vaishvanara'.

He states the reason for the coordinate designation of those two and of the entire group of beings with the Supreme Person—

Moreover—'Aham' etc. Becoming Vaishvanara—digestive (fire)—entering inside the body of living beings; accompanied by their kindlers Prana and Apana; I cook the fourfold food eaten by living beings—Bhakshya, Bhojya, Lehya, and Choshya.

There, what is eaten by cutting and breaking with teeth—Apupa etc., is 'Bhakshya'. What is swallowed by simply rolling on the tongue—Payasa etc., is 'Bhojya' (Peya). What is swallowed gradually by tasting the sap after placing on the tongue—liquefied jaggery etc., is 'Lehya'. What is rejected as residue after squeezing the sap part with molars etc.—sugarcane stick etc., is 'Choshya'—this is the fourfold distinction.

'Becoming the digestive fire'—'The fire in the belly reaches the eaten food'—for it is said by him (?), this is the idea.

Objection: 'This food is ordained as threefold—eating, drinking, chewing' [Aitareya 3.4.3]—from this statement, how fourfold? To that he says—'Consisting of Khadya, Choshya, Lehya, Peya'—due to inclusion by another form, the teaching is threefold elsewhere; this is the idea.

'In the middle of Apana and Prana, balanced by Prana and Apana; coordinated by Samana, the fire cooks properly'—in such statements, 'the fire kindled by the function of the internal air becomes capable of cooking'—this is stated; with this intention he says—'Pranapanavrittibhedasamayuktah' (United with the specific functions of Prana and Apana).

वैश्वानर वही चैतन्यस्वरूप परमात्मा समस्त जीवित प्राणियों के शरीरों में जीवन की उष्णता के रूप में व्यक्त होता है। इस उष्णता के अभाव में देह मृत हो जाता है। अन्न से जीवन द्रव्य बनाने की प्रक्रिया से शरीर में उष्णता उत्पन्न होती है और शरीर के अन्तरावयव स्वत अपना कार्य करते रहते हैं। जब तक जीवनी शक्ति शरीर में प्रवाहित होती रहती है? तब तक इन शारीरिक प्रक्रियाओं का व्यक्ति को न भान होता है और न उसे उनके लिये कोई सजग प्रयत्न ही करना पड़ता है।प्राणियों के देह में स्थित जठराग्नि भी जो अन्न को पचाती है परमात्मा की ही एक अभिव्यक्ति है? जिसे यहाँ वैश्वानर कहा गया है।मैं चतुर्विध अन्न को पचाता हूँ एक स्वस्थ प्राणी की पाचनशक्ति सभी प्रकार के अन्न को पचा सकती है। यहाँ अन्न का चतुर्विध वर्गीकरण उसके भक्षण के प्रकार पर आधारित है। प्रथम है भक्ष्य? अर्थात् जिसे दांतों से चबाकर खाना पड़ता है? जैसे रोटी आदि (2) भोज्य अथवा पेय जिसे निगला जाता है? जैसे दूध आदि (3) चोष्य जिसे चूसना पड़ता है? जैसे आम? गन्ना आदि और (4) लेह्य जिसे चाटना पड़ता है? जैसे मधु? चटनी आदि। इस चतुर्विध अन्न में समस्त प्रकार के सामिष? निरामिष? पक्व और अपक्व आहारों का समावेश हो जाता है। मुख के द्वारा भक्षण किये गये समस्त प्रकार के अन्न का पाचन तथा शरीर के लिये आवश्यक उसके रूपान्तर का कार्य पाचन क्रिया के द्वारा ही संभव होता है? और इस पाचन क्रिया की यह क्षमता परमात्मा की ही एक अभिव्यक्ति है।प्राण और अपान से युक्त होकर समस्त प्राणियों के शरीरों में होने वाली ग्रहण और विसर्जन की क्रियाओं को क्रमश प्राण और अपान कहा जाता है। तथापि इनका और अधिक व्यापक अर्थ यहाँ स्वीकार किया जा सकता है। चैतन्य आत्मा न केवल वैश्वानर के रूप में ग्रहण किये गये अन्न को पचाता ही है? वरन् वही चैतन्य प्राण के रूप में व्यक्त होकर भक्षण किये हुये अन्न को अन्ननलिका द्वारा पेट तक पहुँचाता है। पाचन के पश्चात् यही आत्मा आंतों को मलविसर्जन की क्षमता प्रदान करता है। सारांशत? परमात्मा ही हमें अन्न के भक्षण? उसके पाचन तथा अनावश्यक मल के विसर्जन के कार्यों में सहायता करता है।और

