Bhagavad Gita - Chapter 4 - Shloka (Verse) 28

व्याख्या--'यतयः संशितव्रताः'--अहिंसा, सत्य, अस्तेय (चोरीका अभाव), ब्रह्मचर्य और अपरिग्रह (भोग-बुद्धिसे संग्रहका अभाव)--ये पाँच 'यम' हैं (टिप्पणी प0 257), जिन्हें 'महाव्रत' के नामसे कहा गया है। शास्त्रोंमें इन महाव्रतोंकी बहुत प्रशंसा, महिमा है। इन व्रतोंका सार यही है कि मनुष्य संसारसे विमुख हो जाय। इन व्रतोंका पालन करनेवाले साधकोंके लिये यहाँ 'संशितव्रताः' पद आया है। इसके सिवाय इस श्लोकमें आये चारों यज्ञोंमें जो-जो पालनीय व्रत अर्थात् नियम हैं, उनपर दृढ़ रहकर उनका पालन करनेवाले भी सब संशितव्रताः हैं। अपने-अपने यज्ञके अनुष्ठानमें प्रयत्नशील होनेके कारण उन्हें 'यतयः' कहा गया है।

जो यज्ञबुद्धिसे तीर्थादिमें द्रव्य लगाते हैं वे द्रव्ययज्ञा यानी द्रव्यसम्बन्धी यज्ञ करनेवाले हैं। जो तपस्वी हैं वे तपोयज्ञा यानी तपरूप यज्ञ करनेवाले हैं। प्राणायाम प्रत्याहाररूप योग ही जिनका यज्ञ है वे योगयज्ञा यानी योगरूप यज्ञ करनेवाले हैं। वैसे ही अन्य कई स्वाध्याययज्ञ और ज्ञानयज्ञकरनेवाले भी हैं। जिनका यथाविधि ऋग्वेद आदिका अभ्यासरूप स्वाध्याय ही यज्ञ है वे स्वाध्याययज्ञ करनेवाले हैं और शास्त्रोंका अर्थ जाननारूप ज्ञान जिनका यज्ञ है वे ज्ञानयज्ञ करनेवाले हैं। इसी तरह कई यत्नशील संशित व्रतवाले हैं। जिनके व्रतनियम अच्छी प्रकार तीक्ष्ण किये हुए यानी सूक्ष्मशुद्ध किये हुए होते हैं वे पुरुष संशितव्रत कहलाते हैं।

He introduces the six sacrifices - with 'Dravya' (Material). There, taking the persons who perform the material sacrifices, He divides them - with 'Tīrtheṣu' (In sacred places).

The meaning is that the ascetics (tapasvinaḥ) are those who are disciplined (niyamavantaḥ) in performing penance (tapas) with the consciousness of sacrifice (yajña-buddhyā).

By the word 'ādi' (etc.) in Pratyāhārādi (withdrawal of senses, etc.), Yama (restraints), Niyama (observances), Āsana (postures), Dhyāna (meditation), Dhāraṇā (concentration), and Samādhi (absorption) are included. The meaning is that they do not transgress the rules of the accessories like facing east, having purified hands, etc., as prescribed by the scripture.

The sharpening (tīkṣṇīkaraṇam) of the vows (vratānāṃ) is their extreme firmness (atidṛḍhatvam).

Having stated five sacrifices in three verses in this way, now He states five sacrifices in one verse - with 'Dravya-Yajñāḥ' (Material Sacrifices). Those who dedicate wealth in sacred places with the consciousness of sacrifice are Dravya-Yajñāḥ - this is the Bhāṣya. The clarification of the same is: The Dravya-Yajñāḥ are those devoted to the Smārta (Smṛti-based) sacrifices called Pūrta (works of public utility) and Datta (charity).

And the Smṛti also says: "Vāpī (step-wells), Kūpa (wells), reservoirs, temples of deities, and giving food, and gardens - this is called Pūrta." "Protecting those who seek refuge, and non-violence towards creatures, and the charity given outside the sacrificial enclosure (vedī) - this is called Datta." - and so on, this should be understood.

