FolioCorpusBhagavad-gītā

Bhagavad-gītā 4.29

అపానే జుహ్వతి ప్రాణం ప్రాణేఽపానం తథాపరే । ప్రాణాపానగతీ రుద్ధ్వా ప్రాణాయామపరాయణాః । అపరే నియతాహారాః ప్రాణాన్ప్రాణేషు జుహ్వతి ॥ ౨౯ ॥
apāne juhvati prāṇaṁ
[apaane juhvati praanam]
prāṇe ’pānaṁ tathāpare
[praane ’paanam tathaapare]
prāṇāpāna-gatī ruddhvā
[praanaapaana-gatee ruddhvaa]
prāṇāyāma-parāyaṇāḥ
[praanaayaama-paraayanaah]
apare niyatāhārāḥ
[apare niyataahaaraah]
prāṇān prāṇeṣu juhvati
[praanaan praaneshu juhvati]
Word-for-word
apāne — in the air which acts downward juhvati — offer prāṇam — the air which acts outward prāṇe — in the air going outward apānam — the air going downward tathā — as also apare — others prāṇa — of the air going outward apāna — and the air going downward gatī — the movement ruddhvā — checking prāṇa - āyāma — trance induced by stopping all breathing parāyaṇāḥ — so inclined apare — others niyata — having controlled āhārāḥ — eating prāṇān — the outgoing air prāṇeṣu — in the outgoing air juhvati — sacrifice .
Blended reading (Sanskrit + English inline)
apāne juhvati prāṇaṁ
apāne
in the air which acts downward
juhvati
offer
prāṇam
the air which acts outward
prāṇe ’pānaṁ tathāpare
prāṇe
in the air going outward
apānam
the air going downward
prāṇāpāna-gatī ruddhvā
prāṇāyāma-parāyaṇāḥ
apare niyatāhārāḥ
tathā
as also
apare
others
prāṇān prāṇeṣu juhvati
prāṇa
of the air going outward
apāna
and the air going downward
gatī
the movement
ruddhvā
checking
prāṇa - āyāma
trance induced by stopping all breathing
parāyaṇāḥ
so inclined
apare
others
niyata
having controlled
āhārāḥ
eating
prāṇān
the outgoing air
prāṇeṣu
in the outgoing air
juhvati
sacrifice .
Important Words
  • apāne — in the down-going breath
    Locative of apāna — the descending life-air. Pūraka-style prāṇāyāma offers prāṇa into apāna: inhalation 'poured into' the down-going current. Specific yogic terminology.
  • prāṇam — the outgoing / up-going breath
    Accusative of prāṇa — the ascending vital air. The thing offered. Note the precise locative + accusative pairing: prāṇa is offered *into* apāna and vice versa.
  • prāṇa - āyāma — breath restraint
    Compound: prāṇa + āyāma (extension, restraint). The technical name for the discipline. The verse uses the precise term so practitioners know which tradition is being described.
  • parāyaṇāḥ — fully devoted (to)
    Para + ayana — 'taking as the supreme goal.' Plural. The yogīs of this stripe make breath-control their supreme aim. The verse names the totality of their commitment.
  • niyata — regulated
    Past passive participle of ni + √yam — 'restrained, regulated.' Paired with āhārāḥ ('intake of food') to form niyata-āhārāḥ — those of regulated diet. A second sub-class: those who reduce eating itself to the point that the outgoing breath, having no fuel, dissolves into itself.
  • juhvati — they offer (as oblation)
    Same verb as in 26 and 27 — the precise sacrificial verb. The verse insists on the yajña-framing: even prāṇāyāma is a fire-offering, with breath itself as the haviḥ.
Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice.
Purport

