FolioCorpusBhagavad-gītā

Bhagavad-gītā 4.27

సర్వాణీన్ద్రియకర్మాణి ప్రాణకర్మాణి చాపరే । ఆత్మసంయమయోగాగ్న‍ౌ జుహ్వతి జ్ఞానదీపితే ॥ ౨౭ ॥
sarvāṇīndriya-karmāṇi
[sarvaaneendriya-karmaani]
prāṇa-karmāṇi cāpare
[praana-karmaani chaapare]
ātma-saṁyama-yogāgnau
[aatma-samyama-yogaagnau]
juhvati jñāna-dīpite
[juhvati jnaana-deepite]
Word-for-word
sarvāṇi — of all indriya — the senses karmāṇi — functions prāṇa - karmāṇi — functions of the life breath ca — also apare — others ātma - saṁyama — of controlling the mind yoga — the linking process agnau — in the fire of juhvati — offer jñāna - dīpite — because of the urge for self-realization .
Blended reading (Sanskrit + English inline)
sarvāṇīndriya-karmāṇi
sarvāṇi
of all
indriya
the senses
karmāṇi
functions
prāṇa-karmāṇi cāpare
prāṇa - karmāṇi
functions of the life breath
ca
also
apare
others
ātma-saṁyama-yogāgnau
ātma - saṁyama
of controlling the mind
yoga
the linking process
agnau
in the fire of
juhvati jñāna-dīpite
juhvati
offer
jñāna - dīpite
because of the urge for self-realization .
Important Words
  • karmāṇi — activities (of the senses)
    Plural accusative. Paired with indriya (and again with prāṇa) — indriya-karmāṇi, the *functions* of the senses. Not the senses themselves (already named in 4.26) but their activities. The yogī offers what the senses *do*.
  • prāṇa - karmāṇi — the activities of the vital airs
    Parallel compound: the *functions* of the prāṇas. The five life-airs (prāṇa, apāna, samāna, udāna, vyāna) each have their work; all of it is offered. The offering reaches into the body's subtle layer.
  • ātma - saṁyama — self-restraint
    Compound: ātma (self) + saṁyama (restraint). The discipline of restraining the self — not merely the senses but the whole self-system. This is the fire.
  • yoga — of yoga
    Compounded here with agnau — yoga-agni, 'the fire of yoga.' The fire is named the disciplined linkage to the higher. The sensory/vital functions are poured into this yoga-fire, which is itself kindled by knowledge.
  • jñāna - dīpite — kindled by knowledge
    Past passive participle in locative: 'in (the fire) lit by knowledge.' Knowledge is the kindling. Without jñāna the fire does not catch; with jñāna it consumes even the deepest layers of activity.
Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.
Purport

The yoga system conceived by Patañjali is referred to herein. In the Yoga-sūtra of Patañjali, the soul is called pratyag-ātmā and parāg-ātmā. As long as the soul is attached to sense enjoyment it is called parāg-ātmā, but as soon as the same soul becomes detached from such sense enjoyment it is called pratyag-ātmā. The soul is subjected to the functions of ten kinds of air at work within the body, and this is perceived through the breathing system. The Patañjali system of yoga instructs one on how to control the functions of the body’s air in a technical manner so that ultimately all the functions of the air within become favorable for purifying the soul of material attachment. According to this yoga system, pratyag-ātmā is the ultimate goal. This pratyag-ātmā is withdrawn from activities in matter. The senses interact with the sense objects, like the ear for hearing, eyes for seeing, nose for smelling, tongue for tasting, and hand for touching, and all of them are thus engaged in activities outside the self. They are called the functions of the prāṇa-vāyu. The apāna-vāyu goes downwards, vyāna-vāyu acts to shrink and expand, samāna-vāyu adjusts equilibrium, udāna-vāyu goes upwards – and when one is enlightened, one engages all these in searching for self-realization.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
27. Others offer all the activities of the senses and the prāṇas into the fire of the soul, lit by knowledge.
Commentary