And those whose sacrifice is only penance (tapas), such as the serving of the five fires (pañcāgni-sevanādi), are Tapo-Yajñāḥ (Penance Sacrifices). And those whose sacrifice is only Yoga, which is characterized by Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna, and Samādhi, are Yoga-Yajñāḥ (Yoga Sacrifices). And others, whose sacrifice is Svādhyāya (Vedic study as prescribed by scripture), are Svādhyāya-Yajñāḥ (Study Sacrifices). Those whose sacrifice is Jñāna (knowledge), which is the complete understanding of the meaning of the scriptures through the consideration of the Pūrva- and Uttara-Mīmāṃsā, are Jñāna-Yajñāḥ (Knowledge Sacrifices), and those Yatis (ascetics) are diligent (yatnaśīlāḥ), whose vows (vratāni) are well-sharpened (samyak śitāni) and intensified (tīkṣṇīkṛtāni).

This is a qualifier for all, or for the last ones. Some, however, describe another sacrifice with this qualifier, meaning vow-sacrifices (Vrata-Yajñāḥ), this is the meaning. In their view, there is the fault of redundancy (with Tapo-Yajñāḥ) for those who interpret Tapo-Yajñāḥ as 'those whose sacrifice is only penance like Kṛcchra, Cāndrāyaṇa, etc.', and the number of sacrifices would inappropriately become thirteen.

The description of a single sacrifice by 'Apāna' etc., and the following half-verse is due to an error (pramādikam), as the word 'Apara' is found twice, this should be known.

They offer the material, hence they are performers of material sacrifices (Dravya-Yajñāḥ).

They offer the penance (tapas) therein with the consciousness of dedicating it to the Supreme Lord, hence they are performers of penance sacrifices (Tapo-Yajñāḥ) - and so on.

This penance itself is the oblation (Havis). They offer this into the Brahman-Fire, for the purpose of His worship - this is the oblation (Homaḥ).

The consciousness of oblation is on the dedication (arpaṇa) itself.

Thus, five sacrifices have been stated in three verses. Now He states five sacrifices in one verse - with 'Dravya' (Material).

The Dravya-Sādhyāḥ (accomplished by material) are the step-wells (vāpī), wells (kūpa), gardens (ārāma), and charity outside the sacrificial enclosure at a sacred place (tīrthe bahirvedikādānaṃ). Since the Śrauta sacrifices (Vedic rituals) are already included (in Daiva-Yajña), those whose sacrifices are only these, are Dravya-Yajñāḥ (Material Sacrifices).

Similarly, Tapas (penance), i.e., Kṛcchra, Cāndrāyaṇa, fasting for a month (māsopavāsādi), is the equivalent of sacrifice for those whose sacrifice is only that, are Tapo-Yajñāḥ (Penance Sacrifices).

And Yoga-Yajñāḥ (Yoga Sacrifices). The performance of actions, from Sandhyopāsanā (twilight worship) up to Nirvikalpa Samādhi (thoughtless absorption), preceded by the renunciation of attachment and fruit, which is stated in the third chapter, is the Yoga of those whose sacrifice is only that, are Yoga-Yajñāḥ. Alternatively, Yoga, which is equipped with the eight limbs - Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna, Samādhi - is stated as 'the restraint of the mind's modifications' (citta-vṛtti-nirodhaḥ); those whose sacrifice is only that Yoga, are (Yoga Sacrifices).

And Svādhyāya-Yajñāḥ (Study Sacrifices). Those who are constantly engaged in the study of the Vedas are Svādhyāya-Yajñāḥ. Jñāna (knowledge) is the consideration of the meaning of the Svādhyāya (Vedic study) through the Pūrva- and Uttara-Mīmāṃsā; that itself is the sacrifice of those (Yogis). 'Svādhyāya-Yajñāḥ' and 'Jñāna-Yajñāḥ' form the compound 'Svādhyāya-Jñāna-Yajñāḥ' (Study and Knowledge Sacrifices).

The Yatis (ascetics) are diligent (yatanśīlāḥ). Saṃśita-Vratāḥ (Those of sharp vows) - those whose vows, i.e., non-violence (ahiṃsādi) etc., are well-sharpened (samyak śitaṃ) and intensified (tīkṣṇaṃ), they are (of sharp vows). This is a qualifier for all.