"Yadaditya" etc. ending with "chaturvidham". Regarding the revelation of the [authorship of] creation, preservation, and dissolution indicated in the Tenth Chapter, through the form of the three lights of the sun etc., the revered Teachers say—The sustaining of the worlds (or two worlds) by the pentad of elements, collectively and individually, that indeed is the supreme lordship of the Bhagavan—this is said by this.

For instance—The sun's light has the nature of illuminating and sustaining, due to the identity of the dyad of Fire (Tejas) and Earth (Dhara). This is stated by the two halves "Yadadityagatam" and "Gamavishya cha".

The lunar light is illuminating and nourishing, due to the union of Earth, Water, and Fire. That is stated by the part "Yacchandramasi" and the half-verse "Pushnami chaushadhih sarvah somo bhutva rasatmakah".

The fire-light is of the nature of illuminating, drying, burning, sweating, and cooking, due to the union of Earth, Water, Fire, and Air. That is stated here by "Yacchagnau" and by "Aham vaishvanarah".

Space (Sky), however, being of the nature of consciousness and accommodation, is indeed omnipresent.

The entry of a cow (Dhenu) is not the cause of sustaining beings, to this He says—"Gam" (The Earth) etc.

"Aham" etc. Moreover, I, the Lord alone, becoming "Vaishvanarah"—the digestive fire—being propounded by Shruti like "This Agni is Vaishvanara who is within the Purusha, by whom this food is cooked" etc.; resorting to the body of all living beings, entered within; united with—kindled by—Prana and Apana, their stimulators; I "Pachami"—bring to digestion.

The food eaten by living beings is fourfold—Bhakshya, Bhojya, Lehya, and Choshya. There, what is eaten by cutting and breaking with teeth like Apupa (cake) etc., is "Bhakshya"; it is also called "Charvya". And what is swallowed by simply rolling on the tongue like soup, rice etc., is "Bhojya". And what is swallowed by tasting the sap after placing on the tongue, like somewhat liquefied jaggery, Rasala, Shikharini etc., is "Lehya". And what is rejected as residue after squeezing the sap part with teeth, like sugarcane stick etc., is "Choshya"—this is the distinction.

He who is the enjoyer is Agni Vaishvanara; the food to be eaten is Soma; that this pair is Agni and Soma, everything—meditating thus, the taint of food-defect does not occur—this also should be observed.

Then, for the sake of their nourishment alone, I cook that eaten food, He says—"Aham" etc.

I, becoming "Vaishvanarah"—of the form of digestive fire—resorting to the body of living beings, entered within; united with Prana and Apana, their stimulators; I "Pachami"—cook—the eaten fourfold food—Bhakshya, Bhojya, Lehya, Choshya.

I alone becoming Vaishvanara—the fire situated in the belly—being Vaishvanara according to Shruti like "This Agni is Vaishvanara who is within the Purusha, by whom this food is cooked" [Brihad. Up. 5.9.1] etc.; resorting to—entering—the body of living beings—those possessing Prana;

"Pranapanasamayuktah"—united with, joined with, Prana and Apana; I "Pachami"—do the cooking—of "Annam"—food—"Chaturvidham"—fourfold, of four kinds—Bhojya, Bhakshya, Choshya, and Lehya.

The enjoyer is the Vaishvanara fire; the food to be eaten is Soma; he who sees that this pair is Agni and Soma, everything, for him there is no taint of food-defect.

