Bhagavad Gita - Chapter 4 - Shloka (Verse) 30

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 प्राणवायुमें 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 अन्य कितने ही नियताहारी अर्थात् जिनका आहार नियमित किया हुआ है ऐसे परिमित भोजन करनेवाले प्राणोंको यानी वायुके भिन्नभिन्न भेदोंको प्राणोंमें ही हवन किया करते हैं। भाव यह है कि वे जिसजिस वायुको जीत लेते हैं उसीमें वायुके दूसरे भेदोंको हवन कर देते हैं यानी वे सब वायुभेद उसमें विलीनसे हो जाते हैं। ये सभी पुरुष यज्ञोंको जाननेवाले और यज्ञोंद्वारा निष्पाप हो गये होते हैं अर्थात् उपर्युक्त यज्ञोंद्वारा जिनके सब पाप नष्ट हो गये हैं वे यज्ञक्षपितकल्मष कहलाते हैं।

Anticipating the question—"Having restrained the courses of Prana and Apana, i.e., inhalation and exhalation, what do they do?"—he says "Moreover" (Kincha). It means that performing 'Kumbhaka' (breath retention), which is of the nature of restraining the movement of Prana and Apana, they repeatedly conquer the vital air.

The limitedness of food implies its wholesomeness and purity.

He details the very sacrifice of Pranas into Pranas... He reveals the method of sacrificing the unconquered [vital airs] into the conquered varieties of vital airs with the phrase "Te Tatra" (They there).

He concludes the discussion on the aforementioned sacrifices with "Sarve'pi" (All these indeed).

He describes the twelfth sacrifice with "Apare" (others). Those whose food is regulated, i.e., limited, are Niyataharah; they sacrifice the unmastered Pranas (varieties of vital airs) into the Pranas—into the mastered varieties of vital airs. The meaning is that those (unmastered ones), having entered there, become as if mastered.

As for the interpretation that "others, practicing restriction of food, contemplate the dissolution of the functions of various senses into the senses which are themselves withering away as a sacrifice"... Or the interpretation regarding "sacrificing Prana into Apana..." meaning meditating on the unity of the "Tat" (That) and "Tvam" (You) entities via the Ajapa mantra expressed as "Hamsa, Soham" through the alternating inhalation and exhalation... [these are alternative views].

However, by the verse "Pranapanagati," Pranayama sacrifices are conceived in the Apana. There, the meaning is: "One should fill two parts with food, fill one with water, and leave the fourth remaining for the movement of air." Thus described, those of regulated diet, restraining the course of Prana and Apana via Kumbhaka, being devoted to Pranayama, sacrifice the Pranas (senses/vital airs) into the Pranas. The interpretation that "in Kumbhaka all Pranas become one, and one contemplates the sacrifice into the senses dissolving right there," which explains contrary to the Bhashya (Shankara's commentary), should be disregarded.

Because there is no unavailability of logic that would be the seed for abandoning the well-known meaning; because the sacrifice of senses like hearing has already been stated in the fires of withdrawal (Pratyahara); because it is unjust to abandon the connection with its own first half to connect with the first half of another verse when a connection with the second half of the verse is possible in another view; and because the text regarding Puraka and Rechaka would not be taken literally—therefore, the meaning stated in the Bhashya that "they perform Pranayama consisting of Puraka, Rechaka, and Kumbhaka" is strictly correct.

By this, the interpretation "Pranas mean senses" etc., is also refuted, as it involves the fault of imagining a meaning not famous in the world. Therefore, the interpretation that "they sacrifice the Pranas in the form of sensory and motor organs into the Pranas restrained by the practice of external and internal Kumbhaka, meaning they cause them to dissolve through the practice of the four types of Kumbhaka," is also rejected.

Also, the view that: "Regulated eaters means those possessed of dispassion etc.; here Prana means senses with the mind... they sacrifice those Pranas into the 'Pranas'—meaning into the specific modifications of the inner instrument: Mind, Chitta, and Ahankara... dissolving them. They withdraw senses into the determinative Mind, Mind into the memory-based Chitta, and that into the Ego. And that Ego dissolves by itself like a fire with burnt-out fuel due to the absence of objects to identify with"—this view of others is also improper (asamanjasam). The defect of imagining a meaning not famous in the world applies here equally; this is the direction (indication).

