Bhagavad Gita - Chapter 4 - Shloka (Verse) 27

व्याख्या--'सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे'--इस श्लोकमें समाधिको यज्ञका रूप दिया गया है। कुछ योगीलोग दसों इन्द्रियोंकी क्रियाओंका समाधिमें हवन किया करते हैं। तात्पर्य यह है कि समाधि-अवस्थामें मन-बुद्धिसहित सम्पूर्ण इन्द्रियों-(ज्ञानेन्द्रियों और कर्मेन्द्रियों-) की क्रियाएँ रुक जाती हैं। इन्द्रियाँ सर्वथा निश्चल और शान्त हो जाती हैं।समाधिरूप यज्ञमें प्राणोंकी क्रियाओँका भी हवन हो जाता है अर्थात् समाधिकालमें प्राणोंकी क्रियाएँ भी रुक जाती हैं। समाधिमें प्राणोंकी गति रोकनेके दो प्रकार हैं--एक तो हठयोगकी समाधि होती है, जिसमें प्राणोंको रोकनेके लिये कुम्भक किया जाता है। कुम्भकका अभ्यास बढ़ते-बढ़ते प्राण रुक जाते हैं, जो घंटोंतक, दिनोंतक रुके रह सकते हैं। इस प्राणायामसे आयु बढ़ती है; जैसे--वर्षा होनेपर जल बहने लगता है तो जलके साथ-साथ बालू भी आ जाती है, उस बालूमें मेढक दब जाता है। वर्षा बीतनेपर जब बालू सूख जाती है, तब मेढक उस बालूमें ही चुपचाप सूखे हुएकी तरह पड़ा रहता है, उसके प्राण रुक जाते हैं। पुनः जब वर्षा आती है तब वर्षाका जल ऊपर गिरनेपर मेढकमें पुनः प्राणोंका संचार होता जाता है और वह टर्राने लग जाता है।दूसरे प्रकारमें मनको एकाग्र किया जाता है। मन सर्वथा एकाग्र होनेपर प्राणोंकी गति अपने-आप रुक जाती है।

तथा दूसरे साधक इन्द्रियोंके सम्पूर्ण कर्मोंको और शरीरके भीतर रहनेवाला वायु जो प्राण कहलाता है उसके संकुचित होने फैलने आदि कर्मोंको ज्ञानसे प्रकाशित हुई आत्मसंयमरूप योगाग्निमें हवन करते हैं। आत्मविषयक संयमका नाम आत्मसंयम है वही यहाँ योगाग्नि है। घृतादि चिकनी वस्तुसे प्रज्वलित हुई अग्निकी भाँति विवेकविज्ञानसे उज्ज्वलताको प्राप्त हुई ( धारणाध्यानसमाधिरूप ) उस आत्मसंयम योगाग्निमें ( वे प्राण और इन्द्रियोंके कर्मोंको ) विलीन कर देते हैं।

He states another sacrifice - with Kiñca (Furthermore).

The actions of the senses, i.e., hearing, speaking (vadana), etc., they offer into the Self as control (saṃyama), which is characterized by Dhāraṇā (concentration), Dhyāna (meditation), and Samādhi (absorption).

They restrain all activity and establish the concentration of the mind (citta-samādhānaṃ) in the Self - He says this with Viveka (discrimination/knowledge).

Kiñca (Furthermore), Sarvāṇi Indriya-Karmāṇi (all the actions of the senses), i.e., the actions of the senses of knowledge called Śrotra, Tvak, Cakṣu, Rasanā, Ghrāṇa (hearing, touch, sight, taste, smell), and the actions of the senses of action called Vāk, Pāṇi, Pāda, Pāyu, Upastha (speech, hands, feet, evacuation, generation), i.e., grasping sound, touch, form, taste, smell, and the actions called speaking, taking, moving, excreting, and enjoying (ānanda),

and the actions of the Prāṇas, i.e., the actions of the Prāṇas called Prāṇa, Apāna, Vyāna, Udāna, Samāna (outward breath, downward breath, diffused breath, upward breath, equalizing breath), i.e., leading outward, leading downward, contracting (āñcana), expanding (prasāraṇa), etc., equalizing the eaten and drunk, leading upward - and so on,

and the actions of the five subsidiary Prāṇas (Nāga, etc.) stated as: 'Nāga is named for eructation, Kūrma is remembered for opening the eyes. Kṛkara should be known as causing hunger, Devadatta for yawning. And Dhananjaya, though pervasive, does not leave the created beings' - these actions also, others (apare)

offer into the fire of Yoga, which is the restraint of the Self (ātmani saṃyamaḥ), i.e., dissolution (pravilāpanaṃ). That restraint itself is the fire of Yoga, into which they Juhvati (offer), which is made bright (ujjvalatām āpādite) by the discernment (viveka) in the form of knowledge and the refutation of all limiting adjuncts (upādhinirāsena), like a lamp with oil. Juhvati means they cause their complete dissolution (pravilāpayanti), this is the meaning.

