गीताभ्यासे 4-24 ब्रह्मार्पणं ब्रह्म हविर् + 4-25 दैवमेवापरे यज्ञम् + 4-26 श्रोत्रादीनीन्द्रियाण्यन्ये
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नमो नम:
गीताभ्यासे 4-24 ब्रह्मार्पणं ब्रह्म हविर्
A study by S. L. Abhyankar
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The श्लोकः is ⇒
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ ४-२४॥
पदच्छेदैः
ब्रह्म-अर्पणम् ब्रह्म हवि: ब्रह्म-अग्नौ ब्रह्मणा हुतम् ।
ब्रह्म एव तेन गन्तव्यम् ब्रह्मकर्मसमाधिना ॥ ४-२४॥
वाक्यांशशः विश्लेषणम् / अन्वयाः
I have been taking वाक्यांशशः विश्लेषणम् as a style of presenting अन्वयाः, so that by वाक्यांशशः विश्लेषणम् the elements in the sentence, viz. अव्ययाः, कर्तृपदीयाः, कर्मपदीयाः, तिङन्ताः कृदन्ताः also are properly arranged.
But here the word ब्रह्मार्पणम् presents interesting options. One way ब्रह्मार्पणम् is a सन्धिः ब्रह्म + अर्पणम्.
Alternatively ब्रह्मार्पणम् is a compound word ब्रह्मणे अर्पणम् इति ब्रह्मार्पणम् (चतुर्थी-तत्पुरुषः).
So, it seems, it would be good to paraphrase the अन्वयाः first. Two options for अन्वयः come to mind.
अन्वयः 1 ⇒
ब्रह्मणा ब्रह्महविः (ब्रह्म एव हविः) ब्रह्माग्नौ ब्रह्मार्पणम् (ब्रह्मणे अर्पणम् इति) हुतम्
For the interpretation ब्रह्महविः (ब्रह्म एव हविः) there can be ब्रह्महविः a compound word. In that case the श्लोकपाठः can be ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ … Actually the recitation ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ or ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ would not sound any different. The writing would be different with or without spacing between ब्रह्म and हवि. One does not know what the original scripting was 5000+ years ago ?!
As such ब्रह्म हवि: when written and pronounced separately would also mean ब्रह्म एव हविः. So it does not matter how it is written and pronounced.
तेन ब्रह्मकर्मसमाधिना ब्रह्म गन्तव्यम्
By this अन्वयः the वाक्यांशशः विश्लेषणम् would be
अन्वयः 2 ⇒
ब्रह्म अर्पणम् - Here ब्रह्मार्पणम् is considered to be a सन्धिः of ब्रह्म+अर्पणम् and not as a compound word ब्रह्मणे अर्पणम् इति ब्रह्मार्पणम्. Considering as a सन्धिः means considering ब्रह्म अर्पणम् as a phrase, meaning ब्रह्म अर्पणम् एव or अर्पणम् ब्रह्म एव. Note, अर्पणम् is a sacred action, a कर्म. By that ब्रह्मार्पणम् means ब्रह्मकर्म. This phrase ब्रह्म अर्पणम् एव or अर्पणम् ब्रह्म एव can be taken to be a complete sentence ब्रह्म अर्पणम् एव (भवति) or अर्पणम् ब्रह्म एव (भवति).
ब्रह्म हविः - This phrase meaning ब्रह्म हविः एव or ब्रह्म एव हविः also can be taken to be a complete sentence ब्रह्म हविः एव (भवति) or ब्रह्म एव हविः (भवति)
ब्रह्मणा (हविः इति ब्रह्म) ब्रह्माग्नौ हुतम् - Note हुतम् means अर्पितम्
Hence (तदेव) ब्रह्मार्पणम् (ब्रह्मणे अर्पणम्)
तेन ब्रह्मकर्मसमाधिना ब्रह्म गन्तव्यम्
By this second अन्वयः the वाक्यांशशः विश्लेषणम् would be
पदाभ्यासाः
The पदानि are ⇒
ब्रह्मार्पणम् - As discussed above, let us take this as a compound word ब्रह्मणे अर्पणम् इति ब्रह्मार्पणम् (चतुर्थी-तत्पुरुषः)
ब्रह्मणे - ब्रह्मन् पुं./नपुं. 4’1
ब्रह्मन् - n. [बृंह्-मनिन् नकारस्याकारे ऋतो रत्वम्; cf. Uṇ.4.145.] 1 The Supreme Being, regarded as impersonal and divested of all quality and action; (according to the Vedāntins, Brahman is both the efficient and the material cause of the visible universe, the all-pervading soul and spirit of the universe, the essence from which all created things are produced and into which they are absorbed
ब्रह्मन् - -m. 1 The Supreme Being, the Creator, the first deity of the sacred Hindu Trinity, to whom is entrusted the work of creating the world. [The accounts of the creation of the world differ in many respects; but, according to मनुस्मृति, the universe was enveloped in darkness, and the self-existent Lord manifested himself dispelling the gloom. He first created the waters and deposited in them a seed. This seed became a golden egg, in which he himself was born as ब्रह्मा the progenitor of all the worlds. Then the Lord divided the egg into two parts, with which he constructed heaven and earth. He then created the ten प्रजापतयः or mind-born sons who completed the work of creation. According to another account (रामायण) ब्रह्मा sprang from ether; from him was descended मरीचि, and his son was कश्यप. From कश्यप sprang विवस्वत and मनु sprang from him. Thus मनु was the procreator of all human beings. According to a third account, the Supreme deity, after dividing the golden egg, separated himself into two parts, male and female, from which sprang विराज and from him मनु; cf. Ku.2.7. and Ms.1.32 et seq. Mythologically ब्रह्मन् is represented as being born in a lotus which sprang from the navel of विष्णु and as creating the world by an illicit connection with his own daughter सरस्वती. ब्रह्मन् had originally five heads, but one of them was cut down by शिवः with the ring-finger or burnt down by the fire from his third eye. His vehicle is a swan. He has numerous epithets, most of which have reference to his birth, in a lotus.] -2 A ब्राह्मण Ś.4.4. -3 A devout man. -4 One of the four ऋत्विजाः or priests employed at a Soma sacrifice. -5 One conversant with sacred knowledge. -6 The sun. -7 Intellect. -8 An epithet of the seven प्रजापतयः :-- मरीचि, अत्रि, अङ्गिरस्, पुलस्त्य, पुलह, क्रतु and वसिष्ठ. -9 An epithet of बृहस्पतिः; ब्रह्मन्नध्ययनस्य नैष समयस्तूष्णीं बहिः स्थीयताम् Hanumannāṭaka. -10 The planet Jupiter; ब्रह्मराशिं समावृत्य लोहिताङ्गो व्यवस्थितः Mb. 3.6.18. -11 The world of Brahmā (ब्रह्मलोक); दमस्त्यागो- ऽप्रमादश्च ते त्रयो ब्रह्मणो हयाः Mb.11.7.23. -10 Of Śiva.
In general we can say that ब्रह्मन् पुं. connotes the creator and ब्रह्मन् नपुं. connotes the ब्रह्मतत्त्वम् the true knowledge of the Supreme Spirit or the fundamental principle or the fundamental element, which is at the basis of creation and sustenance of the universe.
अर्पणम् - [ऋ-णिच्-ल्युट्] 1 Placing or putting upon, setting upon; स तस्य दृष्टयर्पणसंप्रचोदितः Rām.5.47.2; पादार्पणानुग्रहपूतपृष्ठम् R.2.35. -2 Inserting, placing or putting in. -3 Giving, offering, resigning
Note अर्पणम् is from causative णिच् of धातुः ऋ I. 1 P. [ऋच्छति, आर, आर्षीत्, अरिष्यति, ऋत; caus. अर्पयति; desid. अरिरिषति; अरार्यते reduplicative (अत्यर्थमृच्छति) cf. किमभीरुररार्यसे Bk.4.21.] 1 To go, move; अम्भच्छायामच्छामृच्छति Śi.4.44. यथाश्मानमृत्वा लोष्ठो विध्वंसेत Bṛi. Up.1.3.7. -2 To rise, tend towards. -II. 3 P. (इयर्ति, आरत्, ऋत Mostly used in the Veda.) 1 To go. -2 To move, shake. -3 To obtain, gain, acquire, reach, meet with. -4 To move, excite, raise (as voice, words &c.) वाचमियर्ति. -5 To display. -III. 5 P. (ऋणोति, ऋण) 1 To injure, hurt. -2 To attack. -Caus. (अर्पयति, आर्पिपत्, अर्पित) 1 To throw, cast, fling; fix or implant in; हृदि शल्यमर्पितम् R.8.87. -2 To put or place on, fix upon, direct or cast towards (as the eye &c.); वामत्रकोष्ठार्पितहेमवेत्रः Ku.3.41; Ś.6.5,17,3.26; R.17.79; Ś.6.8; Bk.5.90; Ku.6.11; R.15.77; Bg.8.7,12.14; करपल्लवार्पित Śi.9.54. -3 To place in, insert, give, set or place; अपथे पदमर्पयन्ति हि R.9.74,78; चित्रार्पिताम् Ś.6.15 drawn in a picture; R.2.31; द्वारदेशे Amaru.62; V.4.35; Mu.7.6; Bh.3.18; लोकोत्तरं चरितमर्पयति प्रतिष्ठाम् R. G. -4 To hand or make over; give to, give in charge of, consign, deliver; इति सूतस्याभरणान्यर्पयति Ś.1,4.19; Bk.8.118; Y.2.65. -5 To give up, sacrifice (as the inherent sense)
In general, we can say that ऋ means to activate, to energize, to lend movement and by causative it gets the meaning ‘to offer’.
हवि: - हविस् n. [हूयते हु-कर्मणि असुन्] 1 An ablation or burnt offering in general; वहति विधिहुतं या हविः Ś.1.1; Ms. 3.87,132;5.7;6.12. -2 Clarified butter
ब्रह्माग्नौ - ब्रह्माग्नि नाम पुं. 7’1
ब्रह्मणा - ब्रह्मन् पुं./नपुं. 3’1
हुतम् - हुत p. p. [हु-क्त] 1 Offered as an oblation to fire, burnt as a sacrificial offering; हुतं च दत्तं च तथैव तिष्ठति Karṇabhāra 1.22. -2 One to whom an oblation is offered; Ś.4; R.2.71. -तः N. of Śiva. -तम् 1 An oblation, offering. -2 An Oblation to fire
हु hu 3 P. (जुहोति, हुतः; pass. हूयते; caus. हावयतिते; desid. जुहूषति) 1 To offer or present (as oblation to fire); make an offering to or in honour of a deity (with acc.); sacrifice; यो मन्त्रपूतां तनुमप्यहौषीत् R.13.45; जटाधरः सन् जुहूधीह पावकम् Ki.1.44; हविर्जुहुधि पावकम् Bk.20.11; Ms.3.87; Y.1.99. -2 To perform a sacrifice. -3 To eat.