Others, knowledgeable of tvam, the pure soul, offer the activities of all the senses, such as hearing and seeing as well as the activities of the ten prāṇas into the fire of purity (saṁyama) of the jīva (tvam). [Note: Ātmā here refers to soul rather than mind, because offering sense to the mind has already been stated in verse 26, and it cannot mean param brahman since that has been stated in verse 25.] These yogīs make the mind, intelligence, senses and ten prāṇas disappear. They think that only the soul perceiving inwards (pratyag-atmā) exists, not anything else such as the mind or other things. The actions of the ten prāṇas are as follows. The prāṇa goes outward (exhaling), the apāna goes downwards (expelling). The samāna assimilates food and drink. The udāna leads upwards and the vyāna is pervading, regulating the other prāṇas. [Note: Here is a more complete description. Prāṇa, located in the chest area, is associated with breathing and speech. Apāna, located below the navel, is responsible for excretion and gives energy to the lower organs in the body, including intestines, genital and anus. Samāna, located in the solar plexus, is responsible for digestion and assimilation of food. Udāna, controls the head region, swallowing, movement of limbs and erect posture. Vyāna, pervading the whole body, causes circulation of blood and coordinates the activities of the other prāṇas.] udgāre nāga ākhyātaḥ kūrmas tūnmīlane smṛtaḥ kṛkaraḥ kṣut-karo jṣeyo devadatto vijṛmbhaṇe na jahāti mṛte kvāpi sarvavyāpī dhanaṣjayaḥ Nāga governs belching, kūrma causes opening of the eyes, kṛkara causes sneezing and hunger, and devadatta causes yawning and sleep. Dhanaṣjaya, pervading the whole body, lingers after death, causing decomposition. Gheraṇḍa-saṁhitā 5.64

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
27. Others offer all the activities of the senses and the prāṇas into the fire of the mind, lit by knowledge of ātmā.
Commentary

Others offer the activities of the senses and prāṇas into the yoga of the controlled mind (ātmā), thought of as a fire. With the mind, they attempt to destroy the tendency for activities of the senses and prāṇas. The action of the senses such as the ear is to grasp the sense objects such as sound. The actions of the prāṇas are as follows. The action of prāṇa is to go outside. The action of the apāna is to move downwards. The action of vyāna is to spread without restriction throughout the body. The action of samāna is adjusting pīta, kapha and vāta, and digesting food. The action of udāna is to go upwards. Understanding these actions of the sense and prāṇas, they offer them completely into the controlled mind, which is illuminated by the search for the ātmā.

Bhūrijana Dāsa Gauḍīya
Commentary

This one is Patanjali‑yoga.

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

COMMON THEME: Varieties of sacrifices which lead to transcendental knowledge, are explained:

1. Demigod worship (4.25)

2. Sacrifices into Brahman (4.25)

3. Hearing process and senses in the fire of mental control – The unadulterated brahmacaris (4.26)

4. Objects of senses in the fire of the senses – Regulated grhastas (4.26)

5. Astanga-yoga  ‘Patanjali’ yoga system (4.27)

Offers the function of all the senses and of the life breath, as oblations into the fire of the controlled mind
Goal: Merging into existence of Absolute

6. Charity – Dravyamaya-yajna (study examples) (4.28)

Charitable institutions, old-age homes etc.

7. Austerity – Tapomaya-yajna (e.g. Caturmasya and Chandrayana) (4.28)

8. Yoga-yajna – Sacrifice for a certain perfection in material world (4.28)

E.g. Patanjali system – For merging into the existence into the Absolute
Hatha-yoga or Astanga-yoga – For particular perfections
Holy pilgrimage

9. Study of scriptures – Svadhyaya yajna – Upanisads and Vedanta Sutras, or the Sankhya philosophy

(4.28)

10. Hatha-yoga and Pranayama (4.29)

SUMMARIZED THEME 4B

SACRIFICES

A) Goal – Variety of sacrifices are described in Texts 4.25 – 4.33, because these sacrifices have

“transcendental knowledge” (The theme of this chapter) as their ultimate goal

1st goal: Control senses – This purifies one of all sins and makes one happy
2nd goal: Gain transcendental knowledge – Texts 4.19 – 4.24 explain how sacrifice uncovers Brahman (spiritual nature) and reveals transcendental knowledge
3rd goal: Devotional service

B) Why variety of sacrifices – different types are appropriate for different types of workers

(according to one’s position in Varnashrama and their level of realization) (4.32)

C) How to do – Perform sacrifices in consciousness of Texts 4.19 – 4.23, then the result will be

“realization of Brahman (4.24)”

Focus of Learning

(a) What all the varnas meant to achieve?

