गीताभ्यासे 4-29 अपाने जुह्वति प्राणं + 4-30 अपरे नियताहाराः
We shall study together these two श्लोकौ 4-29 and 4-30 the fifth and sixth of the set of 6 from 4-25 to 4-30. The श्लोकौ are ⇒
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥ ४-२९॥
पदच्छेदैः
अपाने जुह्वति प्राणम् प्राणे अपानम् तथा अपरे ।
प्राण-अपान-गती रुद्ध्वा प्राण-आयाम-परायणाः ॥ ४-२९॥
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥ ४-३०॥
पदच्छेदैः
अपरे नियत-आहाराः प्राणान् प्राणेषु जुह्वति ।
सर्वे अपि एते यज्ञविद: यज्ञक्षपितकल्मषाः ॥ ४-३०॥
वाक्यांशशः विश्लेषणम् (४-२९)
वाक्यांशशः विश्लेषणम् (४-३०)
The अन्वयवाक्यानि are ⇒
29’1 प्राणायामपरायणाः प्राणापानगती रुद्ध्वा
प्राणायामपरायणाः - प्राणायामपरायण वि. अत्र पुं. 1’3
प्राणस्य आयामः इति प्राणायामः (षष्ठी-तत्पुरुषः)
प्राणायामे परायणः इति प्राणायामपरायण: (सप्तमी-तत्पुरुषः)
प्राणः - 1 Breath, respiration. -2 The breath of life, vitality, life, vital air, principle of life (usually pl. in this sense, the Prāṇas being five; प्राण, अपान, समान, व्यान and उदान); प्राणैरुपक्रोशमलीमसैर्वा R.2.53;12.54; (हृदि प्राणो गुदेऽपानः समानो नाभिसंस्थितः । उदानः कण्ठदेशस्थो व्यानः सर्वशरीरगः ॥). -3 The first of the five life-winds or vital airs (which has its seat in the lungs); अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे । प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥ Bg.4.29. -4 Wind, air inhaled.
आयामः [आ-यम्-घञ्] 1 Length; तिर्यगायामशोभी Me.59. -2 Expansion, extension; Ki.7.6. -3 Stretching, extending. -4 Restraint, control, stopping; प्राणायामपरायणाः Bg.4.29; प्राणायामः परं तपः Ms.2.83.
परायणः - See under पर (पर-अयन) | पर-अयण (अयन) a. 1 attached or devoted to, adhering to. -2 depending on, subject to. -3 intent on, solely devoted to or absorbed in (at the end of comp.); प्रभुर्धनपरायणः Bh.2.56; so मोह˚; अथ मोहपरायणा सती विवशा कामवधूर्विबोधिता Ku.4.1; अग्निहोत्र˚ &c. -4 connected with.
प्राणायामपरायणाः = devoted to or indulgent in प्राणायाम as यज्ञ:
प्राणापानगती - प्राण-अपान-गति स्त्री. 2’2 / प्राणः च अपानः च इति प्राणापानौ (इतरेतरद्वन्द्वः) / प्राणापानयोः गती इति प्राणापानगती (षष्ठी-तत्पुरुषः) /
रुद्ध्वा - रुध् (रुणद्धि, रुन्धे) 7 उ. इति धातुः / तस्य क्त्वान्तम् / रुध् To obstruct, stop, arrest, check, oppose, hinder; impede, prevent
प्राणायामपरायणाः प्राणापानगती रुद्ध्वा = those who are devoted to प्राणायाम hold up the movements of प्राण and अपान
29’2 अपरे प्राणम् अपाने जुह्वति = some release प्राण into अपान
29’3 तथा अपरे अपानम् प्राणे (जुह्वति) = some others release अपान into प्राण
30’1 अपरे नियताहाराः प्राणान् प्राणेषु जुह्वति
नियताहाराः - नियताहार वि. अत्र पुं. 1’3
नियतः आहारः यस्य सः नियताहार: (बहुव्रीहिः)
नियतः = restrained
आहारः - आहार a. (रा or री f.) 1 Bringing near, procuring, getting; भाराहारः कार्यवशात् Sk. -2 Going to fetch; अयं गच्छति भर्ता मे फलाहारो महावनम् Mb.3.296.23. -रः 1 Taking, fetching, or bringing near; निर्गतस्तु पुराद्वीरो भक्ष्याहारप्रचोदितः Rām.7.68.2. -2 Employing, using. -3 Taking food. -4 Food; (आहरन्ति रसमस्मादित्याहारः Sk.)