Some Karma-Yogis are performers of material sacrifices (Dravya-Yajñāḥ), who strive for the worship of deities (devārcane) by acquiring materials (dravyāṇi) justly. Some in charity (dāneṣu), some in sacrifices proper (yāgeṣu), and some in oblations (homeṣu). All these are performers of material sacrifices.

Some are performers of penance sacrifices (Tapo-Yajñāḥ), who establish commitment (niṣṭhāṃ kurvanti) in severe penances like Kṛcchra, Cāndrāyaṇa, fasting (upavāsādiṣu). And other performers of Yoga sacrifice (Yoga-Yajñāḥ) establish commitment in sacred places (puṇyatīrthe) and in the attainment of sacred places (puṇyasthāna-prāptiṣu). Here, the word Yoga pertains to that subject (Karma-Niṣṭhā) because it is the context of the classification of commitment to action.

Some are devoted to Vedic study (Svādhyāya-parāḥ), who are intent on the practice of Vedic study. Some are intent on the practice of the knowledge of its meaning. The Yatis (ascetics) are diligent (yatanaśīlāḥ), who have sharp vows (śaṃsita-vratāḥ), meaning firm resolve (dṛḍhasaṃkalpāḥ).

Kiñca (Furthermore) - with Dravya (Material). Those whose sacrifice is only the giving of material (dravya-dānam), are performers of material sacrifices (Dravya-Yajñāḥ). Those whose sacrifice is only penance (tapas) such as Kṛcchra, Cāndrāyaṇa, etc., are performers of penance sacrifices (Tapo-Yajñāḥ). Yoga, i.e., Samādhi (absorption) in the form of the restraint of the mind's modifications, that itself is the sacrifice of those who are performers of Yoga sacrifice (Yoga-Yajñāḥ).

The knowledge of the meaning of the Veda (Svādhyāya) through hearing, reflection, etc., that itself is the sacrifice of those who are (knowledge-sacrificers). Alternatively, the Yatis (ascetics) who are diligent are of two types: those who perform the sacrifice of Vedic recitation and those who perform the sacrifice of the knowledge of its meaning.

Those whose vows (vratam) are well-sharpened (samyak śitaṃ), intensified (niśitaṃ), and made sharp (tīkṣṇīkṛtam), they are (of sharp vows).

Due to the usage of the word 'Yajna' for each, the adherence to manifold varieties of Karma Yoga is being stated; for that very reason, the word 'Apara' (others) is also connected with each. There, those whose sacrifices are by means of material objects are 'Dravya-yajnas' (Material Sacrifices). Or, the analysis is 'Those whose sacrifices are of the nature of material objects'. Due to the force of the word 'Dravya' (material), all specific sacrifices accomplishable by it are included; therefore worship of deities, charity, Yaga, and Homa are stated separately (implied). Therefore, the plural 'Dravya-yajnas' etc. also refers to those respective intermediate varieties; this is the purport.

(Objection) "Now, since worship of deities, Yaga, etc. were mentioned earlier itself, repetition is meaningless," if you say? (Answer) No, because by the general nature of the word 'Dravya', 'Charity' (Dana) is also included; and since it was not mentioned before, there is no repetition. (Objection) "Then 'Dana-yajnas' should have been stated specifically?" (Answer) That too is not (necessary), because the use of the general word is to indicate the intermediate inclusion of all four—worship, charity, Yaga, and Homa—as distinguished from Tapo-yajna (austerity sacrifice) etc., and to indicate their accomplishability by legitimately earned wealth. Intending this, it is said "These all are Dravya-yajnas."

Or else, the sacrifice-nature of the form of worship etc. was stated earlier (4.25-26), but here the sacrifice-nature of only the acquisition of materials etc. for that purpose is intended—with this intention, it is stated from "Legitimately..." up to "Make effort."

'Tapas' (Austerity) is scriptural restriction of enjoyment; the display of its intermediate varieties is by "Krichhra" etc. (in Bhashya). In 'Yoga-yajnas', 'Yoga' means 'Samyoga', i.e., attainment. And that is intended here as the visiting of holy pilgrimages etc. and residing there etc.—with this intention, he says "Holy pilgrimages..." The word 'Holy place' here includes places of deities, hermitages, specific regions, etc.

