Bhagavad Gita - Chapter 4 - Shloka (Verse) 29

व्याख्या--'अपाने जुह्वति ৷৷. प्राणायामपरायणाः'(टिप्पणी प0 258.1)--प्राणका स्थान हृदय (ऊपर) तथा अपानका स्थान गुदा (नीचे) है (टिप्पणी प0 258.2)। श्वासको बाहर निकालते समय वायुकी गति ऊपरकी ओर तथा श्वासको भीतर ले जाते समय वायुकी गति नीचेकी ओर होती है। इसलिये श्वासको बाहर निकालना 'प्राण' का कार्य और श्वासको भीतर ले जाना 'अपान' का कार्य है। योगीलोग पहले बाहरकी वायुको बायीं नासिका-(चन्द्रनाड़ी-) के द्वारा भीतर ले जाते हैं। वह वायु हृदयमें स्थित प्राणवायुको साथ लेकर नाभिसे होती हुई स्वाभाविक ही अपानमें लीन हो जाती है। इसको 'पूरक' कहते हैं। फिर वे प्राणवायु और अपानवायु-- दोनोंकी गति रोक देते हैं। न तो श्वास बाहर जाता है और न श्वास भीतर ही आता है। इसको 'कुम्भक' कहते हैं। इसके बाद वे भीतरकी वायुको दायीं नासिका-(सूर्यनाड़ी-) के द्वारा बाहर निकालते हैं। वह वायु स्वाभाविक ही प्राणवायुको तथा उसके पीछे-पीछे अपानवायुको साथ लेकर बाहर निकलती है। यही प्राण-वायुमें अपानवायुका हवन करना है। इसको 'रेचक' कहते हैं। चार भगवन्नामसे पूरक, सोलह भगवन्नामसे कुम्भक और आठ भगवन्नामसे रेचक किया जाता है।
इस प्रकार योगीलोग पहले चन्द्रनाड़ीसे पूरक, फिर कुम्भक और फिर सूर्यनाड़ीसे रेचक करते हैं। इसके बाद सूर्यनाड़ीसे पूरक, फिर कुम्भक और फिर चन्द्रनाड़ीसे रेचक करते हैं। इस तरह बार-बार पूरक-कुम्भक-रेचक करना प्राणायामरूप यज्ञ है। परमात्मप्राप्तिके उद्देश्यसे निष्कामभावपूर्वक प्राणायामके परायण होनेसे सभी पाप नष्ट हो जाते हैं (टिप्पणी प0 258.3)।
'अपरे नियताहाराः प्राणान् प्राणेषु जुह्वति'--नियमित आहार-विहार करनेवाले साधक ही प्राणोंका प्राणोंमें हवन कर सकते हैं। अधिक या बहुत कम भोजन करनेवाला अथवा बिलकुल भोजन न करनेवाला यह प्राणायाम नहीं कर सकता (गीता 6। 16 17)।प्राणोंका प्राणोंमें हवन करनेका तात्पर्य है--प्राणका प्राणमें और अपानका अपानमें हवन करना अर्थात् प्राण और अपानको अपने-अपने स्थानोंपर रोक देना। न श्वास बाहर निकालना और न श्वास भीतर लेना। इसे 'स्तम्भवृत्ति प्राणायाम' भी कहते हैं। इस प्राणायामसे स्वाभाविक ही वृत्तियाँ शान्त होती हैं और पापोंका नाश हो जाता है। केवल परमात्मप्राप्तिका उद्देश्य रखकर प्राणायाम करनेसे अन्तःकरण निर्मल हो जाता है और परमात्मप्राप्ति हो जाती है।

तथा ( कोई ) अपानवायुमें प्राणवायुका हवन करते हैं अर्थात् पूरक नामक प्राणायाम किया करते हैं। वैसे ही अन्य कोई प्राणमें अपानका हवन करते हैं अर्थात् रेचक नामक प्राणायाम किया करते हैं। मुख और नासिकाके द्वारा वायुका बाहर निकलना प्राणकी गति है और उसके विपरीत ( पेटमें ) नीचेकी और जाना अपानकी गति है। उन प्राण और अपान दोनोंकी गतियोंको रोककर कोई अन्य लोग प्राणायामपरायण होते हैं अर्थात् प्राणायाममें तत्पर हुए वे केवल कुम्भक नामक प्राणायाम किया करते हैं।

He cites the sacrifice called Prāṇāyāma (breath control) - with Kiñca (Furthermore).