एव - अव्ययम्
तेन - तत् सर्व. अत्र पुं. 3’1
गन्तव्यम् - गम्-धातोः तव्यत्-वि. गन्तव्य अत्र नपुं. 1’1 / गन्तव्य - pot. p. 1 To be gone, to be gone to or attained. -2 To be accomplished (as a way), to be approached, accessible
ब्रह्मकर्मसमाधिना - ब्रह्मकर्मसमाधि वि. अत्र पुं. 3’1
ब्रह्मणः कर्म इति ब्रह्मकर्म (षष्ठी-तत्पुरुषः)
ब्रह्मकर्मणि समाधिः यस्य सः ब्रह्मकर्मसमाधि: (बहुव्रीहिः)
ब्रह्मणः - ब्रह्मन् पुं./नपुं. 6’1
समाधिः - 1 Collecting, composing, concentrating (as mind). -2 Profound or abstract meditation, concentration of mind on one object, perfect absorption of thought into the one object of meditation, i. e. the Supreme Spirit, (the 8th and last stage of Yoga); व्यवसायात्मिका बुद्धिः समाधौ न विधीयते Bg.2.44; आत्मेश्वराणां न हि जातु विघ्नाः समाधिभेदप्रभवो भवन्ति Ku.3.40,50; Mk.1.1; Bh.3.54. R.8.79; Śi.4.55. -3 Intentness, concentration (in general), fixing of thoughts; यथा भानुगतं तेजो मणिः शुद्धः समाधिना । आदत्ते राजशार्दूल तथा योगः प्रवर्तते ॥ Mb.12.298.12; तस्यां लग्नसमाधि (मानसम्) Gīt.3; अहःसु तस्या हृदि ये समाधयः Rām. Ch.2.41. -4 Penance, religious obligation, devotion (to penance); अस्त्येतदन्यसमाधिभीरुत्वं देवानाम् Ś1; तपः- समाधि Ku.3.24; अथोपयन्तारमलं समाधीना 5.24;5.6;1.59; सर्वथा दृढसमाधिर्भव Nāg.5. -5 Bringing together, concentration, combination, collection; union, a set; सा तस्य धर्मार्थसमाधियुक्तं निशम्य वाक्यम् Rām.4.33.50; तं वेधा विदधे नूनं महाभूतसमाधिना R.1.29. -6 Reconciliation, settling or composing differences. -7 Silence. -8 Agreement, assent, promise. -9 Requital. -10 Completion, accomplishment. -11 Perseverance in extreme difficulties. -12 Attempting impossibilities. -13 Laying up corn (in times of famine), storing grain. -14 A tomb. -15 The joint of the neck; a particular position of the neck; अंसाववष्टब्धनतौ समाधिः Ki.16.21. -16 (In Rhet.) A figure of speech thus defined by Mammaṭa; समाधिः सुकरं कार्यं कारणान्तरयोगतः K. P.10; see S. D.614. -17 One of the ten Guṇas or merits of style; अन्यधर्मस्ततोऽन्यत्र लोकसीमानुरोधिना । सम्यगाधीयते यत्र स समाधिः स्मृतो यथा ॥ Kāv.1.93. -18 A religious vow or self-imposed restraint
सारांशतः Overall Meaning
This is taken from translation of गीतारहस्य of लोकमान्य टिळक at https://archive.org/details/SrimadBhagavadGitaRahasya-BgTilak-Volumes1And2/SrimadBhagavadGitaRahasya-BgTilak-Vol2/page/n377/mode/2up)
He, whose belief is that the अर्पणम् (that is, the act
of offering) is ब्रह्मन्; that, the हवि: (that is, the oblation.
which is to be offered) is ब्रह्मन्; that, the ब्रह्मन् offered a sacrifice into the ब्रह्मन्-fire ; and that, he, whose (all) Karma is (in this way) ब्रह्मन्, attains the ब्रह्मन्.
[In the शाङ्करभाष्य the word 'अर्पणम्' has been interpreted as "the means by which the "offering' अर्पणम् is made, such as a ladle etc."; but that interpretation is rather far-fetched. It is more to the point to take the word 'अर्पणम्', as meaning the ' act of offering ' or ' the act of offering into the fire '. Thus far, there has been a description of persons who perform the यज्ञ desirelessly, that is, in order to dedicate it to the Brahman (that is, make a 'ब्रह्मार्पणम्' of it).
छन्दोविश्लेषणम्
ब्रह्मार्पणं ब्रह्म हविर्- (८ अक्षराणि) “ब्रह्म ह” एतेषां मात्राः १-२-१
ब्रह्माग्नौ ब्रह्मणा हुतम् (८ अक्षराणि) “ह्मणा हु” एतेषां मात्राः १-२-१
ब्रह्मैव तेन गन्तव्यं (८ अक्षराणि) “न गन्त(व्यं)” एतेषां मात्राः १-२-२
ब्रह्मकर्मसमाधिना (८ अक्षराणि) “समाधि” एतेषां मात्राः १-२-१
प्रथमे पादे अपवादः अन्यथा अनुष्टुभ्-छन्दः
टिप्पण्यः Notes of self-study
1 The first line ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् summarises the four essentials of a sacrificial ritual - अर्पणम् the performance हवि: the offering अग्निः the fire ब्रह्मन् the performer. In this श्लोकः all the four essentials are ब्रह्मन् only, because, I would say, what is detailed in this श्लोकः is ब्रह्मयज्ञ:.