(Objection) "Now, why does the word Yoga here not apply to direct Yoga (Ashtanga) or merely Karma Yoga?" To this he says "Here." Because it is the context of adherence to Karma (Karma-nishtha), it is not proper to be the subject of direct Yoga; and since it is the context of its (Karma Yoga's) varieties, being the subject of its generality is also inappropriate; and among its varieties, by elimination (parisheshya) and by the force of the word 'Yoga' (meaning union/attainment), attainment of pilgrimages etc. alone is to be grasped. And this is indicated in the Sangraha by the Supreme Teacher (Yamunacharya): "Karma Yoga is the service of Tapas, Tirtha (pilgrimage), Dana (charity), Yajna, etc." (Gitarthasangraha 23)—this is the purport.

Since 'Svadhyaya' (Vedic study) and 'Abhyasa' (practice/repetition), and 'Knowledge of its meaning' are distinct duties, and their designation as separate sacrifices is reasonable; and due to the predominance of the compound (Dvandva)—he explains them by dividing: "Some are devoted to the practice of Svadhyaya." Due to the appropriateness of reading along with Svadhyaya, and since Self-knowledge is common to all, and since knowledge of meaning is useful even in performance—"Some are devoted to the practice of the knowledge of its meaning" is said. The word 'Para' (devoted/intent) here expresses 'fixedness' in that, to exclude generality.

Since the word 'Yati' referring to a specific Ashrama (Renunciation) is inappropriate here, and its referring to a specific attribute common to all adherers of Karma Yoga is appropriate; he defines it by dividing the meaning of the root and suffix as "Those of the nature of making effort." Intending that 'Vrata' (vow) here means 'Resolution' (Sankalpa) which follows in all performances and is common to all adherers of Karma Yoga, "Of firm resolution" is said. 'Samshitatva' (Sharpened-ness) here means 'un-blunted-ness'. And that is indeed 'firmness'.