Being devoted to Prāṇāyāma, they perform Kumbhaka (retention of breath) after performing Recaka (exhalation) and Pūraka (inhalation) - this is stated with Prāṇa (breath).

He states the eleventh sacrifice. Apare (Other Yogis) offer the Prāṇa-vṛtti (movement of the Prāṇa) into the Apāna-vṛtti (movement of the Apāna). The meaning is that they perform the Prāṇāyāma called Pūraka (inhalation).

And they offer the Apāna into the Prāṇa, the meaning is that they perform the Prāṇāyāma called Recaka (exhalation).

Having restrained the movements of Prāṇa and Apāna, which are in the form of the outgoing and downward movements of the air through the mouth and nostrils, the Yogis devoted to Prāṇāyāma perform the Prāṇāyāma called Kumbhaka (retention of breath), this is the meaning.

Apare (Other Yogis) devoted to Prāṇāyāma offer the Prāṇa into the Apāna and the Apāna into the Prāṇa.

The meaning is that they remain in the state of Kumbhaka (breath retention).

He states the eleventh sacrifice - with Apāna (Apāna). Apare (Other Yogis) Juhvati (offer) the Prāṇa-vṛtti (movement of the Prāṇa) into the Apāna-vṛtti (movement of the Apāna), i.e., Prakṣipanti (cast). The meaning is that they perform the Prāṇāyāma called Pūraka (inhalation).

And they cast the Apāna into the Prāṇa. The meaning is that they perform the Prāṇāyāma called Recaka (exhalation).

Having restrained the movements of Prāṇa and Apāna - the outgoing of air through the mouth and nostrils is the movement of Prāṇa, and the contrary, the downward movement, is the movement of Apāna. Restraining these movements of Prāṇa and Apāna, the Yogis devoted to Prāṇāyāma perform the Prāṇāyāma called Kumbhaka (breath retention), this is the meaning.

Other Karma-Yogis establish commitment (niṣṭhāṃ kurvanti) in Prāṇāyāmas (breath controls). And they are of three types, by the distinction of Pūraka (inhalation), Recaka (exhalation), and Kumbhaka (retention).

'They offer the Prāṇa into the Apāna' - this is Pūraka. 'The Apāna into the Prāṇa' - this is Recaka. 'Restraining the movements of Prāṇa and Apāna, they offer the Prāṇas into the Prāṇas' - this is Kumbhaka.

'Niyatāhārāḥ' (Those of regulated diet) is connected (anuṣajyate) with all three types of those devoted to Prāṇāyāma.

These people, engaged in their desired (samīhiteṣu) distinctions of Karma-Yoga from material sacrifice up to Prāṇāyāma, are knowers of the sacrifices in the form of obligatory (nitya) and occasional (naimittika) duties preceded by the great sacrifice (mahā-yajña-pūrvaka) stated as 'Having created beings together with sacrifice' (3.10). They are committed to those (sacrifices), and for that very reason, their impurities (kalmaṣāḥ) are destroyed.

Kiñca (Furthermore) - with Apāna (Apāna). They Juhvati (offer) the Prāṇa (upward movement) into the Apāna (downward movement) by Pūraka (inhalation). During Pūraka, they unify the Prāṇa with the Apāna.

Similarly, by Kumbhaka (retention of breath), they restrain the upward and downward movements of the Prāṇa and Apāna, and during Recaka (exhalation), they offer the Apāna into the Prāṇa.

The meaning is that others are devoted to Prāṇāyāma through Pūraka, Kumbhaka, and Recaka.

Prāṇāyāma-Parāyaṇāḥ (Devoted to Prāṇāyāma) - by this (word), the general collection of all three classes (of Prāṇāyāma) is intended. A separate sentence, 'Prāṇāyāmeṣu niṣṭhāṃ kurvanti' (They establish commitment in Prāṇāyāmas), is constructed to suggest that the action (of performing them) takes place. The demonstration of the sub-divisions (avāntara-bheda) of Prāṇāyāma through 'Pūraka' (inhalation) etc., is for the purpose of clarifying the sub-divisions of those committed to Prāṇāyāma.

He distinguishes the part that asserts those respective differences - with 'Apare' (Others) etc. The downward entry of the upward-moving Prāṇa is indeed Pūraka. And therefore, 'They offer into the Apāna' - this is appropriate by transference (upacārāt). Similarly, the upward movement of the downward-situated air is indeed Recaka (exhalation), therefore 'The Apāna into the Prāṇa' is stated by transference. The holding (of the breath) by restraining the upward and downward movements of the air is Kumbhaka (retention of breath) - this is the intention of 'Prāṇāpānagatiṃ ruddhvā' (Restraining the movements of Prāṇa and Apāna) etc.

