FolioCorpusBhagavad-gītā

Bhagavad-gītā 15.14

అహం వైశ్వానరో భూత్వా ప్రాణినాం దేహమాశ్రిత: । ప్రాణాపానసమాయుక్త: పచామ్యన్నం చతుర్విధమ్ ॥ ౧౪ ॥
ahaṁ vaiśvānaro bhūtvā
[aham vaishvaanaro bhootvaa]
prāṇināṁ deham āśritaḥ
[praaninaam deham aashritah]
prāṇāpāna-samāyuktaḥ
[praanaapaana-samaayuktah]
pacāmy annaṁ catur-vidham
[pachaamy annam chatur-vidham]
Word-for-word
aham — I vaiśvānaraḥ — My plenary portion as the digesting fire bhūtvā — becoming prāṇinām — of all living entities deham — in the bodies āśritaḥ — situated prāṇa — the outgoing air apāna — the down-going air samāyuktaḥ — keeping in balance pacāmi — I digest annam — foodstuff catuḥ - vidham — the four kinds .
Blended reading (Sanskrit + English inline)
ahaṁ vaiśvānaro bhūtvā
aham
I
vaiśvānaraḥ
My plenary portion as the digesting fire
bhūtvā
becoming
prāṇināṁ deham āśritaḥ
prāṇinām
of all living entities
deham
in the bodies
āśritaḥ
situated
prāṇāpāna-samāyuktaḥ
prāṇa
the outgoing air
apāna
the down-going air
samāyuktaḥ
keeping in balance
pacāmy annaṁ catur-vidham
pacāmi
I digest
annam
foodstuff
catuḥ - vidham
the four kinds .
Important Words
  • vaiśvānaraḥ — My plenary portion as the digesting fire
    Vaiśvānara — 'belonging to all men,' a name as old as the Ṛg Veda for Agni in his most universal form. Kṛṣṇa claims this Vedic name as His own portion. The fire that every household worshipped is, He says, a specific aṁśa of His.
  • prāṇa — the outgoing air
    The upward-moving life-air. Digestion runs on the meeting of two opposite currents; prāṇa supplies the upward draft that keeps the digestive fire stoked. The yogic anatomy of breath is, in this verse, the anatomy of God.
  • apāna — the down-going air
    The downward-moving life-air. Without apāna, no waste is expelled and the fire chokes. Kṛṣṇa pairs the two as a single instrument — the verse names two airs but means one bellows.
  • samāyuktaḥ — keeping in balance
    Sam + ā + yuj — fully yoked, completely joined. The Lord is not adjacent to prāṇa and apāna; He is yoked to them. Vaiśvānara is the yoga of the two breaths, not a fire next to them.
  • annam — foodstuff
    Annam — the same word the Upaniṣads call the lowest sheath of being (annamaya-kośa) and identify with Brahman (annam brahma). The verse is therefore not a digestive curiosity; it is locating Brahman in your lunch.
  • catuḥ - vidham — the four kinds
    Four — chewed, sucked, licked, swallowed. Every category of food known to Āyurveda is accounted for. No mouthful escapes Vaiśvānara's jurisdiction; the verse closes every loophole in the kitchen.
I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff.
Purport

According to Āyur-vedic śāstra, we understand that there is a fire in the stomach which digests all food sent there. When the fire is not blazing there is no hunger, and when the fire is in order we become hungry. Sometimes when the fire is not going nicely, treatment is required. In any case, this fire is representative of the Supreme Personality of Godhead. Vedic mantras ( Bṛhad-āraṇyaka Upaniṣad 5.9.1) also confirm that the Supreme Lord or Brahman is situated in the form of fire within the stomach and is digesting all kinds of foodstuff ( ayam agnir vaiśvānaro yo ’yam antaḥ puruṣe yenedam annaṁ pacyate ). Therefore since He is helping the digestion of all kinds of foodstuff, the living entity is not independent in the eating process. Unless the Supreme Lord helps him in digesting, there is no possibility of eating. He thus produces and digests foodstuff, and by His grace we are enjoying life. In the Vedānta-sūtra (1.2.27) this is also confirmed. Śabdādibhyo ’ntaḥ pratiṣṭhānāc ca: the Lord is situated within sound and within the body, within the air and even within the stomach as the digestive force. There are four kinds of foodstuff – some are drunk, some are chewed, some are licked up, and some are sucked – and He is the digestive force for all of them.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
14. Becoming the fire of digestion, I take shelter within all beings. I digest the four types of food using the prāṇa and apāna.
Commentary

Becoming vaiśvānara, the fire in the stomach, taking shelter of the bodies of living entities, along with the prāṇa and apāna, which stimulate the fire, I digest the food of four types. The four types of food are: chewed with the teeth (bhakṣya), like roasted chick peas; savored by the tongue without using the teeth (bhojya) such as soup; licked (lehya) such as raw sugar; and sucked items (coṣya), in which the chewed portion is discarded, such as sugar cane stick.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
14. Becoming the fire of digestion, I take shelter within all beings. I digest the four types of food using the prāṇa and apāna.
Commentary