It should be noted here that because the form is similar to the Bhāṣya (Śaṅkarācārya's), there is no contradiction with other interpretations because of it.

In the fire of the means called the restraint of the Self (ātma-saṃyamākhyopāyāgnau).

He speaks of another, more distinguished Yoga - with Sarvāṇi (All). The actions of the senses, i.e., the grasping of sound, etc., and the actions of the Prāṇas, i.e., contraction, expansion, inhalation, exhalation, etc. Others, the Yogis, offer into the fire of Yoga, which is the restraint of the Self (ātmani saṃyamaḥ). That same (restraint) is Yoga and also Fire. In that (Fire), which is kindled (dīpite) by knowledge, i.e., illuminated by the knowledge of the Self as distinct from the body, senses, Prāṇa, and mind, they Juhvati (offer), i.e., Pravilāpayanti (cause to dissolve).

The Prāṇa of the sense-Yogis remains unwithdrawn (anupasaṃhṛta eva āste), as if in deep sleep. This is due to the non-withdrawal of the mind which is its companion. However, for the intellect-Yogis (buddhi-yoginām), the mind is also withdrawn, and therefore the Prāṇa dependent on it is also withdrawn - this is the distinction.

For these (sense-Yogis) also, due to the absence of the knowable (boddhavya) in the intellect, there is the consciousness of Samādhi in the intellect dissolved as before, but by them, the Self is neither known as distinct from the intellect, nor is the intellect withdrawn (upasaṃhṛtā) into that (Self). Therefore, regarding these same (Yogis), it is said in the Vāyavīya (Purāṇa) - 'Bauddhā daśasahastrāṇi tiṣṭhanti vigata-jvarāḥ' (Those absorbed in the intellect remain free from fever for ten thousand (Manvantaras)). 'Bauddhāḥ' are those absorbed in the intellect (Yogis). 'Daśasahastrāṇi' (ten thousand) is understood in connection with 'Manvantaras'.

Others (Yogis) offer all the actions of the senses and the actions of the Prāṇas into the fire of the Yoga of mind-control (manaḥ-saṃyama-yogāgnau), which is kindled by knowledge.

The meaning is that they strive for the prevention (nivāraṇe prayatante) of the inclination of the senses and the Prāṇas towards their actions, through the mind.

Sarvāṇi (All). Others (Yogis) are devoted to meditation (Dhyāna-niṣṭhāḥ). They offer the actions of the senses of knowledge (buddhīndriyāṇi), i.e., the hearing, seeing, etc., of the sense of hearing (śrotra) and others. And the actions of the senses of action (karmendriyāṇi), i.e., speaking, taking (upādāna), etc., of speech (vāk), hands (pāṇi), etc. And the actions of the ten Prāṇas. The outward movement of Prāṇa. The downward movement of Apāna. The pervasive movement (vyānayana), contraction, and expansion, etc., of Vyāna. The proper distribution (samyaṅ unnayanam) of the eaten and drunk, etc., by Samāna. The upward movement of Udāna. And the actions in the form of 'Nāga is named for eructation, Kūrma is remembered for opening the eyes. Kṛkara should be known as causing sneezing, Devadatta for yawning. And Dhananjaya, though pervasive, does not leave the created beings even in death' - they Juhvati (offer).

Where? Ātmani Saṃyamaḥ (Restraint in the Self), which is the one-pointedness of meditation (dhyānaikāgryaṃ), that is Yoga, that is the Fire, in that (Fire), which is kindled (dīpite) by knowledge, i.e., blazing with the knowledge pertaining to the object of meditation (dhyeya-viṣayeṇa). The meaning is that by properly knowing the object of meditation, restraining the mind in it, they cause the cessation (uparamyanti) of all those actions.

Since the restraint of the senses and the objects is stated, and 'The mind is superior to the objects' (Kaṭho. 1.3.10) - in this sequence, the mind itself should be stated as the entity to be restrained (niyantavyatayā). Therefore, He indicates that the restraint of the mind is spoken of here by the word Ātma-Saṃyama (restraint of the Self) - with 'In the fire of Yoga, which is the restraint of the mind' (Manaḥ-saṃyama-yogāgnau).

