गीताभ्यासे 4-27 सर्वाणीन्द्रियकर्माणि
This श्लोकः 4-27 is third of the set of 6 from 4-25 to 4-30. The श्लोकः is -
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥ ४-२७॥
पदच्छेदैः
सर्वाणि इन्द्रियकर्माणि प्राणकर्माणि च अपरे ।
आत्मसंयमयोग-अग्नौ जुह्वति ज्ञानदीपिते ॥
वाक्यांशशः विश्लेषणानि
The अन्वयवाक्यम् is
अपरे सर्वाणि इन्द्रियकर्माणि प्राणकर्माणि च ज्ञानदीपिते आत्मसंयमयोगाग्नौ जुह्वति
पदाभ्यासाः
इन्द्रियकर्माणि - इन्द्रियाणां कर्माणि अथवा इन्द्रियैः करणीयानि कर्माणि
प्राणकर्माणि - प्राणेन प्राणाय वा करणीयानि कर्माणि / In Apte’s dictionary प्राणकर्मन् n. Vital function. Note, vital organs are the main organs inside the body, such as the heart, lungs, and brain, that are necessary for life. So, प्राणकर्माणि are functions of the vital organs.
ज्ञानदीपिते - ज्ञानेन दीपिते इति ज्ञानदीपिते
आत्मसंयमयोगाग्नौ - आत्मसंयमयोगाग्निः पुं. 7’1
आत्मना आत्मनः संयमः इति आत्मसंयमः / आत्मसंयमः एव योगः इति आत्मसंयमयोगः / आत्मसंयमयोगः एव अग्निः इति आत्मसंयमयोगाग्निः
सारांशतः Overall Meaning
अपरे सर्वाणि इन्द्रियकर्माणि प्राणकर्माणि च ज्ञानदीपिते आत्मसंयमयोगाग्नौ जुह्वति = Others still, sacrifice all the Actions (that is, functions) of the various organs, and vital forces प्राणाः into the Fire of योग in the shape of Mental control, which has been lit by- Knowledge ज्ञान.
[ In the above stanza, are described two or three different kinds of symbolical यज्ञाः e. g., (1) controlling the senses, that is, allowing them to perform their respective functions within proper limits; (2) totally destroying the senses, by wholly giving up the objects of sense, which go to feed the senses ; (3) putting an end to the Actions, not only of the senses, but even of the vital forces (प्राणाः) themselves, by entering into a complete mental absorption समाधिः and remaining steeped in the joy of the Atman. Now, if these are compared with a Yajna, then, in the first kind of Yajna, the limit संयमन which is placed ■on the senses becomes the Fire अग्निः; because, by ■ -working out the simile, all that enters the limit may be said to have been offered into the Fire. Similarly, in the second kind of Yajna, the organs themselves, and in the third kind of Yajna, both the organs and the prana (vital forces) are compared with the material offered up as a sacrifice-offering, and the Control of the Atman आत्मसंयमन becomes the Fire. There are, besides, others, who only perform the प्राणायाम (i. e., •control of the Prana (life) in the shape, of the breath- Trans. ); and these are described further on in the 29th stanza. This idea of symbolically extending the original meaning of the word यज्ञः, namely, 'a sacrifice of various materials', and making it include religious austerities तपः, Renunciation संन्यास, Mental absorption समाधिः, control of the prana or breath प्राणायाम and other means of getting merged into the Blessed Lord, has not been mentioned for the first time in the गीता. In the 4th chapter of the मनुस्मृतिः, where the state of the house-holder is being described, after " stating that no house-holder should give up the five * principal sacrifices महायज्ञाः prescribed by the स्मृतयः namely, the ऋषियज्ञः the देवयज्ञः the भूतयज्ञः the मनुष्ययज्ञः and the पितृयज्ञः it is stated that many persons "sacrifice the speech into the organs, or the प्राणः (life) into the speech, or ultimately even propitiate the परमेश्वर by a ज्ञानयज्ञः (that is, the sacrifice by Knowledge, or sacrificing everything into the sacrificial fire of Knowledge)", (Trans. मनुस्मृतिः 4. 21-24). Considering the matter from the historical point of view, it can be seen that when the sacrifice of wealth of various kinds prescribed in the श्रुति-texts for propitiating इन्द्र, वरुण and other deities fell into disuse, and the devices of attaining the state of the परमेश्वर by पातञ्जलयोगः, संन्यास or Metaphysical Knowledge came more and more into vogue, the meaning of the word यज्ञः was widened, and it was made to symbolically include all the various devices of obtaining Release. The principle at the root of this is the tendency to indicate subsequent religious methods by the same technical terms as had come to be formerly accepted in the religion. Whatever may be the case, it is clear from this exposition in the मनुस्मृतिः, that this idea had acquired general acceptance before, or at any rate at the same time as the गीता.]
छन्दोविश्लेषणम्
सर्वाणीन्द्रियकर्माणि (८ अक्षराणि) “यकर्मा” एतेषां मात्राः १-२-२
प्राणकर्माणि चापरे (८ अक्षराणि) “णि चाप” एतेषां मात्राः १-२-१
आत्मसंयमयोगाग्नौ (८ अक्षराणि) “मयोगा” एतेषां मात्राः १-२-२
जुह्वति ज्ञानदीपिते (८ अक्षराणि) “नदीपि” एतेषां मात्राः १-२-१
अनुष्टुभ्-छन्दः
टिप्पण्यः Notes of self-study
1 In 4-24 and 4-25 there is mention of ब्रह्माग्नि:, in 4-26 of संयमाग्नि: and इन्द्रियाग्नि:, here आत्मसंयमयोगाग्नि:. So, the table in 4-26 can be updated as ⇒
2 In this श्लोकः 4-27 the word ज्ञानदीपिते explains also that the fire आत्मसंयमयोगाग्नि: is lighted or ignited by ज्ञानम्.