I alone am the cause of digesting foods, such as rice and other enjoyable items. Becoming the fire of the stomach, accepting that small body, taking shelter in the stomachs (deham) of all living beings, being engaged with the prāṇa and apāna which enliven the stomach, I bring about the digestion of the four types of food eaten by the living entities. The śṛuti says ayam agnir vaiśvānaro yo’yam antaḥ puruṣe yenedaṁ annaṁ pacyate: the Lord is the fire of digestion which is within man and by which food is digested. (Bṛhad Āraṇyaka Upaniṣad 5.9) That I alone am the body of the digestive fire, assisting in digestion, is also stated by the author of Vedānta. śabdādibhyo’ntaḥ pratiṣṭhānāc ca: if there be objection that the fire of digestion is not Viṣṇu, because of opposing statements and His residing in the human body, the answer is that the fire is Viṣṇu, because meditation on Visnu is taught. (Vedānta Sūtras 1.2.27) The four types of food are those which are chewed (bhakṣyam), sipped (bhojyam), licked (lehyam) and sucked (cūṣyam). Bhakṣya means that which is chewed with the teeth, such as chick peas or bread. It is also called carvyam. Sipped items are such thing as soup and porridge. Licked items are such things as milk rice, raw sugar and honey. Sucked items are such things as ripe amalaki and sugar cane. When the Lord says He becomes the moon and the fire of digestion, that He is not different from them, it should be understood that He does so by His power of pervasion.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

To digest we need Krishna’s energy as fire and life airs (outgoing and incoming)

LINK BETWEEN TEXTS 15.14 & 15.15: Up until Text 15.14 it is shown how even conditioned living

entities can appreciate and recognize Krishna. We should be attracted to Krishna by knowing His position

as:

Our maintainer on both the cosmic and personal levels (15.12 – 15.14)
Compiler of Vedanta and knower of the Vedas (15.15)

Focus of Learning

(a) Importance of digestive fire (Ref. Ayur Veda)

Fire in the stomach digests all the food sent there
If the fire is not blazing there is no hunger

(b) Supporting References

Ref. Brhat-aranyaka Upanisad – Supreme Lord is situated as fire in the stomach and digesting all kinds of foodstuff
Ref. Vedanta Sutra – The Lord is situated within sound, body, air and even within the stomach as digestive fire

(c) Four kinds of foodstuffs – Swallowed, chewed, licked and sucked

(a) All planets float in air only by Lord’s energy – Lord enters each atom, planet and each living

entities heart by one plenary portion – Paramatma (Ref. Brahma Samhita)

Analogy: Living entity floats on water till he is alive because of the presence of spirit soul. Similarly planets float because of presence of Supreme Personality of Godhead
Analogy: Planets are held like hand full of dust in a fist – Thus He keeps all moving and non-moving things in place
Supporting Ref. Vedic Hymns

(b) Supreme Personality of Godhead is the source of the moonshine

The moon nourishes nourishes all vegetables and they becomes delicious and succulent
Importance of the word “Rasatmakah” (supplying the juice) – This indicates Everything becomes palatable by agency of Supreme Lord through the influence of moon
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.14 Bhutva, taking the form of; vaisvanarah, Vaisvanara, the fire in the stomach, mentioned in such Upanisadic texts as, 'This fire that is within man and digests the food (that is eaten) is Vaisvanara' (Br. 5.9.1); becoming that Vaisvanara, and asritah, residing in, entering; deham, the bodies; praninam, of creatures, of living beings; aham, I Myself; prana-apana-samayuktah, in association [i.e. kindled, inflamed, by Prana and Apana.] with Prana and Apana; [Prana-that vital force which goes upward and has its seat really in the heart (cf. Tai. Br. 3.10.8.5), but it said to be located at the tip of the nose since its presence is directly felt there. Apana-that vital force which goes downward, below the navel, and has its seat in the organs of excertion.-Tr.] pacami, digest; the caturvidham, four kinds of; annam, food-those that are eaten by masticating, swallowing, sucking and licking. The eater is the fire called Vaisvanara, and the eaten is the food Soma. One who looks upon all that there is as being these two, fire and Soma, is not affected by the impurity of food. Further,
Śrī Rāmānujācārya Classical
Translation
15.14 Becoming the 'digestive fire', or the fire of digestion, I function within the bodies of all living creatures. In union with various activities of 'inward and outward breaths', I digest the 'four kinds of food' eaten by individuals. These consist of foods to be chewed, sucked, licked and drunk. The Supreme Person who has the Soma, digestive fire etc., as his glory (Vibhuti) is here eated with Him by means of co-ordinate predication in the verses 'Becoming the juicy Soma' and 'Becoming the digestive fire'. He now sets forth the reason for eating these glories with Himself.
Śrī Abhinavagupta Classical
Translation
15.12-14 Yad aditya-etc. upto caturvidham. While clarifying the role [of the Lord] as the Creator, Sustainer and Destroyer - a role that has been indicated in the Tenth Chapter - by [the description of Him as identical with] the triple luminories like the sun etc., our venerable preceptor has rightly said : The present passage declares that the power, the pentad of elements has [both] collectively and individually, to sustain the world, is the Absolute power of the Bhagavat Himself. For instance : The sunlight has the power of illumining and sustaining, because the twin elements of the fire and the earth are one [with the Bhagavat]. This has been started by the twin hemistitches '[That light] which is found in the sun etc.' and 'And by penetrating the earth etc.' The moon-light is illumining and nourishing because of its assoication of the elements of the earth, the water and the fire [with the Bhagavat]. That has been stated by the portion '[That light] which is in the moon' and by the hemistitch 'Being the sapful moon I nourish all plants'. The light of fire is, however, of the nature of illumining, parching, burning, sweating and ripening (or cooking). It is so because of the association of the elements, the earth, the water, the fire and the wind [with the Bhagavat]. The same has been said here by the portion, '[That light] which is in the fire' and also by the [entire verse] 'I, being the digestive fire etc.' But the [element] ether is no doubt all pervaisve (inclusive), because it is of the form of room which is nothing but awareness. Therefore, having so far explained the nature [of the Absolute Self] as the object of knowledge, now, with a view to show the Self to be conscious of the freedom that remains as a background (or substratum) of that very nature of object of knowledge; to be of transcending nature; to be the Supreme Lord; to be independent in all knowledges; and to be the Creator of all; [the Lord] says -
Swami Sivananda Classical
Translation
15.14 Having become the fire Vaisvanara, I abide in the body of living beings and, associated with the Prana and the Apana, digest the fourfold food.
Commentary