The restraint of the mind itself is Yoga due to its being the means to Yoga, etc., or Yoga is the attainment, etc., of the restraint of the mind. Its nature as being kindled by knowledge (jñāna-dīpitatvaṃ) is rooted in the contemplation (anusandhāna-mūlatvam) of the pure Self's nature as distinct from the body.

If it is said that the restraint of the actions of the senses and the actions of the Prāṇas, which are spoken of as the object of oblation (hotavyatayā) here, like the sense of hearing, etc., and sound, etc., is stated, then there would be the fault of redundancy, etc. - to dispel this apprehension, He says - 'Manasaḥ' (Of the mind).

The action of the senses is seeing, touching, etc., and speaking, taking, etc. The action of the Prāṇa is inhalation, exhalation, etc. Alternatively, the action of the Prāṇa is a subtle specific activity which is the cause of the activity of the senses, etc., established by the dialogue of the Prāṇas, etc. By this, there is a distinction (vyavacchedaḥ) from Prāṇāyāma (breath control) which will be mentioned later.

Here too, the intention of the word 'pravaṇatā-nivāraṇa' (prevention of inclination) is as before. Since the sense of hearing, etc., were mentioned earlier, this verse may be exclusively devoted to the restraint of the senses of action (karmendriya-mātra-niyamanaparo).

दिव्य सत्य के ज्ञान के द्वारा अहंकार को संयमित करने को यहां आत्मसंयम योग कहा गया है।आत्मानात्मविवेक के द्वारा परिच्छिन्न संसारी अहंकार से अपरिच्छिन्न आनन्दस्वरूप आत्मा को विलग करके उसमें ही दृढ़ स्थिति प्राप्त करने के अभ्यास का अर्थ ही आत्मा के द्वारा अहंकार को संयमित करना है। इसे ही आत्मसंयम कहते हैं। इस साधना के द्वारा कर्मेन्द्रियों एवं ज्ञानेन्द्रियों के अनियन्त्रित व्यापार को नियन्त्रित किया जा सकता है।इस प्रकार पांच यज्ञों का वर्णन करने के पश्चात् भगवान् अगले श्लोक में पाँच और साधनाएँ बताते हैं मानो वे अर्जुन को यह समझाना चाहते हों कि इस प्रकार की सैकड़ो साधनाएं बतायी जा सकती हैं।

Sarvāṇi (All). They are performers of material sacrifices (dravya-yajñāḥ). And all the activities of the senses, the mental activities, the outgoing (actions) through the mouth and nose, the downward leading of urine, etc., and the actions related to Vāyu (air/breath), they cast (niveśayanti) into the fire of one-pointedness (aikāgrya-vahnau) called Yoga, which is the cause of the restraint of the Self (ātmanaḥ), i.e., the mind, which is fully illuminated (samyag-jñāna-paridīpite) by right knowledge, into the object to be fulfilled (pūrayitavye). The meaning is that they grasp the object being perceived or being conceived only with that one-pointedness, by the intellect that has completely abandoned other activities.

That is stated in the Śivopaniṣad - 'If the consciousness (cit) is restrained without abandoning the (original) mental state (bhāve 'tyakte), it does not go to another mental state. Then, by its central state, excessive mental contemplation (bhāvanā) develops' (Vijñānabhairava 62).

In this way, the sacrifice of Yoga (Yoga-Yajña) is explained.

Ātma-Saṃyama (Restraint of the Self) - since this word has a difficult meaning, He explains it - 'Ātman' (Self).

'Ātman' means the mind.

This means called the restraint of the Self itself is the Fire.

Thus, having stated the two sacrifices of Samādhi preceded by dissolution (layapūrvakaṃ) according to the Pātañjala school and the emergence (vyutthānaṃ) from it, He states another sacrifice, which is the essence of all fruits, free from emergence due to the destruction of the cause, Samādhi preceded by sublation (bādha-pūrvakaṃ) according to the Brahmavādi school. There are two types of Samādhi - one preceded by dissolution and one preceded by sublation.