All these are "Yajnavidah"—knowers and performers of sacrifices—whose sins (Kalmashah) have been destroyed (Kshapita) by the described sacrifices.

Simply due to the withering of the Pranas caused by regulated diet, they sacrifice the Pranas into the Pranas.

Or, [they do so] in the manner described in the Shruti such as "The wise man should restrain speech into the mind..." (Katha Upanishad 3.13).

This is also established in another text: "That which is his eating little, by that the Pranas are indeed sacrificed into the Pranas."

He describes the twelfth sacrifice with "Apare" (others). "Niyataharah" means those whose food, i.e., sense-enjoyment, is regulated (restrained); they are possessed of dispassion (Vairagya), etc. Here, by the word "Prana," the senses along with the mind are grasped. [They sacrifice] those Pranas into the "Pranas"—meaning into the specific modifications of the inner instrument (Antahkarana): the Mind (Manas), the Memory/Subconscious (Chitta), and the Ego (Ahankara). The Intellect (Buddhi) is not included because it was grasped earlier. "Juhvati" means they cause to dissolve.

Having withdrawn the senses into the Mind (which is of the nature of determination), and having withdrawn the Mind into the Chitta (which is of the nature of memory), they withdraw that too into the Ego (Ahankara). And that Ego, which is of the nature of identification, dissolves by itself like a fire with burnt-out fuel, due to the absence of anything to identify with.

Among them, those who possess the intellect of Samadhi are "Abhimanikas"; they are inferior to the "Buddhiyogis" mentioned earlier. Therefore, referring to these, it is said in the Vayaviya: "The Abhimanikas [remain] for a thousand." The word "Manvantaras" should be appended to "thousand." The physical (Bhautika) yoga is not spoken of here. Referring to the practitioners of which, it is said in the same text: "The Bhautikas [remain] for a full hundred." Here too, "Manvantaras" should be appended to "hundred."

All these are indeed "Yajnavidah" (knowers of sacrifice), obtainers of sacrifice; they are those whose sins have been destroyed by sacrifice. The meaning is that all sacrifices are only for the destruction of sins, and not for direct Liberation (Moksha).

Other Karma Yogis place their commitment in Pranayamas (breath controls). And they are of three kinds, distinguished by Puraka (inhalation), Rechaka (exhalation), and Kumbhaka (retention).

"They sacrifice Prana into Apana"—this is Puraka. "[They sacrifice] Apana into Prana"—this is Rechaka. "Having restrained the courses of Prana and Apana, they sacrifice Pranas into Pranas"—this is Kumbhaka.

The term "Niyataharah" (of regulated food) is attached to all three [types] devoted to Pranayama.

Engaged in their own desired varieties of Karma Yoga, ranging from the material sacrifice (Dravya-yajna) up to Pranayama, all these are knowers of the sacrifice in the form of daily (Nitya) and occasional (Naimittika) rites preceded by the great sacrifices mentioned in "Having created beings along with sacrifices" (Gita 3.10); they are devoted to them, and by that very means, their sins are destroyed.

Moreover, regarding "Apare" (others). Others, practicing the restriction of food, contemplate the dissolution of the functions of the respective senses into the senses which are withering away by themselves as a sacrifice—this is the meaning.

Or else, by the statement "others sacrifice Prana into Apana and Apana into Prana," the meaning is: they meditate on the unity of the entities "Tat" (That) and "Tvam" (You) through exchange, by means of the Ajapa mantra manifested as "Hamsa" and "Soham" in the direct and reverse order during the recurring inhalation (Puraka) and exhalation (Rechaka). That is stated in the Yoga Shastra: "It goes out with the sound 'Sa' and enters again with the sound 'Ha'. There, the Prana is indeed 'He am I' (So'ham); one should meditate on it as 'Hamsa'."