Prāṇān (The Prāṇas) - means the distinctions of the Prāṇa-movement (vṛtti-bhedān), this is the meaning. The regulation of diet (āhāra-niyama) is enjoined as common to all Prāṇāyāmas through the seen and unseen benefits - He says this with 'in all three types of those devoted to Prāṇāyāma'.

इस श्लोक में आत्मसंयम के लिये उपयोगी प्राणायाम विधि का वर्णन किया गया है जिसका अभ्यास कुछ साधकगण करते हैं।अन्दर ली जाने वाली वायु को प्राण तथा बाहर छोड़ी जाने वाली वायु को अपान कहते हैं। योगशास्त्र के अनुसार हमारी श्वसन क्रिया के तीन अंग हैं पूरक रेचक और कुम्भक। श्वास द्वारा वायु को अन्दर लेने को पूरक तथा उच्छ्वास द्वारा बाहर छोड़ने को रेचक कहते हैं। एक पूरक और एक रेचक के बीच कुछ अन्तर होता है। जब वायु केवल अन्दर ही या केवल बाहर ही रहती है तो इसे कुम्भक कहते हैं। सामान्यत हमारी श्वसन क्रिया नियमबद्ध नहीं होती। अत पूरककुम्भकरेचककुम्भक रूप प्राणायाम की विधि का उपदिष्ट अनुपात में अभ्यास करने से प्राण को संयमित किया जा सकता है जो मनसंयम के लिये उपयोगी सिद्ध हो सकता है। इस श्लोक में क्रमश रेचक पूरक और कुम्भक का उल्लेख है। प्राणायाम को यज्ञ समझ कर जो व्यक्ति इसका अभ्यास करता है वह अन्य उपप्राणों को मुख्य प्राण में हवन करना भी सीख लेता है।जैसी कि सामान्य धारणा है प्राण का अर्थ केवल वायु अथवा श्वास नहीं है। हिन्दु शास्त्रों में प्रयुक्त प्राण शब्द का अभिप्राय जीवन शक्ति के उन कार्यो से है जो एक जीवित व्यक्ति के शरीर में होते रहते हैं। शास्त्रों में वर्णित पंचप्राणों का अध्ययन करने से ज्ञात होता है कि वे शरीर धारणा के पाँच प्रकार के कार्य हैं। वे पंचप्राण हैं प्राण अपान व्यान समान और उदान जो क्रमश विषय ग्रहण मलविसर्जन शरीर में रक्त प्रवाह अन्नपाचन एवं विचार की क्षमताओं को इंगित करते हैं। सामान्यत मनुष्य को इन क्रियायों का कोई भान नहीं रहता परन्तु प्राणायाम के अभ्यास से इन सबको अपने वश में रखा जा सकता है। अत वास्तव में प्राणायाम भी एक उपयोगी साधना है।अगले श्लोक में अन्तिम बारहवीं प्रकार की साधना का वर्णन किया गया है

Thus, the material sacrifice (dravya-yajñaḥ), the penance sacrifice (tapo-yajñaḥ), and the Yoga sacrifice (yoga-yajñaśca) have the stated characteristics. The performers of Svādhyāya-Yajña (study sacrifice) and Jñāna-Yajña (knowledge sacrifice) are now indicated - with Apāne (In the Apāna). Apare (Other Yogis).

offer the Prāṇa (the rising sound/vibration nāda) which extends up to the dissolution of the Mātrās (syllables) of Praṇava (OM), into the Apāna (the setting sound, which is the self-absorption into one's own bliss) - this is Svādhyāya (study) in the form of the stability of the body (piṇḍa-sthairya-ātmā).

And for the comprehension of the straight and indirect ways of the disciple's Self, some cause the setting (sound) to enter the rising (sound) and, by their unification, grant liberation (apavarga), they are those whose minds are established in the Svādhyāya-Yajña (knowledge) of purification, instruction, entry, and union of one's own Self and the disciple's Self, which is endowed with one's own and the other's bliss.

For this reason, Pūraka (inhalation) is mentioned first and Recaka (exhalation) last. And by the first part (of the verse), the internalizing of the enjoyment of objects is suggested, and by the second, the emergence for the grasping of objects, following the sequence of the Mahāvideha Dhāraṇā (concentration), is suggested.