2 This brings to mind a good श्लोकः to be recited at the beginning of any meal or eating anything ⇒
हरिर्दाता हरिर्भोक्ता हरिरन्नं प्रजापतिः |
हरिर्विप्रः शरीरे तु भुङ्क्ते भोजयते हरिः
The provider दाता is हरिः, the consumer भोक्ता is हरिः, the food अन्नम् is what is created by प्रजापतिः the creator, the one who maintains discretion विप्रः about what to eat, when to eat, how to eat and how much to eat is हरिः only. The one who enjoys भुङ्क्ते and one, who causes the enjoyment भोजयते is हरिः only. How beautiful and how true and how good to recite this श्लोकः when eating anything anytime. If हरिः is the real consumer, would we ever want हरिः to eat anything wrong ?
3 It is obvious that the ब्रह्माग्निः of ब्रह्मयज्ञ: is different from what अग्निः of a यज्ञ: we usually understand. There is no hearth, no यज्ञकुण्डम्, there is no firewood, no समिधः. The lighting of the fire is not by any heat-source. The hearth, the firewood, the heat-source are all ब्रह्मन् only.
4 In the second line ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना there is the assurance of ब्रह्म as the destination for one who is ब्रह्मकर्मसमाधि:. The challenge is in being a ब्रह्मकर्मसमाधि:. Each and every कर्म has to be ब्रह्मकर्म only. That has to be the समाधि: the focus.
By the way ब्रह्मकर्म is defined and detailed in
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥१८-४२॥
This श्लोकः (१८-४२) is preceded by श्लोकः (१८-४१)
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥१८-४१॥
In श्लोकः (१८-४१) there is mention ब्राह्मणक्षत्रियविशां शूद्राणां च. By that mention ब्रह्मकर्म is wrongly interpreted as कर्म to be done by ब्राह्मण: or he who does ब्रह्मकर्म is ब्राह्मण:. So श्लोकः (१८-४२) is taken to be the definition of ब्राह्मण:. No, श्लोकः (१८-४२) defines ब्रह्मकर्म, only ब्रह्मकर्म.
In fact the mention ब्राह्मणक्षत्रियविशां शूद्राणां च in (१८-४१) is to explain division of labour. See in the second line in (१८-४१) कर्माणि प्रविभक्तानि. The basis for division of labour is also made clear स्वभावप्रभवैर्गुणैः the skills and attributes inherent in the character of every individual. The mention ब्राह्मणक्षत्रियविशां शूद्राणां च is not any concept of caste, not even of the family in which one is born. The focus is on every individual.
5 Even the mention ब्रह्मकर्मसमाधि: as the attribute to be ब्रह्मैव गन्तव्यम् is not restricted that one has to be a ब्राह्मण:. If it were to be so, why would श्रीकृष्णभगवान् mention it to अर्जुनः a क्षत्रियः ? Anyone is welcome to be ब्रह्मकर्मसमाधि:. Important it is that one should strive to be and keep the focus to be ब्रह्मकर्मसमाधि:. One should understand very clearly what ब्रह्मकर्म is and keep that focus समाधि:. You can be doing
ब्रह्मकर्म even if you are not born a ब्राह्मण:. Rather I would say that even if you born ब्राह्मण:, you are ब्राह्मण: only if you are doing ब्रह्मकर्म.
6 These thoughts may sound very radical. But they are based on study of the original Sanskrit text. The thoughts are not mine at all. The texts themselves are very clear. One should study them from the original and with a mind not biased by views of other commentators.
7 One’s ब्रह्मकर्म should also be स्वभावजम्, meaning one should mould one’s character, one’s nature, one’s स्वभाव: such that all कर्म becomes ब्रह्मकर्म and it becomes स्वभावजम्.
शुभमस्तु !
-o-O-o-
ॐ
नमो नम:
गीताभ्यासे 4-25 दैवमेवापरे यज्ञम्
A study by S. L. Abhyankar
==================
Actually, study of this श्लोकः should be considered Part 1 of the study of the set of 6 श्लोकाः from 4’25 to 4’30. They are ⇒
वाक्यांशशः विश्लेषणानि
Notes -
In every श्लोकः there are the सार्वनामिकानि विशेषणानि pronominal adjectives अपरे, अन्ये, सर्वे, एते. They all have पुं. 1’3. They refer to योगिनः in 25’1 and यज्ञविदः in 30’2. The relevant तिङन्ताः पर्युपासते, उपजुह्वति, जुह्वति have प्र.पु. बहु.
This is the logic of studying these श्लोकाः together.
Not only the सार्वनामिकानि विशेषणानि, rather, all words in the कर्तृपदीयाः-column have पुं. 1’3. They are all adjectives of योगिनः in 25’1 and यज्ञविदः in 30’2.
With these prefatory notes we shall study all the six श्लोकाः one by one.