15.14 अहम् I? वैश्वानरः (the fire) Vaisvanara? भूत्वा having become? प्राणिनाम् of living beings? देहम् the body? आश्रितः abiding? प्राणापानसमायुक्तः associated with Prana and Apana? पचामि (I) digest? अन्नम् food? चतुर्विधम् fourfold.Commentary The immanence of the Lord as the gastric fire in all living beings is described in this verse.Vaisvanara The fire that abides in the stomach. This fire is fanned by the bellows of the incoming and the outgoing breaths continuously and large antities of food are digested. Inside the wonderful laboratory of the stomach I digest the food by taking the form of this gastric fire.Four kinds of food (1) Food which has to be eaten by mastication (Bhakshyam). (2) That which has to be sucked in (Bhojyam). (3) That which has to be licked (Lehyam). (4) That which has to be devoured or swallowed (Choshyam). Another classification is as follows (1) Rice is PrithiviAnnam (solid food) for human beings. (2) Water is Apyannam (watery food) for birds like the Chataka. (3) Fire is Tejasannam (hot food) for certain creatures. (4) Air is Vayvannam (air as food) for serpents.अयमग्निर्वैश्वानरो योऽयमन्तः पुरुषः येनेदमन्नं पच्यते।।This fire which is within man and by which the food is digested is Vaisvanara. (Brihadaranyaka Upanishad 5.9.1)He who thinks or meditates and feels that the Vaisvanara fire is the eater? that the food eaten by the fire is the Soma (moon) and that the two together form AgniSoma is not contaminated by the impurities in the food. He who meditates before he takes his food that the whole world which is in the form of eater and eaten is made up of Agni and Soma? is not tainted by the evil arising from eating bad food.Repeat this verse daily before you take your food. You will be free from all taints of impurity in food.

Swami Gambhīrānanda Classical
Translation
15.14 Taking the form of Vaisvanara and residing in the bodies of creatures, I, in association with Prana and Apana, digest the four kinds of food.
Shri Purohit Swami Classical
Translation
15.14 Becoming the fire of life, I pass into their bodies and, uniting with the vital streams of Prana and Apana, I digest the various kinds of food.
Related values & verses
Related values
Kshama (Forgiveness / Patience)Karuna (Kindness / Compassion)Anahankarah (Freedom from False Ego)
Related verses
BG 3.12 BG 3.14 BG 9.26 SB 3.26.39 SB 2.1.33 SB 11.15.22 CC Madhya 3.66 CC Antya 6.313 CC Madhya 25.104 Taittirīya Upaniṣad 3.2Praśna Upaniṣad 3.5
Concepts
Sutra
Study Q&A referencing this verse
Related lectures
Personal Guidance
I am the digestive fire in the bodies of all living beings — combining with prāṇa and apāna, I digest the four kinds of food.
Practical Applications
  • Recognize the digestive fire as Kṛṣṇa Himself.
  • Honor digestion as His ongoing work.
  • Pray over food acknowledging this digestive partnership.
Reflection Questions
  • Have I treated digestion as automatic?
  • What does honoring His digestive presence change?
Analogy

A blacksmith works the bellows at his forge — incoming breath fans the coals, outgoing breath shapes the flame, and the food dropped in is melted, separated, made useful. The blacksmith inside your ribs is Kṛṣṇa as Vaiśvānara. Every plate of rice is being smelted right now by a divine smith whose tongs are prāṇa and apāna and whose anvil is the heart of the body.

📝 My note

Source: vedabase.io

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