Moreover—

Moreover, "Aham Vaishvanarah" etc. "Vaishvanarah sadharanashabdavisheshat" [Brahma Sutra 1.2.24]—this is stated to illustrate the Scriptural term in the Sutras.

And by indicating His own pervasiveness, He states His nature as Name and Form—"Vaishvanarah"—the Lord of Speech, the digestive fire, I am;

there He states the function—"Pachami" (I cook). I cook the fourfold food—consisting of Bhakshya, Bhojya, Lehya, Peya—eaten by them; united with the specific individual manifestations designated as Prana and Apana.

Here, the forms of the Supreme Person's manifestations—Sun, Soma, Vaishvanara—are designated in coordinate relation as "I having become Ravi (Sun), Soma, (and) internal Vaishvanara".

अहम् I? वैश्वानरः (the fire) Vaisvanara? भूत्वा having become? प्राणिनाम् of living beings? देहम् the body? आश्रितः abiding? प्राणापानसमायुक्तः associated with Prana and Apana? पचामि (I) digest? अन्नम् food? चतुर्विधम् fourfold.Commentary The immanence of the Lord as the gastric fire in all living beings is described in this verse.Vaisvanara The fire that abides in the stomach. This fire is fanned by the bellows of the incoming and the outgoing breaths continuously and large antities of food are digested. Inside the wonderful laboratory of the stomach I digest the food by taking the form of this gastric fire.Four kinds of food (1) Food which has to be eaten by mastication (Bhakshyam). (2) That which has to be sucked in (Bhojyam). (3) That which has to be licked (Lehyam). (4) That which has to be devoured or swallowed (Choshyam). Another classification is as follows (1) Rice is PrithiviAnnam (solid food) for human beings. (2) Water is Apyannam (watery food) for birds like the Chataka. (3) Fire is Tejasannam (hot food) for certain creatures. (4) Air is Vayvannam (air as food) for serpents.अयमग्निर्वैश्वानरो योऽयमन्तः पुरुषः येनेदमन्नं पच्यते।।This fire which is within man and by which the food is digested is Vaisvanara. (Brihadaranyaka Upanishad 5.9.1)He who thinks or meditates and feels that the Vaisvanara fire is the eater? that the food eaten by the fire is the Soma (moon) and that the two together form AgniSoma is not contaminated by the impurities in the food. He who meditates before he takes his food that the whole world which is in the form of eater and eaten is made up of Agni and Soma? is not tainted by the evil arising from eating bad food.Repeat this verse daily before you take your food. You will be free from all taints of impurity in food.

Bhutva, taking the form of; vaisvanarah, Vaisvanara, the fire in the stomach, mentioned in such Upanisadic texts as, 'This fire that is within man and digests the food (that is eaten) is Vaisvanara' (Br. 5.9.1); becoming that Vaisvanara, and asritah, residing in, entering; deham, the bodies; praninam, of creatures, of living beings; aham, I Myself; prana-apana-samayuktah, in association [i.e. kindled, inflamed, by Prana and Apana.] with Prana and Apana; [Prana-that vital force which goes upward and has its seat really in the heart (cf. Tai. Br. 3.10.8.5), but it said to be located at the tip of the nose since its presence is directly felt there.
Apana-that vital force which goes downward, below the navel, and has its seat in the organs of excertion.-Tr.] pacami, digest; the caturvidham, four kinds of; annam, food-those that are eaten by masticating, swallowing, sucking and licking.
The eater is the fire called Vaisvanara, and the eaten is the food Soma. One who looks upon all that there is as being these two, fire and Soma, is not affected by the impurity of food.
Further,

Becoming the 'digestive fire', or the fire of digestion, I function within the bodies of all living creatures. In union with various activities of 'inward and outward breaths', I digest the 'four kinds of food' eaten by individuals. These consist of foods to be chewed, sucked, licked and drunk.
The Supreme Person who has the Soma, digestive fire etc., as his glory (Vibhuti) is here eated with Him by means of co-ordinate predication in the verses 'Becoming the juicy Soma' and 'Becoming the digestive fire'. He now sets forth the reason for eating these glories with Himself.