अपरे नियताहाराः प्राणान् प्राणेषु जुह्वति = even others who exercise control on their consumption, release प्राणा: into प्राणा:
30’2 एते सर्वे अपि यज्ञविद: यज्ञक्षपितकल्मषाः (भवन्ति)
सर्वे - सर्व all सर्व. अत्र पुं. 1’3
एते - एतद् this सर्व. अत्र पुं. 1’3
यज्ञविदः - यज्ञविद् वि. अत्र पुं. 1’3
यज्ञं वेत्ति इति यज्ञविद् (उपपद-तत्पुरुषः)
विद् is उपपदम् from धातुः विद् (वेत्ति) विदँ ज्ञाने (to understand, to learn, to know, to realize, to experience, to be sad, to meditate, to think) अदादिः, ०२.००५९ परस्मैपदी, सकर्मकः, सेट्
यज्ञविद् = one who knows what is to be understood as यज्ञ:
यज्ञक्षपितकल्मषाः - यज्ञक्षपितकल्मष वि. अत्र पुं. 1’3
यज्ञेन क्षपितं कल्मषं यस्य सः यज्ञक्षपितकल्मष:
क्षपित a. Destroyed, diminished
क्षप् 1 U. (क्षपति-ते, क्षपित) To fast, to be abstinent; अरण्ये काष्ठवत्त्यक्त्वा क्षपेयुस्त्र्यहमेव च Ms.5.69. -Caus. or 10 U. (क्षपयति-ते, क्षपित) 1 To throw, send, cast. -2 To miss.
कल्मष a. 1 Sinful, wicked. -2 Foul, dirty; व्यरोचत तदा तोयं निर्मलं गतकल्मषम् Rām.1.43.26. -षः, -षम् 1 Stain, dirt, dregs.
एते सर्वे अपि यज्ञविद: यज्ञक्षपितकल्मषाः (भवन्ति) = All these who are knowledgeable of यज्ञाः are cleansed of their sins by such यज्ञाः.
छन्दोविश्लेषणम्
अपाने जुह्वति प्राणं (८ अक्षराणि) “ह्वति प्रा” एतेषां मात्राः १-२-२
प्राणेऽपानं तथापरे (८ अक्षराणि) “तथाप” एतेषां मात्राः १-२-१
प्राणापानगती रुद्ध्वा (८ अक्षराणि) “गती रु(द्ध्वा)” एतेषां मात्राः १-२-२
प्राणायामपरायणाः (८ अक्षराणि) “पराय” एतेषां मात्राः १-२-१
अनुष्टुभ्-छन्दः in ४-२९
अपरे नियताहाराः (८ अक्षराणि) “यताहा” एतेषां मात्राः १-२-२
प्राणान्प्राणेषु जुह्वति (८ अक्षराणि) “षु जुह्व” एतेषां मात्राः १-२-१
सर्वेऽप्येते यज्ञविदो (८ अक्षराणि) “यज्ञवि” एतेषां मात्राः २-१-१
यज्ञक्षपितकल्मषाः (८ अक्षराणि) “तकल्म” एतेषां मात्राः १-२-१
तृतीये पादे अपवादः अन्यथा अनुष्टुभ्-छन्दः in ४-३०
टिप्पण्यः Notes of self-study
1 In these six श्लोकाः are detailed various यज्ञाः and various ways of performing यज्ञाः. Thus study of these श्लोकाः takes one beyond the conventional idea that यज्ञ: is a ritual to be performed by offering हविः into the यज्ञाग्निः which has समिधः that are lighted and are kept aflame while reciting मन्त्राः.
It comes to mind that consecration of the body of a dead person on a pyre is also यज्ञ:. The funeral is a ritual of consecration, praying for sacredness.