And therefore, the performers of Jñāna-Yajña are not different from the performers of Svādhyāya-Yajña. These very people, whose desires regarding their own Self and the disciple's Self are fully satisfied through the mastery of the said activities, offer the Prāṇas (the arising of all mental modifications) into the Prāṇas (the supreme, non-blissful exhilarations), by restraining both these movements (of Prāṇa and Apāna) and regulating the diet (which is the enjoyment of objects), i.e., they offer them with the perfect tranquility (praśāntyā) of Kumbhaka.

And all these, from the material sacrifice up to the knowledge sacrifice, are knowers of the essence of sacrifice (Yajñasya Tattvajñāḥ), and by that very (knowledge), their impurities are destroyed, and they are free from the great delusion (mahā-mohāḥ) in the form of the impression of difference, which has been eradicated root and branch.

The statement 'Apāne Juhvati' (They offer into the Apāna) is interpreted by some as referring to Pūraka, Recaka, and Kumbhaka, which is incorrect (asat), because it would lead to the fault of supplying implied words (adhyāhārādi-prasaṅgāt).

and because Pūraka and Recaka are for the purpose of Kumbhaka, they lack the status of being separate Prāṇāyāmas - with this intention, He construes it as referring to Kumbhaka alone - with 'Apara' (Other). 'Prāṇāpānagatī ruddhvā' (Restraining the movements of Prāṇa and Apāna) should be understood after 'Parāyaṇāḥ' (devoted). He states the intention - 'Kumbhaka-sthā Eva' (Only established in the state of Kumbhaka). By the word 'Eva' (alone), He refutes the faulty interpretation (apavyākhyānaṃ vyāvartayati).

He states the sacrifice of Prāṇāyāma with one and a half (sārdhena) verses. They Juhvati (offer) the Prāṇa-vṛtti (movement of Prāṇa) into the Apāna-vṛtti (movement of Apāna), i.e., Prakṣipanti (cast). The meaning is that they perform the Prāṇāyāma called Pūraka (inhalation) by the entry of the external air into the body's interior. Tathā Apare (And others) offer the Apāna into the Prāṇa, the meaning is that they perform the Prāṇāyāma called Recaka (exhalation) by the exit of the internal air from the body.

By stating Pūraka and Recaka, the two types of Kumbhaka (retention of breath), which are inseparably connected with them, are also stated. Antaḥ-Kumbhaka (internal retention) is performed by restraining the inhalation and exhalation after filling the air to one's capacity. Bahiḥ-Kumbhaka (external retention) is performed after completely exhaling all the air to one's capacity.

After mentioning these three Prāṇāyāmas, He states the fourth Kumbhaka. The movement of Prāṇa and Apāna: The exit of the internal air through the mouth and nostrils is Śvāsa (inhalation/out-breath), which is the movement of Prāṇa. The entry of the external air into the interior is Praśvāsa (exhalation/in-breath), which is the movement of Apāna. There, in Pūraka, there is the restraint of the Prāṇa movement; in Recaka, the restraint of the Apāna movement; and in Kumbhaka, the restraint of both movements. Restraining the movements of Prāṇa and Apāna, which are called Śvāsa and Praśvāsa, sequentially and simultaneously, the others (Yogis), who are devoted to Prāṇāyāma, are different from the former (householders), are of regulated diet (niyatāhārāḥ), i.e., distinguished by the means of Yoga such as diet regulation, etc., they Juhvati (offer) the Prāṇas, which are in the form of the senses of knowledge and action, into the Prāṇas (which are restrained by the practice of external and internal Kumbhaka), the meaning is that they dissolve them by the practice of the fourth Kumbhaka.

All this has been succinctly and elaborately formulated by the Lord Patañjali. The summary Sūtra is: 'Tasmin sati śvāsa-praśvāsayoḥ gati-viccheda-lakṣaṇaḥ prāṇāyāmaḥ' (When that posture is steady, Prāṇāyāma is characterized by the cessation of the movement of inhalation and exhalation). When that posture is stable, Prāṇāyāma should be performed. What kind? Characterized by the cessation of the movement of inhalation and exhalation. The movement of inhalation and exhalation (the properties of Prāṇa and Apāna), which is the natural flow without human effort, its cessation, i.e., restraint, is the characteristic/nature of Prāṇāyāma, sequentially and simultaneously, by a specific human effort.