However, by the verse "Having restrained the courses of Prana and Apana," Pranayama sacrifices are described by others. There, this is the meaning: Those whose food is regulated as stated in texts like—"One should fill two parts with food, fill one completely with water, and leave the fourth remaining for the movement of air." Having restrained the courses of Prana and Apana through Kumbhaka, being devoted to Pranayama, they sacrifice the Pranas—meaning the senses—into the Pranas. Since all Pranas indeed become unified in Kumbhaka, they contemplate the sacrifice into the senses dissolving right there—this is the meaning. That is stated in the Yoga Shastra: "Just as steadiness of the mind occurs through constant practice, so does the steadiness of breath, speech, body, and vision occur."

He states the fruit of the twelve types of knowers of sacrifice thus described with "Sarve" (All). "Yajnavidah" means those who find or obtain sacrifices; or, knowers of sacrifices. Those by whom sin (Kalmasha) has been destroyed (Kshapita) by sacrifices.

"Is there a difference in the intermediate fruits for those devoted to these various high and low types of Karma Yoga?" and "Are sacrifices (Yajna) etc. to be abandoned by those devoted to Pranayama?"—these two doubts are refuted by the verse "Sarve'pi" (All these indeed).

By the expression "in their own desired [practices]," it is indicated that since the fruit is not distinct, the option (Vikalpa) is logical, and thus one's own desire, following one's respective capacity etc., is indeed the regulator of the specific [practice]. To demonstrate the non-restriction of the general word "Yajna," the phrase "Sahayajnaih" (along with sacrifices) etc. was mentioned.

By the two phrases "Yajnakshapita-kalmashah" (those whose sins are destroyed by sacrifice) and "Yajnashishta-amritabhujah" (eaters of the nectar of the remains of sacrifice), due to the recognition of previously stated verses like "The righteous who eat the remnants of the sacrifice are freed from all sins" (3.13), and due to the elaboration in that context that eating the remnants of the sacrifice is for the purpose of sustaining the body—to remind of that, it is said: "sustaining the body only by the nectar of the remains of the sacrifice."

It is also established that for those devoted to Pranayama etc., sacrifices and such are obligatory duties because of their permanent (Nitya) nature. By the particle "Eva" (only/indeed), it is intended that such activity of sustaining the body is not opposed to self-realization, but rather useful [for it].

"Vyapritah" (engaged/sustained)—otherwise, the activity itself would be impossible, this is the purport. Since it has a similar meaning to the previously explained "Brahmaiva tena gantavyam" (4.24), the concluding phrase "they go to the eternal Brahman" is also explained.

कुछ ऐसे साधक होते हैं जो आहार संयम के द्वारा कामक्रोधादि से उत्पन्न मन की उत्तेजनाओं को संयमित करने का अभ्यास करते हैं। भारत में आहार संयम की विधि अपरिचित और नई नहीं है। प्राचीन ऋषियों को अन्न के पोषक तत्त्वों के विषय में पूर्ण ज्ञान था। इतना ही नहीं बल्कि उन्होंने समाज के विभिन्न स्तर के व्यक्तियों के स्वभाव एवं कार्यों के लिए उपयुक्त शाकसब्जियों तथा धान्यों का भी वैज्ञानिक पद्धति से वर्गीकरण किया था। केवल विचार ही नहीं वरन् उन्होंने प्रयोग करके यह दर्शाया भी था कि आहार संयम के द्वारा किस प्रकार मनुष्य अपने गुणों तथा व्यवहार को परिष्कृत करके सांस्कृतिक उन्नति कर सकता है।यज्ञविद शब्द से तात्पर्य उन साधकों से है जो उपर्युक्त साधनों को समझ कर उनमें से सभी अथवा कुछ साधनों का ही अभ्यास निस्वार्थ भावना से करते हैं। ऐसे ही लोग इनसे लाभान्वित होंगे। यहां ध्यान देने योग्य बात यह है कि इस श्लोक में स्पष्ट कहा गया है कि यज्ञ के द्वारा मनुष्य पापमुक्त होगा और न कि इनसे सीधे ही परमात्मा की प्राप्ति होगी।देहादि अनात्म पदार्थों के साथ तादात्म्य से उत्पन्न अहंका देह तथा बाह्य विषयों में आसक्त हुआ अनेक प्रकार के संकल्प करता रहता है। इन संकल्पों के अनुरूप ही कर्म और फलोपभोग से वासनायें उत्पन्न होती हैं जो सदैव मनुष्य को विषयों में प्रवृत्त करती हैं। यही पाप है जो मनुष्य को पशु के स्तर तक गिरा देता है। उपर्युक्त यज्ञों के अनुष्ठान से न केवल विद्यमान वासनायें नष्ट होती हैं वरन् नवीन विनाशकारी वासनायें भी नहीं उत्पन्न होती।संक्षेप में निष्कर्ष निकलता है कि ये समस्त यज्ञ साध्य न होकर अन्तकरण की शुद्धि के साधनमात्र हैं। चित्त शुद्ध होने पर निदिध्यासन के अभ्यास से ही परमात्मा की प्राप्ति होती है। अनेक साधक लोग अज्ञानवश किसी एक विशेष साधना में ही इतना आसक्त हो जाते हैं कि उनकी आगे की प्रगति अवरुद्ध हो जाती है।इन सभी यज्ञों में पुरुषार्थ अर्थात् स्वयं का प्रयत्न अत्यन्त आवश्यक है। भगवान् कहते हैं