They are all meant to become perfect yogis or transcendentalists

(b) Brahmacaris

What does he hear – Only words concerning Krishna consciousness; especially engaged fully in “harer namanukirtanam” (Chanting and hearing the glories of the Lord)
What he does not hear – Restrains himself from vibrations of material sounds
How does he controls the mind – Stays under the care of a bona-fide spiritual master and abstains from sense gratification
How a pure brahmacari engages fully – ‘harer namanukirtanam’
“Basic principle of understanding” – Hearing is the basic principle for understanding

(c) Grhastas – Restricted unattached sex life (under marriage) is a kind of ‘yajna’ – how?

It is a Yajna because the restricted householder sacrifices his general tendency towards sense gratification for higher, transcendental life

(a) Who is perfect yogi or a first class mystic – a person engaged in discharging duties in Krishna

consciousness

(b) Varieties differ superficially, but one factual aim

Different categories of sacrifices by different types of performers only superficially demark the varieties
One factual aim of all sacrifices is to satisfy the Supreme Lord, Vishnu who is also known as yajna

(c) Two primary divisions to classify sacrifices

Sacrifice of worldly possessions
Sacrifice in pursuit of transcendental knowledge

(d) Comparison of sacrifices performed by different worshippers –

Krishna conscious devotee: sacrifices all material possessions and own self for Krishna’s satisfaction
e.g. Arjuna sacrifices everything for satisfaction of Krishna
Thus Arjuna is a first class yogi, without losing his individual existence
Demigod worshipper: Sacrifice material possessions for material enjoyment
They worship demigods for various material benefits and are called ‘Bahu-isvara-vadi’ (believers in many Gods)
Impersonalist: Sacrifices own self into fire altar of “Supreme Brahman”
They regard the forms of demigods as temporary
They sacrifice their material designations and end their individual existence by merging into the existence of the Supreme
Sacrifice their time in philosophical speculation

(a) Pranayama is the system of yoga for controlling the breathing process

In the beginning it is practiced in the hatha-yoga system through different sitting postures

(b) Goal of ‘hatha-yoga’ and ‘pranayama’

To control senses
To increase longevity – Intelligent yogi wants to achieve spiritual perfection in one life only; therefore needs increased life span for perfection in spiritual realisation
To help in spiritual advancement

(c) Practicing pranayama – This practice involves controlling the airs within the body so as to reverse

the directions of their passage (Study purport for details of the air currents)

(d) Conclusion 4.25 – 4.29: Krishna consciousness is transcendental to all types of sacrifice – Why?

Because it is direct service to the Lord (4.28)
Automatically controls all the senses and one is transcendental from the very beginning (4.29)

▪ e.g. Controlling senses is done by honoring Krishna prasadam

All the senses are thoroughly engaged and naturally transferred at the end of life to Krishna’s planet – therefore no need to increase longevity (4.29)
Ref. Bg. 14.26 By Devotional Service, one immediately transcends the modes and elevates to Spiritual Kingdom (4.29)
It is attained only by mercy of the Lord and devotees (4.28)
Krishna consciousness cannot be attained by any of the above mentioned methods in Texts 4.25 – 4.29

(a) What is ‘parag-atma’ and ‘pratyag-atma’

‘Parag-atma’ – the soul attached to sense enjoyment
‘Pratyag-atma’ – the soul unattached to sense enjoyment