पदाभ्यासाः of श्लोक: 4’25
अपरे - अपर सर्व. अत्र पुं. 1’3 / Note अपर a. (treated as a pronoun in some senses) 1 Having nothing higher or superior, unrivalled. matchless; without rival or second (नास्ति परो यस्मात्); स्त्रीरत्नसृष्टिरपरा प्रतिभाति सा मे Ś.2.10; cf. अनुत्तम, अनुत्तर. -2 [न पृणाति संतोषयति पृ अच्] (a) Another, other (used as adj. or subst.). वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि Bg.2.22. (b) More, additional; कृतदारोऽपरान् दारान् Ms.11.5. (c) Second, another Pt.4.37; स्वं केशवोऽपर इवाक्रमितुं प्रवृत्तः Mk.5.2 like another (rival) Keśava. (d) Different; other; अन्ये कृतयुगे धर्मास्त्रेतायां द्वापरेऽपरे Ms.1.85; Ks.26.235; Pt.4.6 (with gen.). (e) Ordinary, of the middle sort (मध्यम); परितप्तोऽप्यपरः सुसंवृतिः Śi.16.23. -3 Belonging to another, not one's own (opp. स्व); यदि स्वाश्चापराश्चैव विन्देरन् योषितो द्विजाः Ms.9.85 of another caste. -4 Hinder, posterior, latter, later, (in time space) (opp. पूर्व); the last; पूर्वां सन्ध्यां जपंस्तिष्ठेत्स्वकाले चापरां चिरम् Ms.4.93; रात्रेरपरः कालः Nir.; oft. used as first member of a genitive Tatpuruṣa comp. meaning 'the hind part,' 'latter part or half'; ˚पक्षः the latter half of a month; ˚हेमन्तः latter half of a winter; ˚कायः hind part of the body &c.; ˚वर्षा, ˚शरद् latter part of the rains, autumn &c. -5 Following, the next. -6 Western; पयसि प्रतित्सुरपराम्बुनिधेः Śi.9.1. पूर्वापरौ तोयनिधी वगाह्य Ku.1.1; Mu.4.21 -7 Inferior, lower (निकृष्टः); अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् Bg.7.5. -8 (In Nyāya) Non-extensive, not covering too much, one of the two kinds of सामान्य, see Bhāṣā P.8. (परं = अधिकवृत्ति higher अपरम् = न्यूनवृत्ति lower or अधिकदेशवृत्तित्वं परं, अल्पदेशवृत्तित्वं अपरम् Muktā.) -9 Distant; opposite. When अपर is used in the singular as a correlative to एक the one, former, it means the other, the latter; एको ययौ चैत्ररथप्रदेशान् सौराज्यरम्यानपरो विदर्भान् R.5.60; when used in pl. it means 'others', 'and others', and the words generally used as its correlatives are एके, केचित्-काश्चित् &c., अपरे, अन्ये.
योगिनः - योगिन् वि. अत्र पुं. 1’3 Note योगिन् a. [युज् घिनुण्, योग-इनि वा] 1 Connected or endowed with. -2 Possessed of magical powers. -3 Endowed or provided with, possessing. -4 Practising Yoga. -m. 1 A contemplative saint, a devotee, an ascetic; आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन । सुखं वा यदि वा दुःखं स योगी परमो मतः ॥ Bg.6.32; see the sixth adhyāya inter alia; सेवाधर्मः परमगहनो योगिनामप्यगम्यः Pt.1.285; बभूव योगी किल कार्तवीर्यः R.6.38. -2 A magician, sorcerer. -3 A follower of the Yoga system of philosophy.
दैवम् - दैव a. (-वी f.) [देवादागतः अण्] 1 Relating to gods, caused by or coming from gods, divine, celestial; संस्कृतं नाम दैवी वागन्वाख्याता महर्षिभिः Kāv.1.33; दैवीनां मानुषीणां च प्रतिहर्ता त्वमापदाम् R.1.60; Y.2.235; Bg.4.25;9.13;16.3; Ms.3.75. -2 Royal; दैवी वाग्यस्य नाभवत् Rāj. T.5.206. -3 Depending on fate, fatal. -4 Possessing the quality of सत्त्व.
दैवम् 1 Fate, destiny, luck, fortune; पूर्वजन्मकृतं कर्म तद्दैवमिति कथ्यते H. दैवमविद्वांसः प्रमाणयन्ति Mu.3; विना पुरुषकारेण दैवमत्र न सिध्यति 'God helps those who help themselves'; दैवं निहत्य कुरु पौरुषमात्मशक्त्या Pt.1.361. (दैवात् by chance, luckily, accidentally.) -2 A god, deity. -3 A religious rite or offering, an oblation to gods; उत्तिष्ठ नरशार्दूल कर्तव्यं दैवमाह्निकम् Rām.1.23.2.