द्रव्ययज्ञ यहां द्रव्य शब्द को उसके व्यापक अर्थ में समझना चाहिये। ईमानदारी से अर्जित किये धन का समाज सेवा में भक्तिभाव सहित विनियोग करने को द्रव्ययज्ञ कहते हैं। यह आवश्यक नहीं कि इसमें केवल अन्न या धन का ही दान हो।द्रव्य शब्द के अर्थ में वे सब वस्तुएं समाविष्ट हैं जो हमारे पास हैं जैसे भौतिक सम्पत्ति प्रेम और सद्विचार। ईश्वर की पूजा समझ कर अपनी इन भौतिक मानसिक एवं बौद्धिक सम्पदाओं का समाजसेवा में सदुपयोग करना ही द्रव्ययज्ञ कहलाता है। अत इस यज्ञ के अनुष्ठान के लिए साधक का धनवान होना आवश्यक नहीं है। दरिद्र अथवा शरीर से अपंग होते हुए भी हम जगत् के कल्याण की कामना कर सकते हैं और हृदय से प्रार्थना कर सकते हैं। हार्दिक सहानुभूति का एक शब्द कृपा का एक कटाक्ष स्नेह सिंचित स्मिति अथवा मैत्रीपूर्ण सदव्यवहार पाषाणीमन से दी हुई बड़ी धनराशि से भी अधिक महत्व का होता है।तपोयज्ञ कुछ साधक गण अपना तपोमय जीवन ईश्वर को अर्पित करते हैं। विश्व में ऐसा कोई धर्म नहीं जो किसी न किसी प्रकार से तप या व्रत का जीवन जीने का उपदेश न करता हो। ये व्रत परमेश्वर प्रीत्यर्थ ही किये जाते हैं। यह तो सब जानते ही हैं कि भक्त द्वारा किये गये भोग के त्याग से समस्त विश्व के पालन और पोषणकर्त्ता करुणासागर परमात्मा का कोई विशेष प्रयोजन सिद्ध होने का नहीं तथापि साधकगण उसे ईश्वरार्पण करते हैं जिससे उन्हें आत्मसंयम और चित्त शुद्धि प्राप्त हो। कोईकोई तप शरीर के लिये अत्यन्त पीड़ादायक होते हैं फिर भी यदि उन्हें समझ कर किया जाय तो इन्द्रिय संयम प्राप्त हो सकता है।योगयज्ञ अपने मन से निकृष्ट प्रवृत्तियों का त्याग करके उत्कृष्ट जीवन जीने के सतत् प्रयत्न का नाम है योग। इसकी प्राथमिक साधना है अपने हृदय के इष्ट भगवान् की भक्ति पूर्वक पूजा करना। इसका ही नाम है उपासना। निष्काम भावना से उपासना का अनुष्ठान करने पर साधक की अध्यात्म मार्ग में प्रगति होती है इसलिये इसे योग कहा गया है और यज्ञ भावना से इसका अनुष्ठान करने के कारण यहां योगयज्ञ कहा गया है।स्वाध्याय यज्ञ प्रतिदिन शास्त्रों का अध्ययन करना स्वाध्याय कहलाता है। शास्त्रों के अध्ययन के बिना हम न तो अपने लक्ष्य को ही निर्धारित कर सकते हैं और न ही साधना अभ्यास का अर्थ ही समझ सकते हैं। ज्ञानरहित यन्त्रवत् साधना से अपेक्षित प्रगति नहीं हो सकती। यही कारण है कि सभी धर्मों में दैनिक स्वाध्याय पर विशेष बल दिया जाता है। आत्मानुभव के पश्चात् भी ऋषि मुनि अपना अधिकांश समय शास्त्राध्ययन तथा उसके गम्भीर चिन्तन मनन में व्यतीत करते हैं।अध्यात्म दृष्टि से स्वाध्याय का अर्थ है स्वयं का अध्ययन अर्थात् आत्मनिरीक्षण के द्वारा अपनी दुर्बलताओं को समझना जिससे उनका परित्याग किया जा सके। साधक के लिये यह आत्मविकास का एक साधन है तो सिद्ध पुरुषों के लिये आत्मानुभव में रमण का।ज्ञानयज्ञ गीता में यह शब्द अनेक स्थानों पर प्रयुक्त है और व्यास जी ने जिन मौलिक शब्दों का प्रयोग गीता में किया है उनमें से यह एक है। वह साधना ज्ञानयज्ञ कहलाती है जिसमें साधक ज्ञान की अग्नि प्रज्वलित करके उसमें अपने अज्ञान की आहुति देता है। आत्मानात्मविवेक के द्वारा अनात्म वस्तु का निषेध एवं आत्मा के पारमार्थिक सत्यस्वरूप का प्रतिपादन इस यज्ञ के अंग हैं। निदिध्यासन में इसी का अभ्यास किया जाता है।आत्मोन्नति के उपर्युक्त पाँच साधनों का लाभ दृढ़ निश्चयी एवं उत्साहपूर्ण अभ्यासी साधकों को ही मिल सकता है। इन साधकों को केवल ज्ञान अथवा आत्मविकास की इच्छामात्र से कोई प्रगति नहीं हो सकती। पूर्ण लगन से जो निरन्तर साधना का अभ्यास करते हैं केवल वे ही साधक अध्यात्म के मार्ग पर सफलतापूर्वक आगे बढ़ सकते हैं।साधनोपदेश के क्रम में अब भगवान् प्राणायाम की विधि बताते हैं

Sarvāṇi (All). Dravya-Yajñāḥ (Material Sacrifices). 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.

Now (Pūrvapakṣa - preliminary objection): Material (dravya) is not the sacrifice, so how is the Bahuvrīhi compound (where the sacrifice is the material) formed? And if it were a Tatpuruṣa compound (where the sacrifice is for the material), how is the co-referentiality (sāmānādhikaraṇyaṃ) with the person (puruṣa) achieved? Therefore, He says - 'Dravyam' (Material). By this, the word Yajña here does not mean the sense of action (bhāva-arthaḥ), but the sense of agent (kartṛ-arthaḥ). And thus, the meaning is that the sacrificers (yājakāḥ) are the agents of the material sacrifice, this is stated.