He elaborates on this: 'Bāhyābhyantara-stambha-vṛttiḥ deśa-kāla-saṃkhyābhiḥ paridṛṣṭo dīrgha-sūkṣmaḥ' (The external, internal, and motionless movement, observed by place, time, and number, is long and subtle). The external movement is Pūraka, due to the restraint of the outward movement. The internal movement is Recaka, due to the restraint of the inward movement. Some interpret Bāhya as Recaka and Āntara as Pūraka. The simultaneous restraint of both movements is Stambha (motionless), and its modification (vṛtti) is Kumbhaka.

It is said: 'Where the existence of both inhalation and exhalation occurs simultaneously due to the single restraining effort, it is not a prolonged retention due to the sequence of filling, nor a retention due to the sequence of emptying, as before. Rather, just as water placed on a hot stone shrinks and dries up on all sides, this air, though flowing, has its action blocked by a strong restraining effort and remains subtle within the body. It neither fills (inhalation) nor releases (exhalation), which would make it Pūraka or Recaka'.

This threefold Prāṇāyāma, observed by place, time, and number, becomes known as long and subtle. Just as a dense ball of cotton, when spread out, becomes long and subtle due to its rarity, so too Prāṇa, when practiced with an increase in place, time, and number, becomes long and subtle due to being difficult to observe.

For example, the natural movement of Prāṇa and Apāna is the cessation of the breath when it reaches twelve fingers' distance in front of the nose, after exiting the heart. And from there itself, it returns and enters up to the heart. Through practice, however, it gradually exits through the Nābhi (navel) base. And it ceases at twenty-four or thirty-six fingers' distance at the end of the nose. Similarly, the entry should also be understood as the same amount. The extent of the external place should be inferred by the movement of fine cotton, like an īṣīkā (reed), in a windless place. The internal extent should be inferred by a touch similar to that of an ant. This is the observation by place (Deśa-Parīkṣā).

Similarly, the quarter part of the time limited by the twinkling of an eye is a Kṣaṇa (moment); their measure should be determined. The time limited by a snap (choṭikā) after touching one's knee-cap three times with the hand is a Mātrā (unit of time). The first Uddhāta (jerk/impulse) is mild, with thirty-six Mātrās; the second, which is doubled, is medium; the third, which is tripled, is intense. The striking of the head by the air expelled from the navel base is called Uddhāta. This is the observation by time (Kāla-Parīkṣā). The observation by number (Saṃkhyā-Parīkṣā) is by the number of repetitions of the Praṇava (OM) chanting, or by counting the breaths entering.

The separate mention of time and number is due to an intention to distinguish them somehow. Although the extent by place is not understood in Kumbhaka, the extent by time and number is certainly understood. This threefold Prāṇāyāma, practiced daily, becomes long by extending over place and time in the sequence of days, half-months, months, etc., and is subtle because it is attainable by supreme skill - this is the described threefold Prāṇāyāma.

He states the fourth Prāṇāyāma, which is the fruit: 'Bāhyābhyantara-viṣayākṣepī caturthaḥ' (The fourth is that which removes the external and internal objects). The external object is Śvāsa (out-breath), which is Recaka. The internal object is Praśvāsa (in-breath), which is Pūraka. Or the reverse. Depending on both of them, the third Kumbhaka occurs as twofold, external and internal, due to the single strong restraining effort. The fourth Kumbhaka occurs repeatedly due to those efforts, solely through the skill in the practice of Kevala-Kumbhaka (isolated retention), without depending on those two (inhalation and exhalation). And thus, 'Bāhyābhyantara-viṣayākṣepī' means the one which does not depend on them (tadanapekṣaḥ), this is the meaning.

Another interpretation: The external object is the Dvādaśānta (the end of twelve fingers' distance) etc., and the internal object is the heart, the navel Cakra, etc. The cessation of movement in the form of Stambha (motionlessness), which is obtained by reflecting upon those two objects, is the fourth Prāṇāyāma. The third, however, occurs suddenly, without reflecting upon the external and internal objects - this is the distinction. Such a fourfold Prāṇāyāma is shown by the verse and a half beginning with 'Apāne Juhvati Prāṇam' (They offer the Prāṇa into the Apāna).

Other Yogis offer the Prāṇa (upward movement) into the Apāna (downward movement) by the Pūraka method.

Similarly, other Yogis offer the Apāna into the Prāṇa by the Recaka method.