Thus, the Dravya-yajna (material sacrifice), Tapo-yajna (austerity sacrifice), and Yoga-yajna have been defined. And the Svadhyaya-jnana-yajnas (sacrifices of self-study and knowledge) which exist, are now being defined with "Apane" (In the Apana).

[They sacrifice] the Prana—the rising sound (Nada) which ends in the dissolution of the measures of Pranava (Om)—into the Apana—which is setting and is of the nature of entering into one's own bliss; this is Svadhyaya (self-study) constituting the stability of the body (Pinda). And regarding the disciple, for the grasping of Naya (right conduct/method) and Anaya, some [Yogis], having made the setting [breath] enter into the rising [breath], and by bestowing liberation (Apavarga) through their unification... have their minds established in the Svadhyaya-yajna—which is of the nature of purifying, awakening, entering, and uniting within oneself and within the disciple's self—and in the bliss of the Self and the other.

Therefore, indeed, Puraka (inhalation) is mentioned first, and Rechaka (exhalation) last. And by the first quarter (of the verse), the turning of sense-enjoyment inward is suggested; by the second, the going out to grasp objects through the sequence of Mahavideha-dharana is suggested.

And therefore, Jnana-yajnas are not different from Svadhyaya-yajnas. These very [Yogis], having fully satisfied the desires of their own self and the disciple's self through the force of practicing the described activity,

restraining both these courses, controlling the food—which is of the nature of sense enjoyment—sacrifice the Pranas—the risings of all mental modifications—into the Pranas—into the supreme surges of Nirananda (transcendent bliss)—meaning they offer them through the tranquility of Kumbhaka.

And all these, from Dravya-yajna up to Jnana-yajna, are knowers of the reality of sacrifice; and by that very means, their sins are destroyed—meaning their great delusion consisting of the latent impression of duality is uprooted along with its root.

Regarding "Apare niyata," [the question arises]: what kind of sacrifice of Pranas into Pranas is this? And how is the state of regulated diet useful there? To this, he says "Niyata" (Restrained). Due to the withering of the Pranas, the functions of the senses shrink into the senses which possess those functions; therefore it is said "they sacrifice"—this is the completion [of the thought].

By the word "Eva" (only/indeed), he shows the difference from the "Shrotradini" [verse]. There, it is by withdrawal (Pratyahara); here, it is by regulated diet.

He explains "Pranan" etc. in another way with "Yacchet." "Vak"—one should restrain speech into the mind. One should meditate on it being restrained. The meaning of this method is the contemplation of the lower sense-deities being controlled by the higher sense-deities. Or, "sacrifice of Pranas into Pranas" is the remaining part [to be supplied]. In this view, "Niyataharah" (those of regulated diet) should be understood as a separate sacrifice.

[Objection:] Let this alone be the explanation since it is Scriptural (Shrauta); why the former one? To this, he says "Anyadapi" (Another text also...).