For the purpose of resolving this apprehension, He interprets 'Tapo-Yajñāḥ' also in this way - 'Tapaḥ' (Penance). Tatra (There) in the Supreme Lord (they offer). 'Yoga-Yajñāḥ' etc., should also be interpreted in this way - He shows this with 'Ityādi' (And so on).

How is the oblation of penance (tapas) performed? Therefore, He says - 'Idam' (This).

Why cannot the performance of penance itself be the penance sacrifice? Therefore, He says - 'Tad-Arpaṇe Eva' (Only in the dedication of that). The meaning is that the nature of sacrifice is accomplished only in this way, and not otherwise.

Thus, having stated five sacrifices with three verses, now with one verse He states six sacrifices. 'Dravya-yajnas' (Material Sacrifices) are those whose sacrifice is 'giving up of materials' exactly according to scripture—meaning those devoted to Smarta actions named 'Purta' (public works) and 'Datta' (charity). And the Smriti says: "Wells, reservoirs, ponds etc., and temples of deities, distribution of food, gardens—this is called 'Purta'. Protection of those seeking refuge, and non-violence to beings, and charity given outside the altar—this is called 'Datta'." The Shrauta action named 'Ishta' (Yaga) has been stated in "Daivam eva apare yajnam" (4.25). Charity inside the altar is also included there itself.

Similarly—those whose sacrifice is 'Tapas' (austerity) like Krichhra, Chandrayana, etc. are 'Tapo-yajnas', i.e., ascetics.

Similarly, those whose sacrifice is 'Yoga'—the eight-limbed control of mental modifications—are 'Yoga-yajnas', i.e., devoted to the practice of Yoga limbs like Yama, Niyama, Asana, etc. Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi are indeed the eight limbs of Yoga. Among them, 'Pratyahara' (withdrawal) was stated in "The senses like ears into others" (4.26). Dharana, Dhyana, and Samadhi were stated in "Into the fire of yoga of self-control" (4.27). 'Pranayama' will be stated in the subsequent verse "Prana into Apana" (4.29). Yama, Niyama, and Asana are stated here.

Non-violence (Ahimsa), Truthfulness (Satya), Non-stealing (Asteya), Celibacy (Brahmacharya), Non-hoarding (Aparigraha) are the five Yamas. Purity (Shaucha), Contentment (Santosha), Austerity (Tapas), Self-study (Svadhyaya), Surrender to God (Ishvara-pranidhana) are the five Niyamas. 'Asana' is steady and comfortable posture—manifold like Padmaka, Svastika, etc. Unscriptural killing of beings is 'Himsa' (violence); and it is threefold by distinction of done, caused to be done, and approved. Similarly, untruthful speech, and truthful speech that results in the violence of one not deserving death, is 'Anrita' (Falsehood). 'Steya' is acceptance of other's property by unscriptural means. 'Maithuna' is unscriptural union of man and woman. 'Parigraha' is acceptance of means of enjoyment exceeding the maintenance of the body by means forbidden by scripture. The abstentions characterized by cessation of these are 'Yamas'. From the Smriti "Yama is in cessation."

Similarly, 'Shaucha' (Purity) is two-fold: external and internal. Washing body etc. with earth, water, etc. and beneficial, measured, pure food etc. is 'external'. Washing the dirt of mind like pride, arrogance, etc. with friendliness, compassion, etc. is 'internal'. 'Santosha' (Contentment) is the mental modification of desirelessness to accept more than the existing means of enjoyment. 'Tapas' is endurance of pairs like hunger-thirst, cold-heat etc., and vows like wood-like silence (Kashta-mauna), shape-like silence (Akara-mauna), etc. Not expressing one's intention even by gesture is 'Kashta-mauna'; merely not speaking is 'Akara-mauna'—this is the distinction. 'Svadhyaya' is study of liberation scriptures or repetition of Om. 'Ishvara-pranidhana' is offering all actions to that Supreme Guru without expectation of fruit. These are 'Niyamas' in the form of injunctions. Whatever extra are stated in Puranas are to be included in these very Yamas and Niyamas. Those devoted to the practice of such Yama, Niyama etc. are 'Yoga-yajnas'.