In the former, following the maxim 'Tadananyatvam ārambhaṇa-śabdādibhyaḥ' (Its non-difference, because of the originatory word, etc. - Brahma Sūtra 2.1.14), since the effect is non-existent without the cause, the individual form (vyaṣṭi-rūpaṃ) of the effect of the five quintuplicated elements is non-existent without the cosmic form (samaṣṭi-rūpaṃ) of Virāṭ, as it is its effect. Similarly, the cosmic form, which is the effect of the five quintuplicated elements, is non-existent without the five non-quintuplicated great elements, as it is their effect. In that too, earth, which has the five qualities of sound, touch, form, taste, and smell, is non-existent without water, as it is the effect of water which has the four qualities other than smell. And that water, which has the four qualities, is non-existent without fire (tejas), as it is the effect of fire which has the three qualities other than smell and taste. That fire, which has the three qualities, is non-existent without air (vāyu), as it is the effect of air which has the two qualities other than smell, taste, and form. That air, which has the two qualities, is non-existent without space (ākāśa), as it is the effect of space which has only the quality of sound. And that space, which has the quality of sound, is non-existent without the ego (ahaṃkāra) in the form of the Supreme Lord's will 'I shall become many' (bahu syām), as it is its effect. That ego in the form of will is non-existent without the great principle (Mahattattva) in the form of the contemplation (īkṣaṇa-rūpaṃ) of Māyā, as it is its effect. That great principle in the form of contemplation is non-existent without Māyā, as it is a modification of Māyā. That cause called Māyā, being inert, is superimposed on consciousness, and thus is non-existent without it - the Samādhi which is concerned only with consciousness (caitanya-mātra-gocaraḥ), in the phenomenal world (prapañce) of cause and effect, even though it is unreal (avidyamāne 'pi), is called layapūrvakaḥ (preceded by dissolution) by this contemplation.

There, due to the absence of the realization of the meaning of the great Vedic statements like Tattvamasi (Thou art That), etc., Avidyā (ignorance) and its effect are not destroyed. Even with this contemplation, since the cause exists, the entire phenomenal world arises again, so this Samādhi is sabījaḥ (with seed), like deep sleep (suṣupti-vat), and is not the main one.

The main one, however, is the nirbījaḥ (seedless) Samādhi preceded by sublation, which, upon the cessation of Avidyā through the direct realization of the meaning of the great statements like Tattvamasi, etc., leads to the cessation of its effect in the order of creation, and since the beginningless Avidyā does not arise again, its effect also does not arise again. That very Samādhi is shown by this verse.

For example - Sarvāṇi (All) means the entire actions of the senses, which are in gross form and in the form of impressions (saṃskāra-rūpāṇi). The actions of the senses - the five senses of knowledge called Śrotra, Tvak, Cakṣu, Rasanā, Ghrāṇa (hearing, touch, sight, taste, smell), and the five senses of action called Vāk, Pāṇi, Pāda, Pāyu, Upastha (speech, hands, feet, evacuation, generation), and the inner mind and intellect - the actions of hearing sound, grasping touch, seeing form, grasping taste, grasping smell, and the actions called speaking, taking, moving, excreting, and enjoying (ānanda), and the willing (saṃkalpa) and determining (adhyavasāyau) (which are the actions of mind and intellect). Evaṃ Prāṇa-Karmāṇi (And the actions of the Prāṇas). The actions of the five Prāṇas called Prāṇa, Apāna, Vyāna, Udāna, Samāna (outward, downward, diffused, upward, equalizing breath) - leading outward, leading downward, contracting, expanding, etc., equalizing the eaten and drunk, leading upward, etc. By this, the subtle body (liṅga) consisting of seventeen components is stated: five senses of knowledge, five senses of action, five Prāṇas, mind, and intellect. And that is the Hiranyagarbha called the cosmic subtle body, which is intended here - the qualifier 'Sarvāṇi' is used to convey this.

In the fire of the Yoga of Self-restraint (Ātma-Saṃyama-Yogāgnau) - restraint relating to the Self (Ātma-viṣayakaḥ saṃyamaḥ), which is Dhāraṇā, Dhyāna, and Saṃprajñāta Samādhi; when that matures, Yoga is Nirodha-Samādhi (cessation-absorption). Patañjali formulated it as: 'Vyutthāna-nirodha-saṃskārayor abhibhava-prādurbhāvau nirodha-lakṣaṇa-cittānvayo nirodha-pariṇāmaḥ' (The result of Nirodha is the subjugation and manifestation of the impressions of emergence and cessation, with the mind following the characteristic of cessation). Vyutthāna (Emergence) is the three states called kṣipta, mūḍha, and vikṣipta; their impressions (saṃskārāḥ) are obstacles to Samādhi; they are constantly subjugated by the Yogi with effort, day after day and moment after moment. And the counter-impressions of Nirodha are manifested. Then, the following of the mind with the mere moment of cessation is the result of Nirodha.