He states the fruit of the twelve types of knowers of sacrifice thus described. "Yajnan vidanti" means they know, or "vindanti" means they obtain; thus they are "Yajnavidah"—knowers and performers of sacrifices.

Those whose sins (Kalmasha) have been destroyed (Kshapita) by the aforementioned sacrifices are "Yajnakshapita-kalmashah." Those who, in the time remaining after performing sacrifices, eat food denoted by the word "Amrita" (nectar), are "Yajnashishta-amritabhujah."

All of them, through the purification of the mind (Sattva-shuddhi) and the attainment of knowledge, go to the eternal Brahman. The meaning is that they are liberated from Samsara forever.

"Apare" (Other) Yogis are "Niyataharah," meaning of regulated meals. It is said: "One should fill two parts with food, and fill one with water; one should leave the fourth remaining for the movement of air."

Even so, for the purpose of the purification of the inner instrument (Antahkarana), being enjoyers solely of the Lord's grace (Bhagavat-prasada) merely for the maintenance of the body, they sacrifice the "Pranas"—the worldly vital forces—into the "Pranas"—the divine (Adhidaivika) vital forces fit for the Lord's service.

All these mentioned in the five and a half verses are "Yajnavidah"—knowers of the nature of sacrifice. "Yajnakshapita-kalmashah"—those by whom the sin (Kalmasha), which is of the nature of an obstacle to the remembrance of Me, has been removed through their own sacrifices performed according to their respective eligibility; they become free from sins—this is the completion.

Apare niyataharah"—those whose food is regulated, i.e., limited; being "Niyataharah," they sacrifice "Pranas"—the varieties of vital airs—into the "Pranas" themselves. Whichever vital air is conquered, they sacrifice the other varieties of vital airs into that very one; they [the others] become as if entered there.

All these indeed are "Yajnavidah" (knowers of sacrifice); "Yajnakshapita-kalmashah"—those whose sin (Kalmasha) has been destroyed (Kshapita) by the sacrifices as described, are "Yajnakshapita-kalmashah."

Thus, having performed the described sacrifices...

Apare tu—Others, indeed, dissolve the very Pranas (functions) that satisfy the appetite into the Pranas; thus they are 'Samyataharah' (restrained in food).

Otherwise, if all parts of the stomach were filled, restraint and Yoga would not be possible. For that purpose, food must indeed be controlled by those wishing to commence practice.

All these are knowers of sacrifice and thereby sinless; they eat the 'Amrita' which is the remnant of the sacrifice obtained according to their eligibility; and thus, they all go to the eternal, immutable Brahman, either directly or through a sequence.

By pointing out the defect in not performing it, He states the converse case with 'Nayam' (Not this). Even this world of little joy, or this body, is not for the non-sacrificer; how then could the other divine world be his? Thus, the dutifulness is taught.

Moreover, another mode of philosophy is mentioned incidentally. That even by the Knower of Brahman, the sacrifice named 'Brahma-yajna' is performed through the renunciation of all actions, is supported by the verse 'No one indeed remains [without action]...' (3.5).

अपरे other persons? नियताहाराः of regulated food? प्राणान् lifreaths? प्राणेषु in the lifreaths? जुह्वति sacrifice? सर्वे all? अपि also? एते these? यज्ञविदः knowers of sacrifice? यज्ञक्षपितकल्मषाः whose sins are destroyed by sacrifice.Commentary Niyataharah means persons of regulated or limited food. They take moderate food. By rigid dieting they control the passions and appetites by weakening the functions of the organs of action.Yogis pour the lifreaths as sacrifice in the controlled lifreath. The former becomes merged in the latter.Performance of the above sacrifice leads to the purification of the mind and destruction of sins.

Besides, apare, others; niyata-aharah, having their food regulated; juhvati, offer; pranan, the vital forces, the different kinds of vital forces; pranesu, in the vital forces themselves. Whichever function of the vital forces is brought under control, in it they offer the other functions. These latter become, as it were, merged in the former. Sarve api, all; of ete, them; yajna-vidah, are knowers of the sacrifice; and yajna-ksapita-kamasah, have their sins destroyed by the sacrifices as mentioned above.
After accomplishing the above-mentioned sacrifices,

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.