And 'Svadhyaya-jnana-yajnas'—those devoted to Vedic practice according to rule are 'Svadhyaya-yajnas'. Those devoted to determining the meaning of Vedas through logic are 'Jnana-yajnas'.

He states another sacrifice—'Yatayah' meaning diligent; 'Samshitavratah'—those whose vows are 'Samyak Shita' (well sharpened), i.e., made sharp, extremely firm, are 'Samshitavrata-yajnas'—this is the meaning. And thus Lord Patanjali says: "They (Yamas), when unconditioned by class, place, time, and occasion, are the Universal Great Vows." The five Yamas like non-violence etc. stated before, when unconditioned by class etc. and becoming firm grounds, are denoted by the word 'Mahavrata'.

There, non-violence 'conditioned by class' is like "In hunting, I will not kill other than deer." 'Conditioned by place' is "I will not kill in a holy place." The same 'conditioned by time' is like "Not on the fourteenth day, not on a holy day." The same 'conditioned by occasion' (Samaya) which is a specific purpose, like for a Kshatriya "Except for the purpose of gods and Brahmins, I will not kill," or "Without war, I will not kill." Similarly "Except for the purpose of marriage etc., I will not speak untruth." Similarly "Except for time of distress, other than for fear of hunger etc., I will not steal." Similarly "Except in the season time, I will not go to the wife." Similarly "Without the purpose of Guru etc., I will not accept gifts"—appropriate conditioning should be seen.

Avoiding such conditioning, when they become 'Universal' (Sarvabhauma) occurring in all classes, all places, all times, and all purposes—being protected with great effort—then they are spoken of by the word 'Mahavrata'. Similarly, vows like wood-like silence etc. should be seen. And upon such firmness of vows, there is cessation of all four gates to hell—Lust, Anger, Greed, and Delusion. There, it should be seen that by Non-violence and Forgiveness, Anger is removed; by Celibacy and inquiry into reality, Lust is removed; by Contentment in the form of Non-stealing and Non-hoarding, Greed is removed; by Truth and discrimination in the form of correct knowledge, Delusion is removed; and all those rooted in them are removed. And other fruits for those with desires are stated in the Yoga Shastras.

Dravya-Yajñāḥ (Performers of material sacrifices) are those who donate material (dravya) as the price (niṣkraya) for the sacrifice. Tapo-Yajñāḥ (Performers of penance sacrifices) perform penance itself with the consciousness of sacrifice, in order to generate devotion to Me, which is produced by sacrifice, due to the lack of means (sādhana), etc. Yoga-Yajñāḥ (Performers of Yoga sacrifice) are those who perform the eight-limbed Yoga with the consciousness of sacrifice for My devotion, in the manner stated before.

Ca (And) Apare (others) are those who perform Svādhyāya (Vedic study) itself with the consciousness of sacrifice, in the manner stated before. Ca (And) those who know knowledge itself as the sacrifice (yajñatvena jñātāraḥ).

What are they like? Yata yaḥ (Ascetics) are those who have completely renounced everything (sarva-parityāginaḥ). Again, what are they like? Saṃśita-Vratāḥ (Those of sharp vows) are those whose actions are made subtle (sūkṣmīkṛta-karmaṇaḥ), and who are solely devoted to the mere remembrance of the Lord (Bhagavat-smaraṇa-mātraika-parāḥ).

Dravya-Yajñāḥ (Performers of material sacrifices) are those who dedicate material (dravya-viniyogaṃ) in sacred places (tīrtheṣu) with the consciousness of sacrifice. Tapo-Yajñāḥ (Performers of penance sacrifices) are those ascetics (tapasvinām) whose sacrifice is penance (tapaḥ), they are Tapo-Yajñāḥ. Yoga-Yajñāḥ (Performers of Yoga sacrifice) are those whose sacrifice is Yoga, characterized by Prāṇāyāma, Pratyāhāra, etc., they are Yoga-Yajñāḥ.