(b) What is the principle and goal of this yoga system

Principle – The soul is subjected to the functions of ten kinds of air at work within the body and this is perceived through the breathing system
Patanjali system instructs one how to control the functions of the body’s air in a technical manner so that ultimately all the functions become favorable for purifying the soul of material attachment
Goal – Pratyag-atma
Different functions of the airs
‘Prana-vayu’ – Interaction of senses with sense objects and their engagements in activities outside the self
‘Apana-vayu’ – Goes downwards
‘Vyana-vayu’ – Acts to shrink and expand
‘Samana-vaya’ – Adjusts equilibrium
‘Udana-vayu’ – Goes upwards
Status of enlightenment – One engages all these airs in searching for self-realisation
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
4.27 Further, apare, others; juhvati, offer, i.e. merge; sarvani, all; indriya-karmani, the activities of the organs; and also the prana-karmani, activities of the vital force- prana means the air in the body; they offer its activities such as contraction, expansion, etc; atma-samyama yoga-agnau, into the fire of the yoga of self-control-withdrawal (samyama) [Samyama consists of concentration, meditation, and Self-absorption. The idea conveyed by the verse is that by stopping all activities, they concentrate the mind on the Self.] into the Self (atma) is self-control (atma-samyama); that itself is the fire of yoga (yoga-agni); (they offer) into that fire; jnana-dipite, which has been lighted by Knowledge, made to blaze up by discriminating knowledge, as if lighted up by oil.
Śrī Rāmānujācārya Classical
Translation
4.27 Some again offer as oblations all the functions of the senses, the activities of the vital breath etc., into the fire of Yoga of restraint of the mind kindled by knowledge. They endeavour to prevent the mind from getting attached to the functions of the senses and vital breaths. That is, by contemplating on the self they sublimate these energies and overcome even the lurking subtle desires for them.
Śrī Abhinavagupta Classical
Translation
4.27 See Comment under 4.28
Swami Sivananda Classical
Translation
4.27 Others again sacrifice all the functions of the senses and those of the breath (vital energy or Prana) in the fire of the Yoga of self-restraint kindled by knowledge.
Commentary

4.27 सर्वाणि all? इन्द्रियकर्माणि functions of the senses? प्राणकर्माणि functions of the breath (vital energy)? च and? अपरे other? आत्मसंयमयोगाग्नौ in the fire of the Yoga of selfrestraitn? जुह्वति sacrifice? ज्ञानदीपिते kindled by knowledge.Commentary Just as a lamp is kindled by oil? so also the fire of the Yoga of selfcontrol is kindled by knowledge. When the Yogi concentrates or fixes his mind on Brahman or the Self? the senses and the breath cease to function. The senses and the breath are absorbed into their cause.

Swami Gambhīrānanda Classical
Translation
4.27 Others offer all the activities of the organs and the activities of the vital force into the fire of the yoga of sel-control which has been lighted by Knowledge.
Shri Purohit Swami Classical
Translation
4.27 Other again sacrifice their activities and their vitality in the Spiritual fire of self-abnegation, kindled by wisdom.
Related values & verses
Related values
Karuna (Kindness / Compassion)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 4.26 BG 5.27 BG 6.25 SB 11.15.18 SB 3.28.9 SB 11.9.22 CC Madhya 24.114 CC Madhya 22.78 CC Madhya 19.176 Kaṭha Upaniṣad 2.3.10Praśna Upaniṣad 3.6
Related lectures
Personal Guidance
Others sacrifice all activities of senses and life into the fire of self-knowledge — kindled by knowledge.
Practical Applications
  • Use knowledge as the kindling for inner sacrifice.
  • Approach scripture-study itself as sacrifice — not just learning.
  • Let study fuel inner offering, not intellectual collection.
Reflection Questions
  • Has my study been collection or kindling?
  • What knowledge is currently most ready to ignite offering?
Analogy

A lamp kindled by knowledge is the special fire of this verse. Some yogīs offer not just the outer senses or outer objects but the entire sensory and vital apparatus — every indriya-karma, every prāṇa-karma — into the fire of self-regulation lit by jñāna. The fire here has its own special fuel: knowledge itself.

📝 My note

Source: vedabase.io

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