यज्ञः - यज्ञः [यज्-भावे न] 1 A sacrifice, sacrificial rite; any offering or oblation; यज्ञेन यज्ञमयजन्त देवाः; तस्माद्यज्ञात् सर्वहुतः &c.; यज्ञाद् भवति पर्जन्यो यज्ञः कर्मसमुद्भवः Bg.3.14. -2 An act of worship, any pious or devotional act. (Every householder, but particularly a Brāhmaṇa, has to perform five such devotional acts every day; their names are :-- भूतयज्ञ, मनुष्ययज्ञ, पितृयज्ञ, देवयज्ञ, and ब्रह्मयज्ञ, which are collectively called the five 'great sacrifices'
पर्युपासते - (परि+उप+आस्) इति धातुः / लट्-लकारः प्र.पु. बहु. / to do पर्युपासना Note उपासनम् / उपासना 1 Service, serving, attendance, waiting upon; शीलं खलोपासनात् (विनश्यति); उपासनामेत्य पितुः स्म सृज्यते N.1.34; Pt.1.169; Ms.3.107; Bg.13.7; Y.3.156; Bh.2.42. -2 Engaging in, being intent on, performing; संगीत˚ Mk.6; सन्ध्या˚ Ms.2.69. -3 Worship, respect, adoration. -4 Practice of archery. -5 Regarding as, reflecting upon. -6 Religious meditation
ब्रह्माग्नौ - ब्रह्माग्नि नाम पुं. 7’1 / ब्रह्म एव अग्नि: इति ब्रह्माग्नि: / ब्रह्मन् itself the sacrificial fire
उपजुह्वति - (उप+हु) इति धातुः / लट्-लकारः प्र.पु. बहु. / हु दानादानयोः आदाने प्रीणने च (to sacrifice, to eat, to consume) जुहोत्यादिः, ०३.०००१ परस्मैपदी, सकर्मकः, अनिट्
सारांशतः Overall Meaning
From वाक्यांशशः विश्लेषणम् the अन्वयः of श्लोकः 4-25 is
अपरे योगिनः दैवम् एव यज्ञम् पर्युपासते |
Note, meaning of दैवम् can be “propitiating the Gods”
or meaning of दैवम् can also be as ordained by providence
Or meaning of दैवम् can be ‘divine’ as adjective of यज्ञम्
अपरे (योगिनः) यज्ञेन एव यज्ञम् ब्रह्माग्नौ उपजिह्वति
छन्दोविश्लेषणम्
दैवमेवापरे यज्ञं (८ अक्षराणि) “परे य(ज्ञं)” एतेषां मात्राः १-२-२
योगिनः पर्युपासते (८ अक्षराणि) “र्युपास” एतेषां मात्राः १-२-१
ब्रह्माग्नावपरे यज्ञं (८ अक्षराणि) “परे य(ज्ञं)” एतेषां मात्राः १-२-२
यज्ञेनैवोपजुह्वति (८ अक्षराणि) “पजुह्व” एतेषां मात्राः १-२-१
अनुष्टुभ्-छन्दः
टिप्पण्यः Notes of self-study
1 One may think that meanings of words such as अपर, दैवम्, यज्ञ: are known. But I still feel like referring to them in Apte’s dictionary and I get so much interesting, additional information. For example for the word यज्ञ:, there is information about five यज्ञाः which everyone should perform every day, at least symbolically.
2 For composing अन्वयः of the first line, the word दैवम् offers multiple options of not only by its meaning, but also by the options of syntax and by options of intonations. So, that seems to make the first line a cryptic statement.
3 The second line ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति has been well-explained in गीतारहस्य that it matches with the quote in Rigveda. In the translation of गीतारहस्य of लोकमान्य टिळक at https://archive.org/details/SrimadBhagavadGitaRahasya-BgTilak-Volumes1And2/SrimadBhagavadGitaRahasya-BgTilak-Vol2/page/n377/mode/2up)
Some (कर्म)योगिनः perform sacrifice addressed to deities (instead of for dedicating it to the ब्रह्मन्) ; and others make sacrifice of a यज्ञः by a यज्ञः into the ब्रह्मन्-fire.
[The latter portion of this stanza refers to the description in the पुरुषसूक्त that the gods offered a sacrifice to the विराट-formed यज्ञपुरुषः cf., "यज्ञेन यज्ञमयजन्त देवाः" (Rg. 10. 90. 16) ; and the words, "यज्ञं यज्ञेनैवोपजुह्वति" in this stanza are synonymous with the words "यज्ञेन यज्ञमयजन्त" in the Rg-Veda, and seem to be used accordingly. It is evident that the विराट-formed animal, which was sacrificed into the यज्ञ performed in the beginning of the world, and the god, for propitiating whom the sacrifice was made, must both have been of the form of the ब्रह्मन्. In short, as the ब्रह्मन् continually pervades all things in the world, the statement in the 24th stanza that, in performing all Actions desirelessly, the ब्रह्मन् is always sacrificed by the ब्रह्मन्, is scientifically correct; all that is wanted is that one's Mind has been formed accordingly. This is not the only stanza in the Gita which refers to the पुरुषसूक्त, but later on, the description in Chapter X, is also consistent with that सूक्त.]
4 The mention above “...the ब्रह्मन् is always sacrificed by the ब्रह्मन्, is scientifically correct; all that is wanted is that one's Mind has been formed accordingly...” suggests that understanding the scientific validity of this statement, rather, understanding this entire श्लोकः 4-25 requires the mindset to be appropriate.
5 The words in 28’1 द्रव्ययज्ञाः तपोयज्ञाः योगयज्ञाः स्वाध्यायज्ञानयज्ञाः seem to suggest an altogether different meaning of the word यज्ञ:, different from the conventional meaning that यज्ञ: is a ritual to be performed by offering हविः into the यज्ञाग्निः which has समिधः that are lighted, enkindled and are kept aflame while reciting मन्त्राः.