3 In the context of श्रोत्रादीनि इन्द्रियाणि in 4-26, there was the detail in Apte’s dictionary that श्रोत्रादीनि इन्द्रियाणि are primarily ज्ञानेन्द्रियाणि. There are also कर्मेन्द्रियाणि. So, the mention here of सर्वाणि इन्द्रियकर्माणि is inclusive of ज्ञानेन्द्रियकर्माणि and कर्मेन्द्रियकर्माणि. But प्राणकर्माणि are mentioned separately. What are they ? As explained under पदाभ्यासाः, प्राणकर्माणि are functions of the vital organs, which are the main organs inside the body, such as the heart, lungs, and brain, that are necessary for life. Actually the functions of organs involved in physiological systems of respiration, blood circulation, digestion, excretion not only of urine and stools but also of sweating, are all प्राणकर्माणि functions operated by प्राण:. So, I thought it good to make विग्रहवाक्यम् of the word प्राणकर्माणि as प्राणेन प्राणाय वा करणीयानि कर्माणि. Actually the word प्राण: has been well detailed in Apte’s dictionary as
प्राण: 1 Breath, respiration. -2 The breath of life, vitality, life, vital air, principle of life (usually pl. in this sense, the प्राणा: being five; प्राण, अपान, समान, व्यान and उदान); प्राणैरुपक्रोशमलीमसैर्वा R.2.53;12.54; (हृदि प्राणो गुदेऽपानः समानो नाभिसंस्थितः । उदानः कण्ठदेशस्थो व्यानः सर्वशरीरगः ॥).
Isn’t it all amazing, rather, astonishing that the word प्राणकर्माणि is so scientifically correct and ऋषयः मुनयः had so good and perfect understanding of the physiology of the human body systems. The संस्कृतवाङ्मयम् captured all that knowledge in simple, fluent, easy-to-recite and easy-to-remember श्लोकाः →
हृदि प्राणो गुदेऽपानः समानो नाभिसंस्थितः ।
उदानः कण्ठदेशस्थो व्यानः सर्वशरीरगः ॥
By the way in शब्दकल्पद्रुमः the etymology of प्राणः, पुं, (प्राणिति जीवति बहुकालमिति । प्र + अन् + अच् । प्राणित्यनेनेति करणे घञ् वा ।). All words प्राण, अपान, समान, व्यान and उदान are from धातुः अन् - अनँ प्राणने (to breathe, to live, to inhale, to be able) अदादिः, ०२.००६५ परस्मैपदी, अकर्मकः, सेट्
अन् अनँ प्राणने (to breath, to breathe) दिवादिः, ०४.००७२ आत्मनेपदी, अकर्मकः, सेट्
Note प्राण is from प्र+अन्,
अपान is from अप+अन्, Note अप means ‘down’ or ‘away’. The excretory system functions to take the excretions ‘down’ or ‘away’. Release of the unwanted and of the unwarranted is the fundamental base मूलाधारः of living life. मूलाधरचक्रम् is said to be located at गुदद्वारम्
समान is from सम्+आ+अन् is supposed to be situated at the navel. Note, in the uterus, the embryo lives and grows due to its navel being connected by the umbilical cord. The पौराणिक thought that ब्रह्मा emanated from नाभिः of विष्णुः seems to be literary encoding of scientific knowledge. The navel is said to be the location of मणिपूरचक्रम्. Note षट्चक्रम् connotes the six mystical circles of the body, i. e. मूलाधार, स्वाधिष्ठान, मणिपूर, अनाहत, विशुद्ध and आज्ञा.
व्यान is from वि+आ+अन् and
उदान is from उत्+आ+अन् / उत् means ‘up’ It is said that योगिनः release their last breath the प्राणः from सहस्रारचक्रम् situated at the topmost part of the skull.
As such, all प्राणकर्माणि are functions that are performed by organs which function voluntarily. Those योगिनः who perform the यज्ञः as सर्वाणि इन्द्रियकर्माणि प्राणकर्माणि च ज्ञानदीपिते आत्मसंयमयोगाग्नौ जुह्वति are obviously very, very special.
4 Although the literal meaning of अपरे सर्वाणि इन्द्रियकर्माणि प्राणकर्माणि च ज्ञानदीपिते आत्मसंयमयोगाग्नौ जुह्वति may be understood, how the अपरे यज्ञविदः योगिनः actually do it, sounds to be totally cryptic.
5 An interesting point also is that आत्मसंयमयोग: is the name of that अग्निः where आत्मसंयम: is in the role of समिध:. How come आत्मसंयम: or आत्मसंयमयोग: is considered to be in the role of समिध:, which when kindled make आत्मसंयमयोगाग्नि: ? Basically अग्निः is manifestation of energy. So आत्मसंयमयोग: is to be taken to be a manifestation of energy. To be able to exercise आत्मसंयम self-control requires great mental resolve, great mental strength, that is energy. This is some simplistic thought that comes to mind, when trying to understand आत्मसंयमयोगाग्नि:. But this may not be the explanation.
6 The fact that all this sounds cryptic seems to be corroborated by the title of षष्ठोऽध्यायः being आत्मसंयमयोग:. A wholesome अध्यायः is devoted to explain आत्मसंयमयोग:.
शुभमस्तु !
-o-O-o-
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