By the Kumbhaka method, restraining the movement of the Prāṇa and Apāna, the Yogis devoted to Prāṇāyama become committed to the contemplation of God (Īśvara-cintana-niṣṭhā bhavanti).

They Juhvati (offer) the Prāṇa (Prāṇa-vṛtti) into the Apāna (Apāna-vṛtti), i.e., Prakṣipanti (cast). The meaning is that they perform the Prāṇāyāma called Pūraka (inhalation).

Tathā Apare (And others) Juhvati (offer) the Apāna into the Prāṇa. The meaning is that they perform the Prāṇāyāma called Recaka (exhalation).

The movement of Prāṇa and Apāna: The exit of the air through the mouth and nostrils is the movement of Prāṇa, and the contrary, the downward movement, is the movement of Apāna. Restraining those movements of Prāṇa and Apāna, the Yogis devoted to Prāṇāyama perform the Prāṇāyāma called Kumbhaka (breath retention), this is the meaning.

Kiñca (Furthermore).

Even among those who practice Yoga-holding (Yoga-Dhāraṇa), some are devoted to Prāṇāyama and some are of regulated diet - these are the superior and medium types - He describes them with Apāna (Apāna).

They are such (Yogis) in restraining the downward-moving Prāṇa and the upward-moving (Prāṇa) in sequence.

अपाने in the outgoing breath? जुह्वति sacrifice? प्राणम् incoming breath? प्राणे in the incoming breath? अपानम् outgoing breath? तथा thus? अपरे others? प्राणापानगती courses of the outgoing and incoming breaths? रुद्ध्वा restraining? प्राणायामपरायणाः solely absorbed in the restraint of breath.Commentary Some Yogis practise Puraka (inhalation)? some Yogis practise Rechaka (exhalation)?,and some Yogis practise Kumbhaka (retention of breath).The five subPranas and the other Pranas are merged in the chief Prana (MukhyaPrana) by the practice of Pranayama. When the Prana is controlled? the mind also stops its wanderings and becomes steady the senses are also thinned out and merged in the Prana. It is through the vibration of Prana that the activities of the mind and the senses are kept up. If the Prana is controlled? the mind? the intellect and the senses cease to function.

Pranayama-parayanah, constantly practising control of the vital forces-i.e. they practise a form of pranayama called Kumbhaka (stopping the breath either inside or outside) ['Three sorts of motion of Pranayama (control of the vital forces) are, one by which we draw the breath in, another by which we throw it out, and the third action is when the breath is held in the lungs or stopped from entering the lungs.'-C.W., Vol.I, 1962, p. 267.
Thus, there are two kinds of Kumbhaka-internal and external.]-; prana-apana-gati ruddhva, by stopping the movements of the outgoing and the incoming breaths-the outgoing of breath (exhalation) through the mouth and the nostrils is the movement of the Prana; as opposed to that, the movement of Apana is the going down (of breath) (inhalation); these constitute the prana-apana-gati, movements of Prana and Apana; by stopping these; some juhvati, offer as a sacrifice; pranam, the outgoing breath, which is the function of Prana; apane, in the incoming breath, which is the function of Apana-i.e. they practised a form of pranayama called Puraka ('filling in'); while tatha apare, still others; offer apanam, the incoming breath; prane, in the outgoing breath, i.e. they practise a form of pranayama called Recaka ('emptying out'). [Constantly practising control of the vital, forces, they perform Kumbhaka after Recaka and Puraka.]

Other Karma Yogins are devoted to the practice of breath control. They are of three types because of the differences in inhalation, exhalation and stoppage of breath. Puraka (inhalation) is that in which the inward breath is sacrificed in the outward breath. Recaka (exhalation) is that when the outward breath is sacrificed in the inward breath. Kumbhaka (stoppage of breath) is that when the flow of both inward and outward breaths is stopped. The clause, restricting of diet, applies to all the three types of persons devoted to the control of breath.
All these, according to their liking and capacity are engaged in performing the various kinds of Karma Yoga beginning from the sacrifice of material objects to the control of breath. They know and are devoted to sacrifices comprising obligatory and occasional rituals preceded by the performance of 'the great sacrifices' (Panca-Maha-Yajna), as alluded to in 'Creating men along with the sacrifices' (3.10). Because of this only, their sins are done away with. Those who are engaged in Karma Yoga by sustaining their bodies only by the ambrosia of sacrificial remains will go to the eternal Brahman. 'Go to Brahman' here means realise the self which has Brahman for Its soul.