A more universal definition of यज्ञ: to encompass द्रव्ययज्ञाः तपोयज्ञाः योगयज्ञाः स्वाध्यायज्ञानयज्ञाः would be यज्ञ: is an activity performed intently.
In the context of the phrase यज्ञेन एव यज्ञम् ब्रह्माग्नौ उपजिह्वति which is synonymous with “यज्ञेन यज्ञमयजन्त देवाः" (Rg. 10. 90. 16) comes to mind generation of electricity in power plants or any instance or any activity which involves generation of power, say every automobile. Every such activity qualifies यज्ञेन यज्ञ:.
Intensive study builds up power of knowledge, which is स्वाध्यायज्ञानयज्ञ:. So, most generally यज्ञ: is any activity performed intently with positive intentions.
Maybe, the same concept is embedded in पुरुषसूक्तम्. So, as suggested in गीतारहस्य, study of this श्लोकः 4-25 and the further 5 should extend to study of पुरुषसूक्तम् also. Since that becomes another study, may I leave this study just by this mention.
शुभमस्तु !
-o-O-o-
ॐ
नमो नम:
गीताभ्यासे 4-26 श्रोत्रादीनीन्द्रियाण्यन्ये
A study by S. L. Abhyankar
==================
As mentioned earlier, this श्लोकः is the second of the set of six श्लोकाः from 4-25 to 4-30. The श्लोकः is
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥४-२६॥
पदच्छेदैः
श्रोत्रादीनि इन्द्रियाणि अन्ये संयमाग्निषु जुह्वति ।
शब्दादीन् विषयान् अन्ये इन्द्रियाग्निषु जुह्वति ॥४-२६॥
वाक्यांशशः विश्लेषणानि
The two वाक्यांशौ are ⇒
अन्ये श्रोत्रादीनि इन्द्रियाणि संयमाग्निषु जुह्वति ।
अन्ये - अन्यत् सर्व. अत्र पुं. 1’3
श्रोत्रादीनि - श्रोत्र-आदीनि / श्रोत्रम् आदौ येषां तानि (बहुव्रीहिः)
श्रोत्रम् - [श्रूयतेऽनेन श्रु-करणे-ष्ट्रन्] 1 The ear; श्रोत्रं श्रुतेनैव न कुण्डलेन Bh.2.71.
आदौ - आदि पुं. 7’1 / आदि a. 1 First, primary, primitive; निदानं त्वादिकारणम् Ak. -2 Chief, first, principal, pre-eminent; oft. at the end of comp. in this sense; see below. -3 First in time existing before. -दीः 1 Beginning, commencement (opp. अन्त); अप एव ससर्जादौ तासु बीजमवासृजत् Ms.1.8; Bg.3.41; अनादि &c.; जगदादिरनादिस्त्वम् Ku.2.9; oft. at the end of comp. and translated by 'beginning with', 'et cætera', 'and others', 'and so on' (of the same nature or kind), 'such like'; इन्द्रादयो देवाः the gods Indra and others (इन्द्रः आदिर्येषां ते); एवमादि this and the like.
इन्द्रियाणि - इन्द्रिय नपुं. अत्र 2’3
संयमाग्निषु - संयमाग्नि पुं. 7’3 / संयम: एव अग्नि: इति संयमाग्नि: /
संयम: - Restraint, check, control
जुह्वति - हु इति धातुः / तस्य लटि प्र.पु. बहु. / Note हु दानादानयोः आदाने प्रीणने च (to sacrifice, to eat, to consume) जुहोत्यादिः, ०३.०००१ परस्मैपदी, सकर्मकः, अनिट्
अन्ये शब्दादीन् विषयान् इन्द्रियाग्निषु जुह्वति
शब्दादीन् - शब्दादि वि. अत्र पुं. 2’3 / शब्दः आदौ येषां ते शब्दादयः /
शब्दः - [शब्द्-घञ्] 1 Sound (the object of the sense of hearing and property of आकाश)
विषयान् - विषय पुं. 2’3 / Note विषयः 1 An object of sense; (these are five, corresponding to the five organs of sense; रूप, रस, गन्ध, स्पर्श and शब्द corresponding to the eye, tongue, nose, skin, and ear)
इन्द्रियाग्निषु - इन्द्रियाग्नि पुं. 7’3 / इन्द्रियम् एव अग्नि: इति इन्द्रियाग्नि: / Note, इन्द्रिय a. Fit for or belonging to or agreeable to, Indra. -यः A friend or companion of Indra. -यम् [इन्द्र-घ; इन्द्रेण दुर्जयम्; by P.V.2.93 इन्द्रियमिन्द्रलिङ्गमिन्द्रदृष्ट मिन्द्रसृष्टमिन्द्रजुष्टमिन्द्रदत्तमिति वा] 1 Power, force, the quality which belongs to Indra. -2 An organ of sense, sense, or faculty of sense. (Indriyas are often compared to restive horses, which, if not properly checked, will lead one astray; cf. मा भूवन्नपथवरास्तवेन्द्रियाश्वाः Ki.5.50). There are two kinds of इन्द्रियाणि :- (a) ज्ञानेन्द्रियाणि or बुद्धीन्द्रियाणि; श्रोत्रं त्वक्चक्षुणी जिह्वा नासिका चैव पञ्चमी (also मनः according to some); and (b) कर्मेन्द्रियाणिः- पायूपस्थं हस्तपादं वाक् चैव दशमी स्मृता Ms.2.90. Ms. further adds एकादशं मनो ज्ञेयं स्वगुणेनोभयात्मकम् । यस्मिञ्जिते जितावेतौ भवतः पञ्चकौ गणौ ॥ In the Vedanta मनः, बुद्धि, अहंकार and चित्त are said to be the four internal organs, the total number of organs being, therefore, 14, each presided over by its own ruler or नियन्तृ. In Nyāya each organ is connected with its own peculiar element; the eye, ear, tongue, nose, and skin being connected respectively with Light or fire, Ether, Water, Earth and Air.