This system of yoga for controlling the breathing process is called prāṇāyāma, and in the beginning it is practiced in the haṭha-yoga system through different sitting postures. All of these processes are recommended for controlling the senses and for advancement in spiritual realization. This practice involves controlling the airs within the body so as to reverse the directions of their passage. The apāna air goes downward, and the prāṇa air goes up. The prāṇāyāma-yogī practices breathing the opposite way until the currents are neutralized into pūraka, equilibrium. Offering the exhaled breath into the inhaled breath is called recaka. When both air currents are completely stopped, one is said to be in kumbhaka-yoga. By practice of kumbhaka-yoga, one can increase the duration of life for perfection in spiritual realization. The intelligent yogī is interested in attaining perfection in one life, without waiting for the next. For by practicing kumbhaka-yoga, the yogīs increase the duration of life by many, many years. A Kṛṣṇa conscious person, however, being always situated in the transcendental loving service of the Lord, automatically becomes the controller of the senses. His senses, being always engaged in the service of Kṛṣṇa, have no chance of becoming otherwise engaged. So at the end of life, he is naturally transferred to the transcendental plane of Lord Kṛṣṇa; consequently he makes no attempt to increase his longevity. He is at once raised to the platform of liberation, as stated in Bhagavad-gītā (14.26) : māṁ ca yo ’vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate “One who engages in unalloyed devotional service to the Lord transcends the modes of material nature and is immediately elevated to the spiritual platform.” A Kṛṣṇa conscious person begins from the transcendental stage, and he is constantly in that consciousness. Therefore, there is no falling down, and ultimately he enters into the abode of the Lord without delay. The practice of reduced eating is automatically done when one eats only kṛṣṇa-prasādam, or food which is offered first to the Lord. Reducing the eating process is very helpful in the matter of sense control. And without sense control there is no possibility of getting out of the material entanglement.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
29. Others, dedicated to controlling the breath, stopping the movement of prāṇa and apāna, offer the prāṇa into the apāna. Others, controlling eating, offer the senses into the prāṇas.
Commentary

Others who are expert in prāṇāyama offer the upward prāṇa into the downward apāna. At the time of fully inhaling, they merge the prāna with the apāna. At the time of fully exhaling (recaka) they offer the apāna into the prāṇa. [Note: This refers to the practice of pūraka, in which the inhalation is prolonged, and recaka, where the exhalation is prolonged. Kumbhaka is stopping the breath after either inhaling or exhaling.] At the time of kumbhaka, they stop the movement of both prāṇa and apāna, and become completely absorbed in the practice of prāṇāyāma. Others, desiring to conquer the senses, control the eating process; that is, they eat little. They offer the senses (prāṇān) into the prāṇas which are subsisting on restricted eating. When the prāṇas become weak, the senses, being dependent on the prāṇas, become incapable of grasping the sense objects, and become merged in the prāṇas.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
29. Others, dedicated to controlling the breath, stopping the movement of prāṇa and apāna, offer the prāṇa into the apāna or offer the apāna into the prāṇa. Others, controlling eating, offer the senses into the weakened prāṇas.
Commentary

Others, of three types, are dedicated to controlling the breath. Some offer the praṇa which goes up, into the apāna, which moves down. This means that they make the prāṇa merge with the apāna through pūraka (inhalation). Others offer the apāna into the prāṇa. This means they make the apāna merge with the prāṇa through recaka, while exhaling. Having stopped the movement of prāṇa and apāna, of exhaling and inhaling, by kumbhaka, by holding the breath, they remain in that state. The movement of prāṇa is exhaling the internal air through the nostrils. The movement of apāna is inhaling the external air through the nostrils. Stopping both exhalation and inhalation is called kumbhaka. There are two types. One can fill the lungs with air and then hold the breath, or exhale completely and then hold the breath. Others, practicing restricting the regular intake of food, offer the senses (prāṇān) into the prāṇas. This means that the senses become no longer capable of grasping sense objects, since they depend on the prāṇas to function, and the prāṇas have withered up due to restriction on food. They thus disappear in the prāṇas like drops of water sprinkled on a hot piece of iron.

Bhūrijana Dāsa Gauḍīya
Commentary

This are technical forms of practicing 'astanga‑yoga'(or the 'pranayama' section or the 'breath control' section). They are all meant to be sacrifices or offerings of one kind or another to the Lord. But people don't generally think of them like that. Here Krsna is going to explain them in the context of transcendental knowledge in a moment. Here Krsna begins to sum‑up all these types of sacrifice,their purpose and their result.