Tathā Apare (And others) are also Svādhyāya-Jñāna-Yajñāḥ (Performers of study and knowledge sacrifices). Svādhyāya (Study), i.e., the practice of Ṛk etc., according to rule, is the sacrifice of those who are Svādhyāya-Yajñāḥ (Study Sacrificers). Jñāna-Yajñāḥ (Knowledge Sacrificers) are those whose sacrifice is knowledge (jñānaṃ), i.e., the perfect understanding of the meaning of the scriptures, they are Jñāna-Yajñāḥ. Ca (And) Yata yaḥ (Ascetics) are diligent (yatanaśīlāḥ). Saṃśita-Vratāḥ (Those of sharp vows) are those whose vows (vratāni) are well-sharpened (samyak śitāni), attenuated (tanūkṛtāni), and intensified (tīkṣṇīkṛtāni), they are Saṃśita-Vratāḥ.

Kiñca (Furthermore).

And others, the Dravya-Yajñāḥ (Material Sacrificers) - these are described as householders (gṛhiṇo). Tapo-Yajñāḥ (Penance Sacrificers) are the forest-dwellers (vanasthāḥ) also.

Yoga (the restraint of the mind's modifications) is the sacrifice in the form of Samādhi (absorption) for those who are (Yoga Sacrificers) also.

The Svādhyāya-Yajñāḥ (Study Sacrificers) and the Ātma-Jñāna-Yajñāḥ (Self-Knowledge Sacrificers) also - these Yatis (ascetics) are called Saṃśita-Vratāḥ (Those of sharp vows).

द्रव्ययज्ञाः those who offer wealth as sacrifice? तपोयज्ञाः those who offer austerity as sacrifice? योगयज्ञाः those who offer Yoga as sacrifice? तथा thus? अपरे others? स्वाध्यायज्ञानयज्ञाः those who offer study and knowledge as sacrifice? च and? यतयः ascetics or anchorites (persons of selfrestraint)? संशितव्रताः persons of rigid vows.Commentary Some do sacrifice by distributing their wealth to the deserving as charity some offer their Tapas (austerities) as sacrifice some practise the eight limbs of Raja Yoga? viz.? Yama (the five great vows)? Niyama (the canons of conduct)? Asana (posture)? Pranayama (restraint of breath)? Pratyahara (withdrawal of the senses)? Dharana (concentration)? Dhyana (meditation) and Samadhi (superconscious state)? and offer this Yoga as a sacrifice some study the scriptures and offer it as sacrifice.

Tatha, similarly; apare, others; are dravya-yajnah, perfomers of sacrifices through wealth-those sacrificers who spend wealth (dravya) in holy places under the idea of performing sacrifices; tapo-yajnah, performers of sacrifices through austerity, men of austerity, to whom austerity is a sacrifice; [This is according to Ast.-Tr.] yogayajnah, performers of sacrifice through yoga-those to whom the yoga consisting in the control of the vital forces, withdrawal of the organs, etc., is a sacrifice; and svadhyaya-jnana-yajnah, performers of sacrifices through study and knowledge.
Sacrificers through study are those to whom the study of Rg-veda etc. accroding to rules is a sacrifice. And sacrificers through knowledge are those to whom proper understanding of the meaing of the scriptures is a sacrifice. Others are yatayah, ascetics, who are deligent; samsita-vratah, in following severe vows. Those whose vows (vratah) have been fully sharpened (samsita), made very rigid, are samsita-vratah. [Six kinds of sacrifices have been enumerated in this verse.]
Further,

Some Karma Yogins perform the sacrifice of material objects. Some worship the gods with materials honestly acired. Some practise charity, some engage themselves in sacrifices and in making oblations into the sacred fire. All these perform sacrifice with material objects. Some do the sacrifice of austerity by devoting themselves to Krcchra, Candrayana, fast, etc. Others perform the sacrifice of Yoga. Some devote themselves to making pilgrimages to sacred sanctuaries and holy places. Here the term Yoga means pilgrimages to sacred sancturaries and holy places as the context relates to aspects of Karma Yoga. Some are devoted to recitation of Vedic texts and some to learning their meaning. They are all devoted to the practice of self-control and of strict vows, i.e., they are men to steady resolution.