He states its fruit: 'Tataḥ praśānta-vāhitā-saṃskārāt' (From the impression of tranquil flow). The mind, which is the pure essence of Sattva due to the destruction of Tamas and Rajas, and is free from dissolution and distraction, is called praśānta (tranquil). Its abundance, due to the strength of the impression of previous tranquility, is praśānta-vāhitā (tranquil flow). And He stated its cause: 'Virāma-pratyayābhyāsa-pūrvaḥ saṃskāra-śeṣo 'nyaḥ' (The other (Asaṃprajñāta) is preceded by the practice of the cause of cessation, with only the impression remaining). Virāma is the cessation of modification; its cause (pratyayaḥ) is the human effort for the cessation of modification; the practice (abhyāsaḥ) of that (repeated performance) is what precedes the other, which is Asaṃprajñāta, different from Saṃprajñāta, which is born of that - this is the meaning.

Such Ātma-Saṃyama-Yoga is the Fire, into which, being kindled by knowledge (jñāna-dīpite) - knowledge being the direct realization of the identity of Brahman and the Self generated by Vedānta sentences - and thus illuminated (dīpite) by the destruction of Avidyā and its effect, i.e., made extremely bright (in the Samādhi preceded by sublation) - others offer the cosmic subtle body (samaṣṭi-liṅga-śarīram). The meaning is that they cause its complete dissolution (pravilāpayanti). And here, the distinction from the previous (sacrifice) is indicated by the qualifiers 'Sarvāṇi', 'Ātmani', 'Jñānadīpita' and by the singular number in 'Agnau', thus there is no redundancy.

Apare Yoginaḥ (Other Yogis) perform all the actions of the senses (indriya-kṛtyān).

And again, even while performing the actions of the Prāṇas (the five Prāṇas' duties), even while performing actions like eating and drinking due to hunger and thirst, etc., (they offer those actions).

In the fire of control (saṃyama), which is the regulation of the Self (ātmanaḥ) for My attainment, kindled by knowledge (jñāna-dīpite), i.e., made ready for the realization of My nature by knowledge, which is the intrinsic means (sva-karaṇa-rūpaḥ) of all, in that, they Juhvati (offer).

Sarvāṇi (All). The actions of the senses and the actions of the Prāṇas.

Others (Yogis) in the (fire) kindled by knowledge (knowledge pertaining to the object of meditation).

In this way, the three types of performers of sacrifice - the medium, the inferior, and the superior - have been described.

Ātma-Saṃyama (Restraint of the Self) - since this word has a difficult meaning, He explains it - 'Ātman' (Self). 'Ātman' means the mind.

This means called the restraint of the Self itself is the Fire.

सर्वाणि all? इन्द्रियकर्माणि functions of the senses? प्राणकर्माणि functions of the breath (vital energy)? च and? अपरे other? आत्मसंयमयोगाग्नौ in the fire of the Yoga of selfrestraitn? जुह्वति sacrifice? ज्ञानदीपिते kindled by knowledge.Commentary Just as a lamp is kindled by oil? so also the fire of the Yoga of selfcontrol is kindled by knowledge. When the Yogi concentrates or fixes his mind on Brahman or the Self? the senses and the breath cease to function. The senses and the breath are absorbed into their cause.

Further, apare, others; juhvati, offer, i.e. merge; sarvani, all; indriya-karmani, the activities of the organs; and also the prana-karmani, activities of the vital force- prana means the air in the body; they offer its activities such as contraction, expansion, etc; atma-samyama yoga-agnau, into the fire of the yoga of self-control-withdrawal (samyama) [Samyama consists of concentration, meditation, and Self-absorption. The idea conveyed by the verse is that by stopping all activities, they concentrate the mind on the Self.] into the Self (atma) is self-control (atma-samyama); that itself is the fire of yoga (yoga-agni); (they offer) into that fire; jnana-dipite, which has been lighted by Knowledge, made to blaze up by discriminating knowledge, as if lighted up by oil.

Some again offer as oblations all the functions of the senses, the activities of the vital breath etc., into the fire of Yoga of restraint of the mind kindled by knowledge. They endeavour to prevent the mind from getting attached to the functions of the senses and vital breaths. That is, by contemplating on the self they sublimate these energies and overcome even the lurking subtle desires for them.