सारांशतः Overall Meaning
अन्ये श्रोत्रादीनि इन्द्रियाणि संयमाग्निषु जुह्वति Others sacrifice the organs श्रोत्रादीनि (that is, ears, eyes, etc.) into the Fire (agni) in the shape of restraint (संयम)
अन्ये शब्दादीन् विषयान् इन्द्रियाग्निषु जुह्वति and others again, sacrifice the objects of sense, such as, sound etc, into the Fire in the shape of the organs.
छन्दोविश्लेषणम्
श्रोत्रादीनीन्द्रियाण्यन्ये (८ अक्षराणि) “न्द्रियाण्य(न्ये)” एतेषां मात्राः १-२-२
संयमाग्निषु जुह्वति (८ अक्षराणि) “षु जुह्व” एतेषां मात्राः १-२-१
शब्दादीन्विषयानन्य (८ अक्षराणि) “षयान(न्य)” एतेषां मात्राः १-२-२
इन्द्रियाग्निषु जुह्वति (८ अक्षराणि) “षु जुह्व” एतेषां मात्राः १-२-१
अनुष्टुभ्-छन्दः
टिप्पण्यः Notes of self-study
1 When reciting this श्लोकः by myself, often an inadvertent mistake does happen that I recite it as
श्रोत्रादीनीन्द्रियाण्यन्ये इन्द्रियाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य संयमाग्निषु जुह्वति ॥
Is interchanging the words इन्द्रियाग्निषु and संयमाग्निषु a big mistake ?
In the first line न्ये इन्द्रि can rather be न्य इन्द्रि.
In the second line, it cannot be न्य संय, it ought to be न्ये संय
Sanskrit allows freedom of syntax. That does not mean that word in one sentence can be shifted to another sentence. In the two lines there are two sentences. The words have to be in their respective sentences only.
Meaning of शब्दादीन्विषयानन्ये संयमाग्निषु जुह्वति may not be off the mark.
But श्रोत्रादीनीन्द्रियाण्यन्ये इन्द्रियाग्निषु जुह्वति would mean a suicidal act of self-immolation 😧
2 The verb जुह्वति connotes यज्ञ:. Also from the mention here of संयमाग्नि: and इन्द्रियाग्नि: it is clear that these यज्ञाः are different from the conventional यज्ञ:.
3 But to call any activity as यज्ञ:, we should be able to identify the समिधः which make the अग्नि: and the हविः which is offered.
I was actually deliberating the significance of the word संयमाग्निषु being plural. The word इन्द्रियाग्निषु being in plural is understandable, because इन्द्रियाणि are many. But does the word संयमाग्निषु need to be plural ? The logic seems to be that संयमा: are समिधः, and समिधः are always plural. The tabulation above has certainly helped to clarify संयमाग्निषु being plural.
4 Another point of deliberation is what यज्ञ: it is, when अन्ये श्रोत्रादीनि इन्द्रियाणि संयमाग्निषु जुह्वति, also when अन्ये शब्दादीन् विषयान् इन्द्रियाग्निषु जुह्वति. As such during यज्ञ: both समिधः and हविः burn off. Is it to be understood that
4.1 when अन्ये श्रोत्रादीनि इन्द्रियाणि संयमाग्निषु जुह्वति both इन्द्रियाणि and संयमा: burn off ?
4.2 when अन्ये शब्दादीन् विषयान् इन्द्रियाग्निषु जुह्वति both विषया: and इन्द्रियाणि burn off ?
It seems that “burn off” should be taken to mean “become null and void”.
5 This raises a further enquiry whether the two styles of यज्ञाः -
(a) when इन्द्रियाणि and संयमा: burn off
(b) when विषया: and इन्द्रियाणि burn off
are really different. They are mentioned to be different. We have to take it that they are different. But how ?
In both the cases इन्द्रियाणि burn off, become null and void as हविः in case (a) and as समिधः in case (b).
In case (a) संयमा: which burn off, become null and void are related to the mental faculties. They become null and void means that the mind attains a state of tranquility.
In case (b) विषया: burn off, become null and void means that the विषया:, all external influences just can’t influence the याज्ञिकः the योगी.
This case (b) seems identical to
विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ २-५९॥
This याज्ञिकः or योगी is as such the स्थितप्रज्ञः. See
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-६८॥
Actually the second line in (२-६८) is a replica of
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-५८॥
All in all, the यज्ञाः whether श्रोत्रादीनि इन्द्रियाणि संयमाग्निषु and/or शब्दादीन् विषयान् इन्द्रियाग्निषु are यज्ञाः of or by स्थितप्रज्ञाः of course, for स्थितप्रज्ञाः.
6 The mention इन्द्रियाणि संयमाग्निषु brings to mind three monkeys of Mahatma Gandhi.
शुभमस्तु !
-o-O-o-
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