2 Translation of (4-29) at https://archive.org/details/SrimadBhagavadGitaRahasya-BgTilak-Volumes1And2/SrimadBhagavadGitaRahasya-BgTilak-Vol2/page/n385/mode/2up reads “Others taking to प्राणायाम, and controlling the movements of the प्राण and the अपान breaths, sacrifice the प्राण-breath into the अपान- breath, while others sacrifice the अपान-breath into the प्राण- breath.” The translation is followed by a note as follows →
[The idea conveyed by this stanza is that performing the प्राणायाम (breath-control) according to the पातञ्जल योग is a kind of यज्ञ:. As this यज्ञ: in the form of the पातञ्जल योग has been mentioned in the 29th stanza, the word योगयज्ञ: i.e. यज्ञ: by योगिक practices in the 28th stanza must be taken to mean the यज्ञ: according to कर्मयोग. The word प्राण in the term प्राणायाम usually indicates both the श्वासः ( inhaling ) and the उच्छ्वासः (exhaling) of the breath; but when a distinction is made between प्राणः and अपानः, the word प्राणः means the ' out-going ' breath, that is to say, the उच्छ्वास breath ; and the word अपानः means the ' incoming * breath (वेदसंहिताभाष्य 2. 4. 12; and छान्दोग्यसंहिताभाष्य 1. 3. 3). It must be borne in mind that these meanings of the words प्राणः and अपानः are different from their ordinary meanings. Taking these meanings, when the प्राणः that is, the exhaled breath or the उच्छ्वासः has been sacrificed into the अपानः that is, the intaken breath, the प्राणायामः which is performed, is known as the पूरकः and conversely, when the अपानः has been sacrificed into the प्राणः the प्राणायामः which is performed, is named रेचकः. When both the प्राणः and the अपानः are controlled or stopped, the प्राणायामः which is performed is named कुम्भकः; now there remain besides these, the three breaths named व्यान, उदान and समान. Out of these, the breath व्यान is located at the meeting point between the प्राण and the अपान, and comes to be used when one has to perform actions requiring force, when one partially controls the breath, such as, in drawing a bow or lifting up weights etc. (छान्दोग्य 1. 3. 5), The उदान breath is the one which leaves the body at the moment of death (प्रश्न. 3. 7) and the समान breath is the breath which continually takes food-juices to every part of the body (प्रश्न. 3. 7). These are the ordinary meanings of these various kinds of breath according to the वेदान्तशास्त्र, but in some places even ■quite different meanings are intended ; for example, in the 212th Chapter of the वनपर्व of the महाभारत, quite ■different characteristics are mentioned of the प्राण and other breaths; and प्राण is explained as meaning the breath in the head, and the अपान is described as meaning the breath which escapes downwards from the body (प्रश्न 3-5 and मैत्र्यु. 2-6). According to the above stanza, the breath which is controlled is said to be ' sacrificed ' into the other kinds of breath]
In this note it is particularly noted that meanings of प्राण and अपान are different in different scriptures. What an exhaustive study !
However the comment “... As this यज्ञ: in the form of the पातञ्जल योग has been mentioned in the 29th stanza, the word योगयज्ञ: i.e. यज्ञ: by योगिक practices in the 28th stanza must be taken to mean the यज्ञ: according to कर्मयोग …” is not very convincing. Actually the alternative title of गीतारहस्य is कर्मयोगशास्त्र. One wonders whether लोकमान्य टिळक saw relation of कर्मयोग at every other instance.
3 By the way, during a discussion about प्राणायामः, it transpired that the most common style of प्राणायामः comprises of cycles of पूरक inhale, कुम्भक hold, रेचक exhale, स्तंभक hold. The two ‘hold’ states कुम्भक and स्तंभक actually correspond to प्राणापानगती रुद्ध्वा in 4-29.
The second cycle starts with पूरक inhale, rather, with प्राण: but it is in succession of स्तंभक hold of the previous cycle. That स्तंभक hold is itself subsequent to रेचक exhale, rather, the अपानः. The mute question is whether the अपानः of the previous cycle would get released into the प्राण: of the next cycle.
Likewise, since रेचक exhale, rather अपानः in every cycle follows कुम्भक hold of the पूरक inhale, would this mean release of प्राण: into अपानः ?
By this, प्राणायामपरायणाः performing प्राणापानगती रुद्ध्वा, some performing अपाने जुह्वति प्राणम् and some others performing प्राणेऽपानं तथापरे need not be considered to be different practices. All the practices seem to be integral to the practices of प्राणायामपरायणाः, especially the practices of अनुलोम-विलोम-प्राणायाम:.
If so, meaning of तथापरे may be taken as ‘thereafter’. By that the combined अन्वयवाक्यम् would be प्राणायामपरायणाः प्राणापानगती रुद्ध्वा, अपाने प्राणम् जुह्वति, तथापरे प्राणेऽपानं (जुह्वति).
4 There are also other methods of प्राणायाम: called as भस्त्रिका a little bag भ्रमरी a humming bee. In these, there is hardly any interval between अपानम् and प्राणम्. Maybe the mention प्राणान्प्राणेषु जुह्वति in 4’30 suggests these other methods of प्राणायाम:.
5 In 4’27 there was mention of प्राणकर्माणि, which are voluntary functions of the vital organs, i.e. functions of the respiratory system, system of blood-circulation, the system of digestion, also the excretory system. Not to forget चित्तवृत्तयः, how the mind works. Because these functions are voluntary, seemingly, we would not have any control over them.
Rather, we do not have any control that these functions would not happen.
Yet प्राणायाम: seems to be some control of the respiratory system and नियताहार: seems to be some control on the systems of digestion and in turn, the system of excretion. Rather, प्राणायाम: and नियताहार: seem to be the elixir for all प्राणकर्माणि, in turn the elixir of life ! So, even though we do not have any control that प्राणकर्माणि would NOT happen, we have some control, how they should happen.
6 Looks like the six श्लोकाः from 4’25 to 4’30 bring focus on the practices of प्राणायाम: and नियताहार:, which would prove to be the elixir of life !
शुभमस्तु !
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