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
4.29 Pranayama-parayanah, constantly practising control of the vital forces-i.e. they practise a form of pranayama called Kumbhaka (stopping the breath either inside or outside) ['Three sorts of motion of Pranayama (control of the vital forces) are, one by which we draw the breath in, another by which we throw it out, and the third action is when the breath is held in the lungs or stopped from entering the lungs.'-C.W., Vol.I, 1962, p. 267. Thus, there are two kinds of Kumbhaka-internal and external.]-; prana-apana-gati ruddhva, by stopping the movements of the outgoing and the incoming breaths-the outgoing of breath (exhalation) through the mouth and the nostrils is the movement of the Prana; as opposed to that, the movement of Apana is the going down (of breath) (inhalation); these constitute the prana-apana-gati, movements of Prana and Apana; by stopping these; some juhvati, offer as a sacrifice; pranam, the outgoing breath, which is the function of Prana; apane, in the incoming breath, which is the function of Apana-i.e. they practised a form of pranayama called Puraka ('filling in'); while tatha apare, still others; offer apanam, the incoming breath; prane, in the outgoing breath, i.e. they practise a form of pranayama called Recaka ('emptying out'). [Constantly practising control of the vital, forces, they perform Kumbhaka after Recaka and Puraka.]
Śrī Rāmānujācārya Classical
Translation
4.29 - 4.30 Other Karma Yogins are devoted to the practice of breath control. They are of three types because of the differences in inhalation, exhalation and stoppage of breath. Puraka (inhalation) is that in which the inward breath is sacrificed in the outward breath. Recaka (exhalation) is that when the outward breath is sacrificed in the inward breath. Kumbhaka (stoppage of breath) is that when the flow of both inward and outward breaths is stopped. The clause, restricting of diet, applies to all the three types of persons devoted to the control of breath. All these, according to their liking and capacity are engaged in performing the various kinds of Karma Yoga beginning from the sacrifice of material objects to the control of breath. They know and are devoted to sacrifices comprising obligatory and occasional rituals preceded by the performance of 'the great sacrifices' (Panca-Maha-Yajna), as alluded to in 'Creating men along with the sacrifices' (3.10). Because of this only, their sins are done away with. Those who are engaged in Karma Yoga by sustaining their bodies only by the ambrosia of sacrificial remains will go to the eternal Brahman. 'Go to Brahman' here means realise the self which has Brahman for Its soul.
Śrī Abhinavagupta Classical
Translation
4.29 See Comment under 4.30
Swami Sivananda Classical
Translation
4.29 Others offer as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the course of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath.
Commentary

4.29 अपाने in the outgoing breath? जुह्वति sacrifice? प्राणम् incoming breath? प्राणे in the incoming breath? अपानम् outgoing breath? तथा thus? अपरे others? प्राणापानगती courses of the outgoing and incoming breaths? रुद्ध्वा restraining? प्राणायामपरायणाः solely absorbed in the restraint of breath.Commentary Some Yogis practise Puraka (inhalation)? some Yogis practise Rechaka (exhalation)?,and some Yogis practise Kumbhaka (retention of breath).The five subPranas and the other Pranas are merged in the chief Prana (MukhyaPrana) by the practice of Pranayama. When the Prana is controlled? the mind also stops its wanderings and becomes steady the senses are also thinned out and merged in the Prana. It is through the vibration of Prana that the activities of the mind and the senses are kept up. If the Prana is controlled? the mind? the intellect and the senses cease to function.

Swami Gambhīrānanda Classical
Translation
4.29 Constantly practising control of the vital forces by stopping the movements of the outgoing and the incoming breaths, some offer as a sacrifice the outgoing breath in the incoming breath; while still others, the incoming breath in the outgoing breath.
Shri Purohit Swami Classical
Translation
4.29 There are some who practise control of the Vital Energy and govern the subtle forces of Prana and Apana, thereby sacrificing their Prana unto Apana, or their Apana unto Prana.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 4.27 BG 5.27 BG 8.12 SB 3.28.11 SB 11.15.30 SB 4.23.15 CC Madhya 24.114 CC Madhya 19.149 CC Ādi 7.72 Praśna Upaniṣad 3.5Kaṭha Upaniṣad 2.3.3
Related lectures
Personal Guidance
Some perform prāṇāyāma — offering outgoing breath into incoming and incoming into outgoing — to enter the trance of breath suspension.
Practical Applications
  • Honor the body's breath as a vehicle of practice, not just survival.
  • Even ordinary mindful breathing during work is a small offering.
  • Approach prāṇāyāma under guidance, not as DIY experiment.
Reflection Questions
  • What is the texture of my breath during stress vs sādhana?
  • What single breath-practice could I deepen this week?
Analogy

Two breaths cross at the heart like two travelers exchanging greetings. The prāṇa-yogī orchestrates this exchange — inhaling into the exhaling, exhaling into the inhaling, eventually stilling both into trance. The verse names the most subtle yajña: the body's own respiration becomes the offering, the fuel, and the fire.

📝 My note

Source: vedabase.io

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